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1.
Andrew B. Irvine 《Sophia》2011,50(4):603-624
Enrique Dussel has developed a sweeping philosophical critique of the eurocentricity of Western habits of thought and action,
with the aim of articulating an ‘ethics of liberation’ that takes the part distinctively of ‘the victims’ of the world system.
The heart of Dussel’s effort is an ostensibly new method, ‘analectic’ or ‘anadialectic,’ which comes about through the ‘revelation’
of the other, and goes beyond the self-enclosure that, Dussel asserts, typifies dialectic in Western ontology. Thus, he takes
his position to have gone beyond ontology: it is a trans-ontology, a genuine meta-physics. I question whether analectic does
go beyond Western thinking of being, and propose an ontological critique that is classically Western or, as I would prefer
to say, historically Western yet (along with its analogues in other philosophical traditions) classically relevant even in
our ‘age of globalization and exclusion.’ 相似文献
2.
Daniel Cohnitz 《Journal for General Philosophy of Science》2006,37(2):373-392
Summary In their paper, ‘When are thought experiments poor ones?’ (Peijnenburg and David Atkinson, 2003, Journal of General Philosophy of Science 34, 305-322.), Jeanne Peijnenburg and David Atkinson argue that most, if not all, philosophical thought experiments are “poor”
ones with “disastrous consequences” and that they share the property of being poor with some (but not all) scientific thought
experiments. Noting that unlike philosophy, the sciences have the resources to avoid the disastrous consequences, Peijnenburg
and Atkinson come to the conclusion that the use of thought experiments in science is in general more successful than in philosophy
and that instead of concocting more “recherché” thought experiments, philosophy should try to be more empirical. In this comment
I will argue that Peijnenburg’s and Atkinson’s view on thought experiments is based on a misleading characterization of both,
the dialectical situation in philosophy as well as the history of physics. By giving an adequate account of what the discussion
in contemporary philosophy is about, we will arrive at a considerably different evaluation of philosophical thought experiments.
For I am convinced that we now find ourselves at an altogether decisive turning point in philosophy, and that we are objectively justified in considering that an end has come to the fruitless conflict of systems. We are already at the present time, in my opinion, in possession of methods which make any such conflict in principle unnecessary. What is now required is their resolute application. (Schlick, ‘The Turning Point in Philosophy’, 1930/1959, p. 54).相似文献
3.
Thing, Value, Time, and Freedom: A Consideration of Some Key Concepts in Marx’s Philosophical System
Wujin Yu 《Frontiers of Philosophy in China》2006,1(1):114-123
Criticizing the misunderstanding and wrong explanation of Marx’s philosophical system made by recent Chinese textbooks on
Marxist philosophy, the author argues that Marx’s philosophy has practical, economical-philosophical, and ontological dimensions
and stresses on reconstructing Marx’s philosophical system through synthesizing the above three dimensions. This paper intends
to set up a new outline of Marx’s philosophical system, in terms of the following four concepts—thing, value, time, and freedom.
Translated by Tang Jie from Zhexue Yanjiu, 2004:11 相似文献
4.
5.
Over the past few decades, the work of Georg Simmel (1858–1918) has again become of interest. Its reception, however, has
been fairly one-sided and selective, mostly because Simmel’s philosophy has been bypassed in favor of his sociological contributions.
This article examines Simmel’s explicit reflections on the nature of philosophy. Simmel defines philosophy through three aspects
which, according to him, are common to all philosophical schools. First, philosophical reasoning implies the effort to think
without preconditions. Second, Simmel maintains that in contrast to other sciences, only philosophy is oriented toward constructing
a general view of the world. Third, Simmel claims that philosophical work worthy of the name creates a sphere of a typical way of being in relation to world, a third sphere that is between the personal and the objective. According to Simmel, what has made philosophy’s eminent figures great
is that they have advanced a type of thinking and developed it into a particularly interesting form, and this type can still
correspond with the way we experience the world. It is significant that these three aspects through which Simmel defines philosophical
activity emphasize the forms of questioning, not the contents or objects of thought. Still, he thinks that an interaction
with concrete examples is always required in order to make philosophy a meaningful activity. This stance is reflected in the
wide variety of topics studied by Simmel himself. In his last works Simmel began to emphasize another aspect of philosophy,
its nature as a living movement of thought related to fundamental human limitedness: just as life itself ceaselessly reaches
beyond its present form, so philosophy constantly strives to overcome the preconditions of thinking.
相似文献
Olli Pyyhtinen (Corresponding author)Email: |
6.
Slobodanka Vladiv-Glover 《Studies in East European Thought》2006,58(3):205-238
Mamardašvili’s ‘classical’ paradigm of knowledge is seen to be minimally based on extrapolations from Descartes’ classical
philosophy to which Mamardašvili attributes features that rather anticipate his own post-classical ontology. The latter is
oriented towards the primacy of perception as a subjective process, in which the self-conscious subject constructs the world,
not as illusion, but as a ‘picture’ or ‘model’ (Wittgenstein’s Bild). By examining Mamardašvili’s definition of the ‘phenomenon’ against the␣background of Husserl’s ‘reduction’, Wittgenstein’s
‘object’ and the Freudian and post-structuralist psychoanalytic model of subjectivity, the paper arrives at the inference
that Mamardašvili is essentially a post-Structuralist thinker who appropriates concepts from various critical and philosophical
disciplines to construct his own multi-disciplinary theory of consciousness and perception. 相似文献
7.
The present essay thinks along the comparative, philosophical lines that Cheng Chung-ying’s project of “onto-hermeneutics” draws in order to shed light on the relations between ontology and epistemology
in the hermeneutic act. In the process, not only will we be thinking with Cheng and some Western hermeneutic theorists, but we will also be thinking through history by examining the Confucian act of reading. To the extent that any hermeneutic exercise, in accordance with Cheng’s
construal, cannot merely be a disembodied act of theoretical knowing but is also moral effort that entails personal cultivation—or,
in Heidegger’s and Gadamer’s terms, Bildung—its espousal and its practice necessarily embody a larger conception of culture. In fact, precisely in terms of the intimate
engagement with culture, Confucian insights, filtered through Cheng’s onto-hermeneutic lenses, may have much to offer contemporary
hermeneutics. 相似文献
8.
Qiyong Guo 《Frontiers of Philosophy in China》2006,1(2):185-203
The representatives of modern Neo-Confucianism all greatly value Yi Zhuan and regard it as one of their spiritual resources, and give their own creative interpretations and transformations. Xiong
Shili’s ontological-cosmological theory takes “qian yuan” as its center; Ma Yifu has a theory of ontology-cultivation centered
on “nature-principle”; Fang Dongmei has a metaphysics of production and reproduction; Mou Zongsan takes the view of “completely
knowing the fathomless and understanding transformation” as a moral metaphysics; and in Tang Junyi there is a theory of the
harmony of doctrines on Heaven and man in which “the knowledge of divine understanding” is its key concept. They employ modern
philosophical concepts and thinking to illustrate the cosmology, ontology, theory of life, theory of human nature, theory
of spiritual worlds, axiology and their connections in Zhou Yi. They affirm that the characteristics of Chinese philosophy that are different from Western philosophy consist in a naturalist
view of vital life, a harmonious view of totality, an axiological view that values exist in natural universe and the world
of fact, the pursuit of Good and Beauty, and intuitive experience of inner world.
__________
Translated from Zhou Yi Yanjiu 周易研究 (Zhou Yi Studies), 2004 (4) by Hao Changchi 相似文献
9.
俞吾金 《Frontiers of Philosophy in China》2009,4(3):400-416
For a long time, under the influence of traditional Western philosophy, Orthodox interpreters have distorted Marx’s philosophy
as the ontology of matter, thereby concealing the essence of Marx’s philosophy, and eliminating the fundamental difference
between Marx’s philosophy and traditional philosophy. This paper proposes that Marx’s philosophy is not the ontology of matter,
but on the contrary, by examining the ontology of matter, Marx put forward his own ontological theory, i.e., the ontology
of the praxis-relations of social production, by which Marx linked the realms of phenomenon and essence, revealing the content
and essence of his philosophy.
__________
Translated by Kong Hui from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2008, (3): 3–11 相似文献
10.
William Mark Goodwin 《Synthese》2010,172(3):361-379
According to Alberto Coffa in The Semantic Tradition from Kant to Carnap, Kant’s account of mathematical judgment is built on a ‘semantic swamp’. Kant’s primitive semantics led him to appeal to
pure intuition in an attempt to explain mathematical necessity. The appeal to pure intuition was, on Coffa’s line, a blunder
from which philosophy was forced to spend the next 150 years trying to recover. This dismal assessment of Kant’s contributions
to the evolution of accounts of mathematical necessity is fundamentally backward-looking. Coffa’s account of how semantic
theories of the a priori evolved out of Kant’s doctrine of pure intuition rightly emphasizes those developments, both scientific
and philosophical, that collectively served to undermine the plausibility of Kant’s account. What is missing from Coffa’s
story, apart from any recognition of Kant’s semantic innovations, is an attempt to appreciate Kant’s philosophical context
and the distinctive perspective from which Kant viewed issues in the philosophy of mathematics. When Kant’s perspective and
context are brought out, he can not only be seen to have made a genuinely progressive contribution to the development of accounts
of mathematical necessity, but also to be relevant to contemporary issues in the philosophy of mathematics in underappreciated
ways. 相似文献
11.
Gang Liu 《Frontiers of Philosophy in China》2007,2(1):95-114
The research programme of the philosophy of information (PI) proposed in 2002 made it an independent area or discipline in
philosophical research. The scientific concept of ‘information’ is formally accepted in philosophical inquiry. Hence a new
and tool-driven philosophical discipline of PI with its interdisciplinary nature has been established. Philosophy of information
is an ‘orientative’ rather than ‘cognitive’ philosophy. When PI is under consideration in the history of Western philosophy,
it can be regarded as a shift of large tradition. There are three large traditions at large, known as Platonic, Kantian and
Leibniz-Russellian. In the discussion of the position of the possible worlds, we have modal Platonism and modal realism, but
both of the theories are made in the framework of Western philosophy. In this essay, it is argued that possible worlds could
be seen as worlds in information, which is then an interpretation of modal information theory (MIT). Our interpretation is
made on the basis of Leibniz’s lifelong connection with China, a fact often overlooked by the Western philosophers. Possible
world theory was influenced by the Neo-Confucianism flourishing since the Song Dynasty of China, the foundation of which is
Yijing. It could be argued that Leibniz’s possible world theory was formulated in respect to the impact of the thoughts reflected
in Yijing, in that one of the prominent features is the model-theoretic construction of theories. There are two approaches to theory
construction, i.e., axiom-theoretic and model-theoretic. The origin of the former is from ancient Greece and the latter from
ancient China. And they determined the different features of theoretic structures between the oriental and occidental traditions
of science and technology. The tendency of the future development of science and technology is changing from the axiom-theoretic
to the model-theoretic orientation, at least the two approaches being complementary each other. To some extent, this means
the retrospective of tradition in the turning point of history, and some of the China’s cultural traditions might become the
starting points in formulating the future Chinese philosophy of science and technology. 相似文献
12.
There is a recent and growing trend in philosophy that involves deferring to the claims of certain disciplines outside of
philosophy, such as mathematics, the natural sciences, and linguistics. According to this trend—deferentialism, as we will call it—certain disciplines outside of philosophy make claims that have a decisive bearing on philosophical disputes,
where those claims are more epistemically justified than any philosophical considerations just because those claims are made
by those disciplines. Deferentialists believe that certain longstanding philosophical problems can be swiftly and decisively
dispatched by appeal to disciplines other than philosophy. In this paper we will argue that such an attitude of uncritical
deference to any non-philosophical discipline is badly misguided. With reference to the work of John Burgess and David Lewis,
we consider deference to mathematics. We show that deference to mathematics is implausible and that main arguments for it
fail. With reference to the work of Michael Blome-Tillmann, we consider deference to linguistics. We show that his arguments
appealing to deference to linguistics are unsuccessful. We then show that naturalism does not entail deferentialism and that
naturalistic considerations even motivate some anti-deferentialist views. Finally, we set out deferentialism’s failings and
present our own anti-deferentialist approach to philosophical inquiry. 相似文献
13.
Purushottama Bilimoria 《Sophia》2008,47(3):359-376
Nietzsche represents in an interesting way the well-worn Western approach to Asian philosophical and religious thinking: initial
excitement, then neglect by appropriation, and swift rejection when found to be incompatible with one’s own tradition, whose
roots are inexorably traced back to the ‘ancient’ Greeks. Yet, Nietzsche’s philosophical critique and methods - such as ‘perspectivism’
- offer an instructive route through which to better understand another tradition even if the sole purpose of this exercise
is to perceive one’s own limitations through the eyes of the other: a self-destruktion of sorts. To help correct this shortcoming and begin the long overdue task of even-handed dialogue - or contemporary comparative
philosophy - we will be served well by looking at Nietzsche’s mistakes, which in turn informed the tragic critic of the West
of the last century, Martin Heidegger. We may learn here not to cast others in one’s own troubled image; and not to reverse
cultural icons: Europe’s Superman, and Asia’s Buddha.
相似文献
Purushottama BilimoriaEmail: |
14.
Many philosophers of education emphasise the impossibility to really ‘solve’ philosophical—and with that, educational—problems
these days. Philosophers have been trying to give philosophy a new, constructive turn in the face of this insolvability. This
paper focuses on irony-based approaches that try to exploit the very uncertainty of philosophical issues to further philosophical
understanding. We will first briefly discuss a few highlights of historical uses of irony as a philosophical tool. Then we
concentrate on two different interpretations of irony, formulated by Bransen and Rorty, that aim at gaining insight into how
we make meaning of the world, while at the same time recognising that such an understanding would be impossible. After discussing
some problematic aspects of these interpretations a third interpretation of irony is developed, based on a third view of the
nature of meaning-making. Following these three interpretations, we will discuss their philosophical merits and the different
kinds of insight they can produce for philosophy of education. 相似文献
15.
Kurtis Hagen 《Dao》2003,3(1):85-107
Xunzi was chronologically the third of the three great Confucian thinkers of China’s classical period, after Confucius and
Mencius. Having produced the most comprehensive philosophical system of that period, he occupies a place in the development
of Chinese philosophy comparable to that of Aristotle in the Western philosophical tradition. This essay reveals how Xunzi’s
understanding of virtue and moral development dovetailed with his positions on ritual propriety, the attunement of names,
the relation betweenli (patterns) andlei (categories), and his view ofdao (the way) in general. I have argued for a “constructivist” understanding of each of these aspects of Xunzi’s philosophy in
some detail elsewhere (see Hagen 2000, 2001, 2002, 2003), and so here I will just briefly review a few key points before addressing
their relation to moral development. 相似文献
16.
Matheson Russell 《Sophia》2011,50(4):641-655
This essay considers the philosophical and theological significance of the phenomenological analysis of Christian faith offered
by the early Heidegger. It shows, first, that Heidegger poses a radical and controversial challenge to philosophers by calling
them to do without God in an unfettered pursuit of the question of being (through his ‘destruction of onto-theology’); and,
second, that this exclusion nonetheless leaves room for a form of philosophical reflection upon the nature of faith and discourse
concerning God, namely for a philosophy of religion in a phenomenological mode (as exemplified most clearly in Heidegger’s 1920/21 lectures on the phenomenology of religious life). However, it is argued
that the theological roots of Heidegger’s own phenomenological analyses subvert his frequently asserted claim concerning the
incompatibility of Christian faith and philosophical inquiry. 相似文献
17.
We describe an ontology of philosophy that is designed to aid navigation through philosophical literature, including literature
in the form of encyclopedia articles and textbooks and in both printed and digital forms. The ontology is designed also to
serve integration and structuring of data pertaining to the philosophical literature, and in the long term also to support
reasoning about the provenance and contents of such literature, by providing a representation of the philosophical domain
that is oriented around what philosophical literature is about. 相似文献
18.
Montgomery Link 《Synthese》2009,166(1):41-54
In his Tractatus Logico-Philosophicus Ludwig Wittgenstein (1889–1951) presents the concept of order in terms of a notational iteration that is completely logical
but not part of logic. Logic for him is not the foundation of mathematical concepts but rather a purely formal way of reflecting
the world that at the minimum adds absolutely no content. Order for him is not based on the concepts of logic but is instead
revealed through an ideal notational series. He states that logic is “transcendental”. As such it requires an ideal that his
philosophical method eventually forces him to reject. I argue that Wittgenstein’s philosophy is more dialectical than transcendental. 相似文献
19.
In this paper, we pose a speculative encounter between Heidegger and the Chinese Song Dynasty landscape painter Xia Gui. Our intention is to reassess Heidegger’s theory of the fourfold. By placing the concept in a cross-cultural context, we argue that Heidegger was essentially correct in that the world is structured as a fold between interrelated elements. At the same time, we challenge the quantity and quality of the folded elements. If one turns to the work of Xia Gui in conjunction with relevant Daoist texts, what one finds is a threefold structure to the world, composed of earth, sky, and mortals without Heidegger’s emphasis on divinities. In conclusion, we suggest that studying the folding structure of the world ought to be done through cultural comparisons of philosophical and aesthetic traditions in order to understand the potentiality for worldhood as an xfold. 相似文献
20.
Sven Dupré 《Synthese》2012,185(3):501-525
This paper argues that Kepler considered his work in optics as part of natural philosophy and that, consequently, he aimed
at change within natural philosophy. Back-to-back with John Schuster’s claim that Descartes’ optics should be considered as
a natural philosophical appropriation of innovative results in the tradition of practical and mixed mathematics the central
claim of my paper is that Kepler’s theory of optical imagery, developed in his Paralipomena ad Vitellionem (1604), was the result of a move similar to Descartes’ by Kepler. My argument consists of three parts. First, Kepler borrowed
a geometrical model and experiment of optical imagery from the mélange of mixed and practical mathematics provided in the
works of the sixteenth-century mathematicians Ettore Ausonio and Giovanni Battista Della Porta. Second, Kepler criticized
the Aristotelian theory of light and he developed his own alternative metaphysics. Third, Kepler used his natural philosophical
assumptions about the nature of light to re-interpret the model of image formation taken from Della Porta’s work. Taken together,
I portray Kepler’s theory of optical imagery as a natural philosophical appropriation of an innovative model of image formation
developed in a sixteenth-century practical and mixed mathematical tradition which was not interested in questioning philosophical
assumptions on the nature of light. 相似文献