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Remarks on the Conceptions of Philosophical Method of Schelling, Hegel, and Krause 论谢林、黑格尔、克劳斯的哲学方法观
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-07-02 DOI: 10.24204/ejpr.2022.3694
Peter Rohs
“The A2 is Light,” Schelling explains to us in the Presentation of My System of Philosophy (1801) (SW 4, 151). Is such a statement meaningful, so that its truth value can be asked? Is it an empirical statement, which can be tested and possibly confirmed through observations? Or is it a synthetic a priori judgment independent of observations? Such questions are not easy to answer, and they are related to the logical status of Schelling’s theory as a whole. That such questions became important stems from the peculiarity of the philosophical systems that were developed in Jena after 1800. They were called “systems of absolute idealism,” but it is not clear what this means. These systems include not only Schelling’s but also Hegel’s and Krause’s. In the following, some commonalities, as well as specific particularities, of these systems will be examined in more detail from the standpoint of methodology.
谢林在《我的哲学体系介绍》(1801)(SW4151)中向我们解释道:“A2是光。”。这样的陈述是否有意义,从而可以询问其真实性价值?这是一个经验陈述吗?可以通过观察来检验和证实吗?还是它是一个独立于观察的综合先验判断?这样的问题并不容易回答,它们与谢林理论作为一个整体的逻辑地位有关。这些问题之所以重要,源于1800年后耶拿发展起来的哲学体系的特殊性。它们被称为“绝对理想主义体系”,但这意味着什么还不清楚。这些体系既包括谢林体系,也包括黑格尔体系和克劳斯体系。在下文中,将从方法的角度更详细地研究这些系统的一些共性以及具体的特殊性。
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引用次数: 1
Review of: Jc Beall, "The Contradictory Christ" 评论:Jc Beall,“矛盾的基督”
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-07-02 DOI: 10.24204/ejpr.2022.3726
Timothy Pawl
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引用次数: 0
Does God Ever Intend Sins to Occur? 神曾有意让人犯罪吗?
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-07-02 DOI: 10.24204/ejpr.2022.3645
Christena F. Hughes
I express some reservations about Hart and Hill's attempt to show that certain Scriptural passages show that God sometimes intends that sins occur, though I express sympathy for the view that God sometimes intends that sins occur.
我对哈特和希尔试图表明某些圣经段落表明上帝有时有意让罪恶发生表示一些保留,尽管我对上帝有时有意使罪恶发生的观点表示同情。
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引用次数: 0
Review of: Julian Perlmutter, "Sacred Music, Religious Desire and Knowledge of God: The Music of Human Longing" 评论:朱利安·佩尔穆特,“神圣的音乐,宗教欲望和对上帝的认识:人类渴望的音乐”
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-07-02 DOI: 10.24204/ejpr.2022.3822
Joshua Cockayne
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引用次数: 0
Karl Christian Friedrich Krause On Animal Rights 论动物权利
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-07-02 DOI: 10.24204/ejpr.2022.3590
Dieter Birnbacher
Krause’s philosophy deserves to be memorized as the first link in a chain of thinking on animal rights that is still on the way today. Though Krause was not the first to talk of animal rights in the history of animal ethics, his theory of animal rights is pathbreaking in embedding a conception of animal rights in an all-encompassing metaphysical system. The essay situates Krause’s theory of animal rights in the framework of his general theory of rights and points to the challenges Krause’s theory faces by the inevitability of trade-offs between animal and human rights.
克劳斯的哲学值得铭记,因为它是今天仍在进行的动物权利思考链中的第一个环节。尽管克劳斯不是动物伦理学史上第一个谈论动物权利的人,但他的动物权利理论是开创性的,将动物权利的概念嵌入了一个包罗万象的形而上学体系中。本文将克劳斯的动物权利理论置于其一般权利理论的框架内,并指出克劳斯的动物与人权之间的必然性权衡对其理论提出的挑战。
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引用次数: 1
Panentheism and the Combinatorics of the Determinations of the Absolute Panenthism与绝对值确定的组合学
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-07-02 DOI: 10.24204/ejpr.2022.3080
Ruben Schneider
Karl Christian Friedrich Krause (1781-1832) and Georg Wilhelm Friedrich Hegel (1770-1831) are two representatives of German Idealism, both of whom developed impressing category systems. At the core of both systems is the question of the relation of the Absolute to its determinations and the determinations of finite beings. Both idealists try to deduce their respective category systems from the immediacy of the Absolute. Both use combinatorial methods to get from known to new categories or constellations in the system, which then unfold in the world (in creation, in world history etc.). Krause is thereby considered the eponym of so-called panentheism, the doctrine that “Everything is in God.” Hegel is also often referred to as a panentheist. Through a (necessarily superficial) comparison of the two systems of categories, in this essay the thesis will be advocated that Hegel was in no sense a panentheist. Krause is and remains the gold standard of panentheism.
德国唯心主义的两位代表人物是卡尔·克里斯蒂安·弗里德里希·克劳斯(1781-1832)和格奥尔格·威廉·弗里德里希·黑格尔(1770-1831),他们都发展出了令人印象深刻的范畴体系。这两个系统的核心是绝对者与其决定和有限存在的决定之间的关系问题。两位唯心主义者都试图从绝对论的直接性出发,推导出各自的范畴体系。两者都使用组合方法从已知类别或系统中的新类别或星座,然后在世界上展开(在创造、世界历史等方面)。克劳斯因此被认为是所谓的泛神主义的同名者,即“一切都在上帝之中”的学说。黑格尔也经常被称为泛神主义者。通过对这两种范畴体系的(必然是肤浅的)比较,本文将主张黑格尔在任何意义上都不是泛神论者。克劳斯现在是,现在仍然是泛神主义的黄金标准。
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引用次数: 0
The Embodied and Embedded Self in Krause’s Analytische Philosophie as Translated and Explained by the Spanish Krausists 西班牙克劳斯主义者翻译阐释克劳斯分析哲学中的具身自我与嵌入自我
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-07-02 DOI: 10.24204/ejpr.2022.3661
Daniel Rueda Garrido
With this article, I seek to examine Krause’s analysis of the self in Analitische Philosophie, and in particular in Vorlesungen über die Psychische Anthropologie (1836/1848). But I do so through the texts that the Spanish Krausists devoted either to translating or to discussing and disseminating Krause’s ideas in dialogue with the philosophies of the time. In my exposition and examination of the doctrine of the self, I focus on its embedding in a particular existence through embodiment, and argue that these are aspects with which Krausism can still illuminate the debate about human subjectivity.
通过这篇文章,我试图考察克劳斯在《分析哲学》中,特别是在《心灵人类学》(1836/1848)中对自我的分析。但我这样做是通过西班牙克劳斯主义者致力于翻译或讨论和传播克劳斯思想的文本,与当时的哲学对话。在我对自我学说的阐述和考察中,我专注于通过具体化将其嵌入特定的存在中,并认为克劳斯主义仍然可以从这些方面来阐明关于人类主体性的争论。
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引用次数: 0
Queer Advice to Christian Philosophers 给基督教哲学家的奇怪建议
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-03-31 DOI: 10.24204/ejpr.2022.3291
Blake Hereth
Philosophy of religion is dominated by Christianity and by Christians. This, in conjunction with the historically anti-LGBTQIA bent of Christian thinking, has resulted in the exclusion of less dominant and often marginalized perspectives, including queer ones. This essay charts a normative direction for Christian philosophers and for philosophy of religion, a subfield they dominate. First, given some of the unique ways Christian philosophy and philosophers have unjustly harmed queers, Christian philosophers as a group have a responsibility to communities their group has oppressed to prioritize the interests of the oppressed. Second, Christian philosophers must prioritize queer voices by creating or furthering academic space (e.g., at conferences, in journals and books, and in academic posts) for those who publicly and professionally identify as queer. Third, Christian philosophers must mitigate their criticisms of queers and queerness where such criticisms would undermine their efforts toward compensatory/reparative justice.
宗教哲学是由基督教和基督徒主导的。这一点,再加上基督教历史上反对lgbtqia的思想倾向,导致了不那么占主导地位和经常被边缘化的观点被排除在外,包括酷儿的观点。这篇文章描绘了基督教哲学家和宗教哲学的规范方向,这是他们主导的一个子领域。首先,鉴于基督教哲学和哲学家不公平地伤害酷儿的一些独特方式,基督教哲学家作为一个群体,有责任为他们的群体所压迫的社区优先考虑受压迫者的利益。其次,基督教哲学家必须优先考虑酷儿的声音,为那些公开和专业地认为自己是酷儿的人创造或扩大学术空间(例如,在会议上,在期刊和书籍中,以及在学术职位上)。第三,基督教哲学家必须减轻他们对酷儿和酷儿的批评,因为这些批评会破坏他们对补偿/赔偿正义的努力。
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引用次数: 1
The Why and the How of Renewal in Philosophy of Religion 宗教哲学更新的原因与途径
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-03-31 DOI: 10.24204/ejpr.2022.3289
P. Draper, J. Schellenberg
Recently, we co-edited a volume of essays (Draper & Schellenberg 2017) dedicated to the proposition that our field, the philosophy of religion, is not all that it could be.  The new set of essays we’re joining here shows that this sentiment is, at the least, not going away.  That’s encouraging, but how can we get beyond sentiment?  In this our own essay we hope to do so by focusing very precisely and persuasively on problems and solutions: on why our field needs renewal and how to achieve it. More specifically, we hope to get every reader to recognize and accept at least one problem from the range of problems in the field as it exists today that we propose to identify, and to select for special thought and supportive effort at least one solution from the range of solutions we’ll be promoting.  Let’s adjust that slightly: one extra problem and one extra solution – for we’re going to start by setting the right mood with some thoughts about a very basic problem/solution pair that we should all be able to recognize/support.
最近,我们共同编辑了一卷散文(Draper&Schellenberg 2017),致力于提出我们的领域,即宗教哲学,并不是它所能达到的全部。我们在这里加入的这组新散文表明,这种情绪至少不会消失。这是令人鼓舞的,但我们如何才能超越情绪呢?在这篇我们自己的文章中,我们希望通过非常准确和有说服力地关注问题和解决方案来做到这一点:为什么我们的领域需要更新以及如何实现它。更具体地说,我们希望让每一位读者都认识到并接受我们今天建议识别的领域中的一系列问题中的至少一个问题,并从我们将推广的一系列解决方案中选择至少一个解决方案,以进行特殊的思考和支持。让我们稍微调整一下:一个额外的问题和一个额外解决方案——因为我们将从设定正确的情绪开始,对我们都应该能够识别/支持的一对非常基本的问题/解决方案进行思考。
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引用次数: 2
From a Necessary Being to a Perfect Being: A Reply to Byerly 从必要的存在到完美的存在——对Byerly的回应
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-03-31 DOI: 10.24204/ejpr.2022.3446
T. Anderson
Cosmological arguments for God typically have two stages. The first stage argues for a first cause or a necessary being, and the second stage argues from there to God. T. Ryan Byerly offers a simple, abductive argument for the second stage where the best explanation for why the being is found to have necessary existence is that it is a perfect being. The reasoning behind this argument is that universal generalizations explain observations of their instances; for example, the universal generalization that all ravens are black explains why some particular raven is observed to be black. Similarly, the fact that a being has all perfections explains why we find the being to have necessary existence. I distinguish between two readings of Byerly’s proposed theistic explanation, and conclude that his explanation does not offer an advantage to the theist in either case.
对上帝的宇宙论证通常有两个阶段。第一阶段为第一个原因或必要的存在而争论,第二阶段从那里向上帝争论。T.Ryan Byerly为第二阶段提供了一个简单的、溯因的论点,在第二阶段,对为什么存在被发现有必要存在的最好解释是它是一个完美的存在。这一论点背后的理由是,普遍的概括解释了对其实例的观察;例如,所有乌鸦都是黑色的普遍概括解释了为什么某些特定的乌鸦被观察到是黑色的。同样,一个存在具有所有完美的事实解释了为什么我们发现这个存在具有必要的存在。我区分了拜厄利提出的有神论解释的两种解读,并得出结论,无论在哪种情况下,他的解释都不会给有神论者带来优势。
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引用次数: 1
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European Journal for Philosophy of Religion
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