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741.
Jeffrey Kaplan 《Ratio》2020,33(2):79-86
In the 1980s and early 1990s, the normativity of meaning was thought to be more-or-less ‘incontestable.’ But in the last 25 years, many philosophers of mind and language have contested it in several seemingly different ways. This, however, is somewhat illusory. There is an unappreciated commonality among most anti-normativist arguments, and this commonality, I argue, poses a problem for anti-normativism. The result, however, is not a wholesale rejection of anti-normativism. Rather, an insight from the anti-normativist position can be harnessed to reveal an unappreciated position in the normativity of meaning debate. 相似文献
742.
Jonathan A. Smith 《Qualitative research in psychology》2019,16(2):166-181
ABSTRACTIn this article I offer a theoretical account of interpretative phenomenological analysis’s (IPA’s) position in relation to meaning-making by participant and researcher. In doing this, I draw on a range of theoretical writing on meaning. I then apply these ideas to a series of empirical studies on pain which I have been involved in. The intention, therefore, is for the article to contribute a theoretically informed and empirically grounded extension to the literature on IPA. 相似文献
743.
Rene Passet 《World Futures: Journal of General Evolution》2013,69(1-3):71-72
It is essential to restore the sense of action, if efficiency is not to become an end in itself, leading to selfish behavior and exclusion. In parallel the notion of responsibility must be taken into account in training, in particular intergenerational responsibility, through the promotion of those links which bind us to the world. 相似文献
744.
Elizabeth W. Davies 《Journal of Family Therapy》2013,35(1):66-88
This article examines the metaphors family therapists use in their theories to reveal aspects of the theories which are not explicitly stated, using Whitaker's symbolic experiential therapy, Minuchin's structural therapy and White's narrative therapy as examples. Such examination, drawing on social constructivist understandings of metaphor and meaning making, reveals that Minuchin's metaphors of family as organism and therapist as artist and warrior emphasize the family as relatively holistic and the therapist as relatively interventionist. In contrast, Whitaker's metaphor of family as ecological system or team and therapist as coach emphasizes the interdependence and context sensitivity of the family and relative powerlessness of the therapist to impose change. Finally, White, reflecting his explicitly post‐structural commitment, uses the metaphor of therapy as a journey undertaken with a map and as therapy as an act of re‐narrating a story. 相似文献
745.
Ursula Goodenough 《Zygon》1996,31(4):671-680
Abstract. Biology on this planet represents an astonishing experiment in carbon-based chemistry which, over billions of years, has generated billions of species adapted to countless major and minor fluctuations in ecological circumstances. In one sense there is no way to generalize about biology. While biological activities can all be ultimately explained by physical laws (like everything else in the universe), it is the emergent intensely particular properties of organisms that most interest us. This essay represents an attempt to describe some of the more prominent patterns that emerge from the sea of biological particularities, patterns that present many opportunities for religous reflection. 相似文献
746.
747.
Jacob N. Caton 《Metaphilosophy》2020,51(1):51-70
The central aims of this paper are to show how linguistic corpora have been used and can be used in philosophy and to argue that linguistic corpora and corpus analysis should be added to the philosopher’s toolkit of ways to address philosophical questions. A linguistic corpus is a curated collection of texts representing language use that can be queried to answer research questions. Among many other uses, linguistic corpora can help answer questions about the meaning of words and the structure of discourse. Through a discussion of examples, the paper shows that there are many philosophical questions that can be addressed by using a linguistic corpus. However, linguistic corpora need not (and often cannot) replace traditional philosophical methods. Lastly, it argues that the special properties of linguistic corpora, including their independence and the current ease and cheapness of access, make them an indispensable resource for philosophers. 相似文献
748.
We introduce a two‐part collection of articles (Part 2 to appear in the September 2010 issue) exploring a possible new research program in the field of science and religion. At the center of the program lies an attempt to develop a new theology of nature drawing on the philosophy of C. S. Peirce. Our overall idea is that the fundamental structure of the world is exactly that required for the emergence of meaning and truth‐bearing representation. We understand the emergence of a capacity to interpret an environment to be important to the emergence of life, and we see the subsequent history of biological evolution as a story of increasing capacities for meaning making and meaning seeking. Theologically, we understand God to be the ground of all such meaning making and the ultimate goal of the universe's emerging capacity for interpreting signs. Here we explain our reasons for seeking a new metaphysical framework in which science and theology may each find a home. We survey the contributions to the two‐part collection, and we suggest that the interdisciplinary collaboration from which these have arisen may serve as a methodological model for the field of science and religion. 相似文献
749.
Jesper Hoffmeyer 《Zygon》2010,45(2):367-390
A sign is something that refers to something else. Signs, whether of natural or cultural origin, act by provoking a receptive system, human or nonhuman, to form an interpretant (a movement or a brain activity) that somehow relates the system to this “something else.” Semiotics sees meaning as connected to the formation of interpretants. In a biosemiotic understanding living systems are basically engaged in semiotic interactions, that is, interpretative processes, and organic evolution exhibits an inherent tendency toward an increase in semiotic freedom. Mammals generally are equipped with more semiotic freedom than are their reptilian ancestor species, and fishes are more semiotically sophisticated than are invertebrates. The evolutionary trend toward the production of life forms with an increasing interpretative capacity or semiotic freedom implies that the production of meaning has become an essential survival parameter in later stages of evolution. 相似文献
750.
Karl E. Peters 《Zygon》2010,45(2):430-436
This essay briefly examines the original visions of Zygon, how they helped explain the publication of a new journal, and what they imply for where we might be going today. 相似文献