Ju Wang 《International Journal of Philosophical Studies》2017,25(2):210-226

According to radical scepticism, knowledge of the external world is impossible. Transcendental arguments are supposed to be anti-sceptical, but can they provide a satisfying response to radical scepticism? Especially, when radical scepticism is cast as posing a how-possible question, there is a concern that transcendental arguments are neither sufficient nor necessary for answering such question. In light of this worry, I argue that we can take a modest transcendental argument as a stepping stone for a diagnostic anti-sceptical proposal, and I use a Wittgensteinian modest transcendental argument to illustrate my point.  相似文献   

    

Priel B 《The International journal of psycho-analysis》2011,92(6):1617-1629

This essay explores the assumption that the sense of perplexity and surprise that characterizes the reading of many of Borges's works of fiction is related to these stories' direct and explicit exposition of transitive thoughts transcending caesurae (Bion, 1977). Borges presents a world in which diverse and even contradictory points of view or interpretations coexist. These texts allow for paradox to be acknowledged and to remain unresolved. The author suggests that Borges's writing style, the form of his stories and essays, allows for the containment of the anxiety that the possibility of evolutionary change may create. Borges's works of fiction symbolize the paradoxical nature of the caesura: inner continuity where there appears to be a break After reviewing Bion's concepts of caesura and transcendence of caesura, the stylistic devices that Borges uses in relation to the coexistence of different perspectives or interpretations will be discussed. A psychoanalytical reading of Borges's Theme of the Traitor and the Hero and The South enriches the understanding of processes of failure and success in transcending caesurae. The relevance of the transcendence of the caesura for analytic listening is underscored.  相似文献   

    

GIUSEPPINA RONZITTI 《Theoria》2010,76(1):91-96

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Mireille Ellonen-Jéquier 《The International journal of psycho-analysis》2009,90(4):843-866

Some psychotic patients manage to create nothingness and emptiness thanks to the amount of work their ego accomplishes. That is the paradox we find in schizophrenic patients, their ego is simultaneously weak and powerful. When we analyse how this nothingness/emptiness is created, we enter into a strange world in which the patient's ego is, in part, defective and fragmented; his or her thinking apparatus, capacity for perceiving and feeling are under attack. Yet this same ego can call on intellectual ability, imagination and tremendous energy in order to create a highly complex structure, thanks to which the psychotic individual manages to create a kind of para-organization of space by splitting 'nothingness' (the space between representations) and 'density' (a compact magma made up of many different highly-condensed representations). Both nothingness and density may give the impression that the patient is 'nowhere to be found' and therefore impossible to analyse. In this paper, I shall describe these mechanisms as they appear in the clinical material of a female psychotic patient.  相似文献   

    

ANTHONY BRUECKNER 《Theoria》2009,75(3):245-247

In a recent article in Theoria, Hamid Vahid offered an explanation of the phenomenon of Moore‐paradoxicality which employed Davidson's Principle of Charity regarding radical interpretation. I argue here that Vahid's explanation fails.  相似文献   

    

SCOTT MACDONALD 《Metaphilosophy》2008,39(1):20-38

Abstract: The Confessions recounts Augustine's successful search for God. But Augustine worries that one cannot search for God if one does not already know God. That version of the paradox of inquiry dominates and structures Confessions 1–10. I draw connections between the dramatic opening lines of book 1 and the climactic discussion in book 10.26–38 and argue that the latter discussion contains Augustine's resolution of the paradox of inquiry as it applies to the special case of searching for God. I claim that he develops a model, relying on the universal human experience of joy and truth, that identifies a starting point that (1) is common to all human beings, (2) is sufficient for guiding a successful search for God, and (3) avoids commitment to recollection of experiences prior to birth. The model is crucial to Augustine's rejection of traditional Platonist views about recollection.  相似文献   

    

Jeffrey Cobb 《Metaphilosophy》2002,33(5):597-601

John–Michael Kuczynski says the \"paradox of analysis\" can be resolved with the proper definition of \"partial knowledge.\" He says that this definition will not do: (K) S has partial knowledge of x = _df S knows some, but not all, of x 's parts. He offers an alternative account of incomplete or partial knowledge. I argue here that: (a) Kuczynski's chief criticisms of (K) are defective; (b) his proposed solution to the paradox of analysis has no clear application to the paradox in its familiar forms; and (c) his solution may not avoid the puzzle about partial knowledge it was designed to resolve.  相似文献   

    

Anton Kühberger  Josef Perner 《决策行为杂志》2003,16(3):181-191

Ambiguity avoidance denotes people's preference for gambling situations with known over unknown, or ambiguous, probability distributions. In four experiments we provide evidence for the interaction between competitiveness and knowledge in Ellsberg's task, in which people have a choice between a risky box (distribution of balls known) and an ambiguous box (distribution of balls not known). If the situation is perceived as competitive (the experimenter or an opponent is responsible for composing the boxes) people avoid ambiguity by betting on the box with the known probability distribution. If the task is perceived as cooperative (a partner or friend is composing the boxes) people are indifferent toward ambiguity or even ambiguity seeking. In addition, we find that people expect their winning odds to be less than even in the ambiguous box. Copyright © 2003 John Wiley & Sons, Ltd.  相似文献   

    

JOHN CANTWELL 《Theoria》2008,74(4):331-351

Conditionals that contain a modality in the consequent give rise to a particular semantic phenomenon whereby the antecedent of the conditional blocks possibilities when interpreting the modality in the consequent. This explains the puzzling logical behaviour of constructions like “If you don't buy a lottery ticket, you can't win”, “If you eat that poison, it is unlikely that you will survive the day” and “If you kill Harry, you ought to kill him gently”. In this paper it is argued that a semantic version of the Ramsey Test provides a key in the analysis of such constructions. The logic for this semantics is axiomatized and some examples are studied, among them a well‐known puzzle for contrary‐to‐duty obligations.  相似文献   

    

Penny Amerena  Patti Wallace 《Counselling and Psychotherapy Research》2009,9(4):273-279

Introduction: Organ‐sourcing developments now permit increasing numbers of renal transplants. Recipients commonly experience negative affect pre‐ and/or post‐transplant yet research on patient experience is lacking. Aims: This study aims to develop theory based on the lived experience of recipients, and to guide psychological and support interventions by counsellors and professional carers for the benefit of patients. Methods: A sample of eight participants was interviewed about their transplant experiences. The interview data were analysed using grounded theory methodology. Uniquely the research was conducted by a renal transplant patient, which potentially adds interpretive insight. Results: The central finding is that the issues facing transplant patients before and after transplant may be summarised as living with paradox and conflict. Thus, recipients may need to juxtapose anger/sadness about losses with an adaptive attitude to making the most of a second chance at life, and negotiate a positive relationship with an ‘alien’ organ. Conclusions/implications: The study offers evidence‐based guidance to counsellors supporting recipients to adjust to a changing sense of self, and to form adaptive relationships with self, others and the new kidney. Finally the research recommends action on improving awareness of and access to counselling and other supports for renal transplantees, and the need for in‐depth experiential research in this expanding area.  相似文献