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1.
Qiyong Guo 《Frontiers of Philosophy in China》2007,2(3):345-362
Mou Zongsan uses the highest moral principle “autonomy” to interpret Confucius’ benevolence and Mencius’ “inherent benevolence
and righteousness”, focuses on the self-rule of the will. It does not do any harm to Mencius’ learning, on the contrary, it
is conducive to the communication between Chinese and Western philosophies. If we stick to Kant’s moral self autonomy and
apply it to interpreting Zhu Xi’s moral theory, similarly we will discover the implications of Zhu Xi’s “autonomy” in his
moral learning. Therefore, it is inappropriate for Mou Zongsan to say that Zhu Xi’s ethics belongs to the autonomous one.
__________
Translated from Zhexue Yanjiu 哲学研究 (Philosophical Researches), 2005, (6): 33–39 相似文献
2.
张世英 《Frontiers of Philosophy in China》2009,4(1):143-155
Early in Aristotle’s terminology, and ever since, “essence” has been conceived as having two meanings, namely “universality”
and “individuality”. According to the tradition of thought that has dominated throughout the history of Western philosophy,
“essence” unequivocally refers to “universality”. As a matter of fact, however, “universality” cannot cover Aristotle’s definition
and formulation of “essence”: Essence is what makes a thing “happen to be this thing.” “Individuality” should be the deep
meaning of “essence”. By means of an analysis of some relevant Western thoughts and a review of cultural realities, it can
be concluded that the difference between the attitudes toward things of the natural sciences and the humane sciences mainly
lies in the fact that the former focus on the pursuit of universal regularity, whereas the latter go after the value and significance
of human life. The movement from natural things to cultural things is a process in which essence shifts from universality
to individuality. It is the author’s contention that what should be stressed in the fields of human culture and society is
the construction of an ideal society that is “harmonious yet not identical”, on the basis of respecting and developing individual
peculiarity and otherness.
Translated by Zhang Lin from Beijing daxue xuebao 北京大学学报 (Journal of Peking University), 2007, (11): 23–29 相似文献
3.
Xianglong Zhang 《Frontiers of Philosophy in China》2006,1(1):60-65
The author examines He Lin’s interpretation of Zhu Xi’s method of intuition from a phenomenological-hermeneutical perspective
and by exposing Zhu’s philosophical presuppositions. In contrast with Lu Xiangshan’s intuitive method, Zhu Xi’s method of
reading classics advocates “emptying your heart and flowing with the text” and, in this spirit, explains the celebrated “exhaustive
investigation on the principles of things (ge wu qiong li).” “Text,” according to Zhu, is therefore not an object in ordinary sense but a “contextual region” or “sensible pattern”
that, when merged with the reader, generates meanings. Furthermore, by discussing the related doctrines of Lao Zi, Zhuang
Zi, Hua-Yan Buddhism, Zhou Dunyi, and Zhu Xi’s own “One principle with many manifestations (li yi fen shu),” the author identifies the philosophical preconditions of Zhu’s method. Based on this analysis, the author goes on to illustrate
Zhu’s understanding of “observing potential yet unapparent pleasure, anger, sorrow and happiness” and “maintaining a serious
attitude (zhu jing).” 相似文献
4.
John Dewey and Bertrand Russell visited China at around the same time in 1920. Both profoundly influenced China during the
great transition period of this country. This article will focus on the differences between the two great figures that influenced
China in the 1920s. This comparison will examine the following five aspects: 1. Deweyanization vs. Russellization; 2. Dewey’s
“Populism” vs. Russell’s “Aristocraticism”; 3. Dewey’s “Syntheticalism” vs. Russell’s “Analyticalism”; 4. Dewey’s “Realism”
vs. Russell’s “Romanticism”; 5. Dewey’s “Conservatism” vs. Russell’s “Radicalism”. This examination will highlight that, although
their visit left indelible impressions among Chinese intellecturals, for the radical Marx–Leninists, any Western philosophy
and socio-political theories, including Dewey’s and Russell’s, were prejudicial, outworn, and even counterrevolutionary. Soon
“Marxi–Leninization” was gradually substituted for “Deweyanization” and “Russellization.” 相似文献
5.
Guy Axtell 《Synthese》2007,158(3):363-383
This essay extends my side of a discussion begun earlier with Duncan Pritchard, the recent author of Epistemic Luck.Pritchard’s work contributes significantly to improving the “diagnostic appeal” of a neo-Moorean philosophical response to
radical scepticism. While agreeing with Pritchard in many respects, the paper questions the need for his concession to the
sceptic that the neo-Moorean is capable at best of recovering “‘brute’ externalist knowledge”. The paper discusses and directly
responds to a dilemma that Pritchard poses for virtue epistemologies (VE). It also takes issue with Pritchard’s “merely safety-based”
alternative. Ultimately, however, the criticisms made here of Pritchard’s dilemma and its underlying contrast of “anti-luck”
and “virtue” epistemologies are intended to help realize his own aspirations for a better diagnosis of radical scepticism
to inform a still better neo-Moorean response. 相似文献
6.
Lubin A 《American journal of psychoanalysis》2005,65(4):367-379
The need to establish a borderline between legitimate and illegitimate political trial is one of the central societal discourses.
In this paper the author claims that the issues are complex and that a political trial can remain legitimate as long as it
is not dealing with a confrontation with the symbolic order on which the society (and the court itself) is founded and as
long as the subject (or action) it is dealing with does not threaten the symbolic order’s (or the “Big Other”) existence.
When the symbolic order’s existence is in danger, the court is bound to participate in an act of “sacrifice” that is intended
to protect the “order.” The author uses Jacques Lacan’s psychoanalytic theory of the “Big Other” (and its development to ideological-political
terms) in examining three categories of sacrifice. Through these categories the author claims that in extreme cases of confrontation
with the existence of the symbolic order, the court cannot remain objective and it would be difficult to justify the trial
as legitimate (especially in historical perspective). 相似文献
7.
Dr. Caroline Whitbeck 《Science and engineering ethics》1995,1(3):299-308
In this paper I outline an “agent-centered” approach to learning ethics. The approach is “agent-centered” in that its central
aim is to prepare students toact wisely and responsibly when faced with moral problems. The methods characteristic of this approach are suitable for integrating
material on professional and research ethics into technical courses, as well as for free-standing ethics courses.
The analogy I draw between ethical problems and design problems clarifies the character of ethical problems as they are experienced
by those who must respond to them. It exposes the mistake, common in ethics teaching, of misrepresenting moral problems as
multiple-choice problems, especially in the form of ‘dilemmas’, that is, a forced choice between two unacceptable alternatives.
Furthermore, I clarify the importance for responsible practice of recognizing any ambiguity in the problem situation.
To foster in students the skills they need, teaching examples should preserve the open-ended, multiply-constrained, and ambiguous
character of problem situations as experienced by the agent. I give guidelines for constructing open-ended scenarios that
present moral problems much as an agent would experience them — guidelines which strongly influenced the construction of ‘cases’
in the latest edition of “On Being a Scientist” — and I discuss how to present historical cases and cases from the instructor’s
own experience to best foster agent-centered learning.
This paper is a modification of material originally included in the handbook which accompanied the AAAS Seminar “Teaching
Ethics in Science and Engineering”, 10–11 February 1993. 相似文献
8.
Richard Tieszen 《Axiomathes》2012,22(1):31-52
In 1928 Edmund Husserl wrote that “The ideal of the future is essentially that of phenomenologically based (“philosophical”)
sciences, in unitary relation to an absolute theory of monads” (“Phenomenology”, Encyclopedia Britannica draft) There are references to phenomenological monadology in various writings of Husserl. Kurt G?del began to study Husserl’s
work in 1959. On the basis of his later discussions with G?del, Hao Wang tells us that “G?del’s own main aim in philosophy
was to develop metaphysics—specifically, something like the monadology of Leibniz transformed into exact theory—with the help
of phenomenology.” (A Logical Journey: From G?del to Philosophy, p. 166) In the Cartesian Meditations and other works Husserl identifies ‘monads’ (in his sense) with ‘transcendental egos in their full concreteness’. In this
paper I explore some prospects for a G?delian monadology that result from this identification, with reference to texts of
G?del and to aspects of Leibniz’s original monadology. 相似文献
9.
张伟 《Frontiers of Philosophy in China》2009,4(1):130-142
E. Husserl’s reflections in Logical Investigations on “intentional feelings” and “non-intentional feelings” are significant in both his later ethical explorations and M. Scheler’s
thought on ethics. Through the incorporation of the views of Husserl and Scheler, we find that the phenomenology of the intentional
feeling-acts is not only the foundation of the non-formal ethics of values in Scheler’s phenomenology, but also at least the
constitutive foundation of the ethics of Husserl’s first orientation.
Translated by Yu Xin and Zhang Wei from Huazhong keji daxue xuebao 华中科技大学学报 (Journal of Huazhong University of Science and Technology), 2007, (6): 14–20 相似文献
10.
Dirk Greimann 《Journal for General Philosophy of Science》2003,34(1):15-41
The Ontological Dilemma of Normative Ethics. This paper pursues two goals. The first is to show that normative ethics is confronted with the following dilemma: to be
coherent, this discipline is ontologically committed to acknowledge the existence of objective values, but, to be scientifically
respectable, it is committed to repudiate such values. The second goal is to assess the possible solutions to this dilemma.
To this end, the following strategies are discussed: Kant’s constructive objectivism, Jürgen Habermas’ “epistemic ersatzism”,
Franz von Kutschera’s “confirmation pragmatism”, and David Brink’s “objectivist tour de force”. The paper’s conclusion is
that the dilemma cannot be solved because it rests on a clash of intuitions none of which can be given up.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
11.
Jaan Valsiner 《Integrative psychological & behavioral science》2005,40(4):218-242
This article discusses the early psychological traditions developed at Clark University under the guidance of G. Stanley Hall.
Anthropology and cultural psychology are both rooted in the notion that humans are social beings. That idea constituted a
brief moment of theoretical unity between psychology and anthropology in the study of human language in its psychological
functions. In that context, the work of Alexander Chamberlain is explored as a major contribution. Chamberlain—if viewed in
the jargon of our contemporary social scientists—was deeply “interdisciplinary” in his work. Despite the positive meaning
of the term “interdisciplinary” in contemporary discourse about the social sciences, the realities of social organization
of any science entail separation rather than integration. Chamberlain’s work took place in parallel in anthropology and in
developmental psychology under the interdisciplinary emphasis of “child study” as set up by G. Stanley Hall. Hall made child
study the distinctive feature of the “Clark tradition” of psychology. Chamberlain’s work constituted both the beginning and
the end of the (miniscule) “Clark tradition” in anthropology. 相似文献
12.
How to Define a Number? A General Epistemological Account of Simon Stevin’s Art of Defining 总被引:1,自引:0,他引:1
Jurgen Naets 《Topoi》2010,29(1):77-86
This paper explores Simon Stevin’s l’Arithmétique of 1585, where we find a novel understanding of the concept of number. I will discuss the dynamics between his practice and
philosophy of mathematics, and put it in the context of his general epistemological attitude. Subsequently, I will take a
close look at his justificational concerns, and at how these are reflected in his inductive, a postiori and structuralist
approach to investigating the numerical field. I will argue that Stevin’s renewed conceptualisation of the notion of number
is a sort of “existential closure” of the numerical domain, founded upon the practice of his predecessors and contemporaries.
Accordingly, I want to make clear that l’Aritmetique have to be read not as an ontological analysis or exploration of the numerical field, but as an explication of a mathematical
ethos. In this sense, this article also intends to make a specific contribution to the broader issue of the “ethics of geometry.” 相似文献
13.
Luce Irigaray 《Continental Philosophy Review》2004,37(4):389-405
In this essay, which is preceded by an interview with the translator, the author revisits her earlier critique of Merleau-Ponty’s
privileging of the visible, but also takes further her own thinking by drawing specifically on the issues raised within the
context of painting. The focal point of her discussion is Merleau-Ponty’s essay, “Eye and Mind.”
This paper was first published in Italian as “Dipingere l’invisible,” Segni e Comprensione 44 (December 2001): 10–16. This
English translation is from the French version. 相似文献
14.
Nature, Interthing Intersubjectivity, and the Environment: A Comparative Analysis of Kant and Daoism
Ann A. Pang-White 《Dao》2009,8(1):61-78
The Kantian philosophy, for many, largely represents the Modern West’s anthropocentric dominance of nature in its instrumental-rationalist
orientation. Recently, some scholars have argued that Kant’s aesthetics offers significant resources for environmental ethics,
while others believe that Kant’s flawed dualistic views in the second Critique severely undermine any environmental promise that aesthetic judgments may hold in Kant’s third Critique. This article first examines the meanings of nature in Kant’s three Critiques. It concludes that Kant’s aesthetic view toward sensible nature is indeed inconsistent. The article, however, also suggests
that the “I” as “transcendental apperception” discussed in the paralogisms of the first Critique holds some promise of “interthing intersubjective” thinking. The second half of the article demonstrates that Daoism with
a dialectic concern similar to Kant’s has something insightful to offer in its idea of interthingness based on a phenomenal
account of nature. The article investigates important Daoist ideas of interthing analogical experience, qi, spiritual exercise, and wuwei in its dialect relation to zizan. By bringing Daoism and Kant into dialogue, the author hopes to bring forth a synthetic approach that is better suited to
today’s environmental concerns. 相似文献
15.
Igor Primoratz 《The Journal of Ethics》2011,15(4):371-386
Any plausible position in the ethics of war and political violence in general will include the requirement of protection of
civilians (non-combatants, common citizens) against lethal violence. This requirement is particularly prominent, and particularly
strong, in just war theory. Some adherents of the theory see civilian immunity as absolute, not to be overridden in any circumstances
whatsoever. Others allow that it may be overridden, but only in extremis. The latter position has been advanced by Michael
Walzer under the heading of “supreme emergency.” In this paper, I look into some of the issues of interpretation and application
of Walzer’s “supreme emergency” view and some of the criticisms that have been levelled against it. I argue that Walzer’s
view is vague and unacceptable as it stands, but that the alternatives proposed by critics such as Brian Orend, C.A.J. Coady,
and Stephen Nathanson are also unattractive. I go on to construct a position that is structurally similar to Walzer’s, but
more specific and much less permissive, which I term the “moral disaster” view. According to this view, deliberate killing
of civilians is almost absolutely wrong. 相似文献
16.
Changchi Hao 《Frontiers of Philosophy in China》2006,1(3):382-400
In this essay I argue that Mozi’s philosophy is anything but utilitarianism by way of analysing four ethical theories. Utilitarianism
is an ethics in which the moral subject is an atomic individual human being, and its concern is how to fulfill the interests
of the individual self and the social majority. Confucian ethics is centered on the notion of the family and its basic question
is that of priority in the relationship between the small self and the enlarged or collective self. Opposite to these two
moral theories is Mozi’s ethics: The interests that Mozi is primarily concerned with are not the interests of my individual
self or my collective self, but the interests of the other. The fulfillment of the material needs of the other is my moral
obligation. The arguments are centered on the three basic concepts, “the I,” “the we,” and “the other.” The significance of
Mozi’s thought in modern or postmodern context lies in its striking resemblance to the philosophy of a contemporary western
philosopher, Levinas. In both Mozi and Levinas, there is a suspension of utilitarianism.
__________
Translated from Zhongguo Zhexue Shi 中国哲学史 (History of Chinese Philosophy), 2005 (1) 相似文献
17.
Caelleigh AS 《Science and engineering ethics》2003,9(2):221-241
Scientific societies can have a powerful influence on the professional lives of scientists. Using this influence, they have
a responsibility to make long-term commitments and investments in promoting integrity in publication, just as in other areas
of research ethics. Concepts that can inform the thinking and activities of scientific societies with regard to publication
ethics are: the “hidden curriculum” (the message of actions rather than formal statements), a fresh look at the components
of acting with integrity, deviancy as a normally occurring phenomenon in human society, and the scientific community as an
actual community. A society’s first step is to decide what values it will promote, within the framework of present-day standards
of good conduct of science and given the society’s history and traditions. The society then must create educational programs
that serve members across their careers. Scientific societies must take seriously the implications of the problem; set policies
and standards for publication ethics for their members; educate about and enforce the standards; bring the issues before the
members early and often; and maintain continuing dialogue with editors.
An earlier version of this paper was presented at the AAAS-Office of Research Integrity (ORI) meeting in Washington DC on
the theme: “The Role and Activities of Scientific Societies in Promoting Research Integrity” held on April 10–11, 2000. 相似文献
18.
David Woodruff Smith 《Philosophia》2011,39(3):475-491
Pike’s phenomenology of mystical experiences articulates sharply where theological content may enter the structure of Christian
mystics’ experiences (as characterized in their own words). Here we look to Buddhist (and other) accounts of “pure” or “nibbanic”
consciousness attained in experiences of deep meditation. A contemporary “modal” model of inner awareness is considered whereby
a form of pure consciousness underlies and embraces further content in various forms of consciousness, including mystical
experiences in different traditions and experiences of “full union” (with God). 相似文献
19.
20.
This paper addresses several concerns in teaching engineering ethics. First, there is the problem of finding space within
already crowded engineering curricula for meaningful discussions of ethical dimensions in engineering. Some engineering programs
may offer entire courses on engineering ethics; however, most do not at present and may not in the foreseeable future. A promising
possibility is to weave ethics into already existing courses using case studies, but most current case studies are not well
integrated with engineering technical analysis. There is a danger that case studies will be viewed by both instructors and
students as departures from “business as usual”—interesting perhaps, but not essentially connected with “real” engineering.
We offer a case study, inspired by the National Society of Professional Engineer’s popular video Gilbane Gold, that can be used to make the connection. It requires students to engage in technical analysis, but in a context that makes
apparent the ethical responsibility of engineers. Further, the case we present marks a significant departure from more typical
cases that primarily focus on wrongdoing and its prevention. We concentrate more positively on what responsible engineering
requires. There is a need for more such cases, regardless of whether they are to be used in standard engineering courses or
in separate courses in engineering ethics.
This article is the product of the NSF/Bovay Endowment “Workshop to Develop Numerical Problems Associated With Ethics Cases
for use in Required Undergraduate Engineering Courses” (NSF Grant DUE-9455141) held at Texas A&M University in August 1995.
For further information about this project, contact Michael J. Rabins, Director of the Ethics and Professionalism Program
in the Look College of Engineering at Texas A&M University. Additional case studies from this workshop are available on the
Internet site http://ethics.tamu.edu. The writing of this article was supported in part by “Engineering Ethics: Good Works”
(NSF/EVS Grant SBR-930257).
Michael Pritchard teaches ethics and is co-author of Engineering Ethics: Concepts and Cases (1995) with C.E. Harris and Michael Rabins (Wadsworth, Belmont CA).
Mark Holtzapple teaches chemical engineering and is author of Foundations of Engineering (McGraw-Hill) which includes an ethics chapter suitable for freshman engineering students. 相似文献