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TOM COCHRANE 《美学与艺术评论杂志》2014,72(3):303-315
I defend the claim that fictional narratives provide cognitive benefits to readers in virtue of helping them to understand character. Fictions allow readers to rehearse the skill of selecting and organizing into narratives those episodes of a life that reflect traits or values. Two further benefits follow: first, fictional narratives provide character models that we can apply to real‐life individuals (including ourselves), and second, fictional narratives help readers to reflect on the value priorities that constitute character. I defend the plausibility of these cognitive benefits against certain worries raised by Gregory Currie and Peter Goldie. 相似文献
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TOM STONEHAM 《The Southern journal of philosophy》2011,49(2):116-136
Berkeley thinks that we only see the size, shape, location, and orientation of objects in virtue of the correlation between sight and touch. Shadows have all of these spatial properties and yet are intangible. In Seeing Dark Things (2008), Roy Sorensen argues that shadows provide a counterexample to Berkeley's theory of vision and, consequently, to his idealism. This paper shows that Berkeley can accept both that shadows are intangible and that they have spatial properties. 相似文献
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TOM W. SMITH 《Journal for the scientific study of religion》2002,41(3):577-585
America has always been a religiously diverse nation, but this has increased in recent decades. Changes in the non–Judeo–Christian population in the United States in general and the market share held by Muslims, Buddhists, and Hindus in particular are examined. While the share of the population following these faiths has increased appreciably in recent decades, both the size of these groups and their growth has often been exaggerated. 相似文献
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Is the counselor a wrestler who struggles with a client—adversary? This article argues for taking a one-down position rather than fighting or confronting. 相似文献
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TOM HANAUER 《美学与艺术评论杂志》2016,74(2):195-199
The sublime has come under severe criticism in recent years. Jane Forsey, for instance, has argued that all theories of the sublime “rest on a mistake” (2007, 381). In her article, “The Pleasures of Contra‐purposiveness: Kant, the Sublime, and Being Human,” Katerina Deligiorgi ( 2014 ) provides a rejoinder to Forsey. Deligiorgi argues—with the help of Kant—that a coherent theory of the sublime is possible, and she provides a sketch for such a theory. Deligiorgi makes good progress in the debate over the sublime. But here I raise two questions in relation to her account. The aim of these questions is to help clarify and augment her theory and thus extend the discussion about the tenability and relevance of the sublime. The first question is about the pleasure of the sublime. The pleasure, she claims, comes from our catching a glimpse of ourselves as agents in the world. But, I argue, Deligiorgi's conception of agency is insufficient for explaining the pleasure of sublimity, and this is because she does not take into account what I call (echoing Kant) the “ends of reason,” those ends that matter most to us as agents. The second question pertains to the phenomenology of the sublime. The worry here is that Deligiorgi overcomplicates the subject's experience and, in doing so, greatly restricts the scope of the sublime. 相似文献
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