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The Intelligibility of Haptic Perception in Instructional Sequences: When Visually Impaired People Achieve Object Understanding 教学序列中触觉感知的可理解性:当视障者实现对象理解时
IF 1 2区 哲学 Q3 ETHICS Pub Date : 2023-02-24 DOI: 10.1007/s10746-023-09664-8
B. Due, Louise Lüchow
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引用次数: 0
Mediation and Transcendence: Balancing Postphenomenological Theory of Technological Mediation with Karl Jaspers’s Metaphysics of Ciphers 中介与超越:后现象学技术中介理论与雅斯贝尔斯密码形而上学的平衡
IF 1 2区 哲学 Q3 ETHICS Pub Date : 2023-02-15 DOI: 10.1007/s10746-023-09666-6
Dmytro Mykhailov
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引用次数: 1
Silence, Attention, Body 沉默、注意力、身体
IF 1 2区 哲学 Q3 ETHICS Pub Date : 2023-02-10 DOI: 10.1007/s10746-023-09663-9
Diego I. Rosales
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引用次数: 0
The World and Its Nightmare (Levinas on Sense and Nonsense) 世界及其噩梦(列维纳斯论理智与荒谬)
IF 1 2区 哲学 Q3 ETHICS Pub Date : 2023-02-02 DOI: 10.1007/s10746-023-09662-w
Daniela Matysová
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引用次数: 0
The Motivational Power of Ideas in Institutions and Collective Action 制度观念的动力与集体行动
IF 1 2区 哲学 Q3 ETHICS Pub Date : 2023-01-19 DOI: 10.1007/s10746-023-09661-x
T. Kestler
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引用次数: 0
Katarzyna Kremplewska: George Santayana’s Political Hermeneutics Katarzyna Kremplewska:乔治·桑塔亚那的政治解释学
IF 1 2区 哲学 Q3 ETHICS Pub Date : 2023-01-02 DOI: 10.1007/s10746-022-09660-4
D. Zygmuntowicz
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引用次数: 0
An Exercise in “Primitive Natural Science” of Naturally Occurring Types of ‘Ownership’ 自然存在的“所有制”类型的“原始自然科学”实践
IF 1 2区 哲学 Q3 ETHICS Pub Date : 2023-01-02 DOI: 10.1007/s10746-022-09657-z
D. Bjelić
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引用次数: 1
Religious Zeal, Affective Fragility, and the Tragedy of Human Existence. 宗教热情、情感脆弱与人类存在的悲剧。
IF 1 2区 哲学 Q3 ETHICS Pub Date : 2023-01-01 DOI: 10.1007/s10746-021-09575-6
Ruth Rebecca Tietjen

Today, in a Western secular context, the affective phenomenon of religious zeal is often associated, or even identified, with religious intolerance, violence, and fanaticism. Even if the zealots' devotion remains restricted to their private lives, "we" as Western secularists still suspect them of a lack of reason, rationality, and autonomy. However, closer consideration reveals that religious zeal is an ethically and politically ambiguous phenomenon. In this article, I explore the question of how this ambiguity can be explained. I do so by drawing on Paul Ricœur's theory of affective fragility and tracing back the ambiguity of religious zeal to a dialectic inherent to human affectivity and existence itself. According to Ricœur, human affectivity is constituted by the two poles of vital and spiritual desires which are mediated by the thymos. As I show, this theory helps us to understand that religious zeal as a spiritual desire is neither plainly good nor plainly bad, but ambiguous. Moreover, it enables us to acknowledge the entanglement of abstraction and concretion that is inherent to the phenomenon of religious zeal. Finally, this theory helps us to understand why religious zeal, as one possible expression of the human quest for the infinite, is both a promise and a threat. In conclusion, human existence is tragic not in that we necessarily fail, but in that no matter which path we take with regard to our spiritual desires-that of affirmation, rejection, or moderation-we are and remain fallible.

今天,在西方世俗的背景下,宗教狂热的情感现象经常与宗教不宽容、暴力和狂热联系在一起,甚至被认为是宗教狂热。即使狂热者的奉献仍然局限于他们的私人生活,作为西方世俗主义者的“我们”仍然怀疑他们缺乏理性、理性和自主性。然而,仔细考虑就会发现,宗教狂热在伦理和政治上是一种模棱两可的现象。在本文中,我将探讨如何解释这种模糊性。我通过借鉴Paul Ricœur的情感脆弱理论来做到这一点,并将宗教热情的模糊性追溯到人类情感和存在本身固有的辩证法。根据Ricœur的说法,人类的情感是由生命和精神欲望的两极构成的,这两个两极由胸腺介导。正如我所展示的,这个理论帮助我们理解,宗教热情作为一种精神欲望,既不是明显的好,也不是明显的坏,而是模棱两可的。此外,它使我们能够认识到抽象和具体的纠缠,这是固有的宗教热情现象。最后,这个理论帮助我们理解为什么宗教热情,作为人类追求无限的一种可能的表达,既是一种承诺也是一种威胁。总之,人类存在的悲剧性并不在于我们一定会失败,而是在于无论我们选择哪条道路来实现我们的精神愿望——肯定、拒绝或节制——我们总是会犯错。
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引用次数: 1
Reading What is Not There: Ethnomethodological Analysis of the Membership Category, Action, and Reason in Novels and Short Stories 阅读不存在的东西:小说和短篇小说中成员类别、行动和理性的民族方法学分析
IF 1 2区 哲学 Q3 ETHICS Pub Date : 2022-12-27 DOI: 10.1007/s10746-022-09658-y
Ken Kawamura, Ryosuke Okazawa
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引用次数: 0
Intercorporeal Construction of We-Ness in Classroom Interaction 课堂互动中自我的跨体建构
IF 1 2区 哲学 Q3 ETHICS Pub Date : 2022-12-27 DOI: 10.1007/s10746-022-09659-x
Pilvikki Heinonen, L. Tainio
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引用次数: 1
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Human Studies
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