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Paul Patton 《International Journal of Philosophical Studies》2016,24(3):348-364
AbstractAgainst the tendency to regard Deleuze as a materialist and a naturalistic thinker, I argue that his core philosophical writings involve commitments that are incompatible with contemporary scientific naturalism. He defends different versions of a distinction between philosophy and natural science that is inconsistent with methodological naturalism and with the scientific image of the world as a single causally interconnected system. He defends the existence of a virtual realm of entities that is irreconcilable with ontological naturalism. The difficulty of reconciling Deleuze’s philosophy with ontological naturalism is especially apparent in his recurrent conception of pure events that are irreducible to their incarnation in bodies and states of affairs. In the last section of this essay, I canvass some of the ways in which Deleuze’s thought might be reconciled with a more liberal, pluralist and ethical naturalism that he identified in an early essay on Lucretius. 相似文献
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We argue that the nativist–empiricist debate in developmental psychology is distorted, both theoretically and methodologically, by a shared framework of assumptions concerning the nature of representation. In particular, both sides of the debate assume models of representation that make the emergence of representation impossible. This, in turn, distorts conceptions of cognitive development by forcing developmentally new representation to be constructed out of some already available (innate) foundation of atomistic representations – it forces a foundationalism. Contemporary nativists and empiricists differ with respect to the size and scope of such foundations, but are equally committed to some form of foundationalism. In further consequence, this foundationalism distorts methodologies by rendering any form of developmental emergence of representation impossible, and, thus, renders control conditions in experiments for such kinds of development (and their precursors) crucially irrelevant. We end by outlining an approach to modeling representation that is not committed to foundationalism because it explicitly models representational emergence. This is an action-based approach, with similarities to Piaget's model. 相似文献
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Nicholas S. Brasovan 《Frontiers of Philosophy in China》2014,9(1):130-148
William James challenged the traditions of British Empiricism (Hume) on one hand and German Idealism (Kant and Hegel) on the other. James' "Radical Empiricism" is a via media ("middle road") between these divergent positions. His central points of contention are the ontological status of relationships and the correct analysis of experience. British Empiricism leaves us with a world of separate, particular facts, based on atomic sense impressions. Idealists, on the other hand, claim that all worldly phenomena are conjoined by one rational principle. According to James' account, neither side recognizes that both conjunctive and disjunctive relations are integral to experience. Furthermore, James' critique proved to influence A. N. Whitehead's philosophy of experience and orientation toward Hume and Kant. This essay situates James' philosophy in this polemical and historical context. 相似文献
4.
Bas C. van Fraassen 《Philosophical Studies》2009,143(1):5-24
The story of how Perrin’s experimental work established the reality of atoms and molecules has been a staple in (realist)
philosophy of science writings (Wesley Salmon, Clark Glymour, Peter Achinstein, Penelope Maddy, …). I’ll argue that how this
story is told distorts both what the work was and its significance, and draw morals for the understanding of how theories
can be or fail to be empirically grounded.
相似文献
Bas C. van FraassenEmail: |
5.
Alejandro García-Rivera 《Theology & Science》2013,11(2):125-135
Beautiful form rather than efficient cause is the crucial category for understanding living processes, especially evolution. Drawing on the fields of non-equilibrium thermodynamics and citing Darwin's own observations, the author proposes a new understanding of form that corresponds to the dynamism present in living forms and overcomes the limitations of other metaphysical notions of form. Form as beautiful “dynamic form” promises an enriched empiricism, which not only can speak “correctly” about nature but also “well” of nature. In other words, an enriched empiricism of beautiful dynamic forms allows for a fruitful dialogue between science and theology. It avoids theological explanations that call for special divine intervention in the world of Nature which threaten the dignity and self-integrity of Creation. It opens up a view, however, of a divine “milieu,” a divine “Openness,” that providentially calls for beautiful dynamic forms to emerge and entangle through the evolutionary process of nature. 相似文献
6.
Helen Longino 《Philosophical Studies》2009,143(1):25-32
Bas van Fraassen’s empiricist reading of Perrin’s achievement invites the question: whose doubts about atoms did Perrin put to rest? This comment recontextualizes the argument and applies the notion of empirical grounding to some contemporary work in behavioral biology. 相似文献
7.
John McDowell has defended a position called minimal empiricism, that aims to avoid the oscillation between traditional empiricism’s
commitment to a set of contents working as external justifiers for our system of beliefs and a coherentist position where
our thought receives no constraint from the world. We share McDowell’s dissatisfaction with both options, but find his minimal
empiricism committed to the idea of a tribunal of experience where isolated contents are infused into our network of inferences.
This commitment is prone to sceptical attacks and waters down McDowell’s holism. We propose to retain McDowell’s partial re-enchantment
of nature—without appealing to McDowell’s Kantian conception of experience—, and argue that it is sufficient to avoid the
oscillation and to make sense of the objectivity of thought.
相似文献
Manuel Pinedo-Garcia (Corresponding author)Email: |
8.
Guy Dove 《Cognition》2009,110(3):412-431
Recent evidence from cognitive neuroscience suggests that certain cognitive processes employ perceptual representations. Inspired by this evidence, a few researchers have proposed that cognition is inherently perceptual. They have developed an innovative theoretical approach that rests on the notion of perceptual simulation and marshaled several general arguments supporting the centrality of perceptual representations to concepts. In this article, I identify a number of weaknesses in these arguments and defend a multiple semantic code approach that posits both perceptual and non-perceptual representations. 相似文献
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Thomas Uebel 《Journal for General Philosophy of Science》2007,38(2):383-391
This paper responds to a recent criticism of Uebel's analysis of Neurath's protocol statements and proposes some independent
amendments.
相似文献
Thomas UebelEmail: |
10.
Machery E 《Cognition》2007,104(1):19-46
Thanks to Barsalou's, Damasio's, Glenberg's, Prinz' and others' work, neo-empiricism is gaining a deserved recognition in the psychology and philosophy of concepts. I argue, however, that neo-empiricists have underestimated the difficulty of providing evidence against the amodal approach to concepts and higher cognition. I highlight three key problems: the difficulty of sorting out amodal predictions from neo-empiricist predictions, the difficulty of finding experimental tasks that are not best solved by imagery and the difficulty of generalizing findings concerning a given cognitive process in a given context to other cognitive processes or other contexts. Finally, solutions to these three problems are considered. 相似文献
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