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Imaginative Resistance and Modal Knowledge 想象抵抗与模态知识
IF 0.5 3区 哲学 Q2 Arts and Humanities Pub Date : 2020-05-18 DOI: 10.11612/resphil.1922
Daniel Nolan
Readers of fictions sometimes resist taking certain kinds of claims to be true according to those fictions, even when they appear explicitly or follow from applying ordinary principles of interpretation. This “imaginative resistance” is often taken to be significant for a range of philosophical projects outside aesthetics, including giving us evidence about what is possible and what is impossible, as well as the limits of conceivability or readers’ normative commitments. I will argue that this phenomenon cannot do the theoretical work that has been asked of it. Resistance to taking things to be fictional is often best explained by unfamiliarity with kinds of fictions than any representational, normative, or cognitive limits. With training and experience, any understandable proposition can be made fictional and be taken to be fictional by readers. This requires a new understanding both of imaginative resistance and what it might be able to tell us about topics like conceivability or the bounds of possibility. An undeniable feature of our imaginative life is that we do not always successfully imagine things we try to imagine, and an equally familiar feature of our imagination is that some attempts to imagine are more challenging than others. Related to these phenomena is a phenomenon involving the uptake of fiction. When consuming fiction we are often willing to take a text’s say-so as definitive about what is going on in a story. Sometimes, however, when something is presented as being true according to a story, some people balk at treating it as in fact being true according to the relevant story. Again, this phenomenon comes in degrees: as well as the phenomenon of just not taking something to be true according to a fiction, sometimes we will in the end accept that something is true according to a story but find it hard to make sense of; or be reluctant to incorporate it in our understanding of the story; and so on.
小说的读者有时会拒绝接受小说中某些说法是真的,即使这些说法很明显地出现,或者遵循一般的解释原则。这种“想象抵抗”通常被认为对美学之外的一系列哲学项目具有重要意义,包括为我们提供关于什么是可能的和什么是不可能的证据,以及可想象性或读者规范承诺的限制。我认为这种现象不能完成被要求完成的理论工作。不愿将事物视为虚构的最好解释往往是对各种虚构的不熟悉,而不是任何表征、规范或认知限制。通过训练和经验,任何可以理解的命题都可以被虚构,并被读者视为虚构。这需要我们对想象力的抵抗有一个新的理解,以及它可能告诉我们的关于可想象性或可能性界限等话题的信息。我们的想象力生活有一个不可否认的特点,那就是我们并不总是能成功地想象出我们试图想象的东西。我们想象力的一个同样熟悉的特点是,一些想象的尝试比其他的更具有挑战性。与这些现象相关的是一种涉及小说吸收的现象。在阅读小说时,我们往往愿意把文本的说法作为故事发生的决定性因素。然而,有时候,当某件事根据一个故事被呈现为真实时,有些人不愿根据相关故事将其视为实际上是真实的。同样,这种现象也有程度上的不同,正如我们不相信小说里的东西是真的一样,有时候我们最终会接受故事里的东西是真的,但却很难理解;或者不愿意将其纳入我们对故事的理解;等等......
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引用次数: 1
Rethinking Criminal Justice 对刑事司法的再思考
IF 0.5 3区 哲学 Q2 Arts and Humanities Pub Date : 2020-05-12 DOI: 10.11612/resphil.1900
Erin I. Kelly
The punitive, moralizing conception of individual responsibility commonly associated with retributive justice exaggerates the moral meaning of criminal guilt. Criminal guilt does not imply moral desert, nor does it justify moral blame. Mental illness, intellectual disability, addiction, immaturity, poverty, and racial oppression are factors that mitigate our sense of a wrongdoer’s moral desert, though they are mostly not treated by the criminal justice system as relevant to criminal culpability. The retributive theory also distracts from shared responsibility for social injustice. Instead of highlighting the moral urgency of correcting conditions that help to explain the crime rate, a commitment to retribution diverts attention from the social conditions that engender crime. These conditions include an unequal distribution of social, economic, and political power, which poses a serious problem for the retributive theory. When disadvantaged members of society act in ways that violate the criminal law, they are less morally blameworthy, even when the laws they violate are justified. Judgments of blame and desert, in relation to criminal justice, vary in accordance with political status. The diminished political power of oppressed groups is at odds with a retributive justification of punishment. 1 The Stigma of Criminality In 1829, the Eastern State Penitentiary opened in the city of Philadelphia. Its corridors spread out like spokes from the prison’s dark center. They are lined with dozens of eight-by-twelve-foot individual cells, each with a small window where a shaft of light enters. Eastern State’s design was lauded by reformers, who proposed the individual prison cell as a progressive idea. The aim was, through isolation and silence, to awaken the conscience of the inmate and turn him into a better person. Prison was not intended as a place to spend your life. Most sentences were not longer than two years, and after doing their time, inmates were expected to resume normal life in society. Res Philosophica, Vol. 97, No. 2, April 2020, pp. 1–15 https://doi.org/10.11612/resphil.2020.97.2.0000 c © 2020 Erin I. Kelly • c © 2020 Res Philosophica
个人责任的惩罚性、道德化概念通常与报复性正义联系在一起,夸大了刑事犯罪的道德含义。刑事犯罪并不意味着道德沦丧,也不能成为道德谴责的理由。精神疾病、智力残疾、成瘾、不成熟、贫困和种族压迫是减轻我们对作恶者道德沙漠感的因素,尽管刑事司法系统大多不认为这些因素与刑事罪责有关。报复理论也分散了人们对社会不公正的共同责任的注意力。对报复的承诺并没有强调纠正有助于解释犯罪率的条件的道德紧迫性,而是转移了人们对导致犯罪的社会条件的关注。这些条件包括社会、经济和政治权力的不平等分配,这给报复理论带来了严重的问题。当社会弱势成员的行为违反了刑法时,他们在道德上就不那么应受谴责了,即使他们违反的法律是正当的。在刑事司法方面,对指责和遗弃的判决因政治地位而异。受压迫群体政治权力的削弱与惩罚的报复性理由不一致。1犯罪的耻辱1829年,东部州立监狱在费城开设。它的走廊像辐条一样从监狱黑暗的中心伸展开来。它们排列着几十个8乘12英尺的单独细胞,每个细胞都有一个小窗口,光线从那里进入。东部州立大学的设计受到了改革者的赞扬,他们提出了个人牢房是一个进步的想法。目的是通过隔离和沉默,唤醒囚犯的良知,让他成为一个更好的人。监狱并不是用来消磨你一生的地方。大多数刑期不超过两年,服刑期满后,囚犯有望恢复正常的社会生活。《哲学研究》,第97卷,第2期,2020年4月,第1-15页https://doi.org/10.11612/resphil.2020.97.2.0000c©2020 Erin I.Kelly•c©2020哲学研究
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引用次数: 0
Knowledge Second 知识第二
IF 0.5 3区 哲学 Q2 Arts and Humanities Pub Date : 2020-01-01 DOI: 10.11612/resphil.1948
Adam Bjorndahl
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引用次数: 2
On Probabilistic Knowledge 论概率知识
IF 0.5 3区 哲学 Q2 Arts and Humanities Pub Date : 2020-01-01 DOI: 10.11612/resphil.1856
J. MacFarlane
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引用次数: 2
Reid on Moral Sentimentalism 里德谈道德感伤主义
IF 0.5 3区 哲学 Q2 Arts and Humanities Pub Date : 2019-10-10 DOI: 10.11612/resphil.1815
Camil Golub
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引用次数: 0
Arnauld's Silence on the Creation of the Eternal Truths 阿诺德对永恒真理创造的沉默
IF 0.5 3区 哲学 Q2 Arts and Humanities Pub Date : 2019-10-10 DOI: 10.11612/resphil.1813
Eric Stencil
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引用次数: 1
Not Expressivist Enough: Normative Disagreement about Belief Attribution 不够表现主义:关于信念归因的规范性分歧
IF 0.5 3区 哲学 Q2 Arts and Humanities Pub Date : 2019-08-09 DOI: 10.11612/RESPHIL.1794
Eduardo P 'erez-Navarr, V. Castro, Javier Gonz 'ale Prado, M. Heras-Escribano
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引用次数: 2
Good Luck, Nature, and God: Aristotle's Eudemian Ethics 8.2 好运、自然和上帝:亚里士多德的欧德伦理学8.2
IF 0.5 3区 哲学 Q2 Arts and Humanities Pub Date : 2019-07-27 DOI: 10.11612/RESPHIL.1831
F. Grgić
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引用次数: 0
Who Must Benefit 1 f rom Divine Hiddenness? 谁必须从神圣的徒步旅行中受益?
IF 0.5 3区 哲学 Q2 Arts and Humanities Pub Date : 2019-07-02 DOI: 10.11612/RESPHIL.1781
Luke Teeninga
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引用次数: 0
Pr'ecis to The Vulnerability of Integrity in Early Confucian Though 论早期儒家思想诚信的脆弱性
IF 0.5 3区 哲学 Q2 Arts and Humanities Pub Date : 2019-07-02 DOI: 10.11612/RESPHIL.1783
M. Ing
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引用次数: 0
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