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A technique comparing first-person singular and first-person plural address modes (based on the Tennessee Self-concept Scale and modifications) was applied. Self-report and sociometric-like techniques were blended into a single method, providing a compound profile of the individual's interaction with his small, cohesive reference group. One hundred and sixteen males aged 18–22 yr participated in this study. The results vary significantly in accordance with the characteristics of the subgroup, and follow trends that may be seen as confirming the rules governing the interpretation of the profile. A set of rules is evolved (in the Discussion) by which the profile can be interpreted. The results distinguish significantly between people with marked leadership and instructional skills, and provide significant correlations with sociometric data concerning leadership propensities. The present technique suggests possible further elaborations for clinical diagnostic purposes and for assessment in personal and social psychological settings. 相似文献
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Referent communication disturbances in acute schizophrenia 总被引:1,自引:0,他引:1
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Gilead Bar-Elli 《Erkenntnis》2010,73(2):165-184
That there are analytic truths may challenge a principle of the homogeneity of truth. Unlike standard conceptions, in which
analyticity is couched in terms of “truth in virtue of meanings”, Frege’s notions of analytic and a priori concern justification,
respecting a principle of the homogeneity of truth. Where there is no justification these notions do not apply, Frege insists.
Basic truths and axioms may be analytic (or a priori), though unprovable, which means there is a form of justification which
is not (deductive) proof. This is also required for regarding singular factual propositions as a posteriori. A Fregean direction
for explicating this wider notion of justification is suggested in terms of his notion of sense (Sinn)—modes in which what the axioms are about are given—and its general epistemological significance is sketched. 相似文献
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Amihud Gilead 《Philosophia》2016,44(3):775-786
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Gilead Bar‐Elli 《European Journal of Philosophy》2017,25(4):963-984
Logical (or conceptual) analysis is in Frege primarily not an analysis of a concept but of its sense. Five Fregean philosophical principles are presented as constituting a framework for a theory of logical or conceptual analysis, which I call analytical explication. These principles, scattered and sometime latent in his writings are operative in Frege's critique of other views and in his constructive development of his own view. The proposed conception of analytical explication is partially rooted in Frege's notion of analytical definition. It may also be the basis of what is required of a reduction of one domain to another, if it is to have the philosophical significance many reductions allegedly have. 相似文献
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Gilead Bar-Elli 《Philosophia》2018,46(3):633-646
The article aims at discerning and explaining the significance and role of emotive notions in understanding music, in performing it or listening to it with the appropriate understanding. The suggestion focuses on two notions: that of making sense of various musical features and their interconnections, and that of helping manage the enormous information one needs to process in keeping on the trail of the music in real time. 相似文献
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Tal Gilead 《Studies in Philosophy and Education》2011,30(3):271-284
Following the rise of virtue and character education, educational philosophers have recently given much attention to questions
relating to virtue and the good. This, however, has not been paralleled by a similar interest in vice and evil, which, in
this context, are examined only rarely. In this article, I use the work of the American philosopher John Kekes as a backdrop
for discussing the role coping with vice and evil should play in virtue and character education. I show how Kekes’ assumptions
that people have natural inclinations towards both virtue and vice and that evil and vice are an inevitable part of human
existence lead to the idea that character education should explicitly discuss not only the virtues but also the vices, that
it should promote self-control and that it should bring people to recognize that they have mixed moral inclinations. I then
argue that even if we reject Kekes’ key assumptions, embracing these three ideas that attempt to provide means to counter
the vices might still have marked benefits for character education. The article concludes by suggesting that while the ideas
that stem from Kekes’ approach should not necessarily be embraced, the themes that they raise call for greater consideration
and further analysis. 相似文献