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A Pluralist Hope: Or, Against Optimizing Neurochemistry on Some Moonlit Dream-Visited Planet 一个多元化的希望:或者,反对在一些月光下梦想访问的星球上优化神经化学
3区 哲学 0 PHILOSOPHY Pub Date : 2023-10-01 DOI: 10.5325/jspecphil.37.4.0479
Jennifer Hansen
ABSTRACT In considering the hopeful rhetoric that pervades the “nothing but” psychopharmacological approaches to depression—a contemporary version of what William James calls medical materialism—this article argues that only a thorough-going pluralist account of hope is a hope worth wanting. Medical materialist hope is better conceptualized as a variation of optimism, which assumes a single universe that is already the best of all possible universes, and thereby only promotes optimization of the status quo, rather than encourage a wider undertaking of a variety of experiments in living. A pluralist hope, as opposed to optimism, cannot logically infer what the future will bring from a reigning scientific model of the brain. Rather, a pluralist hope is a passionate belief that a not-yet unimagined, and therefore indeterminate, future will meliorate current human ills should humans strenuously work toward achieving it.
考虑到充满希望的修辞充斥着“除了”精神药理学治疗抑郁症的方法——威廉·詹姆斯称之为医学唯物主义的当代版本——这篇文章认为,只有对希望进行彻底的多元描述才是值得渴望的希望。医学唯物主义的希望最好被概念化为乐观主义的一种变体,它假设一个宇宙已经是所有可能宇宙中最好的,因此只会促进现状的优化,而不是鼓励更广泛地进行各种各样的生活实验。与乐观主义相反,多元主义的希望不能从一个占主导地位的大脑科学模型中逻辑地推断出未来会带来什么。相反,多元主义的希望是一种充满激情的信念,即如果人类努力实现一个尚未想象、因此也不确定的未来,它将改善当前人类的弊病。
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引用次数: 0
The Other Relativism 另一个相对主义
3区 哲学 0 PHILOSOPHY Pub Date : 2023-10-01 DOI: 10.5325/jspecphil.37.4.0461
Larry Cahoone
ABSTRACT Relativism and discussions of the relativity of human judgment have played an important role in philosophy since the 1950s. Such claims are regarded by many as the enemy of realism, the view that human judgments can be valid with respect to their objects as those objects obtain independent of the judgments. Most relativisms assert the relativity of human judgment to some trait of the judge, hence are anthropic. But there is another kind: objective relativism. It was espoused by some of the American pragmatists of the early to mid-twentieth century. Their hope was that objective relativism was compatible with realism while avoiding dualism and idealism. It claimed things themselves are relative. The view eventually disappeared. This article examines this neglected doctrine, not to determine its truth, but its nature. What kind of theory was it, what could it claim to accomplish, and what could it not? Some of its proponents regarded it as a naturalistic metaphysics, but this is problematic. This topic is suggestive for the formulation of a naturalism that rejects physicalism yet is compatible with science and realism.
自20世纪50年代以来,相对主义和对人类判断相对性的讨论在哲学中发挥了重要作用。这种主张被许多人视为现实主义的敌人,现实主义认为,人类的判断可以对其对象有效,因为这些对象独立于判断而获得。大多数相对主义主张人的判断与法官的某些特性是相对性的,因此是人择的。但还有另一种:客观相对主义。20世纪早期到中期的一些美国实用主义者支持这种观点。他们的希望是客观相对主义与现实主义兼容,同时避免二元论和唯心主义。它声称事物本身是相对的。景色最终消失了。本文考察这个被忽视的学说,不是要确定它的真伪,而是要确定它的本质。这是一种什么样的理论,它能声称完成什么,又不能完成什么?它的一些支持者认为它是一种自然主义的形而上学,但这是有问题的。这个话题是对自然主义的提示性表述,它拒绝物理主义,但又与科学和现实主义兼容。
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引用次数: 0
Trans-philosophy: Translating Philosophy on and beyond the Boundaries 跨哲学:边界上与边界之外的哲学翻译
3区 哲学 0 PHILOSOPHY Pub Date : 2023-10-01 DOI: 10.5325/jspecphil.37.4.0564
D. M. Spitzer
ABSTRACT Translating archaic Greek philosophies presents a complex of opportunities and challenges for translators, several of which are regularly overlooked. Among these figure prominently the culture and thematics of oralcy and the predisciplinarity in which early Greek thinking took shape. Additionally, translators engaged with early Greek thinking face layers of interpretive history and expectations that can determine the scope of possible translation, which, in turn, limits the range of interpretive possibilities. Yet their predisciplinary or at least hybrid modes summon a broad attention to contexts of language, forms, and meanings that may challenge, or even disrupt, the predominant lines of inquiry and interpretation. How can translation motivated by the oralcy and predisciplinarity of archaic Greece open new directions for interpretation of the early Greek thinkers? Ranging through Anaximander, Xenophanes, Heraclitus, Parmenides, and others, this article articulates some possibilities for translating on and beyond the boundaries of philosophy.
翻译古希腊哲学给译者带来了复杂的机遇和挑战,其中一些往往被忽视。其中突出的是口语的文化和主题,以及早期希腊思想形成的前学科。此外,从事早期希腊思想的译者面临着解释历史和期望的层层影响,这可以决定可能的翻译范围,这反过来又限制了解释可能性的范围。然而,他们的学科前模式或至少是混合模式唤起了对语言、形式和意义背景的广泛关注,这些背景可能会挑战甚至破坏主要的探究和解释路线。由古希腊的口述性和前学科性所驱动的翻译如何为解释早期希腊思想家开辟新的方向?这篇文章从阿那克西曼德、色诺芬尼、赫拉克利特、巴门尼德等人的观点出发,阐述了在哲学边界之外进行翻译的一些可能性。
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引用次数: 0
Radical Empiricism as Naturalistic Phenomenology vs. Non-naturalistic Phenomenology of Max Scheler 作为自然主义现象学的激进经验主义与马克斯·舍勒的非自然主义现象学
3区 哲学 0 PHILOSOPHY Pub Date : 2023-10-01 DOI: 10.5325/jspecphil.37.4.0503
J. Edward Hackett
ABSTRACT In this article, the author wishes to defend a naturalistic version of phenomenology rooted in and expropriated from William James’s radical empiricism against Max Scheler’s non-naturalistic phenomenology. By drawing from Jack Reynolds’s arguments for a minimal phenomenology, the author posits that radical empiricism is a middle way between the misguided self-sufficiency of transcendental phenomenology and the misguided self-sufficiency of ontological naturalism. The orthodox reading of Scheler as a dualist is found problematic, and in outlining four propositions characteristic of Scheler’s positions, the author motivates resources from Jamesian thought to argue for the superiority of a naturalistic phenomenology.
在本文中,作者希望捍卫根植于威廉·詹姆斯的激进经验主义的自然主义现象学版本,以反对马克斯·舍勒的非自然主义现象学。通过借鉴杰克·雷诺兹关于最小现象学的论证,作者认为激进经验主义是一条介于被误导的先验现象学自给自足和被误导的本体论自然主义自给自足之间的中间道路。将谢勒视为二元论的正统解读存在问题,在概述谢勒立场的四个特征命题时,作者从詹姆斯思想中激发资源来论证自然主义现象学的优越性。
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引用次数: 0
Moral Sense in Different Senses 不同意义上的道德感
3区 哲学 0 PHILOSOPHY Pub Date : 2023-10-01 DOI: 10.5325/jspecphil.37.4.0545
Steven G. Smith
ABSTRACT To understand the internal structure of moral positions and the nature of moral disagreements, it would be useful to have a “moral sense” model of our different types of moral sensitivity, from our relatively spontaneous friendliness to our appreciation for traditional community norms, ideal ethical norms, and spiritual appeals to ultimate concern. After the first round of modern moral sense theory in Shaftesbury, Hutcheson, and Edwards, most discussions of the moral sense concept have centered on general theses about moral value (objective or subjective, rational or emotional) without attending to this complexity. Even though the familiar positions in these discussions are not reconcilable on the plane of ethical theory, they need not be seen as simply antagonistic. Working with clearly differentiated senses of both “moral” and “sense,” this article refashions “moral sense theory” as a way of placing the insights of the classic moral sense theories, ethical rationalism, and a distinctly spiritual sensibility in a conceptually stable and empirically more discriminating order. The article also suggests strengthening the realist premise of moral sensing by invoking the model of a game player’s operational sense of how things are going in pursuit of a game’s objectives.
为了理解道德立场的内部结构和道德分歧的本质,有一个“道德感”模型可以帮助我们理解不同类型的道德敏感性,从我们相对自发的友好到我们对传统社区规范、理想伦理规范、精神诉求到终极关怀的欣赏。在沙夫茨伯里、哈奇森和爱德华兹的第一轮现代道德感理论之后,大多数关于道德感概念的讨论都集中在关于道德价值(客观或主观,理性或情感)的一般性论点上,而没有考虑到这种复杂性。尽管在这些讨论中熟悉的立场在伦理理论的层面上是不可调和的,但它们不需要被视为简单的对立。本文以“道德”和“感觉”这两个明确区分的概念为基础,重塑了“道德感理论”,将经典道德感理论的见解、伦理理性主义和明显的精神感性置于概念上稳定、经验上更有区别的秩序中。这篇文章还建议通过调用游戏玩家在追求游戏目标时的操作感模型来强化道德感的现实主义前提。
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引用次数: 0
Editors’ Introduction 编辑的介绍
3区 哲学 0 PHILOSOPHY Pub Date : 2023-06-01 DOI: 10.5325/jspecphil.37.3.0237
Alan D. Schrift, Shannon Sullivan
The articles in this special issue of the Journal of Speculative Philosophy were selected from revised versions of papers that were originally presented at the sixtieth annual meeting of the Society for Phenomenology and Existential Philosophy (SPEP) at Texas A&M University in College Station, Texas October 13–15, 2022.Michael Hardt of Duke University and Patricia Pisters of the University of Amsterdam gave the SPEP 2022 Plenary Addresses, and we are grateful to be able to include their plenary papers in this special issue. Hardt’s paper, “The Politics of Articulation and Strategic Multiplicities,” treated SPEP members to an early peek at his newest book, The Subversive 70s (Oxford University Press, 2023). In this work, Hardt digs into the powerful resources for social movements that activists and theorists from the 1970s developed. As he argues, in many ways those activists and thinkers were ahead of their times—and also ahead of ours—in understanding how to analyze interwoven multiplicities of power and how to articulate and organize liberation struggles based on those multiplicities. Hardt brilliantly demonstrates how analyzing the progressive and revolutionary social movements of the ’70s can help us not only understand the roots of contemporary social and political struggles but also reclaim critical resources for those struggles.Patricia Pisters’s paper, “Thinking with Fire: Elemental Philosophy and Media Technology,” draws upon Gaston Bachelard’s “fire complexes” to address a variety of pyrotechnical images appearing in contemporary cinema. Noting that elemental philosophy is on the rise in media studies and elsewhere, not least because of current environmental crises, fire is particularly engaging for its metaphorical, “matterphorical,” and technological associations. While acknowledging fire as a material medium—cooking, heating, burning, etc.—Pisters’s primary focus in her paper is on fire as an immaterial medium, and it is here that she turns to Bachelard’s constellation of fire complexes—the Empedocles, Prometheus, and Novalis Complexes—to which she adds her own fourth complex, the Sita Complex. With these complexes, she provides readings of four cinematic productions that elucidate the annihilating, transgressive, sexual, and purifying qualities of fire, and she suggests that these entangled fire complexes present different kinds of combustive knowledge in which the element of fire manifests itself as material phenomenon of nature, the engine for modern life, and immaterial affective reverie of destruction, transgression, and sexuality.The other articles in this special issue have been organized according to five broad groupings. The first grouping, “On Latin American Philosophy,” brings together three papers that engage Latin American philosophy, particularly as found in Mexican, Columbian, and Venezuelan history and political movements. In “Radicalizing Localization: Notes on Santiago Castro-Gómez’s Genealogies of Coloniality,” Jul
华莱士专注于加尔文·沃伦的作品,认为沃伦过度扩展了西尔维娅·温特的《人类》史学,盗用了赛迪亚·哈特曼关于可替代商品的概念。作为回应,华莱士呼吁纠正非洲悲观主义,更好地利用黑人女性的学术研究,避开关于黑人存在的抽象和超越历史的理论。在“María卢戈内斯、西尔维娅·温特和双性人解放”中,亚历克斯·亚当森与双性人理论家一起阅读卢戈内斯和温特,以帮助避免性别在酷儿和女权主义哲学中的殖民性。正如亚当森所说,阴阳人的解放可以帮助激进分子避开殖民所依赖的异性恋规范,但前提是解放的目标必须在非殖民化的框架内得到理解。对亚当森来说,把这些理论家放在一起阅读,为建立有效的联盟和国际团结提供了最好的机会。丹尼尔斯的文章《阿多诺与生态女性主义伦理学》将阿多诺的批判理论与当代生态女性主义相结合,发展了一种遵循阿多诺要求避免自然与人之间严格二元论的女性主义伦理学。丹尼尔斯认为,使这种二元论复杂化的是关于“事物是什么”以及我们应该如何对它们采取行动的本体论和伦理含义。丹尼尔斯通过对历史的反自然化和对自然的历史化,为环境和动物伦理的思考开辟了新的可能性。在第三组“神话与诗学”中,我们有三篇文章以不同的方式将我们的注意力吸引到语言的想象性使用上。首先,马修·j·德尔希(Matthew J. Delhey)的《Hölderlin新神话的政治》为Hölderlin的社会和政治思想辩护,反对乔治·Lukács的批评,即Hölderlin新神话的乌托邦政治除了“神秘的”社会政治理论之外没有提供任何东西。相反,通过阅读Hölderlin的几篇散文作品,这些作品要么没有提供给Lukács,要么没有被他讨论过,Delhey证明,虽然可能最终没有成功,Hölderlin确实采取了措施,用一种理论来补充亥伯龙,这种理论解决了现代社会不可或缺的以市场为基础的社会关系和异化形式,在其中看到了实现自由的可能性,通过一种能够使这些关系变得高尚的美学经验。Bryan Smyth在《批判现象学和自然的神话学》中认为,如果批判现象学要真正具有解放意义,就需要一种替代假设,即现象学的任务是提供对经验内容的严格描述。史密斯认为,批判现象学将通过参与批判神话的实践来找到这样一种选择,汉斯·布鲁门伯格称之为“对神话的研究”,因为它将自然重新定义为不仅仅是给予经验的东西(类似于“给予的神话”),而是将神话理解为与自然的辩证连续性。布迪·德霍斯特的文章《饱和、语言和历史:马里昂和伽达默尔关于过剩的可沟通性》将法国和德国哲学置于对话中,以研究像马里昂的“饱和现象”这样的非或超视界事件如何出现在语言和历史中。这很重要,因为这类事件往往是公共价值观的重要基础。但是,如果他们置身于一个社区的语言和历史之外,他们怎么能扮演这个角色呢?对于德霍斯特来说,答案可以在伽达默尔对问题在理解事件中的作用的描述中找到,因为作为“饱和问题”出现的过度现象可能允许以他者的出现为基础的社区。第四组,“德里达的研讨会”,以论述德里达后期两次研讨会中重要问题的论文为特色。第一部分,“伪证,有希望,和伦理生活”,查尔斯·巴伯探索了德里达的伪证概念,因为它出现在他1997-99年关于“parjure et Le pardon”的研讨会上,以及他在那些年出版的一些经常被描述为构成德里达“伦理转向”的文章中。巴伯认为,与将伪证视为错误、错误或谎言的普遍观点相反,德里达将伪证呈现为真理不可避免的、充满活力的条件。尽管巴伯认为这样的描述给德里达的伦理生活观点带来了令人不安的后果,即伦理生活是一种与他者的关系,但他认为,它实际上可能在德里达的人与自己的关系伦理中扮演了一个构成性的角色。在“《野兽与君主》中的虚构主义和美学经验”中,阿蒙·奥尔雷德在他的最后一次研讨会上论证了美学经验在将德里达的本体论研究的政治和存在主义含义联系起来方面的重要性。
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引用次数: 0
Overcoming Hermeneutical Injustice: Cultural Self-Appropriation and the Epistemic Practices of the Oppressed 克服解释学的不公正:文化的自我占有与被压迫者的认知实践
IF 0.3 3区 哲学 0 PHILOSOPHY Pub Date : 2017-01-01 DOI: 10.5325/JSPECPHIL.31.2.0299
Justo Serrano Zamora
According to Miranda Fricker, through the generation of cognitive confidence that facilitates the free exchange of individual experiences, mobilized groups are able to generate new symbolic resources that overcome existing gaps in the shared hermeneutical resource. In my essay, I aim at showing that an account of conceptual innovation on the side of mobilized groups must take into consideration deeper transformations of their epistemic practices. Drawing on the work of John Dewey, I develop an account of these transformations as a process of collective learning that involves both the emergence of a self-appropriative cultural life and epistemic innovation. I focus on the notion of experimentalism as a paradigm for these epistemic transformations.
根据Miranda Fricker的观点,通过认知自信的产生,促进个人经验的自由交流,动员起来的群体能够产生新的符号资源,克服共享解释学资源中的现有差距。在我的文章中,我的目的是表明,对动员群体方面的概念创新的描述必须考虑到他们的认知实践的更深层次的转变。借鉴约翰·杜威(John Dewey)的工作,我将这些转变描述为一个集体学习的过程,其中既包括自我占有的文化生活的出现,也包括认知创新。我关注的是作为这些认知转换范例的实验主义概念。
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引用次数: 3
The Challenge of Speaking with Others 与他人交谈的挑战
IF 0.3 3区 哲学 0 PHILOSOPHY Pub Date : 2015-01-29 DOI: 10.5325/JSPECPHIL.29.1.0091
R. StroudScott
This article explores what the contours of a pragmatist theory of rhetoric would be like in its democratic instantiation. The threat of partisan thought and dogmatism in argument is examined as a threat to the sort of democratic community pragmatists such as John Dewey desired to create. Partisans fail to realize not only their own limitations in pursuing the true and the good but also the fact that solving problems through overly partisan forms of reasoning or argument only creates future obstacles to community life. This provides an extended reading of what Dewey meant by free communication: communication not only free from legal constraints and censorship but also free from the binding habits of thought and interaction that can be identified as “partisan perfect reasoning.”
本文探讨了实用主义修辞学理论在其民主实例中的轮廓。争论中的党派思想和教条主义的威胁被视为对约翰·杜威(John Dewey)等实用主义者所希望创造的那种民主社会的威胁。党派人士不仅没有意识到自己在追求真与善方面的局限性,而且也没有意识到,通过过于党派化的推理或辩论形式来解决问题只会给社区生活带来未来的障碍。这提供了对杜威所说的自由交流的扩展解读:交流不仅不受法律约束和审查,而且不受思想和互动的束缚习惯的约束,这种习惯可以被认定为“党派完美的推理”。
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引用次数: 4
Arendt on Resentment 阿伦特论怨恨
IF 0.3 3区 哲学 0 PHILOSOPHY Pub Date : 2015-01-01 DOI: 10.5325/JSPECPHIL.29.3.0283
G. Hunt
This article develops an Arendtian conception of resentment and shows that resentment as a response to injustice is in fact only possible within a community of persons engaged in moral and recognitive relations. While Arendt is better known for her work on forgiveness—characterized as a creative rather than vindictive response to injury—this article suggests that Arendt provides a unique way of thinking about resentment as essentially a response to another human’s subjectivity. But when injury is massive, so beyond the pale that the possibility of face-to-face human interaction is annihilated, the space for resentment is thereby destroyed. Ironically, while the absence of resentment might at first seem to be an unproblematically good thing, Arendt shows us that the loss of resentment actually signals the loss of the properly human realm.
本文发展了阿伦特式的怨恨概念,并表明怨恨作为对不公正的回应,实际上只有在一个从事道德和认知关系的人的社区中才有可能。虽然阿伦特更出名的是她对宽恕的研究——被描述为对伤害的创造性反应而不是报复性反应——这篇文章表明,阿伦特提供了一种独特的思考方式,将怨恨本质上看作是对另一个人主体性的反应。但是,当伤害是巨大的,以至于超出了人类面对面互动的可能性被消灭时,怨恨的空间就被摧毁了。具有讽刺意味的是,虽然怨恨的缺失乍一看似乎是一件毫无疑问的好事,但阿伦特向我们展示了,怨恨的缺失实际上标志着正确的人类领域的缺失。
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引用次数: 2
In Search of Epistemic Freedom: Afro-Caribbean Philosophy's Contributions to Continental Philosophy 寻求认识的自由:非洲-加勒比哲学对大陆哲学的贡献
IF 0.3 3区 哲学 0 PHILOSOPHY Pub Date : 2012-10-02 DOI: 10.5325/JSPECPHIL.26.2.0394
Gertrude James González de Allen
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引用次数: 2
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Journal of Speculative Philosophy
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