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The design turn and its philosophical reflections 设计转向及其哲学思考
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-09-10 DOI: 10.24204/ejpr.2021.3839
Yuan-Ho Huang
This study investigates how collaboration between design research and technological philosophy can benefit both fields. More emphasis must be placed on the quality and quantity of philosophical education and its application within the framework of "workmanship philosophy," given the available tools for artistic expression. In expressions instruction, several tactics and approaches should be utilized, and students should be capable of analyzing and comprehending works of art using a variety of approaches. Is it required to utilize philosophical terminology in the illustration of handicraft philosophy? Is it feasible, on the other hand, that philosophical terminology provides a vulnerability for these problems to be examined and multiple answers to be found? Nonetheless, we must be interested in Plato's discourse and the significance of Aristotle's poetics to create even more appealing statements. Instead of emphasizing a complete education in philosophy, art students must learn and comprehend the properties of knowledge that form the foundation of philosophy. This assists in determining the placement and significance of philosophy in speech.Based on three contextual studies employing technology philosophy hypotheses and methodologies in a planning setting, we will explain how these businesses profited from a more reflective viewpoint. Aside from contemplating and debating, one may argue that the Philosophy of Technology is still functioning. As well as technology philosophy with the mind, there is also technology philosophy with the hands. About the prior experimental shift in Philosophy of Technology, we refer to this partnership as the "Useful Approach in Philosophy of Technology."Based on three contextual studies using technology philosophy hypotheses and methods in a planning environment, we will explain how these companies benefited from a more reflective perspective. Other than thinking and discussing, one may claim that the Philosophy of Technology is still active. Technology philosophy with the head, as well as technology philosophy with the hands As a result, we refer to this collaboration as the 'Useful Approach in Philosophy of Technology,' in reference to the preceding experimental turn in Philosophy of Technology. 
本研究探讨了设计研究和技术哲学之间的合作如何对这两个领域都有利。必须更加重视哲学教育的质量和数量,以及在“工艺哲学”框架内的应用,因为有可用的艺术表达工具。在表达教学中,应采用多种策略和方法,学生应能够使用多种方法分析和理解艺术作品。手工业哲学的阐释是否需要使用哲学术语?另一方面,哲学术语为这些问题提供了一个漏洞,以便进行研究并找到多种答案,这可行吗?尽管如此,我们必须对柏拉图的论述和亚里士多德诗学的意义感兴趣,以创造更具吸引力的陈述。艺术学生必须学习和理解构成哲学基础的知识的性质,而不是强调完整的哲学教育。这有助于确定哲学在演讲中的地位和意义。基于在规划环境中采用技术哲学假设和方法的三项背景研究,我们将从更具反思性的角度解释这些企业是如何获利的。除了思考和辩论之外,人们可能会认为技术哲学仍然在发挥作用。除了有头脑的技术哲学,还有有双手的技术哲学。关于之前技术哲学的实验性转变,我们将这种合作关系称为“技术哲学中的有用方法”。基于在规划环境中使用技术哲学假设和方法的三项背景研究,我们将从更具反思性的角度解释这些公司是如何受益的。除了思考和讨论,人们可以说技术哲学仍然是活跃的。有头脑的技术哲学,也有有双手的技术哲学。因此,我们将这种合作称为“技术哲学中的有用方法”,指的是之前技术哲学的实验转向。
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引用次数: 0
Writing and Expression: Philosophical Reflections on Art Prompted by Dewey's View of Expression 写作与表达:杜威表达观对艺术的哲学思考
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-09-10 DOI: 10.24204/ejpr.2021.3840
Aoran Cui
In the present study, the emphasis is on Dewey's explanation of experience. Three dimensions, namely Art as Experiences, Psychology, and Democracy & Education, are chosen for this purpose. As an individual in-world experience, the actual world is composed of vibrant, rich experiences. While living is expansive and communal, there is a clear distinction between activity, sensation, and consciousness that permits study and choice. On the other hand, consideration implies a more solitary and abstracted knowledge of the world, with a more significant separation between actions, emotions, and perception. This distinction facilitates a more transparent comprehension of the scope of training. It avoids the traps of retrograde tendencies in the concept of engagement and facilitates the incorporation of imagining into the sphere of involvement.The traditional adult education theory is the antecedent of experiential learning. The fundamental illustration of the system is the four-step experiential learning model developed by David Kolb. Kolb says in his book "Experiential Learning" that this system was created by John Dewey, Kurt Lewin, and Jean Piaget. This article outlines Kolb's approach to constructing models of experiential learning. It focuses on how Kolb presents and implements the John Dewey-developed Ruwinian tradition of activity research to test his concept. Kolb appears to have condensed a corrupt and one-sided technique into a broad learning model, primarily in response to the conference of critics regarding the preparation of Tbunch. Contrast Dewey's notion of reflexive perception and activity with Korbu's interpretation of John Dewey's ideas. Kolb misinterprets Dewey's theory and concludes that the concept of quick and substantial experience in the experiential learning approach is problematic from an epidemiological standpoint. This article uses a hypothesis-based method to address two fundamental difficulties in adult education: experiential learning and the diversion, development, and application of ideas. 
在本研究中,重点是杜威对经验的解释。为此,我们选择了三个维度,即艺术作为体验、心理学和民主与教育。作为个体的世界内体验,现实世界是由充满活力和丰富的体验组成的。虽然生活是广泛的和共同的,但活动、感觉和意识之间有明确的区别,允许学习和选择。另一方面,考虑意味着对世界的一种更孤立和抽象的认识,在行动、情感和感知之间有更明显的分离。这种区别有助于对培训的范围有更透明的理解。它避免了参与概念中逆行倾向的陷阱,并促进了想象与参与领域的结合。传统的成人教育理论是体验式学习的前身。该系统的基本说明是David Kolb提出的四步体验式学习模型。科尔布在他的《体验式学习》一书中说,这个系统是由约翰·杜威、库尔特·列文和让·皮亚杰创造的。本文概述了Kolb构建体验式学习模型的方法。它关注的是科尔布如何呈现和实施约翰·杜威(John dewey)开发的鲁维尼活动研究传统,以检验他的概念。科尔布似乎把一种腐败的、片面的技术浓缩成了一种广泛的学习模式,主要是为了回应关于准备特邦的批评会议。将杜威的反身性知觉和活动概念与科尔布对杜威思想的解释进行对比。科尔布误解了杜威的理论,并得出结论,从流行病学的角度来看,体验式学习方法中快速和大量经验的概念是有问题的。本文采用基于假设的方法来解决成人教育中的两个基本难题:体验式学习和思想的转移、发展和应用。
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引用次数: 0
Divine Simplicity and Modal Collapse: A Persistent Problem 神圣的简单性和模态崩溃:一个持久的问题
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-09-09 DOI: 10.24204/ejpr.2022.3414
R. Mullins, Shannon Byrd
In recent years the doctrine of divine simplicity has become a topic of interest in the philosophical theological community. In particular, the modal collapse argument against divine simplicity has garnered various responses from proponents of divine simplicity. Some even claiming that the modal collapse argument is invalid. It is our contention that these responses have either misunderstood or misstated the argument, and have thus missed the force of the objection. Our main aim is to clarify what the modal collapse argument in fact says, and explain why the recent responses do not succeed. In order to argue our case, we will proceed in several steps. First, we aim to systematically articulate the doctrine of divine simplicity. Second, articulate the Christian conviction that God is free to create any feasible world or no world at all. Third, argue that divine simplicity suffers a modal collapse and thus undermines God's freedom. Fourth, respond to potential objections to modal collapse. Fifth, we offer some concluding remarks.
近年来,神性单纯性教义已成为哲学神学界感兴趣的话题。特别是,反对神性单纯性的模态坍缩论证得到了神性单纯性支持者的各种回应。有些人甚至声称模态坍缩论证是无效的。我们的论点是,这些回答要么误解了论点,要么错误地陈述了论点,从而错过了反对意见的力量。我们的主要目的是澄清模态坍缩论证实际上说的是什么,并解释为什么最近的回应没有成功。为了论证我们的论点,我们将分几个步骤进行。首先,我们的目标是系统地阐明神的单纯性教义。第二,阐明基督教的信念,即上帝可以自由地创造任何可行的世界,或者根本没有世界。第三,认为神的简单性遭受了模态崩溃,从而破坏了神的自由。第四,回应对模态崩溃的潜在反对意见。第五,结束语。
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引用次数: 3
Panentheism and the “Most Nonsensical Superstition” of Polytheism 帕内特主义与多神教的“最荒谬的迷信”
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-07-02 DOI: 10.24204/ejpr.2022.3638
S. Medhananda
The German philosopher K.C.F. Krause (1781–1832) found deep conceptual parallels between his panentheistic system and the Indian philosophy of Vedānta. This article critically examines Krause’s understanding of Vedānta and popular Hindu religion. I argue that while Krause was correct in viewing the mystical panentheistic doctrine of Vedānta as a precursor to his own philosophy, he was also frequently misled by unreliable translations and secondary texts. Krause, I suggest, was mistaken in characterizing the Hindu practice of image worship as “polytheism” and “idolatry,” and I contend, from a Vedāntic standpoint, that Krause’s denial of the divinity of Jesus is inconsistent with his own panentheistic metaphysics.
德国哲学家K.C.F.克劳斯(1781-1832)在他的泛神论体系和印度哲学Vedānta之间发现了深刻的概念上的相似之处。本文批判性地考察了克劳斯对Vedānta和流行印度教的理解。我认为,虽然克劳斯正确地将Vedānta的神秘泛神论教义视为他自己哲学的先驱,但他也经常被不可靠的翻译和二手文本所误导。我认为,克劳斯错误地将印度的形象崇拜描述为“多神论”和“偶像崇拜”,我认为,从Vedāntic的角度来看,克劳斯对耶稣神性的否认与他自己的泛神论形而上学是不一致的。
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引用次数: 1
K. C. F. Krause: The Combinatorian as Logician k。c。f。克劳斯:作为逻辑学家的组合学家
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-07-02 DOI: 10.24204/ejpr.2022.3589
U. Meixner
In a time which it is not amiss to term “the Dark Ages of logic”, Karl Christian Friedrich Krause stayed not only true to logic but actually did something for its advancement. Besides making systematic use of Venn-diagrams long before Venn, Krause — once more taking his inspiration from Leibniz — propounded what appears to be the first completely symbolic systematic representation of logical forms, strongly suggestive of the powerful symbolic languages that have become the mainstay of logic since the beginning of the 20th century. However, Krause’s limits in logic are also clearly visible: Krause’s method in logic is, in the main, not axiomatic; it is combinatorial (in other words, it consists in systematically producing finite lists of logical laws, following some organizational principle). More importantly, Krause remained entirely within the confines of traditional syllogistics (his flirt with “quantification of the predicate” notwithstanding), neglecting propositional logic and, of course, first-order relational terms.
在一个被称为“逻辑的黑暗时代”的时代,卡尔·克里斯蒂安·弗里德里希·克劳斯不仅忠于逻辑,而且实际上为逻辑的进步做了一些事情。除了系统地使用维恩图,早在维恩之前,克劳斯 — 再次从莱布尼茨获得灵感 — 提出了似乎是逻辑形式的第一个完全符号化的系统表示,有力地暗示了自20世纪初以来成为逻辑支柱的强大符号语言。然而,克劳斯在逻辑上的局限性也是显而易见的:克劳斯在逻辑中的方法基本上不是公理化的;它是组合的(换句话说,它包括系统地产生有限的逻辑定律列表,遵循一些组织原则)。更重要的是,克劳斯完全停留在传统的三段论的范围内(尽管他对“谓词的量化”嗤之以鼻),忽略了命题逻辑,当然也忽略了一阶关系项。
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引用次数: 0
Theory of Compensation and Problem of Evil; a New Defense 补偿理论与“恶”问题新的防御方式
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-07-02 DOI: 10.24204/ejpr.2022.3357
Seyyed Jaaber Mousavirad
 All previous solutions to the problem of evil have attempted to resolve the issue by showing that God permits them in order for a greater good. However, some contest that there are some instances in which there is no greater good, while in other cases good and evil have been distributed unjustly. I intend, in this paper, to show that if God compensates the harms of evil in the afterlife, any sort of good is enough to resolve the problem of evil; even if the good is not greater than the evil nor distributed appropriately. To attain this end, I have divided the theory of compensation into a weak and a more effective account. The weak account alleges that the goodness of evils is merely based upon their compensation in the afterlife. I have proposed, in this article, a new, strong account of this theory, which considers both primary goods of evils and afterlife compensation as combined elements that can justify evils. After distinguishing the weak and strong versions of compensation, the idea is explained, and the advantages of the theory are pointed out. Finally, there are two chief objections raised against the validity of this theory, both have been mentioned and answered in this paper.
以前所有解决邪恶问题的方法都试图通过表明上帝为了更大的利益而允许他们来解决这个问题。然而,一些人质疑,在某些情况下,没有更大的善,而在其他情况下,善和恶的分配是不公正的。在这篇论文中,我打算表明,如果上帝在死后补偿邪恶的伤害,任何形式的善都足以解决邪恶的问题;即使善不大于恶,也不适当地分配。为了达到这个目的,我将补偿理论分为一个薄弱的和一个更有效的解释。软弱的叙述声称邪恶的善良只是建立在他们死后得到补偿的基础上。在这篇文章中,我对这一理论提出了一个新的、强有力的解释,该理论认为邪恶的主要物品和死后补偿都是可以证明邪恶的综合因素。在区分了补偿的弱版本和强版本之后,解释了该思想,并指出了该理论的优点。最后,对这一理论的有效性提出了两个主要的反对意见,这两个反对意见都在本文中得到了提及和回答。
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引用次数: 2
God’s Goodness, Divine Purpose, and the Meaning of Life 神的良善,神的旨意和生命的意义
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-07-02 DOI: 10.24204/ejpr.2022.3410
J. Koons
The divine purpose theory (DPT)—according to which that human life is meaningful to the extent that it fulfills some purpose or plan to which God has directed us—encounters well-known Euthyphro problems.  Some theists attempt to avoid these problems by appealing to God’s essential goodness, à la the modified divine command theory (DCT) of Adams and Alston.  However, recent criticisms of the modified DCT show its conception of God’s goodness to be incoherent; and these criticisms can be shown to present an analogous set of problems for the DPT.  Further, the argument can be extended to any account of meaningfulness according to which the value of what humans do can only be conferred by God.  Thus, it would seem that there is no tenable version of the view that meaningfulness is conferred on human life by some act or attitude of God’s.
神圣目的论(DPT)——根据这一理论,人类的生命在实现上帝指引我们的某些目的或计划的程度上是有意义的——遇到了众所周知的Euthphro问题。一些有神论者试图通过诉诸上帝的本质善来避免这些问题,就像亚当斯和阿尔斯通的改良神圣命令理论(DCT)一样。然而,最近对改良DCT的批评表明,它对上帝善良的概念是不连贯的;并且这些批评可以被证明为DPT提出了一组类似的问题。此外,这一论点可以扩展到任何意义的解释,根据这种解释,人类所做的事情的价值只能由上帝赋予。因此,似乎没有一种观点是站得住脚的,即上帝的某种行为或态度赋予了人类生命意义。
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引用次数: 0
Intimacy with God: K. Ch. Fr. Krause´s Philosophy of Religion 与上帝的亲密关系:克劳斯神父的宗教哲学
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-07-02 DOI: 10.24204/ejpr.2022.3723
Ricardo Pinilla Burgos
This paper deals with the concept of religiousness and religion in the context of Krause´s panentheist metaphysics, understood as a life of union, as intimacy of and with God, particularly on the part of human beings and also in relation to the rest of the existing. An evolutionary review of this conception of religion is undertaken throughout Krause´s work, and the program of a philosophy of religion is traced, which, besides a metaphysical and anthropological substantiation, would address an understanding of the history of religions and especially of Christianity, proposing a vision of reciprocal illumination between religion, knowledge, feeling and morality, as well as the possibility of an appealing notion of religious freedom, the hallmark of Krausism in its historical development. 
本文在克劳斯的泛神论形而上学的背景下讨论了宗教和宗教的概念,将其理解为一种结合的生活,作为与上帝的亲密关系,特别是对人类而言,也与其他存在者有关。在克劳斯的著作中,对这一宗教概念进行了一次进化的回顾,并追溯了宗教哲学的程序,除了形而上学和人类学的证实之外,还将解决对宗教历史,特别是基督教历史的理解,提出了宗教、知识、情感和道德之间相互启发的愿景,以及宗教自由这一吸引人的概念的可能性。克劳斯主义在其历史发展中的标志。
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引用次数: 0
Introduction: The Philosophy and Theology of Karl Christian Friedrich Krause 简介:卡尔·克里斯蒂安·弗里德里希·克劳斯的哲学和神学
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-07-02 DOI: 10.24204/ejpr.2022.3789
B. Göcke, C. Dierksmeier, Ricardo Pinilla Burgos
Karl Christian Friedrich Krause (1781-1832) left an impressive oeuvre consisting of 256 books and articles, covering numerous branches of philosophy, the humanities, and science.[1] His Urbild der Menschheit, his Vorlesungen über das System der Philosophie and his Vorlesungen über die Grundwahrheiten der Wissenschaft are of particular pertinence for philosophers today.   [1] See: E. M. Ureña and E. Fuchs, “Einführung in das Gesamtwerk”, in Karl Christian Friedrich Krause. Band 1: Entwurf des Systems der Philosophie, ed. T. Bach and O. Breidbach (frommann-holzboog, 2007) .
卡尔·克里斯蒂安·弗里德里希·克劳斯(1781-1832)留下了一部令人印象深刻的作品,包括256本书和文章,涵盖了哲学、人文科学和科学的许多分支。[1] 他的人性原型,他关于哲学体系的讲座和他关于科学基本真理的讲座对今天的哲学家来说特别有针对性。[1] 见:E.M.Ureña和E.Fuchs,“Einführung in das Gesamtwerk”,载于Karl Christian Friedrich Krause。第一卷:哲学体系的设计,T.Bach和O.Breidbach编辑(fromman-holzboog,2007)。
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引用次数: 0
Krause’s Ethics as a Precursor to Capability Theory 克劳斯的伦理学是能力理论的先驱
IF 0.5 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-07-02 DOI: 10.24204/ejpr.2022.3591
C. Dierksmeier
There are striking parallels between current capability theories and the moral philosophy of Karl Christian Friedrich Krause (1781–1832). This article reconstructs central arguments of Krause’s ethics and correlates them with passages from the works of Martha Nussbaum, showing that such similarities extend not only to what, substantially, is being professed in either philosophy but also, procedurally, to the question of how the respective moral conclusions are reached. As Krause correlates responsibility with capability, the article begins with an examination of Krause’s idea of human — as compared to animal — freedom and their respective normative implications. Next, the argument is extended to the social responsibilities of personal freedom, before widening the scope to the cosmopolitan plane. The paper then briefly examines historical links between Krause and current capability theorists, before concluding.
当前的能力理论与卡尔·克里斯蒂安·弗里德里希·克劳斯(1781-1832)的道德哲学有着惊人的相似之处。本文重构了克劳斯伦理学的核心论点,并将其与玛莎·努斯鲍姆(Martha Nussbaum)作品中的段落联系起来,表明这种相似之处不仅延伸到两种哲学中所宣称的实质内容,而且在程序上也延伸到如何得出各自的道德结论的问题上。由于克劳斯将责任与能力联系起来,本文首先考察了克劳斯关于人类自由和动物自由的观点,以及它们各自的规范性含义。接下来,论述延伸到个人自由的社会责任,然后将范围扩大到世界层面。在总结之前,本文简要地考察了克劳斯与当前能力理论家之间的历史联系。
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引用次数: 1
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European Journal for Philosophy of Religion
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