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1.
Damon A. Young 《Sophia》2005,44(2):31-53
Atheists are rarely associated with holiness, yet they can have deeply spiritual experiences. Once such experience of the
author exemplified ‘the holy’ as defined by Otto. However, the subjectivism of Otto’s Kantianism undermines Otto’s otherwise
fruitful approach. While the work of Hegel overcomes this, it is too rationalistic to account for mortal life. Seeking to
avoid these shortcomings, this paper places ‘holiness’ within a self-differentiating ontological unity, the Heideggerian ‘fourfold’.
This unity can only be experienced by confronting groundless finite mortality, and the resulting existential disposition is
characterized as ‘reverence’. Reverence is gratitude for mortal existence, and existence itself. Moreover, it is as much political
as it is ontological, atheistic as it is theistic. 相似文献
2.
Setargew Kenaw 《Journal for General Philosophy of Science》2010,41(2):315-332
The paper shows how Karl Popper’s critique of ‘historicism’ is permeated by psychoanalytic discourse regardless of his critique
that psychoanalysis is one of the exemplars of pseudoscience. Early on, when he was formulating his philosophy of science,
Popper had an apparently stringent criterion, viz. falsifiablity, and painstaking analysis. The central argument of this paper is that despite his
representation of psychoanalysis as the principal illustration of the category he dubs as ‘pseudoscience’, Popper’s analysis
has been infused with psychoanalysis when it comes to his social and political philosophy. Besides, not only was his interpretation
of the proponents of ‘historicism’ and the ‘closed’ society mediated by the very concepts of a field which he indicted as
pseudoscientific but also he frequently slipped into vacuous and unverifiable accusations forgetting the jurisdiction he formerly
accorded to empirical adequacy and logical consistency when examining and assessing theories. 相似文献
3.
Shane Mackinlay 《Sophia》2010,49(4):499-507
In his essay The Origin of the Work of Art, Martin Heidegger discusses three examples of artworks: a painting by Van Gogh of peasant shoes, a poem about a Roman fountain,
and a Greek temple. The new entry on Heidegger’s aesthetics in the Stanford Encylopedia of Philosophy, written by Iain Thomson, focuses on this essay, and Van Gogh’s painting in particular. It argues that Heidegger uses Van
Gogh’s painting to set art, as the happening of truth, in relation to ‘nothing’, which is a key term in Heidegger’s essays
leading up to The Origin of the Work of Art. This paper extends a similar analysis to the Greek temple as a way of offering an exposition of Heidegger’s concerns in
the essay. It begins by briefly outlining Thomson’s argument that Heidegger relates Van Gogh’s painting to ‘nothing’, and
indicating the way this argument can be extended to the Greek temple. It then discusses three ways in which ‘nothing’ can
open up the significance of the temple as a work of art in which truth happens: (1) it is not concerned with objective representation;
(2) it depicts the primal strife of earth and world, concealing and unconcealing; (3) it is fundamentally historical. 相似文献
4.
Alessandro Ferrara 《Res Publica》2011,17(4):377-383
This paper engages with Ferrajoli’s contribution to the philosophical debate on constitutional democracy and in particular
his conception of ‘structural entrenchment’, or the basis upon which one can defend the normativity of the Constitution as
‘higher law’, which can trump or limit legislation, without infringing democratic principles. Ferrajoli’s own understanding
of ‘structural entrenchment’ is compared to Rawls’s and Dworkin’s arguments in support of it. Ferrajoli’s position is neither
grounded on a philosophy of history, as in Rawls, nor on a version of moral realism, as for Dworkin, but on a formal understanding
of the nature of fundamental rights, and in a conception of democratic sovereignty as ‘joint ownership.’ 相似文献
5.
Gert Biesta 《Studies in Philosophy and Education》2011,30(2):141-153
Much work in the field of education for democratic citizenship is based on the idea that it is possible to know what a good
citizen is, so that the task of citizenship education becomes that of the production of the good citizen. In this paper I
ask whether and to what extent we can and should understand democratic citizenship as a positive identity. I approach this
question by means of an exploration of four dimensions of democratic politics—the political community, the borders of the
political order, the dynamics of democratic processes and practices, and the status of the democratic subject—in order to
explore whether and to what extent the ‘essence’ of democratic politics can and should be understood as a particular order.
For this I engage with ideas from Chantal Mouffe and Jacques Rancière who both have raised fundamental questions about the
extent to which the ‘essence’ of democratic politics can be captured as a particular order. In the paper I introduce the figure
of the ignorant citizen in order to hint at a conception of citizenship that is not based on particular knowledge about what
the good citizen is. I introduce a distinction between a socialisation conception of citizenship education and civic learning
and a subjectification conception of citizenship education and civic learning in order to articulate what the educational
implications of such an ‘anarchic’ understanding of democratic politics are. While the socialisation conception focuses on
the question how ‘newcomers’ can be inserted into an existing political order, the subjectification conception focuses on
the question how democratic subjectivity is engendered through engagement in always undetermined political processes. This
is no longer a process driven by knowledge about what the citizen is or should become but one that depends on a desire for
a particular mode of human togetherness or, in short, a desire for democracy. 相似文献
6.
This paper considers two differenttones of voice in philosophy and theology (‘liberal pluralism’ in contrast to ‘radical orthodoxy’) and relates it to a discussion about
the theology of religions. ‘Tone of voice’ in this context is intended to denote the affective potency (or not) of a theological
perspective as it impacts and influences religious attitudes. In addition, at a related level, ‘tone of voice’ is used when
speaking of first-order or second-order perspectives: for example, a first-orderconfessional tone in contrast to a second-ordernotional tone. The paper proceeds to critically engage with John Hick’s pluralism and John Milbank’s Radical Orthodoxy particularly
from the point of view of considering thetone adopted by both perspectives. The conclusion is that both views are inadequate: Hick’s pluralism—as a second-order meta-theory—lacks
the first-order power that is needed to affect ‘hearts and minds’, Milbank’s Radical Orthodoxy has rhetorical power but is
an ‘unfounded’ narrative which lacks the ability to rationally engage with thereal world. In the end, the suggestion is that the ‘right tone of voice’, in a religious context, ought to combine a realistic
enquiry concerning the order-of-things with a first-order rhetorical strength. 相似文献
7.
‘Pupil voice’ is a movement within state education in England that is associated with democracy, change, participation and
the raising of educational standards. While receiving much attention from educators and policy makers, less attention has
been paid to the theory behind the concept of pupil voice. An obvious point of theoretical departure is the work of Jürgen
Habermas, who over a number of decades has endeavoured to develop a theory of democracy that places strong significance on
language, communication and discourse. This paper is an attempt to gauge the usefulness of Habermas’ approach to understanding
the theory of pupil voice, in particular how his theory of universal pragmatics lends itself to a ‘philosophy of between’,
a philosophy that finds echoes in the conflicted nature of schooling that ‘pupil voice’ is supposed to rectify to some extent.
The paper also explores the drawbacks of a Habermasian approach, in particular his overreliance on rationality as a way of
understanding communication. Lacan’s concept of the objet petit a is introduced as an alternative way of understanding pupil
voice. 相似文献
8.
William S. Sax 《International Journal of Hindu Studies》2000,4(1):39-60
Conclusion Our understanding of South Asian society and history is sometimes muddled by the rigid distinctions we make between ‘religion’
and ‘politics.’ The resurgent appeal of Hindu nationalism, the involvement of Hindu renouncers in contemporary Indian politics,
and the continuing relevance of religious issues to political discourse throughout South Asia, show that such a distinction
is of limited utility. In this essay, I have examined the notion of digvijaya in some detail, in an attempt to show that this ‘most important Indian concept with regard to sovereignty’ was always both
a ‘religious’ and a ‘political’ phenomenon. When it was performed by Hindu kings in the classical period, the ‘political’
dimension of digvijaya was foregrounded, while in the medieval and modern periods, when it was associated primarily with Hindu renouncers, its ‘religious’
aspects were paramount. But neither ‘political’ nor ‘religious’ aspects were ever absent from any of the digvijayas discussed here because religion and politics were mutually entailed in the digvijaya at all times, just as kings and renouncers were—and still are—alter-egos of each other. I am tempted to conclude that the
digvijaya melded religious and political domains. Yet perhaps even to speak of ‘melding’ religion and politics is a peculiarly modern
kind of discourse. Perhaps we need to rethink our categories and recognize that politics always has a religious element, while
religion is always a political force. 相似文献
9.
Hans P. van Ditmarsch 《Synthese》2007,158(2):181-187
Take your average publication on the dynamics of knowledge. In one of its first paragraphs you will probably encounter a phrase
like “a logic of public announcements was first proposed by Plaza in 1989 (Plaza 1989).” Tracking down this publication seems
easy, because googling its title ‘Logics of Public Communications’ takes you straight to Jan Plaza’s website where it is online
available in the author’s own version, including, on that page, very helpful and full bibliographic references to the proceedings
in which it originally appeared. Those proceedings are then somewhat harder to find. In fact, I have never seen them. Unfortunately,
for the research community, Plaza’s work has never been followed up by a journal version. I am very grateful to the editor
Wiebe van der Hoek of the journal ‘Knowledge, Rationality, and Action’ to correct this omission.
Plaza’s work is reprinted as such, without an update encompassing more than fifteen additional years of research in this area.
This commentary aims to provide some background to bridge that gap.
This is a commentary on Jan Plaza’s ‘Logics of Public Communications’, reprinted in this same issue. 相似文献
10.
Geoffrey Hellman 《Journal of Philosophical Logic》2006,35(6):621-651
A remarkable development in twentieth-century mathematics is smooth infinitesimal analysis (‘SIA’), introducing nilsquare and nilpotent infinitesimals, recovering the bulk of scientifically applicable classical analysis (‘CA’) without resort to the method of limits. Formally, however, unlike Robinsonian ‘nonstandard analysis’, SIA conflicts with CA, deriving, e.g., ‘not every quantity is either = 0 or not = 0.’ Internally, consistency is maintained by using intuitionistic logic (without the law of excluded middle). This paper examines problems of interpretation resulting from this ‘change of logic’, arguing that standard arguments based on ‘smoothness’ requirements are question-begging. Instead, it is suggested that recent philosophical work on the logic of vagueness is relevant, especially in the context of a Hilbertian structuralist view of mathematical axioms (as implicitly defining structures of interest). The relevance of both topos models for SIA and modal-structuralism as appled to this theory is clarified, sustaining this remarkable instance of mathematical pluralism. 相似文献
11.
Matteo Bonotti 《Res Publica》2011,17(2):107-123
Political parties have only recently become a subject of investigation in political theory. In this paper I analyse religious
political parties in the context of John Rawls’s political liberalism. Rawlsian political liberalism, I argue, overly constrains
the scope of democratic political contestation and especially for the kind of contestation channelled by parties. This restriction
imposed upon political contestation risks undermining democracy and the development of the kind of democratic ethos that political
liberalism cherishes. In this paper I therefore aim to provide a broader and more inclusive understanding of ‘reasonable’
political contestation, able to accommodate those parties (including religious ones) that political liberalism, as customarily
understood, would exclude from the democratic realm. More specifically, I first embrace Muirhead and Rosenblum’s (Perspectives
on Politics 4: 99–108 2006) idea that parties are ‘bilingual’ links between state and civil society and I draw its normative
implications for party politics. Subsequently, I assess whether Rawls’s political liberalism is sufficiently inclusive to
allow the presence of parties conveying religious and other comprehensive values. Due to Rawls’s thick conceptions of reasonableness
and public reason, I argue, political liberalism risks seriously limiting the number and kinds of comprehensive values which
may be channelled by political parties into the public political realm, and this may render it particularly inhospitable to
religious political parties. Nevertheless, I claim, Rawls’s theory does offer some scope for reinterpreting the concepts of
reasonableness and public reason in a thinner and less restrictive sense and this may render it more inclusive towards religious
partisanship. 相似文献
12.
Sergei Prozorov 《Studies in East European Thought》2008,60(3):207-230
The article ventures a reading of Russian postcommunist politics from the perspective of the messianic turn in continental
political philosophy, specifically Giorgio Agamben’s conception of the ‘end of history’. Taking its point of departure from
a retrospective construction in the Russian political discourse of the 1990s as a period of ‘timelessness’, the paper argues
that postcommunism may indeed be viewed as a paradoxical ‘time out of time’, a rupture in the ordinary temporality that entirely
dispenses with the teleological horizon of politics. While the problematic of the ‘end of history’ has been popularized by
Francis Fukuyama’s liberal recasting of Kojève’s reading of Hegel, the Russian experience is entirely contrary to this complacent
and self-gratifying account of the triumph of liberalism and accords, instead, with Agamben’s understanding of the end of
history as the deactivation of the teleological dimension of politics as such. The effect of this deactivation is not a catastrophic
disintegration of the social order but rather the opening of the possibility of an inoperative political praxis that is oriented
towards the affirmation of existence in the pure present. The article proceeds with outlining the implications of this reading
of Russian postcommunism for understanding the present conjuncture of Russian politics.
相似文献
Sergei ProzorovEmail: URL: http://www.helsinki.fi/collegium/english/staff/Prozorov/prozorov.htm |
13.
Eugen Fischer 《Synthese》2008,162(1):53-84
The later Wittgenstein advanced a revolutionary but puzzling conception of how philosophy ought to be practised: Philosophical
problems are not to be coped with by establishing substantive claims or devising explanations or theories. Instead, philosophical
questions ought to be treated ‘like an illness’. Even though this ‘non-cognitivism’ about philosophy has become a focus of
debate, the specifically ‘therapeutic’ aims and ‘non-theoretical’ methods constitutive of it remain ill understood. They are
motivated by Wittgenstein’s view that the problems he addresses result from misinterpretation, driven by ‘urges to misunderstand’.
The present paper clarifies this neglected concept and analyses how such ‘urges’ give rise to pseudo-problems of one particular,
hitherto little understood, kind. This will reveal ‘therapeutic’ aims reasonable and ‘non-theoretical’ methods necessary,
in one clearly delineated and important part of philosophy. I.e.: By developing a novel account of nature and genesis of one
important class of philosophical problems, the paper explains and vindicates a revolutionary reorientation of philosophical
work, at the level of both aims and methods. 相似文献
14.
Franziska Dübgen 《Res Publica》2012,18(1):65-77
Critiques of development aid from its recipient’s sometimes draw our attention to the perception of paternalism on the part
of ‘development industry’ actors. Even within participatory project designs, critical voices recount experiences of clear
power divides and informal hierarchies determining the content and form of ‘cooperation’. While neoliberal as well as neo-Marxist
scholars base their critiques on a distributive scheme of global justice, post-development theory emphasizes respect and recognition
as the central aspect of justice Indeed, post-development theorists continue to complain of neo-colonial power structures
between nations as well as on a micro-level between the ‘experts’ and local people. The latter feel misrecognized in being
judged according to the parameters of Western actors within the international community. This article explores how charges
of misrecognition within development cooperation challenge the assumption by many liberal political theorists that more global
justice could be achieved through more aid. 相似文献
15.
Damon A. Young 《Sexuality & culture》2005,9(4):58-79
Karl Marx once compared philosophy to masturbation, essentially seeing both as privative, idealistic, and impractical activities.
Indeed, many lay folk see philosophers as “wankers.” While the present state of universities does throw doubt on the liberatory
character of contemporary philosophy, Marx’s jibe nonetheless mischaracterizes masturbation. This paper is a brief attempt
to correct Marx’s characterization of masturbation by drawing on the work of a thinker ofter associated with “intellectual
onanism”: Martin Heidegger. Speaking ontologically, Heidergger’s theories can be developed to show that masturbation it is
not privative, but “stretched” in time and place. Moreover, masturbation plays a practical role in the creative development
of the self, including the self’s essential bodiliness. While not necessarily defending philosophy against Marx’s charges,
this paper does show how even so-called “onanistic” philosophy might be redeemed.
“Only a being which, like man, ‘had’ the word... can and must ‘have’ ‘the hand’” —Martin Heidegger
“I have a dangerously supple wrist.” —Friedrich Nietzsche 相似文献
16.
Technology and Freudian Discontent: Freud’s‘Muffled’ Meliorism and the Problem of Human Annihilation
M. Andrew Holowchak 《Sophia》2010,49(1):95-111
This paper is a comprehensive investigation of Freud’s views on technology and human well-being, with a focus on ‘Civilization
and Its Discontents’. In spite of his thesis in ‘Civilization and Its Discontents’, I shall argue that Freud, always in some
measure under the influence of Comtean progressivism, was consistently a meliorist: He was always at least guardedly optimistic
about the realizable prospect of utopia, under the ‘soft dictatorship’ of reason and guided by advances in science and technology,
in spite of due recognition in his later years of the possibility of annihilation through technological advances in warfare.
The possibility of human annihilation, then, muffled Freud’s meliorism. Freud’s ‘muffled meliorism’, however, was not a quiet
commitment to viewing technology as something good. Ultimately, Freud steered a middle course between techno-advocacy and
techno-antagonism. The technologies of science, like the discoveries of psychoanalysis, were tools for humans that could be
used for human betterment or, as war showed, for human degeneration. 相似文献
17.
Attempts at meaning-making are considered an integral part of the process of psychological adjustment following the diagnosis
of a major illness. The present study aimed at examining the applicability of Lipowski’s illness meaning framework and the
utility of a card-task and an interview method for the assessment of illness meanings in an Indian sample of cancer patients
(n=100). ‘Challenge’, ‘value’, ‘punishment’ , ‘weakness’ and ‘enemy’ were the five categories from the Lipowski’s framework
that were found to be applicable in the current study sample whereas ‘strategy’, ‘relief’ and ‘loss’ were not applicable in
the sample. Five new categories of illness meanings emerged namely; ‘burden’, ‘part of life’, ‘God’s plan’, ‘fate’ and ‘low
threat’. Subgroups of patients formed on the basis of four broad categories of illness meanings (positive, negative, fate
and low threat) differed significantly on depression, anxiety and quality of life, supporting the convergent validity of the
interview based assessment. The study highlights that the card-task for assessment of meanings has significant limitations
and that Lipowski’s illness-meaning framework requires expansion to capture the breadth of illness experiences in Indian patients. 相似文献
18.
Carsten Ljunggren 《Studies in Philosophy and Education》2010,29(1):19-33
Agonistic recognition in education has three interlinked modes of aesthetic experience and self-presentation where one is
related to actions in the public realm; one is related to plurality in the way in which it comes into existence in confrontation
with others; and one is related to the subject-self, disclosed by ‘thinking. Arendt’s conception of ‘thinking’ is a way of
getting to grips with aesthetic self-presentation in education. By action, i.e., by disclosing oneself and by taking initiatives,
students and teachers constitute their being. The way Arendt theorizes action (vita activa) makes it essentially unpredictable
and destabilizing, which does not seem to fit into what should be expected from education. In the article I will argue that
it should have a place by virtue of the debate, challenge and contest it offers. But education should also be defined from
a specific kind of contemplation called ‘thinking’ to become the cultivation of a faculty of judgment in education—thinking
(vita contemplativa) as a common virtue in education. Arendt’s demarcation between truth and meaning does from the point of
view of agonistic recognition in education call for ‘thinking’ as a qualification of political and moral meaning–the ‘taste’
to be established in the individual, by individual judgements but always judged in relation to members of a community. 相似文献
19.
Mark Moyer 《Synthese》2006,148(2):401-423
Puzzles about persistence and change through time, i.e., about identity across time, have foundered on confusion about what it is for ‘two things’ to be have ‘the same thing’ at a time. This is most directly seen in the dispute over whether material objects can occupy exactly the same place at the
same time. This paper defends the possibility of such coincidence against several arguments to the contrary. Distinguishing
a temporally relative from an absolute sense of ‘the same’, we see that the intuition, ‘this is only one thing’, and the dictum,
‘two things cannot occupy the same place at the same time’, are individuating things at a time rather than absolutely and are therefore compatible with coincidence. Several other objections philosophers have raised ride
on this same ambiguity. Burke, originating what has become the most popular objection to coincidence, argues that if coincidence
is possible there would be no explanation of how objects that are qualitatively the same at a time could belong to different
sorts. But we can explain an object’s sort by appealing to its properties at other times. Burke’s argument to the contrary
equivocates on different notions of ‘cross-time identity’ and ‘the statue’. From a largely negative series of arguments emerges
a positive picture of what it means to say multiple things coincide and of why an object’s historical properties explain its
sort rather than vice versa – in short, of how coincidence is possible. 相似文献
20.
Diane Antonio 《Sophia》2001,40(2):47-65
Julian of Norwich (b. 1342) anticipated the ontological and epistemological work on sexed embodiment pioneered in the work
of Merleau-Ponty and Irigaray in the 20th century. Her epistemology of sensual ‘showings’ helped reconfigure women’s embodiment
and speech acts (‘bodytalk’): by recognizing cognitive emotions and the knowledge-producing body; and by envisioning the intertwining
of human flesh with All That Is. The paper next examines Merleau-Ponty’s somatic discourse on the chiasmic flesh, which leads
to a discussion of Irigaray’s work on poetic mimesis. 相似文献