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Vassallo, Christian. The Presocratics at Herculaneum: A Study of Early Greek Philosophy in the Epicurean Tradition. Berlin / Boston: De Gruyter 2021, xxi + 763 pp. 克里斯蒂安-瓦萨洛 赫库兰尼姆的前ocratics:伊壁鸠鲁传统中的早期希腊哲学研究》。 柏林/波士顿:De Gruyter 2021, xxi + 763 pp.
2区 哲学 0 PHILOSOPHY Pub Date : 2023-11-11 DOI: 10.1515/agph-2023-0012
Benjamin Harriman
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引用次数: 0
Boldyrev, Ivan and Stein, Sebastian (eds.). Interpreting Hegel’s Phenomenology of Spirit: Expositions and Critique of Contemporary Readings. New York / Abingdon: Routledge 2022, ix + 277 pp. Boldyrev, Ivan和Stein, Sebastian(编)。解读黑格尔的《精神现象学》:当代解读的阐释与批判。纽约/阿宾顿:劳特利奇出版社,2022,9 + 277页。
2区 哲学 0 PHILOSOPHY Pub Date : 2023-11-10 DOI: 10.1515/agph-2023-0013
Robb Dunphy
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引用次数: 0
Proops, Ian. The Fiery Test of Critique: A Reading of Kant's Dialectic. Oxford: Oxford University Press 2021, xiv + 486 pp. Proops,伊恩。批判的烈火考验:康德辩证法解读。牛津:牛津大学出版社2021年,xiv + 486页。
2区 哲学 0 PHILOSOPHY Pub Date : 2023-10-31 DOI: 10.1515/agph-2023-0010
Noam Hoffer
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引用次数: 0
Textor, Mark. The Disappearance of the Soul and the Turn against Metaphysics: Austrian Philosophy 1874–1918. Oxford: Oxford University Press 2021, xv + 386 pp. Textor, Mark.灵魂的消失与对形而上学的反对:Austrian Philosophy 1874-1918.牛津:牛津大学出版社 2021 年版,xv + 386 页。
2区 哲学 0 PHILOSOPHY Pub Date : 2023-10-31 DOI: 10.1515/agph-2023-0011
Edgar Morscher
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引用次数: 0
‘Left-Kantianism’ and the ‘Scientific Dispute’ between Rudolf Stammler and Hermann Cohen “左康德主义”与鲁道夫·斯坦姆勒与赫尔曼·科恩之间的“科学之争”
2区 哲学 0 PHILOSOPHY Pub Date : 2023-10-18 DOI: 10.1515/agph-2021-0181
Elisabeth Widmer
Abstract This paper argues that the ‘scientific dispute’ between Hermann Cohen and Rudolf Stammler is symptomatic of a philosophical movement of left-wing Kant interpretations at the turn of the twentieth century. By outlining influential predecessors that shaped Cohen’s and Stammler’s thinking, I show that their Kantian justifications of socialism differ regarding their conception of law, history, and the political implications that follow from their practical philosophies. Against scholars who suggest that the Marburg School’s view on socialism was a coherent school of thought, I introduce the concept of ‘left-Kantianism’ as an open term that includes a wide variety of novel socialist approaches to Kant at the time.
本文认为,赫尔曼·科恩和鲁道夫·斯坦姆勒之间的“科学之争”是二十世纪之交左翼康德解释哲学运动的征兆。通过概述塑造了科恩和斯坦姆勒思想的有影响力的前辈,我展示了他们对社会主义的康德式辩护在法律、历史和政治含义方面的不同,这些概念来自于他们的实践哲学。一些学者认为马尔堡学派对社会主义的看法是一种连贯的思想流派,与此相反,我引入了“左康德主义”的概念,这是一个开放的术语,包括当时康德的各种新颖的社会主义方法。
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引用次数: 0
What Does Aristotle’s Craftsperson Understand? 亚里士多德的工匠理解什么?
2区 哲学 0 PHILOSOPHY Pub Date : 2023-10-05 DOI: 10.1515/agph-2021-0111
Christian Kietzmann
Abstract I argue for the claim that for Aristotle, the content of productive understanding primarily concerns the nature of the object a craftsperson aims to bring into existence as well as its material requirements, and only derivatively things she might do with a view to producing that object. I explain why technê is a form of understanding, by considering what it shares with and how it differs from its practical and theoretical cousins. I give four arguments for my claim. The analogy of craft and nature suggests that a craftsperson understands the nature of their product and the material necessities required by the product’s existence. Further evidence comes from some of Aristotle’s remarks on the practical syllogism, from considerations concerning capacities for change in general, and from his views on why it is a two-way capacity. I end by mentioning several respects in which technê goes beyond productive understanding.
我认为,对于亚里士多德来说,生产性理解的内容主要涉及工匠旨在使其存在的对象的性质及其物质要求,以及她可能为了生产该对象而做的衍生性事情。我解释了为什么technê是一种理解形式,通过考虑它与它的实践和理论表亲有什么共同之处和不同之处。我为我的观点提出了四个论点。工艺与自然的类比表明,工匠了解其产品的性质以及产品存在所需的物质必需品。进一步的证据来自亚里士多德关于实践三段论的一些评论,来自对一般变化能力的考虑,以及他关于为什么它是一种双向能力的观点。最后,我要提到technê超出生产性理解的几个方面。
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引用次数: 0
Shaftesbury’s Distinctive Sentiments: Moral Sentiments and Self-Governance 沙夫茨伯里的独特情操:道德情操与自治
2区 哲学 0 PHILOSOPHY Pub Date : 2023-10-05 DOI: 10.1515/agph-2022-0061
Matthew J. Kisner
Abstract This paper argues that Shaftesbury differs from other moral sentimentalists (Hutcheson, Hume, Smith) because he conceives of the moral sentiments as partial and first-personal, rather than impartial and spectatorial. This difference is grounded in Shaftesbury’s distinctive notion that moral self-governance consists in the self-examination of soliloquy. Breaking with his Stoic influences, Shaftesbury holds that the moral sentiments play the role of directing and guiding soliloquy. Because soliloquy is first-personal reflection that is directed to achieving happiness, claiming that the moral sentiments direct soliloquy leads Shaftesbury to conceive of the moral sentiments as arising from the internal perspective of an agent focused on her own happiness. This provides Shaftesbury with a stronger framework for understanding moral sentiments, for it avoids the difficulty of explaining why the sentiments of others or those arising from an imagined spectator’s perspective are motivating or authoritative for us.
摘要沙夫茨伯里与其他道德感伤主义者(哈奇森、休谟、史密斯)的不同之处在于,他认为道德感伤是片面的、第一人称的,而不是公正的、观赏性的。这种差异是基于沙夫茨伯里的独特观念,即道德自律包括对独白的自我检查。沙夫茨伯里打破了斯多葛派的影响,认为道德情操在独白中起着指导和引导的作用。因为独白是第一人称的反思是为了获得幸福,声称道德情感直接的独白使沙夫茨伯里认为道德情感来自于一个专注于自己幸福的人的内在视角。这为沙夫茨伯里提供了一个更强大的理解道德情感的框架,因为它避免了解释为什么他人的情感或从想象的观众角度产生的情感对我们来说是激励或权威的困难。
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引用次数: 0
Kant’s Rationalist Account of Hope 康德关于希望的理性主义论述
2区 哲学 0 PHILOSOPHY Pub Date : 2023-10-05 DOI: 10.1515/agph-2022-0057
Joe Stratmann
Abstract Few fates seem worse than living without cause for hope . Yet what is it to have a cause for hope? And how is it related to having hope? Although these questions have received relatively little philosophical attention, I argue that Kant advances a rationalist account of hope that addresses them. My central thesis has two parts. First, hope is a rational attitude for Kant; certain rational conditions are needed to differentiate hope from other desiderative attitudes (such as mere wishing or fantasizing ). Second, these rational conditions involve causal inferences made by the hoping agent. To hope, an agent must make certain inferences about the cause of her desire and the cause of her belief that the object of her desire is possible. In short, to hope requires an agent to take herself to have a cause for hope .
没有什么命运比生活中没有希望更糟糕了。然而,有什么理由抱有希望呢?它和拥有希望有什么关系?尽管这些问题在哲学上得到的关注相对较少,但我认为康德提出了一种关于希望的理性主义解释,以解决这些问题。我的中心论文有两个部分。首先,希望对康德来说是一种理性的态度;需要一定的理性条件来区分希望和其他渴望的态度(如单纯的愿望或幻想)。第二,这些理性条件涉及希望主体做出的因果推论。为了希望,一个行动者必须对她的欲望的原因和她相信她的欲望的对象是可能的原因做出一定的推论。简而言之,希望要求代理人认为自己有希望的理由。
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引用次数: 0
Being Wholly Here and Partially There: John Buridan vs Nicole Oresme on the Soul’s Presence in the Body 完全在这里,部分在那里:约翰·布里丹与妮可·奥勒姆论灵魂在身体中的存在
2区 哲学 0 PHILOSOPHY Pub Date : 2023-10-03 DOI: 10.1515/agph-2022-0059
Sylvain Roudaut
Abstract This paper studies the theories defended by John Buridan and Nicole Oresme on the presence of the soul in the body, with a special focus on the interpretation of the Augustinian principle – or ‘holenmeric’ principle – according to which the soul is in the whole body and is wholly present in every part of it. The first part of the paper introduces the different types of composition involved in the medieval discussions over the soul and its parts and shows how different psychological theories prior to 1350 employed this typology of part/whole relations to clarify the soul’s presence in the body. The next part of the paper presents how the theories designed by John Buridan and Nicole Oresme were motivated by problems raised by these earlier accounts of the soul’s presence and undertook to solve them from the perspective of a reductionist conception of parthood. It is argued that, despite their common commitment to a reductionist stance, the solutions endorsed by Buridan and Oresme represent two opposite ways of applying a nominalist metaphysics of parts to psychological matters.
本文研究了John Buridan和Nicole Oresme所辩护的关于灵魂存在于身体中的理论,特别关注奥古斯丁原理的解释——或“holenmeric”原理——根据该原理,灵魂存在于整个身体中,并且完全存在于身体的每一部分。论文的第一部分介绍了中世纪关于灵魂及其部分的讨论中涉及的不同类型的构成,并展示了1350年之前不同的心理学理论是如何利用这种部分/整体关系的类型学来澄清灵魂在身体中的存在。论文的下一部分介绍了John Buridan和Nicole Oresme设计的理论是如何受到这些关于灵魂存在的早期描述所提出的问题的激励,并致力于从还原论的观点来解决这些问题。有人认为,尽管布里丹和奥瑞斯姆共同致力于还原主义立场,但他们所支持的解决方案代表了将唯名论形而上学应用于心理问题的两种相反的方式。
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引用次数: 0
How many gods and how many spheres? Aristotle misunderstood as a monotheist and an astronomer in Metaphysics Λ 8 有多少神,多少球体?亚里士多德在《形而上学》中被误解为一神论者和天文学家Λ
2区 哲学 0 PHILOSOPHY Pub Date : 2023-09-30 DOI: 10.1515/agph-2022-0064
Pantelis Golitsis
Abstract Although Aristotle’s Metaphysics received much attention in the nineteenth and the twentieth centuries, scholars and historians of science were not particularly interested in clarifying the aim of Aristotle’s appeal to astronomy in Λ 8. Read with monotheistic prejudices, this chapter was quickly abandoned by Aristotelian scholars as a gratuitous insertion, which downgrades Aristotle’s God for the sake of some supplementary principles, whose existence was dictated by celestial mechanics. On the other hand, historians of astronomy read the astronomical excursus as providing a picture of Aristotle as an able astronomer, who made an important contribution to the theory of concentric celestial spheres of Eudoxus and Callippus by adding the counteracting spheres. The present article argues (a) that Aristotle purposefully turned to astronomy as the only mathematical science whose objects were correlative to the immaterial first substances or gods, the number of which had to be precisely determined by his own project of first philosophy; and (b) that he had no aspiration of improving the astronomical theory of his peers, contrary to an interpretation that first emerged with the Peripatetic exegete Sosigenes in the second century A.D.
虽然亚里士多德的《形而上学》在19世纪和20世纪受到了很多关注,但学者和科学历史学家并没有特别感兴趣澄清亚里士多德在Λ 8中呼吁天文学的目的。带着一神论的偏见去读,这一章很快就被信奉亚里士多德的学者们抛弃了,认为这是一个无端的插入,因为它为了一些补充原则而贬低了亚里士多德的上帝,这些原则的存在是由天体力学决定的。另一方面,天文学历史学家认为,《天文漫游》提供了一幅亚里士多德作为一个有能力的天文学家的形象,他通过添加相互抵消的球体,对欧多克索斯和卡利普斯的同心天球理论做出了重要贡献。本文认为:(a)亚里士多德有意转向天文学,把它作为唯一的数学科学,它的对象是与非物质的第一物质或神相关的,而这些物质或神的数量必须由他自己的第一哲学计划精确地决定;(b)他无意改进他的同行们的天文理论,这与公元2世纪索西耶尼的《逍遥游》注释者首次提出的解释相反
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ARCHIV FUR GESCHICHTE DER PHILOSOPHIE
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