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211.
212.
Timo Tavast 《Dialog》2012,51(2):155-163
Abstract : Robert W. Jenson's programmatic approach to the doctrine of the Trinity consists of his aim to identify the triune God in an anti‐religious and anti‐nihilistic way. Jenson has in a unique manner carried out this identification, i.e., ontologically, contextually, and narratively; and then defined the limits of his trinitarian doctrine in accordance with this approach. The fundamental prerequisite of Jenson's approach is his “negative” natural theology, including his existential analysis of living in time. 相似文献
213.
This experiment evaluated the effects of training tutors to use an instructional package to teach pronunciation and translation of the Chinese language. Tutors' correct use of the package increased from 68% of trials to 92% after training, and student correct pronunciation increased from 45% to 90%, with similar effects for translation. Continued use of the package, high social validity, and extended follow-up suggest that use of the package may be sustainable. 相似文献
214.
215.
Tomás Fernández 《Estudios de Psicología》2013,34(1):39-45
RESUMENEn este trabajo no se pretende encontrar solución a la polémica entre la perspectiva conductista de Skinner y la etológica de Herrnstein acerca de la utilidad de inferir estados motivacionales y el uso explicativo que puede hacerse de ellos, sino más bien exponer los problemas que se plantea el autor a raíz de dicha polémica. Para ello analiza las aportaciones en la orientación conductista y la biológica, enfrentadas al pretender alcanzar, cada una por su lado, la totalidad de las conductas. El artículo finaliza destacando que la complementariedad de los enfoques de ambas disciplinas exige una traducción y no una mera recepción de las posiciones del “enemigo”. 相似文献
216.
Janis A. Roze 《World Futures: Journal of General Evolution》2013,69(3-4):251-262
Past efforts at solving the “world problematique” have emphasized changing population, resources, energy, and so forth. More useful efforts should focus on better use of human resources and the application of constructive human qualities to bring about new and harmonious human/environment relationships. A radical re‐orientation in the study of human and societal dynamics is needed, one which would highlight constructive human characteristics, the most important of which are love and altruism. A global conspiracy of love may be the only hope for the survival of humankind. 相似文献
217.
Laurence Carlin 《British Journal for the History of Philosophy》2013,21(4):665-682
Boyle prefaced his Disquisition about the Final Causes of Natural Things with the claim that there are three dangerous consequences for failing to engage in the pursuit of final causes. Boyle was sincere in this claim, for there is a systematic line of reasoning in his texts that incorporates all three consequences and establishes conceptual connections between his science, his theology, and his value theory. I argue in this paper that Boyle's teleological outlook led him to believe that the natural philosopher is morally obligated to continue his investigations of nature on the grounds that a deeper understanding of the teleological order necessarily motivates divine worship. Moreover, Boyle saw a conceptual connection between a teleological study of nature and revealed theology, a connection that reveals that a study of teleological nature can lead to the highest form of happiness. I conclude with a summary, and some remarks about the sincerity and weaknesses of Boyle's reasoning. 相似文献
218.
Leslie Armour 《British Journal for the History of Philosophy》2013,21(5):925-939
Saul Kripke in his revolutionary and influential series of lectures from the early 1970s (later published as the book Naming and Necessity) famously resurrected John Stuart Mill's theory of proper names. Kripke at the same time rejected Mill's theory of general terms. According to Kripke, many natural kind terms do not fit Mill's account of general terms and are closer to proper names. Unfortunately, Kripke and his followers ignored key passages in Mill's A System of Logic in which Mill enunciates a sophisticated and detailed theory of natural kind terms that anticipates and is in some ways superior to Kripke's. 相似文献
219.
Andrew Israelsen 《British Journal for the History of Philosophy》2013,21(6):1111-1132
The goal of this paper is to explicate the theological and epistemological elements of John Locke's moral philosophy as presented in the ‘Essay Concerning Human Understanding’ and ‘The Reasonableness of Christianity’. Many detractors hold that Locke's moral philosophy is internally inconsistent due to his seeming commitment to both the intellectualist position that divinely instituted morality admits of pure rational demonstration and the competing voluntarist claim that we must rely for our moral knowledge upon divine revelation. In this paper I argue that Locke is guilty of no such contradiction. In doing so, I attempt to accommodate Locke's position in the ‘Essay’ that moral principles are demonstrable a priori with his views on the sanctity of Christian revelation. I then consider Locke's conception of moral ideas as a species of mixed modes, or arbitrarily constructed complex ideas, and attempt to navigate the mechanism whereby human understanding can recognize these ideas as conforming to, or straying from, divinely appointed natural law. I conclude that despite Locke's failure to actually provide a full-fledged moral theory, he lays a rationally coherent groundwork for the fulfilment of such a project that accommodates a-priori rational reflection and divine revelation as complementary paths to moral understanding. 相似文献
220.
Francesco Bellucci 《British Journal for the History of Philosophy》2013,21(5):911-932
In the earliest phase of his logical investigations (1865–1870), Peirce adopts Mill's doctrine of real Kinds as discussed in the System of Logic and adapts it to the logical conceptions he was then developing. In Peirce's definition of natural class, a crucial role is played by the notion of information: a natural class is a class of which some non-analytical proposition is true. In Peirce's hands, Mill's distinction between connotative and non-connotative terms becomes a distinction between symbolic and informative and pseudo-symbolic and non-informative forms of representation. A symbol is for Peirce a representation which has information. Just as for Mill all names of Kind connote their being such, so for Peirce all symbols profess to correspond to a natural class. 相似文献