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A New Scene of Thought: On Waldow’s Experience Embodied 思想的新场景:论沃尔多的经验体现
IF 0.6 3区 哲学 Q1 Arts and Humanities Pub Date : 2023-03-15 DOI: 10.1080/09672559.2023.2250180
Graham Clay
ABSTRACT In her book Experience Embodied, Anik Waldow challenges and reimagines the traditional interpretative approach to the concept of experience in the early modern period. Traditionally, commentators have emphasized early moderns’ views on the first-person perspective and eschewed the relevance of our embodiment to their epistemological outlooks. My focus here is on Waldow’s chapter on Hume, wherein she analyzes Hume’s account of our capacity for reflective moral judgment, arguing that he understands it as natural despite the countless ways in which our embodied social experiences impinge on it. After detailing Waldow’s contributions, I clarify, corroborate, and criticize them. Since I contend that Waldow is broadly successful in her interpretative efforts, I suggest that she undermines the traditional interpretative approach to experience in the early modern period, but not in the sense that she moves us away from the epistemological towards other lenses. Rather, Waldow should be understood as showing that, at least in the case of Hume’s metaethics, the epistemological is embodied, is social, and is both cognitive and sentimental.
在《体验的体现》一书中,安妮克·沃尔多对近代早期对体验概念的传统解释方式提出了挑战和重新构想。传统上,评论家强调早期现代人对第一人称视角的看法,并回避我们的化身与他们认识论观点的相关性。我在这里的重点是沃尔多关于休谟的那一章,她在其中分析了休谟对我们反思性道德判断能力的描述,认为他认为这是自然的,尽管我们的具体社会经验以无数种方式影响着它。在详细介绍了Waldow的贡献之后,我澄清、证实并批评了它们。因为我认为沃尔多在她的解释性努力上取得了广泛的成功,我认为她破坏了早期现代经验的传统解释性方法,但并不是说她把我们从认识论转向了其他视角。相反,沃尔多应该被理解为表明,至少在休谟的元伦理学的情况下,认识论是具体化的,是社会的,既是认知的,也是感性的。
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引用次数: 0
Reply to My Critics 回复批评我的人
3区 哲学 Q1 Arts and Humanities Pub Date : 2023-03-15 DOI: 10.1080/09672559.2023.2250185
Anik Waldow
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引用次数: 0
Reconciling Moral Responsibility with Multiplicity in Conway’s Principles 康威原则中道德责任与多重性的调和
3区 哲学 Q1 Arts and Humanities Pub Date : 2023-03-15 DOI: 10.1080/09672559.2023.2237026
Hope Sample
ABSTRACTAnne Conway’s commitment to the moral responsibility of creatures, or created beings, is seemingly in tension with her unique metaphysics. Conway is committed to individual moral responsibility. Conway insists that an innocent person ought not be punished for someone else’s sin. Interesting recent work highlights a unique aspect of Conway’s position that creatures are multiplicities: not only are creatures integrated into the larger whole of creation, but also their parts are mutually integrated into one another. The latter, which I will call ‘ontological overlap,’ renders the boundaries between creatures unclear. However, creatures must be distinct enough from each other to provide a proper subject for individual moral responsibility. This contribution suggests that Conway’s account of vital power can resolve an apparent tension between ontological overlap and individual moral responsibility and, more broadly, that Conway has a relational metaphysics of moral subjecthood.KEYWORDS: Anne Conwaymoral responsiblitymultiplicitymetaphysicsparthoodpowers AcknowledgmentsThis paper greatly benefitted from the extensive feedback of two anonymous referees, Ruth Boeker, and Graham Clay. I had a helpful discussion of an earlier version of this paper at Carleton College and St. Olaf’s joint colloquium series. Finally, I would like to give a special thanks to Jason Decker, Dan Groll, Andrew Knoll, Anna Moltchanova, and Sue Sample for their feedback.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. References to Conway’s Principles are to Conway (Citation1996), The Principles of the Most Ancient and Modern Philosophy, ed. and tr. Allison P. Coudert and Taylor Corse, hereafter cited in the text as ‘CC’, followed by page, chapter, and section number.2. For further analysis of Conway on the multiplicity of creatures, see Jasper Reid (Citation2020).3. Conway imagines an interlocutor who objects that God is responsible for sin if ‘motion and being come from the same cause, God the creator, who nevertheless remains unmoved’ (CC 58; VIII.2). She replies that although the captain is not responsible for the existence of the wind, they are appropriately praised or blamed and punished according to how they use their power to direct the ship.4. Hutton (Citation2004) provides a thorough background on Conway’s religious, personal, and philosophical context.5. See Hutton (Citation1996) for an analysis of Conway’s account of universal salvation.6. That in turn raises interesting issues concerning Conway’s modal commitments. For the purposes of this discussion, their success is at least inevitable in the sense that all creatures will succeed in the limit.7. Thanks to Anna Moltchanova for discussion of this point.8. See Jessica Gordon-Roth (Citation2018) for an interpretation of Conway that has it that she vacillates between token existence monism and type monism for the created world. Emily Thomas (Citation2020) argues that the
【摘要】安妮·康威对受造物的道德责任的承诺,似乎与她独特的形而上学相矛盾。康威致力于个人道德责任。康威坚持认为,一个无辜的人不应该因为别人的罪而受到惩罚。最近有趣的研究突出了康威观点的一个独特方面,即生物是多样性的:生物不仅被整合到更大的创造整体中,而且它们的各个部分也相互整合。后者,我称之为“本体论上的重叠”,使生物之间的界限变得不清晰。然而,生物彼此之间必须有足够的区别,以提供个人道德责任的适当主体。这一贡献表明,康威对生命力的描述可以解决本体论重叠和个人道德责任之间明显的紧张关系,更广泛地说,康威有一种道德主体性的关系形而上学。关键字:安妮·康威道德责任多元形而上学独立力量致谢本文极大地受益于两位匿名审稿人Ruth Boeker和Graham Clay的广泛反馈。我在卡尔顿学院和圣奥拉夫的联合系列研讨会上对这篇论文的早期版本进行了有益的讨论。最后,我要特别感谢Jason Decker、Dan Groll、Andrew Knoll、Anna Moltchanova和Sue Sample的反馈。披露声明作者未报告潜在的利益冲突。引用康威原理的地方是康威(Citation1996),《最古老和最现代哲学的原理》,艾莉森·p·库德特和泰勒·科斯编译,下文以“CC”形式引用,后面跟着页、章和节号2。关于康威对生物多样性的进一步分析,见Jasper Reid (Citation2020)。康威想象了一个对话者,他反对上帝对罪负责,如果“运动和存在来自同一个原因,上帝是创造者,但他仍然不动”(CC 58;VIII.2)。她回答说,虽然船长对风的存在不负有责任,但根据他们如何使用他们的力量来指挥船只,他们应该受到适当的赞扬或指责和惩罚。赫顿(Citation2004)对康威的宗教、个人和哲学背景进行了全面的介绍。参见Hutton (Citation1996)对康威关于普遍救赎的解释的分析。这反过来又提出了关于康威模态承诺的有趣问题。就本讨论的目的而言,它们的成功至少在某种意义上是不可避免的,因为所有生物都将在有限的范围内取得成功。感谢Anna Moltchanova对这一点的讨论。参见Jessica Gordon-Roth (Citation2018)对康威的解读,她在被创造世界的象征性存在一元论和类型一元论之间摇摆不定。艾米丽·托马斯(Citation2020)认为,暗示摇摆不定的段落可以用康威坚持优先一元论的假设来解释,即整体优先于部分。约翰·格雷(引用2023)分析了康威一元论的问题,关注道德责任的考虑……理解康威所说的尘埃和沙子有爱的能力的一种方式是,当它们超越目前的物质形态时,它们能够实现这种力量。为了证实这一点,考虑到康威将生物改变物种的能力归结为使“生物以不同的方式相互作用和反应”(CC 32;VI.6)。然而,这是一个复杂的问题,需要解决她对认知的总体描述。值得注意的是,生命运动是从一个生物的“生命和意志”中产生的(cc69;IX.9)。。康威对“工具”一词的使用表明,要么上帝是唯一的原因,即偶然性,要么所有产生运动的生物机构都是共享的机构,是神圣和生物协调的产物,即并发性。我们可以对康威的因果关系提出一种偶然性的解释,这种解释也保留了她对生物道德责任的承诺,我并不打算在这次讨论中排除这种解释。然而,作为一个简化的假设,为了避免产生更多关于道德责任的困惑,我将假设生物对它们的行为有部分因果贡献。参见Alfred Freddoso(1991)关于偶然性和同时性的解释。参见托马斯(引文2017)对康威的时间全息论的解释,这一讨论也提供了一种理解神的内在性和超越性的方法。参见杰奎琳·布罗德(Citation2018)深入了解辐射因果关系的时间方面,参见克里斯蒂亚·默瑟(Citation2012)了解康威在早期现代柏拉图主义历史中对因果关系的描述。
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引用次数: 0
Herder and the Limits of Einfühlung Herder和einfhlung的极限
3区 哲学 Q1 Arts and Humanities Pub Date : 2023-03-15 DOI: 10.1080/09672559.2023.2250182
Roey Reichert
ABSTRACT The fifth chapter of Experience Embodied is devoted to Herder’s theory of cognition and the epistemic merits of the capacity for ‘sympathy’, or ‘empathy’ – what Herder calls Einfühlung, and which Waldow renders more accurately as ‘affective immersion’. I situate Waldow’s reading of Herder as a member of the epistemological tradition within the debate on Herder’s relationship to the Enlightenment. Waldow’s reading, I contend, is congruent with the view of Herder as an Enlightenment, rather than anti-Enlightenment, figure. I focus on what Waldow calls ‘the problem of the conceivability of difference’ (Waldow 2020, 185) and how she charts Herder’s proposed method of Einfühlung and the need for ‘affective immersion’ to address this problem. However, I also identify three potential problems, which Waldow does not address, that can arise when Einfühlung is taken too far: the first is that it may lead to relativism, and thus to incoherence; the second is reductionism, which can eliminate, rather than draw attention to, difference – thereby achieving the opposite goal; while the third is that relying solely on Einfühlung as a method can lead us into error, as it is speculative and lacks an external truth criterion.
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引用次数: 0
A Critical Engagement with Ratcliffe’s Phenomenological Exploration of Grief 对拉特克利夫悲伤现象学探索的批判
IF 0.6 3区 哲学 Q1 Arts and Humanities Pub Date : 2023-01-01 DOI: 10.1080/09672559.2023.2214761
Jennifer Corns
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引用次数: 0
An Interview with John McDowell on his 2013 Agnes Cuming Lectures (UCD), ‘Two Questions About Perception’ 约翰·麦克道尔2013年Agnes Cuming讲座“关于感知的两个问题”访谈
IF 0.6 3区 哲学 Q1 Arts and Humanities Pub Date : 2023-01-01 DOI: 10.1080/09672559.2023.2204696
James D. O’Shea, J. Mcdowell
In 2013 John McDowell, Distinguished University Professor of Philosophy at the University of Pittsburgh, delivered the Agnes Cuming Lectures that are hosted annually by the School of Philosophy at University College Dublin, on the topic: ‘Two Questions about Perception’ (23–24 April). The following lightly edited interview with McDowell (JM) by O’Shea (JOS) (https://youtu. be/fSXw2mJTF-Y) occurred after the first of his two lectures, which were entitled: ‘Can Cognitive Science Determine Epistemology?’ (https://youtu. be/m8y8673RmII), and ‘Are the Senses Silent?’ (https://youtu.be/ fBQHEGg5JSo). Each talk carried further some important debates about the fundamental nature of perceptual knowledge that McDowell has continued to have with, in the first case, Tyler Burge (cf. Burge 2003, 2005, 2011, 2022; McDowell 1982, 1994, 2008, 2010, 2011; Burge 2011), and in the second case with Charles Travis (McDowell 2009, 2013; McDowell 2018; Travis 2004, 2013, 2018; McDowell 2018 see also Gersel et al. 2018). In the first lecture McDowell argued against Burge that cognitive science, while doing significant work on the problems with which it is concerned, does not address in its terms some of the most important problems in epistemology concerning the nature of perceptual knowledge. In the second lecture McDowell responded to Travis’s influential 1994 paper, ‘The Silence of the Senses’ by arguing in light of insights from both Kant and Wilfrid Sellars that the senses are not ‘silent’ in the way that Travis contends, which concerns the nature and role of sensibility in our perceptual knowledge of given environmental realities. The interview contains discussion of the topics raised in both of the lectures. Of particular interest in the interview is how each of them relates to McDowell’s well-known embrace and development of Sellars’s famous critique of the ‘myth of the given’ (Sellars 1956), including some of the ways in which McDowell has found it necessary to
2013年,匹兹堡大学杰出大学哲学教授约翰·麦克道尔(John McDowell)在都柏林大学学院哲学学院每年举办的艾格尼丝·卡明讲座上发表了题为“关于感知的两个问题”的演讲(4月23日至24日)。以下是奥谢(O’shea) (https://youtu)对麦克道尔(JM)的采访。他的两个讲座的题目是:“认知科学能决定认识论吗?””(https://youtu。和《感官是沉默的吗?》”(https://youtu。/ fBQHEGg5JSo)。每次演讲都进一步展开了一些关于感性知识基本性质的重要辩论,麦克道尔继续与泰勒·伯格(参见伯格2003、2005、2011、2022;麦克道尔1982年、1994年、2008年、2010年、2011年;Burge 2011),在第二种情况下与Charles Travis (McDowell 2009, 2013;麦克道尔2018;Travis 2004、2013、2018;McDowell 2018也见Gersel et al. 2018)。在第一节课中,麦克道尔反对伯奇,他认为认知科学,虽然在它所关注的问题上做了重要的工作,但并没有用它的术语来解决认识论中关于感性知识本质的一些最重要的问题。在第二堂课中,麦克道尔回应了特拉维斯1994年发表的有影响力的论文《感官的沉默》,根据康德和威尔弗里德·塞拉斯的见解,他认为感官并不像特拉维斯所主张的那样“沉默”,这涉及到我们对给定环境现实的感性知识中的感性的本质和作用。访谈包含了对两次讲座中提出的话题的讨论。采访中特别有趣的是,他们每个人是如何与麦克道尔对塞拉斯著名的“给定的神话”(塞拉斯1956)批判的著名拥抱和发展联系起来的,包括麦克道尔发现有必要的一些方式
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引用次数: 0
Choosing Freedom: A Kantian Guide to Life 《选择自由:康德式的生活指南
IF 0.6 3区 哲学 Q1 Arts and Humanities Pub Date : 2023-01-01 DOI: 10.1080/09672559.2023.2214763
Qiannan Li
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引用次数: 0
Pavlos Kontos’s Aristotle on the Scope of Practical Reason 论亚里士多德的实践理性范畴
IF 0.6 3区 哲学 Q1 Arts and Humanities Pub Date : 2023-01-01 DOI: 10.1080/09672559.2023.2214754
Giulio Di Basilio
Bernasconi, R. 2001. “Who Invented the Concept of Race? Kant’s Role in the Enlightenment Construction of Race.” In Race, edited by R. Bernasconi, 11–36. Malden, MA: Blackwell. Mason, M. 2003. “Contempt as a Moral Attitude.” Ethics 113 (2): 234–272. doi:10.1086/342860. Mills, C. W. 1997. The Racial Contract. NY: Cornell University Press. Shorter-Bourhanou, J. I. 2022. “Reinventing Kant?” Kantian Review 27 (4): 529–540. doi:10. 1017/S1369415422000346. Stockdale, K. 2021. Hope Under Oppression. Oxford: Oxford University Press.
贝纳斯科尼R. 2001。“谁发明了种族的概念?”康德在种族启蒙建构中的作用。《种族》,R.贝纳斯科尼编辑,11-36页。马登:布莱克威尔。梅森,2003。“蔑视是一种道德态度。”社会科学学报,32(2):344 - 344。doi: 10.1086/342860。米尔斯,c.w. 1997。《种族契约》纽约:康奈尔大学出版社。肖特-布尔哈努,j.i. 2022。“改造康德?”康德评论27(4):529-540。doi: 10。1017 / S1369415422000346。斯托克代尔,K. 2021。压迫下的希望。牛津:牛津大学出版社。
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引用次数: 0
Action as Abductive Performance: An Improvisational Model 作为外展表演的行动:一个即兴模型
IF 0.6 3区 哲学 Q1 Arts and Humanities Pub Date : 2023-01-01 DOI: 10.1080/09672559.2023.2186466
A. Bertinetto, P. Grüneberg
ABSTRACT According to Gilbert Ryle, improvisation is a basic feature of ordinary action. In this paper, we take this idea seriously. Action is improvisation, in that it is situated: It is shaped by attentive responses to environmental circumstances. This is a crucial aspect of agency. However, it is neglected by causal theories of action (Bratman; Mele) and only partially addressed by Thompson’s process-oriented theory. By resorting to Kant’s theory of judgment, we argue for understanding action performance in terms of improvisational shaping of action in situ. The focus on improvisation points to a situated kind of practical rationality entailing the reciprocal shaping of intention and action instead of the ordinary instrumental kind of rationality of action as unidirectionally determined by intention.
在吉尔伯特·赖尔看来,即兴是普通动作的一个基本特征。在本文中,我们认真对待这个想法。行动是即兴的,因为它是处于特定位置的:它是由对环境的细心反应形成的。这是代理的一个重要方面。然而,它被行为的因果理论所忽视(布拉特曼;汤普森的过程导向理论只解决了部分问题。通过运用康德的判断理论,我们主张从原地行动的即兴塑造的角度来理解行动表现。对即兴的关注指向了一种情境性的实践理性,它包含了意图和行为的相互塑造,而不是由意图单方面决定的普通的工具性行为理性。
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引用次数: 0
Rousseau and the Spirit of Autonomy: A Pathos of Vigour 卢梭与自治精神:一种生命力的病理
IF 0.6 3区 哲学 Q1 Arts and Humanities Pub Date : 2023-01-01 DOI: 10.1080/09672559.2023.2199029
Étienne Cardin-Trudeau
ABSTRACT Rousseau’s political project consists in ensuring that the citizens of the social contract, in uniting with each other, preserve their ability to self-legislate, or be autonomous. For this to work, however, members of the social contract would need to feel intrinsically linked to the political whole. This essay investigates what that feeling might be and how it can be grown. I argue that Rousseau develops a model of the energy or character of the being capable of autonomy, capable of experiencing themselves as part of the whole. That energy is a pathos of vigour, a strong sentiment and way of being that I develop from Rousseau’s educational precepts in Émile, which makes the citizen feel free and robust in dependence and boundedness. Autonomy, then, comes from the active exercise of oneself, physically and mentally, in an environment bounded by things, and this results in a sentiment of vigour, a vitality that produces confidence and poise, which then entices further activity.
卢梭的政治计划在于确保社会契约的公民在彼此团结的过程中,保持他们自我立法或自治的能力。然而,要做到这一点,社会契约的成员需要感到自己与政治整体有着内在的联系。这篇文章探讨了这种感觉可能是什么,以及如何培养这种感觉。我认为卢梭发展了一种模型,关于有能力自主的存在的能量或特征,有能力体验自己作为整体的一部分。这种能量是一种活力的感召,一种强烈的情感和存在方式,是我在Émile中从卢梭的教育戒律中发展出来的,它使公民在依赖和约束中感到自由和强大。因此,自主性来自于在一个被事物束缚的环境中,身体上和精神上的积极锻炼,这会产生一种活力,一种产生自信和平衡的活力,然后吸引进一步的活动。
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引用次数: 0
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INTERNATIONAL JOURNAL OF PHILOSOPHICAL STUDIES
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