共查询到20条相似文献,搜索用时 8 毫秒
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《哲学分析》2020,(1)
哲学是一项认知事业,在多重意义上,它与其他各门科学(包括自然科学、社会科学和人文科学)都是连续的:(1)就其研究对象而言,像其他各门科学一样,哲学也是探究我们生活于其中的这个世界,它是人类认知这个世界的总体努力的一部分。(2)就其研究方法而言,哲学与常识和科学之间没有实质性区别。正像科学方法是常识方法的精致化一样,哲学方法也是对常识方法和科学方法的提炼和总结。(3)就其效用而言,哲学和科学都是为了帮助人们更好地生活在这个世界上,过一种体面而有尊严的生活,特别是过一种有价值和有意义的生活。(4)通过哲学史来学习哲学和进入哲学,通过批判地反思先前的哲学理论,开拓新的领域、使用新的方法、提出新的理论来发展哲学,这才是看待哲学与哲学史之间关系的正确态度和做法。(5)关于哲学与科学的如下两个说法只是想当然,似是而非:科学依赖观察和实验,哲学诉诸诠释和理解;科学重点关注实然(事情实际上怎么样),哲学重点关注应然(事情应该怎么样)。 相似文献
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Matti Eklund 《Australasian journal of philosophy》2013,91(4):752-754
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Thom Brooks 《Metaphilosophy》2013,44(3):254-266
The future of philosophy is moving towards “global philosophy.” The idea of global philosophy is the view that different philosophical approaches may engage more substantially with each other to solve philosophical problems. Most solutions attempt to use only those available resources located within one philosophical tradition. A more promising approach might be to expand the range of available resources to better assist our ability to offer more compelling solutions. This search for new horizons in order to improve our clarity about philosophical issues is at the heart of global philosophy. The idea of global philosophy encourages us to look beyond our traditions to improve our philosophical problem‐solving by our own lights. Global philosophy is a new approach whose time is coming. This essay offers the first account of this approach and an assessment of its future promise. 相似文献
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Tim Mulgan 《Metaphilosophy》2013,44(3):241-253
In this article the editor of the Philosophical Quarterly briefly outlines the editorial process at that journal; explains why it is foolhardy to attempt to predict the future of philosophy; and, finally, attempts such a prediction. Drawing on his recent book Ethics for a Broken World, he argues that climate change, or some other disaster, may lead to a broken world where the optimistic assumptions underlying contemporary philosophy no longer apply. He argues that the possibility of a broken world has deep and unexpected implications for philosophy. 相似文献
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F. Leron Shults 《Studia Theologica》2013,67(1):47-60
Several leading theologians of the 20th century emphasized the “futurity” of God in their formulation of the relation between Eternity and time. Although the impetus for such proposals was connected to the rediscovery of the centrality of eschatology among biblical scholars, many of these theologians also appropriated (and participated in) a late modern shift in the philosophy of time. This “turn to futurity” created challenges for theological formulations that presuppose the deterministic and linear views of causality dominant in early modernity. However, this shift also provided a new conceptual space within which theologians could retrieve and refigure traditional resources for articulating the intuition that creaturely being (in all its temporal modes) is constituted by the coming of the eternal God. 相似文献
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Colin McGinn 《Metaphilosophy》2015,46(1):84-103
If philosophy consists of conceptual analysis, is it thereby debarred from being a science? This article argues that it is not and that philosophy so conceived is a science. The argument takes the form of careful attention to the meaning of “science,” “experiment,” “empirical,” and related words. Philosophy is a formal science. This does not mean it is not part of the humanities. The role of observation in other kinds of science is investigated. There is more methodological homogeneity in the various sciences, including philosophy, than has been recognized, despite some clear differences. Seeing this helps restore philosophy to its rightful place in the academic firmament. 相似文献
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Stefaan E. Cuypers 《Philosophical explorations》2013,16(3):154-158
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