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Cassirer’s functionalist account of physical truth: object, measurement and technology 卡西勒对物理真理的功能主义解释:物体、测量和技术
IF 0.8 3区 哲学 0 PHILOSOPHY Pub Date : 2024-09-18 DOI: 10.1007/s11007-024-09650-6
Benedetta Spigola

In this paper I focus on Cassirer’s functionalist theory of truth in order to argue that the Positivistic theory of knowledge fails to explain how it is that physics provides us with truth-evaluable and reliably objective descriptions of the world. This argument is based on Cassirer’s idea that what the Positivistic theory of knowledge normally considers as the “factual” of physics is, in fact, unachievable and falsely conceived. I show that Cassirer’s focus on how measurement is made possible, as well as how technological instruments are put to use in physical research, enables him to offer an alternative account of truth, i.e., a functionalist theory of truth, which is philosophically attractive and rationally plausible.

在本文中,我将重点讨论卡西勒的功能主义真理理论,以论证实证主义知识理论无法解释物理学是如何为我们提供具有真理价值和可靠客观的世界描述的。这一论证基于卡西勒的观点,即实证主义知识论通常认为的物理学 "事实 "实际上是无法实现的,是错误的设想。我的论点是,卡西勒关注测量是如何实现的,以及在物理研究中如何使用技术工具,这使他能够提供关于真理的另一种解释,即关于真理的功能主义理论,这种理论在哲学上是有吸引力的,在理性上也是可信的。
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引用次数: 0
Natural sciences, technology and foresight: an approach based on Ernst Cassirer’s symbol theory 自然科学、技术与展望:基于恩斯特-卡西勒符号理论的方法
IF 0.8 3区 哲学 0 PHILOSOPHY Pub Date : 2024-09-10 DOI: 10.1007/s11007-024-09648-0
Joaquim Braga

As much as it is rooted in empirical facts, the concept of truth in natural sciences and technology has core dimensions marked by the sphere of the possible. As can be inferred from Cassirer’s symbol theory, this is, in both cultural forms, a structuring mode of their symbolic constitution and differentiation. But when the coupling of the two increases (as currently happens with the new pictorial forms of scientific prediction), it is necessary to know the major repercussions imposed on the way of conceiving phenomena—among these, mainly those that concern the formation of our idea of nature. In addition to this theoretical imperative, it will be the purpose of this paper to show how Cassirer’s thought helps us to recognize and reconstruct the relationships between experimental scientific knowledge and technological mediation. Keeping this in mind, a narrow articulation of truth’s functional profile with the idea of the future that permeates both science (especially natural sciences) and technology will be conceived to see how the two symbolic forms reveal the prospective complexion of human thought and human action.

自然科学和技术中的真理概念同样植根于经验事实,其核心维度是可能领域。正如卡西勒的符号理论所推断的那样,在这两种文化形式中,这都是其符号构成和分化的结构模式。但是,当二者的耦合度增加时(就像目前科学预测的新图像形式一样),就有必要了解对现象的构想方式所产生的重大影响--其中主要是与我们的自然观念的形成有关的影响。除了这一理论要求之外,本文的目的还在于说明卡西勒的思想如何帮助我们认识和重建实验科学知识与技术中介之间的关系。有鉴于此,本文将从狭义上阐明真理的功能特征与贯穿于科学(尤其是自然科学)和技术的未来理念之间的关系,以探讨这两种符号形式如何揭示人类思想和人类行动的前景。
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引用次数: 0
Mathematical sciences as symbolic form: the objects and objectivity of science in Ernst Cassirer’s philosophy of science and culture 作为符号形式的数学科学:恩斯特-卡西勒科学与文化哲学中的科学对象与客观性
IF 0.8 3区 哲学 0 PHILOSOPHY Pub Date : 2024-09-03 DOI: 10.1007/s11007-024-09645-3
Jørgen Røysland Aarnes

In this paper, I explore how Cassirer’s early and mature epistemology, philosophy of science, and philosophy of culture make up a coherent and comprehensive view of the mathematical sciences that is fruitful for understanding contemporary science. In Cassirer’s first systematic work, Substanzbegriff und Funktionsbegriff, the mathematical sciences are understood through the concept of function. This implies that scientific investigation aims at increased unity in a system of functional concepts, rather than at answering the substance-rooted question of what is. In his mature work, Philosophie der symbolischen Formen, Cassirer expands his inquiry to diverse notions of objects and principles of symbolic forming, recognizing the mathematical sciences as one of many ways of structuring experience, alongside other symbolic forms such as myth and ordinary language. Together, Cassirer’s early and mature works detail the preconditions and idiosyncrasies of the unfolding of scientific objects and situate the mathematical sciences within the totality of human experience. Applying these insights to contemporary interpretations of science suggests connecting common misconceptions of science to challenges in translating objects between symbolic forms. I propose the concepts of domestication and mythification of science as instructive for clearing up such misunderstandings.

在本文中,我将探讨卡西勒早期和成熟的认识论、科学哲学和文化哲学是如何构成一个连贯而全面的数学科学观,从而对理解当代科学有所裨益的。在卡西勒的第一部系统著作《实体与函数》(Substanzbegriff und Funktionsbegriff)中,数学科学是通过函数概念来理解的。这意味着科学研究的目的是增加功能概念体系的统一性,而不是回答 "是什么 "这个以物质为根基的问题。在卡西勒的成熟著作《符号形式哲学》中,卡西勒将其研究扩展到对象的各种概念和符号形成的各种原则,承认数学科学与神话和普通语言等其他符号形式一样,是构建经验的多种方式之一。卡西勒早期和成熟时期的作品共同详述了科学对象展开的先决条件和特质,并将数学科学置于人类经验的整体之中。将这些见解应用到当代对科学的解释中,可以将对科学的常见误解与在符号形式之间转换对象的挑战联系起来。我提出了科学驯化和科学神话化的概念,认为它们对消除这些误解具有指导意义。
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引用次数: 0
Gerontological difference: Tracing the ontological generativity of aging after Heidegger 老年学差异:追溯海德格尔之后衰老的本体论生成性
IF 0.8 3区 哲学 0 PHILOSOPHY Pub Date : 2024-08-22 DOI: 10.1007/s11007-024-09638-2
Rasmus Dyring

The aim of this paper is to raise the question of aging as an ontological question. In critical dialogue with Heidegger’s exploration of the question of being, the first half of the paper argues that fundamental ontology, due to the way it relies on a methodological operationalization of the ontological difference, will remain blind to the ontological generativity of the differences that aging makes. I introduce the term gerontological difference as a name for this kind of difference. The second half of the paper explores the quasi-transcendental play of gerontological difference. Drawing on Foucault, Guenther and Agamben, I suggest that this play might be described in archaeological terms by tracing the historical a priori in which age distinctions are operationalized biopolitically. Drawing on Derrida and Nancy, I argue that this archaeological view of the quasi-transcendental play of gerontological difference must be supplemented with a view of aging as material différance. According to this understanding of the quasi-transcendental play of gerontological difference, aging is an ontologically generative event that organizes intercorporeal tangles of coexistence and opens emergent fields of possible experience.

本文旨在提出作为本体论问题的衰老问题。通过与海德格尔对 "存在 "问题的探讨进行批判性对话,本文的前半部分认为,基本本体论由于依赖于对本体论差异的方法论操作化,因此对衰老所产生的差异的本体论生成性仍然视而不见。我提出了 "老年学差异 "一词,作为这种差异的名称。本文的后半部分探讨了老年学差异的准超越性。借鉴福柯、金特尔和阿甘本的观点,我认为可以用考古学的术语来描述这种游戏,追溯年龄区分在生物政治上得以运作的历史先验。借鉴德里达和南希的观点,我认为对老年学差异的准超越性游戏的这种考古学观点必须辅之以将衰老视为物质差异的观点。根据这种对老年学差异的准超越性游戏的理解,衰老是本体论上的生成性事件,它组织了身体间的共存纠结,并开启了可能经验的新兴领域。
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引用次数: 0
From care to solidarity 从关爱到团结
IF 0.8 3区 哲学 0 PHILOSOPHY Pub Date : 2024-07-23 DOI: 10.1007/s11007-024-09640-8
Anne O’Byrne

We face a crisis of elder care, and the language of care is part of the problem. Despite a sophisticated philosophical tradition of care thinking, we remain entangled in expectations of care as loving care, and these expectations hamper the worker/employer relations that are at the center of contemporary care. Turning to the language of solidarity helps us better understand care as work, helps build solidarity not only among workers but also between carers and the those they care for, between carers and families, and between young and old. Populating the social imaginary with stories and images of solidary care is central to the work of building broad generational solidarity.

我们面临着老年人护理危机,而护理语言是问题的一部分。尽管护理思想有着复杂的哲学传统,但我们仍然被护理作为爱心护理的期望所纠缠,而这些期望阻碍了作为当代护理中心的工人/雇主关系。转而使用团结的语言,有助于我们更好地理解作为工作的护理,有助于不仅在工人之间,而且在护理人员和他们所护理的人之间、护理人员和家庭之间以及年轻人和老年人之间建立团结。用团结护理的故事和形象充实社会想象力,是建立广泛的代际团结的核心工作。
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引用次数: 0
Care and resentment. An essay on moral temporality 关怀与怨恨道德时间性论文
IF 0.8 3区 哲学 0 PHILOSOPHY Pub Date : 2024-07-06 DOI: 10.1007/s11007-024-09637-3
Thomas Schwarz Wentzer

Whereas caring is commonly perceived as a moral virtue or a socially beneficial ethical practice, resentment appears to represent its opposite. Advocates of care ethics have vehemently criticized the abstract and aloof nature of traditional ethical theories and argue that care ethics offers a perspective from which we may appreciate interpersonal sensitivity and responsiveness to individuals, per se. Following in the philosophical tradition of Nietzsche and Scheler, resentment—taken as the emotional state of lingering animosity towards individuals, combined with the inclination to withhold assistance and abstain from caring—is often identified as an unjustified and unethical disposition. The paper aims to challenge this perspective and support the moral and historical validity of resentment in specific situations. It thereby recalls a social historical dimension to the often merely physiologically and individually dominated discourse about aging. Drawing on Jean Améry’s seminal account, I suggest viewing resentment as an attitude that asserts the authority to reevaluate the historical situation and to challenge the primacy of immediate needs (the here-and-now of a person in need of care). From this perspective, resentment too displays sensitivity to individuals and their life stories, yet it invokes a sense of justice that exceeds the temporal framework of caring if restrained to bodily and physiological needs. To illustrate this argument, this paper recounts an incident in a nursing home in postwar Germany, in 1986.

关爱通常被视为一种道德美德或有益于社会的伦理实践,而怨恨则似乎与之相反。关怀伦理学的倡导者强烈批判了传统伦理学理论的抽象性和冷漠性,并认为关怀伦理学提供了一个视角,让我们可以从这个视角来欣赏人与人之间的敏感性和对个体本身的回应。秉承尼采和舍勒的哲学传统,怨恨--被认为是一种对个人挥之不去的敌意的情绪状态,再加上拒绝援助和放弃关怀的倾向--常常被认为是一种不合理和不道德的倾向。本文旨在挑战这一观点,支持特定情况下怨恨的道德和历史合理性。因此,本文从社会历史的角度回顾了通常仅由生理和个人主导的有关衰老的论述。借鉴让-阿梅里(Jean Améry)的开创性论述,我建议将怨恨视为一种态度,它主张重新评估历史状况的权威性,并挑战即时需求(需要照顾的人的此时此地)的首要地位。从这个角度看,怨恨也显示了对个人及其生活故事的敏感性,但如果仅限于身体和生理需求,它所唤起的正义感则超越了关怀的时间框架。为了说明这一论点,本文叙述了 1986 年战后德国一家疗养院发生的一件事。
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引用次数: 0
Continuity in Leibniz and Deleuze: A reading of Difference and Repetition and The Fold 莱布尼茨和德勒兹的连续性:差异与重复》和《折叠》的解读
IF 0.8 3区 哲学 0 PHILOSOPHY Pub Date : 2024-06-21 DOI: 10.1007/s11007-024-09636-4
Hamed Movahedi

The status of continuity in Deleuze’s metaphysics is a subject of debate. Deleuze calls the virtual, in Difference and Repetition, an Ideal continuum, and the differential relations that constitute the Ideal imply the continuity of this field. But, Deleuze does not hesitate to formulate the same field by the affirmation of divergence (incompossibility) that can be regarded as a form of discontinuity. It is, hence, unclear how these two ostensibly contradictory accounts might reconcile. This article attempts to reconstitute a Deleuzian theory of continuity through Leibniz, whose philosophy is equally subject to a tension between the law of continuity, prevalent in his mathematics and metaphysics, and the discontinuity or absolute individuality of monads. By reorienting The Fold around the motif of continuity a new conceptual space is opened for continuity qua heterogeneity-and-inseparability. Then, enfolding the conceptual personae of The Fold onto Difference and Repetition reveals the tacit though decisive presence of different types of continuity operational in Deleuze’s metaphysics that will be called divergent, intensive, torsional, and tenorsional continuities.

连续性在德勒兹形而上学中的地位是一个争论不休的话题。德勒兹在《差异与重复》中将虚拟称为理想的连续体,而构成理想的差异关系意味着这一领域的连续性。但是,德勒兹毫不犹豫地通过肯定分歧(不可能性)来表述同一场域,这可以被视为一种非连续性。因此,我们并不清楚这两种表面上相互矛盾的说法如何调和。本文试图通过莱布尼茨重构德勒兹的连续性理论,莱布尼茨的哲学同样受制于其数学和形而上学中盛行的连续性法则与单子的非连续性或绝对个体性之间的紧张关系。通过围绕连续性这一主题对《折叠》进行重新定位,为连续性即异质性和不可分性打开了一个新的概念空间。然后,将《折叠》中的概念角色折叠到《差异与重复》中,就会发现德勒兹的形而上学中存在着不同类型的连续性,它们将被称为发散连续性、密集连续性、扭转连续性和腱式连续性,尽管它们是决定性的。
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引用次数: 0
John Rogove and Pietro D’Oriano (eds.), Heidegger and his anglo-american reception: a comprehensive approach, cham: Springer Nature, 2022, 390 pp., ISBN: 978-3-031-05816-5 John Rogove 和 Pietro D'Oriano(编),《海德格尔及其英美接受:一种综合方法》,湛江:Springer Nature, 2022, 390 pp.
IF 0.8 3区 哲学 0 PHILOSOPHY Pub Date : 2024-06-17 DOI: 10.1007/s11007-024-09641-7
Mark Tanzer

In Heidegger and his Anglo-American Reception, John Rogove and Pietro D’Oriano have compiled nineteen essays discussing or displaying Heidegger’s influence on anglophone philosophy. The collection includes papers taking a pragmatist approach to the interpretation of Heidegger, as well as papers taking a continentalist approach. In this way, the editors hope to begin to overcome the mutual isolation in which these two prevailing anglophone approaches to Heidegger scholarship have been carried out. Topics treated in these essays are wide-ranging, including examples of English-language Heidegger interpretation, historical and philosophical accounts of the introduction of Heideggerian thought to anglophone academia, and critical analyses of the ways in which Heidegger’s thought has been adopted by Anglo-American commentators.

在《海德格尔及其英美接受》一书中,约翰-罗戈夫(John Rogove)和皮特罗-达奥里亚诺(Pietro D'Oriano)汇编了十九篇论文,讨论或展示了海德格尔对英语哲学的影响。文集中既有以实用主义方法阐释海德格尔的论文,也有以大陆主义方法阐释海德格尔的论文。编者希望通过这种方式,开始克服海德格尔学术研究中这两种流行的英语方法相互孤立的现象。这些文章所讨论的主题非常广泛,包括用英语解释海德格尔的例子、将海德格尔思想引入英语学术界的历史和哲学叙述,以及对英美评论家采纳海德格尔思想的方式的批判性分析。
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引用次数: 0
Karl Löwith on the I–thou relation and interpersonal proximity 卡尔-洛维茨(Karl Löwith)谈 "我-你 "关系和人际亲近感
IF 0.8 3区 哲学 0 PHILOSOPHY Pub Date : 2024-06-17 DOI: 10.1007/s11007-024-09632-8
Felipe León

Current research on second-person relations has often overlooked that this is not a new topic. Addressed mostly under the heading of the “I–thou relation,” second-person relations were discussed by central figures of the phenomenological tradition, including Edmund Husserl and Martin Heidegger, but also quite extensively by much lesser-known authors, such as Karl Löwith, Ludwig Binswanger, and Semyon L. Frank, whose work has been undeservedly neglected in current research. This paper starts off by arguing that, in spite of the rightly acknowledged differences between the Husserlian and the Heideggerian approaches to the investigation of the social world, both approaches converge in the claim that the I–thou relation is founded on more basic forms of sociality. In a second step, against the background of Frank’s and Binswanger’s challenges to that claim, I argue that Löwith’s proposal that the I–thou relation is a primordial form of sociality can be vindicated by conceptualizing I–thou relations as close personal relationships (paradigmatically exemplified by companion friendships and romantic partnerships). After assessing how Löwith’s approach to the I–thou relation stands vis-à-vis Heidegger’s and Husserl’s views, I conclude by suggesting how Löwith’s approach can contribute to current research on second-person relations.

当前关于第二人称关系的研究往往忽视了这并不是一个新话题。第二人称关系主要是在 "我-你关系 "的标题下讨论的,现象学传统的核心人物,包括埃德蒙-胡塞尔(Edmund Husserl)和马丁-海德格尔(Martin Heidegger)都讨论过第二人称关系,但一些鲜为人知的作者,如卡尔-洛维茨(Karl Löwith)、路德维希-宾斯旺格(Ludwig Binswanger)和谢苗-弗兰克(Semyon L. Frank)也对第二人称关系进行了广泛的讨论。本文首先论证,尽管胡塞尔和海德格尔在研究社会世界的方法上存在公认的差异,但这两种方法在 "我-你 "关系建立在更基本的社会性形式之上这一主张上是一致的。第二步,在弗兰克和宾斯旺格对这一主张提出质疑的背景下,我论证了洛维茨关于 "我-你 "关系是社会性的原始形式的主张,并将 "我-你 "关系概念化为亲密的个人关系(以同伴友谊和浪漫伴侣关系为例)。在评估了洛维茨的 "我-你 "关系方法与海德格尔和胡塞尔的观点之间的差异之后,我最后提出了洛维茨的方法如何有助于当前关于第二人称关系的研究。
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引用次数: 0
Touched by beauty: a qualitative inquiry into phenomenology of beauty 美的触动:对美的现象学的定性研究
IF 0.8 3区 哲学 0 PHILOSOPHY Pub Date : 2024-05-10 DOI: 10.1007/s11007-024-09628-4
Benedikte Kudahl, Tone Roald

Philosophy of aesthetics and beauty has traditionally prioritized the sense of vision while deprioritizing the more basic-bodily and thus less “noble” sense of touch. This paper examines bodily aspects of how beauty appears in the experience of visual art and motivates the view that touch is fundamental to such experiences. We appeal to Merleau-Ponty to show the relevance given to touch in his phenomenology of aesthetics, to unfold the meaning of touch as “reversible,” and to understand how vision can be conceptualized as a form of touch. Further, we present four cases of feeling touched by beauty in experiences of visual art collected through interviews with art museum visitors. The descriptions of these experiences show that when people open themselves to an artwork they also open themselves to themselves. Based on the qualitative descriptions, we discuss how Merleau-Ponty’s phenomenology of touch is revelatory of the meaning of feeling “touched” in experiences of beauty.

美学和美的哲学传统上优先考虑视觉感官,而忽略了更基本的身体感官,也就是不那么 "高贵 "的触觉。本文探讨了美在视觉艺术体验中的身体表现,并提出了触觉是这种体验的基础这一观点。我们从梅洛-庞蒂(Merleau-Ponty)那里了解到触觉在其美学现象学中的重要性,揭示了触觉 "可逆 "的含义,并理解了视觉如何被概念化为触觉的一种形式。此外,我们还介绍了通过对美术馆参观者的访谈收集到的在视觉艺术体验中被美所触动的四个案例。对这些体验的描述表明,当人们向艺术品敞开心扉时,他们也向自己敞开心扉。根据定性描述,我们讨论了梅洛-庞蒂的触觉现象学如何揭示在美的体验中感受 "触动 "的意义。
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引用次数: 0
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