共查询到20条相似文献,搜索用时 31 毫秒
1.
David Enoch 《Philosophical Studies》2010,148(3):413-438
Metaethical—or, more generally, metanormative—realism faces a serious epistemological challenge. Realists owe us—very roughly
speaking—an account of how it is that we can have epistemic access to the normative truths about which they are realists.
This much is, it seems, uncontroversial among metaethicists, myself included. But this is as far as the agreement goes, for
it is not clear—nor uncontroversial—how best to understand the challenge, what the best realist way of coping with it is,
and how successful this attempt is. In this paper I try, first, to present the challenge in its strongest version, and second,
to show how realists—indeed, robust realists—can cope with it. The strongest version of the challenge is, I argue, that of
explaining the correlation between our normative beliefs and the independent normative truths. And I suggest an evolutionary
explanation (of a pre-established harmony kind) as a way of solving it. 相似文献
2.
Karen Bennett 《Philosophical Studies》2011,154(1):79-104
A variety of relations widely invoked by philosophers—composition, constitution, realization, micro-basing, emergence, and
many others—are species of what I call ‘building relations’. I argue that they are conceptually intertwined, articulate what
it takes for a relation to count as a building relation, and argue that—contra appearances—it is an open possibility that
these relations are all determinates of a common determinable, or even that there is really only one building relation. 相似文献
3.
Julien Murzi 《Philosophical Studies》2010,149(2):269-281
In this paper, I focus on some intuitionistic solutions to the Paradox of Knowability. I first consider the relatively little
discussed idea that, on an intuitionistic interpretation of the conditional, there is no paradox to start with. I show that
this proposal only works if proofs are thought of as tokens, and suggest that anti-realists themselves have good reasons for
thinking of proofs as types. In then turn to more standard intuitionistic treatments, as proposed by Timothy Williamson and,
most recently, Michael Dummett. Intuitionists can either point out the intuitionistc invalidity of the inference from the
claim that all truths are knowable to the insane conclusion that all truths are known, or they can outright demur from asserting
the existence of forever-unknown truths, perhaps questioning—as Dummett now suggests—the applicability of the Principle of
Bivalence to a certain class of empirical statements. I argue that if intuitionists reject strict finitism—the view that all
truths are knowable by beings just like us—the prospects for either proposal look bleak. 相似文献
4.
Marvin B. Mandell 《Knowledge, Technology, and Policy》1989,2(2):39-56
Credibility has been proposed recently as a standard for assessing the value of policy analysis. While various strategies
for enhancing the credibility of policy analysis are available, little evidence exists concerning to what extent and under
what circumstances implementing such strategies does, in fact, increase the value of policy analysis in terms of improving
organizational decisionmaking. In this paper computer simulation—a methodological approach that has not been widely used to
date in the field of knowledge application—is used to begin, to fill this gap. Specifically, the “garbage-can” model of decisionmaking
developed by Cohen, March and Olsen (1972) has been modified to reflect a possible contribution of policy analysis to decisionmaking.
Using this model, the extent to which enhancing credibility results in improved organizational decisionmaking under various
circumstances is examined.
Marvin B. Mandell is an assistant professor of policy sciences at the University of Maryland Baltimore County. His present
research is focused on quantitative techniques for policy analysis and evaluation and the use of analytical information in
decisionmaking. 相似文献
5.
This paper presents a new argument against A-theories of time. A-theorists hold that there is an objective now (present moment)
and an objective flow of time, the latter constituted by the movement of the objective now through time. A-theorists therefore
want to draw different pictures of reality—showing the objective now in different positions—depending upon the time at which
the picture is drawn. In this paper it is argued that the times at which the different pictures are drawn may be taken to
be normal times or hypertimes. If they are normal times then the A-theory is inconsistent, or else collapses to the B-theory—and
appealing to primitive tense operators will not help A-theorists avoid this conclusion. If the times are hypertimes then the
A-theory is consistent, but deeply problematic none the less. 相似文献
6.
Amelie Rorty 《The Journal of Ethics》2012,16(1):1-13
Both morality and theories of morality play many distinctive—and sometimes apparently conflicting—functions: they identify
and prohibit wrongful aggression; they chart and analyze basic duties; they present ideals for emulation; they set the terms
or justice, rights and entitlements; they characterize the norms of basic decency and neighborliness. Since many of these
can, in practice, come into conflict with one another, morality provides guidance for integrating priorities. Claims to morality
can, however, be misused as well as used: sanctimonious self-righteousness, self-centered moral narcisism and deflecting,
misleading justification all present an abusive mask of morality. In this paper, I analyze both the use and abuse of morality
and offer an account of its appropriate use, as presenting multiple heuristic questions for reflection. 相似文献
7.
Gereon Wolters 《Axiomathes》2009,19(4):481-508
In theoretical matters, ecclesiastical claims to knowledge have lead to various conflicts with science. Claims in orientational matters, sometimes connected to attempts to establish them as a rule for legislation, have often been in conflict with the
justified claims of non-believers. In addition they violate the Principle of Autonomy of the individual, which is at the very
heart of European identity so decisively shaped by the Enlightenment. The Principle of Autonomy implies that state legislation
should not interfere in the life of individual citizens, as long as his or her actions do not violate the rights of others.
This paper—using the example of the theory of evolution—rejects ecclesiastical claims to theoretical knowledge as completely
unfounded and preposterous. In the case of orientational knowledge—using the example of euthanasia—ecclesiastical claims to
(universalizable) knowledge are shown to be unfounded as well. The Church’s position with respect to euthanasia and a range
of other bio-ethical topics, such as pre-marital sex, contraception, abortion, indissolubility of marriage, and homosexuality,
rests on a very peculiar ethical position. This ethical position is the natural right theory, which—far from being universalizable—is
shared by very few people. Among other things, this position presupposes the belief in God as the creator of nature, and the
assumption that ethical norms can be derived from this premise. Thus ecclesiastical knowledge claims, cannot be justified
in a way which could be reasonably supposed to be universally acceptable. Kant (see the quote) was the first to require this
sort of justification. Claims that fail to implement Kant’s stipulations should be eliminated by what I would like to call
“Kant’s razor”. 相似文献
8.
Reynolds and Besner (2005) presented a computational account of six effects that emerge when readers are asked to pronounce
pseudohomophones (nonwords—e.g., brane—that sound like words when pronounced). In the dual route cascaded (DRC) model of reading,
they varied a parameter controlling the rate of inhibition from letter units to the orthographic lexicon to mimic strategic
control over the extent of specific lexical processing. In this article, we provide an account in which the effects are simulated
by varying the DRC’s reading-aloud criterion—a parameter that sets the minimal level of phonemic activation required to pronounce
a letter string. We show that varying this parameter provides another means of controlling lexical contributions to reading
aloud. 相似文献
9.
John Bishop 《Sophia》2009,48(4):419-433
Theistic religious believers should be concerned that the God they worship is not an idol. Conceptions of God thus need to
be judged according to criteria of religious adequacy that are implicit in the ‘God-role’—that is, the way the concept of
God properly functions in the conceptual economy and form of life of theistic believers. I argue that the conception of God
as ‘omniGod’—an immaterial personal creator with the omni-properties—may reasonably be judged inadequate, at any rate from
the perspective of a relationship ethics based on the Christian revelation that God is Love. I go on to suggest that a conception
of God as the power of love within the natural universe might prove more adequate, with God’s role as creator understood in
terms of final rather than efficient causation. 相似文献
10.
Nathan Carlin 《Pastoral Psychology》2010,59(6):679-695
Freud, early in his writings, makes the argument that paranoia results from the repression of distressing memories, paralleling
hysteria and obsessional neurosis. The difference, however, is that paranoia makes use of a special psychic mechanism—projection—whereas
hysteria makes use of conversion into somatic innervations and obsessional neurosis makes use of substitution or displacement.
Drawing on recent research in paranoia, which suggests that feelings of paranoia are quite common among non-clinical populations,
perhaps even as common as feelings of anxiety and depression in non-clinical populations, I suggest that paranoia “in everyday
life”—that is, paranoia among non-clinical or so-called “normal” populations—results from the suppression (rather than the repression) of distressing thoughts (rather than memories). The mechanism of projection is still at work, but because paranoia in everyday life results from
suppression rather than repression, it is much less severe but also much more common. I have followed the logic of Freud’s
writings and I have used the method of introspection to come to this conclusion. I argue that pastors and other such persons
would do well in knowing something about paranoia so that (1) they can deal more compassionately with those struggling with
paranoia and so that (2) they can deal more compassionately with themselves, since it is likely, I believe, that many pastors
often struggle with feelings of paranoia. I note several strategies for coping with paranoia as I deal with religious and
psychological aspects of paranoia. 相似文献
11.
Christopher A. D. Charles 《Sexuality & culture》2011,15(4):375-390
This article focuses on the sexual attraction motive for skin bleaching in Jamaica. Some captive Africans on plantations in
Jamaica altered their complexion. These Africans modeled the British in the colony who bleached their skin to protect the
“superior,” “sexy,” and ideal white skin from the “impurities” of interracial sex and the tropical climate. The beauty and
sexual attraction accorded to light skin was also evident in skin bleaching newspaper ads in the 1950s. The ads told women
that acquiring light complexion through skin bleaching would make them sexually attractive to men. The persistence of colorism
and its most blatant expression—skin bleaching—is also evident in contemporary Jamaica as expressed in some dancehall songs
which praise skin bleachers, and the explanatory narratives of skin bleachers that bleaching makes them pretty and sexually
attractive to potential spouses. Similar themes are reflected in the criticism that the browning Dancehall Queen Carlene was
deemed sexually attractive and choreographically talented only because of her brown physicality. Some spouses request that
their partner acquire the bleached physicality because they find it sexually attractive similar to many male clients in “massage
parlors” who only request female sex workers who bleach their skin. 相似文献
12.
Sherrilyn Roush 《Philosophical Studies》2009,143(1):137-145
The transferability problem—whether the results of an experiment will transfer to a treatment population—affects not only
Randomized Controlled Trials but any type of study. The problem for any given type of study can also, potentially, be addressed
to some degree through many different types of study. The transferability problem for a given RCT can be investigated further
through another RCT, but the variables to use in the further experiment must be discovered. This suggests we could do better
on the epistemological problem of transferability by promoting, in the repeated process of formulating public health guidelines,
feedback loops of information from the implementation setting back to researchers who are defining new studies. 相似文献
13.
Gerald K. Harrison 《Philosophia》2010,38(3):555-568
Cases involving certain kinds of manipulation seem to challenge compatibilism about responsibility-grounding free will. To
deal with such cases many compatibilists give what has become known as a ‘soft line’ reply. In this paper I present a challenge
to the soft line reply. I argue that any relevant case involving manipulation—and to which a compatibilist might wish to give
a soft line reply—can be transformed into one supporting a degree of moral responsibility through the addition of libertarian
elements (such as alternative possibilities of a kind unavailable under determinism and executive control of the sort commonly
associated with agent-causation). From a compatibilist’s perspective the subtraction of libertarian elements should make no
difference to any assessment of the agent’s responsibility. The compatibilist should therefore judge the agent morally responsible
after the removal of the libertarian elements. Yet removal of the libertarian elements returns the case to its original form
and thus what started out as a soft line has now collapsed into a hard line reply. Various ways of resisting my argument are
considered, but each is shown to carry important burdens. 相似文献
14.
Oosterwijk S Winkielman P Pecher D Zeelenberg R Rotteveel M Fischer AH 《Memory & cognition》2012,40(1):93-100
Mental states—such as thinking, remembering, or feeling angry, happy, or dizzy—have a clear internal component. We feel a certain way when we are in these states. These internal experiences may be simulated when people understand conceptual
references to mental states. However, mental states can also be described from an “external” perspective, for example when
referring to “smiling.” In those cases, simulation of visible outside features may be more relevant for understanding. In
a switching costs paradigm, we presented semantically unrelated sentences describing emotional and nonemotional mental states
while manipulating their internal or external focus. The results show that switching costs occur when participants shift between
sentences with an internal and an external focus. This suggests that different forms of simulation underlie understanding
these sentences. In addition, these effects occurred for emotional and nonemotional mental states, suggesting that they are
grounded in a similar way—through the process of simulation. 相似文献
15.
Andrew M. Bailey 《Philosophical Studies》2012,158(1):31-41
There are predicates and subjects. It is thus tempting to think that there are properties on the one hand, and things that
have them on the other. I have no quarrel with this thought; it is a fine place to begin a theory of properties and property-having.
But in this paper, I argue that one such theory—bare particularism—is false. I pose a dilemma. Either bare particulars instantiate
the properties of their host substances or they do not. If they do not, then bare particularism is both unmotivated and false.
If they do, then the view faces a problematic—and, I shall argue, false—crowding consequence. 相似文献
16.
Elliott Wagner 《Erkenntnis》2009,71(3):377-393
Philosophers and social scientists have recently turned to Lewis sender–receiver games to provide an account of how lexical
terms can acquire meaning through an evolutionary process. However, the evolution of meaning is contingent on both the particular
sender–receiver game played and the choice of evolutionary dynamic. In this paper I explore some differences between models
that presume an infinitely large and randomly mixed population and models in which a finite number of agents communicate with
their neighbors in a social network. My results show that communication with neighbors is more conducive to the evolution
of meaning than communication with strangers. Additionally, I show that the behavior of the system is highly dependent on
the topological structure of the social network. I argue that a specific class of networks—small world graphs—is especially
conducive to the evolution of meaning. This is because small world graphs have a short characteristic path length while still
maintaining a high degree of correlation between neighbors. Since many actual social networks, such as friendship networks
and nervous systems, are conjectured to be small world structures, these results indicate that these networks are quite hospitable
to the efficient evolution of meaning. 相似文献
17.
Nigel Tubbs 《Studies in Philosophy and Education》2011,30(1):53-66
There was a time when, in the Liberal Arts, philosophy and education enjoyed the most intimate and productive relationship.
Drawing together philosophy and nature they sought to understand the greatest of human mysteries. This meant thinking about
both the macrocosm and the microcosm and especially the relation between them. In this relation lies the most fundamental
vocation of Liberal Arts education—Know Thyself. In my article I attempt to retrieve the philosophical education that lies
between the individual and the universe. I explore the macrocosm through Newton and Einstein, the microcosm through Heisenberg
and Zizek, and the relation between them in the structure of the modern Kant/Hegel philosophical experience. The result—only
relatively overambitious—is an educational theory of the uncertainty of the universe and everything in it. 相似文献
18.
One assumption underlying the use of the exclusion task as part of the process dissociation procedure is that studied items are successfully excluded only when they are recollected. The present study employed event-related potentials (ERPs) to demonstrate that successful exclusion does not necessarily require recollection. In two experiments, the study tasks for to-be-excluded items were identical, but the tasks employed withtarget items differed, giving better memory for these items in Experiment 1 than in Experiment 2. Successfully excluded items elicited the ERP signature for recollection—theleft parietal old/new effect—in Experiment 2 only. These findings indicate that the subjects adopted different retrieval strategies in the two experiments. It is suggested that they made more use of source information about to-be-excluded items in the second experiment than in the first. 相似文献
19.
In a recent paper, Peter Singer suggests that some interesting new findings in experimental moral psychology support what
he has contended all along—namely that intuitions should play little or no role in adequate justifications of normative ethical
positions. Not only this but, according to Singer, these findings point to a central flaw in the method (or epistemological
theory) of reflective equilibrium used by many contemporary moral philosophers. In this paper, we try to defend reflective equilibrium from Singer’s attack
and, in part, we do this by discussing Singer’s own favoured moral methodology as outlined in his Practical Ethics. Although basing ethics solely on (certain kinds of) intuitions certainly is problematic, we argue, basing it solely on ‘reason’
gives rise to similar problems. The best solution would arguably be one which could strike a balance between the two—but,
we suggest, this is precisely what reflective equilibrium is all about. 相似文献
20.
This article extends computational models of schizophrenia that focus on the negative aspects of this syndrome to behavioral
biases that are associated with a positive symptom of schizophrenia, namely delusions. The phenomenon studied is the “jump-to-conclusions”
style of reasoning that is characterized by delusional patients—in comparison with controls—whereby they make less-informed
decisions when an option to collect more decision-specific information is available. Simulations show that these differences
can be mimicked by modulating the gain parameter—associated with variations in dopamine level—in a simple network model. 相似文献