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111.
John P. Reeder Jr. 《The Journal of religious ethics》2010,38(1):67-92
What kind of persons could engage in political torture? Not only the morally impaired who lack empathy or compassion, or even the merely obedient, but also the righteous who struggle with conscience, and the realists who set morality aside. 相似文献
112.
Herman C.D.G. De Regt 《Journal for General Philosophy of Science》2006,37(1):21-39
Summary Take the following version of scientific realism: we have good reason to believe that (some of the) current scientific theories tell us something specific about the underlying, i.e. unobservable, structures of the world, for instance that there are electrons with a certain electric charge, or that there are viruses that cause certain diseases. Popper, the rationalist, would not have adhered to the proposed formulation of scientific realism in terms of the rationality of existential beliefs concerning unobservables. Popper did not believe in belief. According to Van Fraassen, the empiricist, one may yet have a rational existential belief concerning unobservables, given a liberal notion of rationality of belief. In this paper I will investigate to what extent a reassessment of both Popper’s rejection of the rationality of belief and Van Fraassen’s reformulation of the rationality of belief, points towards a new and pragmatist dissolution of the ‘problem of scientific realism’. 相似文献
113.
Gloria L. Schaab SSJ 《Zygon》2008,43(1):9-18
Scientific perspectives often are perceived to challenge biblically based cosmologies and theologies. Arthur Peacocke, biochemist and theologian, recognized that this challenge actually represents an opportunity for Christian theology to reenvision and reinterpret its traditions in ways that take into account scientific theories of evolution. In the course of his career, Peacocke offered a new paradigm for the dialogue between theology and science. This paper explores his proposals, in particular his theories of language, the God‐world relation, and the nature of God, and exemplifies the impact these proposals had on his theological insights. 相似文献
114.
Towfic Shomar 《Journal for General Philosophy of Science》2008,39(2):321-349
There is confusion among scholars of Bohr as to whether he should be categorized as an instrumentalist (see Faye 1991) or a realist (see Folse 1985). I argue that Bohr is a realist, and that the confusion is due to the fact that he holds a very special view of realism,
which did not coincide with the philosophers’ views. His approach was sometimes labelled instrumentalist and other times realist,
because he was an instrumentalist on the theoretical level, but a realist on the level of models. Such a realist position
is what I call phenomenological realism. In this paper, and by taking Bohr’s debate with Einstein as a paradigm, I try to
prove that Bohr was such a realist.
相似文献
Towfic ShomarEmail: |
115.
Jeff Wisdom 《Philosophical Studies》2008,138(3):429-434
In this essay I distinguish between a synchronic view of base property exemplification and a diachronic one. I argue that
only a diachronic view of base property exemplification can substantiate a ban on morally mixed worlds. I then argue that
one of Robert Mabrito’s recent criticisms of Russ Shafer-Landau’s moral realism fails on either a synchronic or a diachronic
view.
相似文献
Jeff WisdomEmail: |
116.
Michael Rubin 《Philosophical Studies》2008,139(3):307-327
A number of philosophers defend naturalistic moral realism by appeal to an externalist semantics for moral predicates. The
application of semantic externalism to moral predicates has been attacked by Terence Horgan and Mark Timmons in a series of
papers that make use of their “Moral Twin Earth” thought experiment. In response, several defenders of naturalistic moral
realism have claimed that the Moral Twin Earth thought experiment is misleading and yields distorted and inaccurate semantic
intuitions. If they are right, the intuitions generated by Moral Twin Earth cannot be appealed to in arguments against externalist
moral semantics. The most developed case against the Moral Twin Earth argument that follows this strategy is found in a paper
by Stephen Laurence, Eric Margolis and Angus Dawson. Here I argue that their attack on the Moral Twin Earth thought experiment
fails. Laurence, Margolis and Dawson have not shown that we have reason to distrust the semantic intuitions it generates
相似文献
Michael RubinEmail: |
117.
Todd J. Thorsteinson Erin M. Palmer Cynthia Wulff Alexee Anderson 《Journal of business and psychology》2004,19(1):125-137
Research that has examined the effects of realism on pre-hire outcomes has suggested that it does not harm recruitment. We present evidence that realistic information may, under certain circumstances, increase organizational attractiveness. Participants (N = 225) evaluated one of two recruitment messages, positive only or realistic, and reported their perceptions of organizational attractiveness, source credibility, and perceptions of the challenge inherent in the job. Consistent with our hypothesis, the realistic recruitment message led to higher organizational attractiveness than the positive only message. Contrary to expectations, however, this effect appears to be mediated through perceptions of challenge in the job, rather than perceptions of source credibility. 相似文献
118.
牟宗三的易学研究为的是从易学中发见与解析中国哲学、中国思想,旨在抉发中国的玄学与道德哲学,而不是作一种历史的研究。他从哲学上为《周易》的解释提供了一个逻辑符号论的模型,为中国古典思想的现代诠释作出了首开先河的有益尝试;他对易学的“实在论的价值论”或“超越的内在”的价值论的诠释,与康德、维特根斯坦关于道德世界的“超越的外在论”不同;他对易之道德世界的分析与解释也是极其形式化的逻辑的。在这些分析与解释中,《周易》的“逻辑世界”或“符号世界”变成了语义的价值世界,或者说,作为“数理物理”世界的《周易》变成了价值论的道德世界。无论是在叙述方式,或内容的阐释与解析上,牟氏的这项研究都是十分新颖的,为国内所未有。但是,牟氏的易学研究只是他学思的开端起步,相对于他的逻辑研究来说,易学研究构成了他的哲学思想发展进路的前逻辑起点,而非逻辑起点,具有形式的象征意义。 相似文献
119.
Robert J. Brecha 《Zygon》2002,37(4):909-924
I present results of recent work in the field of quantum optics and relate this work to discussions about the theory of quantum mechanics and God's divine action in the world. Experiments involving atomic decay, relevant to event uncertainty in quantum mechanics, as well as experiments aimed at elucidating the so–called Schrödinger's–cat paradox, help clarify apparent ambiguities or paradoxes that I believe are at the heart of renewed attempts to locate God within our constructed physical theories and tend to narrow the gaps proposed as an opening for divine action. Some problems arise because of imprecise use of nonmathematical language to force quantum mechanics into an intuitive "classical" framework. 相似文献
120.
Hartry Field 《Philosophical Studies》2009,143(2):249-290
The paper outlines a view of normativity that combines elements of relativism and expressivism, and applies it to normative
concepts in epistemology. The result is a kind of epistemological anti-realism, which denies that epistemic norms can be (in
any straightforward sense) correct or incorrect; it does allow some to be better than others, but takes this to be goal-relative
and is skeptical of the existence of best norms. It discusses the circularity that arises from the fact that we need to use
epistemic norms to gather the facts with which to evaluate epistemic norms; relatedly, it discusses how epistemic norms can
rationally evolve. It concludes with some discussion of the impact of this view on “ground level” epistemology.
相似文献
Hartry FieldEmail: |