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Domestic Hybrids: Vitruvius’ Xenia, the Surrealist’s Minotaure, and Shrigley’s Octopus 家养杂交动物:维特鲁威的Xenia,超现实主义者的Minotaure和Shrigley的Octopus
0 PHILOSOPHY Pub Date : 2023-01-01 DOI: 10.1515/opphil-2022-0263
Simon Weir
Abstract The domestic spaces of the built environment are traditionally associated with residential architecture. But the domestic spaces can also extend out, metaphorically, into familiar public spaces in which one may feel at home, and also extend inwards into self-perception, insofar as you may say that you dwell within yourself. This article begins by recalling Vitruvius’ fundamental notion of architectural utilitas concerns accommodating not a building’s owners but foreigners and strange outsiders. Vitruvius’ view on utility heavily favoured architecture’s socio-political function, and the guests he believed that architecture ought to accommodate were not merely a home’s owners or their visiting friends, but those people who are more distant from a home’s owners: those who are stranger and less well understood, known as xenos and who ought to be respected under the Ancient Greek religious and ethical principle of xenia. It is on these grounds that Vitruvius makes an ethical critique of residential architecture in favour of the virtue of public architecture. Next the reach of xenia is proposed to extend towards those who are different not merely because of ethnic differences but cognitive and sensory differences. Such accommodations are today accounted for as part of accessibility design and salutogenic design. Similar conceptions are noted in Nietzsche’s notion of an “architecture for the perceptive” and the surrealist’s interpretation of the minotaur as a hybrid not only of animal and human but a hybrid of civilised citizen and barbarian outsider. Together these sketch out an expanded sense of the domestic that includes public spaces designed to accommodate strange outsiders and the hybrid forms used to signify them.
建筑环境的家庭空间传统上与住宅建筑有关。但家庭空间也可以延伸出去,打个比方,进入熟悉的公共空间,在那里人们可能会有宾至如归的感觉,也可以向内延伸到自我感知,就像你可以说你住在自己里面一样。本文首先回顾维特鲁威关于建筑效用的基本概念,它关注的不是建筑的所有者,而是外国人和陌生的局外人。维特鲁威的实用主义观点非常倾向于建筑的社会政治功能,他认为建筑应该容纳的客人不仅仅是房屋的主人或他们的来访朋友,而是那些与房屋主人距离较远的人:那些陌生人和不太了解的人,被称为xenos,在古希腊的宗教和伦理原则下,他们应该受到尊重。正是基于这些理由,维特鲁威对住宅建筑进行了道德批判,支持公共建筑的美德。接下来,xenia的范围被提议扩展到那些不仅因为种族差异,而且因为认知和感官差异而不同的人。今天,这样的住宿被认为是无障碍设计和健康设计的一部分。类似的概念在尼采的“为感知而建的建筑”的概念和超现实主义者对牛头怪的解释中也被注意到,牛头怪不仅是动物和人类的混合体,也是文明公民和野蛮外人的混合体。这些共同勾勒出一种扩展的家庭感,包括为容纳陌生的外来者而设计的公共空间和用于表示他们的混合形式。
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引用次数: 0
Disassembling Descola: Phenomenological Intersections in Onto-Typological Anthropology 解构Descola:本体类型学人类学的现象学交叉点
0 PHILOSOPHY Pub Date : 2023-01-01 DOI: 10.1515/opphil-2022-0268
Julián García-Labrador, Stéphane Vinolo
Abstract One of the effects of the so-called ontological turn has been to take the other so seriously that radical difference has been conceptualized ontologically. This stance has given rise, in some authors, as Descola, to a typological classification. However, we would suggest the possibility of a non-onto-typological anthropology based on Marion’s phenomenology of givenness. With the phenomenology of givenness, from which phenomena are given to a gifted – and therefore secondary – subject, this new understanding of subject allows us to think of phenomena as significations much more than as representations and to replace the discontinuity of ontological categories with the continuity of hermeneutics.
所谓本体论转向的后果之一就是把对方看得太重,以至于根本的差异被本体论地概念化了。这种立场引起了一些作者,如Descola,对类型的分类。然而,在马里恩的给予现象学的基础上,我们提出了一种非本体类型学人类学的可能性。在给予的现象学中,现象被给予有天赋的——因此是次要的——主体,这种对主体的新理解使我们能够将现象视为意义,而不仅仅是表征,并以解释学的连续性取代本体论范畴的不连续性。
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引用次数: 0
Testimonial Kinds: The Source Factor 证言种类:来源因素
IF 0.5 0 PHILOSOPHY Pub Date : 2023-01-01 DOI: 10.1515/opphil-2022-0248
Mohammed Tayssir Safi
Abstract In this article, I argue that the nature of testimony necessitates that we distinguish between testimonies that are based on the informant's sense perception, inference, or on a longer testimonial chain. I further argue that this distinction has epistemic significance, in that it helps us better understand how reliable certain classes of testimonies are and how reliable certain individuals are, based upon the epistemic source that their testimony is ultimately grounded in. I begin the article, in Section 1, by drawing attention to the existence of several different terms for testimony found within the Islamic philosophical tradition. In Section 2, I argue that the essential difference between these terms has to do with the epistemic source that grounds the speaker’s testimony. In Section 3, I move on to explicate how this distinction helps us better understand the reliability of testimony and how it impacts our evaluation of the reliability of different speakers in different contexts. In Section 4, I use this distinction to challenge the necessary condition of speaker competency. Finally, in Section 5, I use the distinction to undermine the belief-transmission view in the epistemology of testimony.
在本文中,我认为,证词的性质要求我们区分基于举证人的感官知觉、推理或更长的证词链的证词。我进一步认为,这种区别具有认识论意义,因为它有助于我们更好地理解某些类别的证词有多可靠,以及某些人有多可靠,这取决于他们的证词最终所依据的认识论来源。在文章的第1部分,我首先提请注意在伊斯兰哲学传统中存在的几个不同的证词术语。在第2节中,我认为这些术语之间的本质区别与作为说话人证词基础的认知来源有关。在第3节中,我将继续解释这种区别如何帮助我们更好地理解证词的可靠性,以及它如何影响我们对不同背景下不同说话人的可靠性的评估。在第四节中,我用这种区别来挑战说话者能力的必要条件。最后,在第5节中,我利用这种区别来削弱证词认识论中的信念传递观点。
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引用次数: 0
Supernormalising Nothing from the Hyperbolic Nihil to the Ordinary Supernothing 从双曲虚无到普通虚无的超常虚无
IF 0.5 0 PHILOSOPHY Pub Date : 2023-01-01 DOI: 10.1515/opphil-2022-0245
John Ó Maoilearca
Abstract This essay connects the mystical concept of “supernothing” with Bergson’s notion of the image of nothingness as a movement in the making. I do this also with respect to the film The Empty Man (David Prior, 2020) – which explicitly cites Gorgias’s four-part embargo on nothing (it exists, it cannot be known, communicated, or understood): nothingness is re-rendered as movement, in particular, the transmission and reception of images in the brain. Indeed, this is precisely Bergson’s theory of the brain too – as the receiver and transmitter of images, a communication of movements. This “nihilistic” approach to the brain (it does not store images, it has no positive content) is not a valorisation of the ego as void à la Metzinger, but the real, processual rethinking of what nothingness and nihilism might mean – with a full, moving “supernothing” at its heart. Though there is a mystical and a film-philosophical account referenced in this renewal of nothingness, it will not lead to any exotic or hyperbolic excess (the brain as supernatural agent), but rather a very “ordinary” account that we will describe in terms of “supernormalisation”: an “unlearning” or mundanising of the supernatural: an extraction of the supernatural by natural means.
摘要本文将神秘的“超新星”概念与柏格森关于虚无的概念联系起来,认为虚无是一种正在形成的运动。我也对电影《空虚的人》(David Prior,2020)这样做——该片明确引用了高尔基亚对虚无的四部分禁运(它存在,无法被知道、交流或理解):虚无被重新渲染为运动,特别是大脑中图像的传输和接收。事实上,这也正是柏格森关于大脑的理论——大脑是图像的接收器和发射器,是动作的交流。这种对大脑的“虚无主义”方法(它不存储图像,没有积极的内容)并不是将自我视为空虚的梅辛格,而是对虚无和虚无主义可能意味着什么的真实、过程性的重新思考——它的核心是一个完整、感人的“超新星”。尽管在这种虚无的更新中引用了一种神秘的和电影哲学的描述,但它不会导致任何奇异或夸张的过度(大脑是超自然的代理人),而是一种非常“普通”的描述,我们将用“超正常化”来描述:对超自然现象的“遗忘”或世俗化:通过自然手段提取超自然现象。
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引用次数: 0
Managing the Vague: John Dewey’s Aesthetics and the Relation of Fine Art and Mathematics 模糊的管理:杜威的美学与美术与数学的关系
IF 0.5 0 PHILOSOPHY Pub Date : 2023-01-01 DOI: 10.1515/opphil-2022-0240
Raine Ruoppa
Abstract In philosophical discourse, vagueness is commonly regarded as an undesirable and problematic aspect of human experience. Such standpoints are not unfounded. However, in this article, I argue that vagueness may in certain instances also possess an instrumental role that supports specific modes of human aspiration, including the artistic and the mathematical. In particular, I investigate the ways in which vagueness not only hinders but also fosters the emergence of an aesthetic quality of experience during the imaginative endeavours of fine art and mathematics. The manner in which the benefit from felt vagueness ties into the formation of artistic and mathematical scenarios helps to illuminate deep and often unnoticed relations between these two domains of human ingenuity. In this article, the overall concept of experience and the particular features of human experience, such as the aesthetic and the vague, are examined in the context of John Dewey’s philosophical pragmatism. In Dewey’s philosophical framework, the human mind and culture are understood as natural phenomena. As such, the Deweyan approach fits the paradigm of a twenty-first century scientific understanding of the inherent ontological unity of all modes of human existence and activity.
在哲学话语中,模糊性通常被认为是人类经验中不可取的和有问题的方面。这些观点并非毫无根据。然而,在这篇文章中,我认为,在某些情况下,模糊也可能具有支持人类愿望的特定模式的工具作用,包括艺术和数学。特别是,我研究了在美术和数学的想象性努力中,模糊不仅阻碍而且促进了体验的审美质量的出现的方式。从感觉模糊中获益的方式与艺术和数学场景的形成联系在一起,有助于阐明这两个人类智慧领域之间深刻而经常被忽视的关系。本文在杜威哲学实用主义的背景下,考察了经验的总体概念和人类经验的特殊特征,如审美性和模糊性。在杜威的哲学框架中,人的思想和文化被理解为自然现象。因此,杜威的方法符合21世纪对人类存在和活动的所有模式的固有本体论统一的科学理解的范式。
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引用次数: 1
Iqbal, Nietzsche, and Nihilism: Reconstruction of Sufi Cosmology and Revaluation of Sufi Values in Asrar-i-Khudî 伊克巴尔、尼采与虚无主义:苏菲宇宙学的重建与《阿》中苏菲价值观的重估
IF 0.5 0 PHILOSOPHY Pub Date : 2023-01-01 DOI: 10.1515/opphil-2022-0230
Feyzullah Yılmaz
Abstract While the problem of nihilism is derived from a particular historical and intellectual context in Western philosophy, i.e., the pantheism controversy in modern German philosophy and the ideas of Nietzsche, non-Western thinkers also engaged with it and developed responses to it. In this article, I am interested in analyzing Muhammad Iqbal’s (1877–1938), a leading Muslim thinker (a Sufi) from India, engagement with the problem of nihilism and his response to it from a Sufi perspective. Arguing that the existing literature on Iqbal fails to understand the deeper impact of Nietzsche’s ideas on Iqbal’s philosophy and the dramatic role “the problem of nihilism” played in causing changes in Iqbal’s philosophy, or on Iqbal’s intellectual development, in this article, I analyze how Iqbal’s encounter with the ideas of Nietzsche during his study period in Europe between 1905 and 1908 has introduced him to the problem of nihilism in its Nietzschean form, how this led Iqbal to a nihilistic mood/crisis from 1909 to 1913, and then how he later developed a response to nihilism by reconstructing the Sufi cosmology and by revaluating the Sufi values of the pantheistic/Persian type of Sufism – the outcome of which is found in his philosophical poem Asrar-i-Khudî (1915).
摘要虽然虚无主义问题源于西方哲学中特定的历史和知识背景,即现代德国哲学中的泛神论争议和尼采的思想,但非西方思想家也参与其中并对此做出了回应,来自印度的主要穆斯林思想家(苏菲派),从苏菲派的角度探讨虚无主义问题及其应对措施。本文认为,现有关于伊克巴尔的文献未能理解尼采思想对伊克巴尔哲学的更深层次的影响,以及“虚无主义问题”在伊克巴尔思想变革或伊克巴尔智力发展中所起的戏剧性作用,我分析了伊克巴尔在1905年至1908年欧洲学习期间与尼采思想的相遇如何将他引入尼采形式的虚无主义问题,这是如何导致伊克巴尔从1909年至1913年陷入虚无主义情绪/危机的,以及他后来如何通过重建苏菲宇宙论和重新评估泛神论/波斯式苏菲主义的苏菲价值观来发展对虚无主义的回应——这一结果在他的哲学诗Asrar-i-Khudî(1915)中有所体现。
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引用次数: 0
“The Hum of the Conversing Audience”: Ordinary Criticism and Film Culture in American Early Film Theory “对话观众的嗡嗡声”:美国早期电影理论中的普通批评与电影文化
IF 0.5 0 PHILOSOPHY Pub Date : 2023-01-01 DOI: 10.1515/opphil-2022-0251
Marthe Statius
Abstract This article seeks to explore the early stages of American film theory, where cinephilia became a site of aesthetic interest and criticism thanks to the theorization of cinema as a conversational medium. Following Stanley Cavell’s analysis of a distinct form of moviegoing in America, based on the casual conversation about movies, I argue that a reinterpretation of Emerson’s ordinary aesthetics has been at the core of early film theory, especially in Vachel Lindsay’s writings. In order to illustrate the relation between the defence of a new medium and the attempt to define a quintessentially American art form, this article focuses on the concept of “conversation” that Lindsay uses to describe film spectatorship and to provide a new critical apparatus to grasp the specificity of film aesthetics.
摘要本文旨在探讨美国电影理论的早期阶段,由于电影作为对话媒介的理论化,电影迷成为审美兴趣和批评的场所。根据斯坦利·卡维尔(Stanley Cavell)对美国一种独特的观影形式的分析(基于对电影的随意交谈),我认为,对爱默生普通美学的重新诠释一直是早期电影理论的核心,尤其是在瓦切尔·林赛(Vachel Lindsay)的著作中。为了说明捍卫一种新媒介与试图定义一种典型的美国艺术形式之间的关系,本文将重点放在林赛用来描述电影观众的“对话”概念上,并提供一种新的批判工具来把握电影美学的特殊性。
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引用次数: 0
What’s in a Bottle? Morandi’s Art and Ordinary Aesthetics 瓶子里有什么?莫兰迪的艺术与普通美学
IF 0.5 0 PHILOSOPHY Pub Date : 2023-01-01 DOI: 10.1515/opphil-2022-0249
L. Monteiro
Abstract This article’s assumption is that ordinary aesthetics does not necessarily imply a distancing from art and artists; rather, it can benefit from the input of creators when they use everyday scenes or objects as their theme. This approach focuses on the practice of twentieth-century Italian painter Giorgio Morandi, who depicted compositions of common objects such as bottles, jars, and vases. Through Morandi’s meditative and artistic search, these objects are given value and aesthetic elevation in his paintings. Thomas Leddy’s aesthetics of everyday life will also be called upon in my analysis, insofar as the author recognizes a continuity between the ordinary and the extraordinary, through auratic experiences. If Morandi discovers the extraordinary in the trivial, this is achieved through a gradual process of selection regarding the objects he favoured, which allows for the interaction of various levels of aesthetic intensity. Morandi’s objects and models and their preparation suggest a circulation between aesthetic degrees that, in turn, suggests a timeless “language of things” fixed through the discourse of the paintings. Along these lines, it will be necessary to address the enchantment related to common things, a mesmerizing presence of which we became more aware through Morandi compositions.
摘要本文的假设是,普通美学并不一定意味着与艺术和艺术家的距离;相反,当创作者使用日常场景或物体作为主题时,它可以受益于创作者的投入。这种方法侧重于20世纪意大利画家乔治·莫兰迪的实践,他描绘了瓶子、罐子和花瓶等常见物品的构图。通过莫兰迪的沉思和艺术探索,这些对象在他的绘画中被赋予了价值和审美提升。托马斯·莱迪的日常生活美学也将在我的分析中被引用,因为作者通过听觉体验认识到平凡和非凡之间的连续性。如果莫兰迪在琐碎中发现了非凡,那么这是通过对他喜欢的对象进行逐步选择的过程来实现的,这允许不同层次的审美强度的互动。莫兰迪的物品和模型及其准备表明了审美程度之间的循环,这反过来又表明了通过绘画话语固定的永恒的“事物语言”。沿着这些思路,有必要解决与常见事物相关的魅力,通过莫兰迪的作品,我们更加意识到了这种迷人的存在。
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引用次数: 0
Nihilism Lost and Found: Brassier, Jonas, and Nishitani on Embracing and/or Overcoming Nihilism 失而复得的虚无主义:Brassier、Jonas和Nishitani谈拥抱和/或克服虚无主义
IF 0.5 0 PHILOSOPHY Pub Date : 2023-01-01 DOI: 10.1515/opphil-2022-0241
Andrea Lehner, Felipe Cuervo Restrepo
Abstract This essay confronts Ray Brassier’s vindication of nihilism with other two important but frequently underexamined philosophical attempts to overcome nihilism: Hans Jonas’ and Keiji Nishitani’s. By putting these different takes on nihilism into dialogue, it explores some blind spots in Brassier’s position, as well as some of the practical consequences, for our current planetary situation, of undertaking a radical divorce between the normative and the natural that results from his radical nihilism. The article opts for a more moderate acceptance and eventual self-overcoming of nihilism, according to which, even if natural entities are indifferent to human reasons and meanings, this does not entail that nature is bereft of a human-independent normative dimension. In other words, the essay argues that care must be taken not to confuse criticisms of an anthropocentric conception of reasons and meanings with the belief that meaning is completely absent from the natural world. Thus, the central contention of the article is that, given our current climate and ecological catastrophe, one of the most pressing tasks of contemporary philosophy is to understand normativity in non-anthropocentric ways, so that humans are no longer considered as the only entities that respond to normativity. Such an attitude conceives humans as estranged normative creatures amidst a meaningless, indifferent natural world, toward which they would have no ethical responsibilities. The essay finishes by suggesting ways in which to develop an account that does not fall into this ethical vacuum.
摘要本文将雷·布雷西耶对虚无主义的辩护与汉斯·乔纳斯和西谷Keiji的两种重要但经常被忽视的克服虚无主义的哲学尝试进行比较。通过将这些对虚无主义的不同看法放入对话中,它探索了布拉西耶立场中的一些盲点,以及他的激进虚无主义导致的规范与自然之间的激进分离对我们当前星球状况的一些实际后果。本文选择了对虚无主义的一种更温和的接受和最终的自我克服,据此,即使自然实体对人类的原因和意义漠不关心,这并不意味着自然失去了独立于人类的规范维度。换句话说,这篇文章认为,必须注意不要把对人类中心主义的理由和意义概念的批评与认为意义完全不存在于自然界的观点混为一谈。因此,本文的中心论点是,鉴于我们当前的气候和生态灾难,当代哲学最紧迫的任务之一是以非人类中心主义的方式理解规范性,这样人类就不再被认为是对规范性做出反应的唯一实体。这种态度认为人类是在一个毫无意义、冷漠的自然世界中被疏远的规范生物,他们对这个世界没有伦理责任。文章最后提出了一些方法来发展一种不落入道德真空的解释。
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引用次数: 0
What End of Thought? On the True and the False Problem of Philosophy 什么是思想的终结?论哲学的真与假问题
IF 0.5 0 PHILOSOPHY Pub Date : 2023-01-01 DOI: 10.1515/opphil-2022-0242
M. Leegsma
Abstract The end of metaphysics problematizes philosophy, for it implies the end of thought “itself.” Though this raises the question how to think after the end of metaphysics, the question can only be asked on the condition that the “problem of philosophy” is posed, presupposing an answer to the question what the end of thought is. This article critically compares two ways of posing that problem. It argues that one, here called active nihilism, poses the problem falsely: it implies an answer to the question what the end of thought is, even as it makes that question impossible to answer, rendering the very problem unsolvable. The true problem of philosophy, the article argues, is what is here called the entanglement of thought and experience. In order to demonstrate what active nihilism and entanglement actually come down to, the article then presents two cases. One involves a detailed analysis of Meillassoux’s refutation of correlationism, showing how the problem of philosophy is rendered unsolvable in actual fact. The other case concerns what is called catastrophal thought. An effective demonstration of the end of thought, this first answers the question what the end of thought really is.
形而上学的终结给哲学带来了问题,因为它意味着思想“自身”的终结。虽然这就提出了在形而上学的终结之后如何思考的问题,但这个问题的提出,必须先提出“哲学问题”,并以回答什么是思维的终结这个问题为前提。这篇文章批判性地比较了提出这个问题的两种方式。它认为,一个在这里被称为主动虚无主义的人,错误地提出了这个问题:它暗示了对思想的终结是什么的问题的答案,尽管它使这个问题无法回答,使问题本身无法解决。这篇文章认为,哲学的真正问题是这里所说的思想与经验的纠缠。为了证明主动虚无主义和纠缠到底是什么,文章随后提出了两个案例。其中一篇详细分析了梅亚苏对相关主义的反驳,展示了哲学问题是如何在现实中变得无法解决的。另一种情况涉及所谓的灾难性思维。这是对思想终结的有效论证,它首先回答了什么是思想终结的问题。
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引用次数: 0
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