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Philosophy research archives (Bowling Green, Ohio : 1982)最新文献

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Qualia, Kripkean Arguments, and Subjectivity 夸利亚、克里普金论证和主观性
Pub Date : 1987-01-01 DOI: 10.5840/pra1987/19881315
Emmett L. Holman
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引用次数: 0
Consciousness, Self-Consciousness, and Sensory Deprivation 意识、自我意识和感觉剥夺
Pub Date : 1987-01-01 DOI: 10.5840/pra1987/19881321
E. Bartlett
Elizabeth Anscombe and Anthony Kenny disagree on whether or not it is possible to doubt the existence of one's own body. Anscombe believes that such doubt makes sense while Kenny argues that it could make sense only if one supposed that he had become a bodyless Cartesian ego. To resolve the issue I explore the knowledge one acquires of himself, and thus the manner in which such knowledge might be weakened into doubt. Siding with Anscombe, I argue that under the conditions of sensory deprivation some very basic questions asked of oneself such as, "Which body?" cannot be answered. Without such answers, one can be uncertain about his own body. Such uncertainty, however, is to be explained by the autonomy of the relevant 'J-thoughts' and not because one had become a Cartesian ego. I intend to show that under the conditions of sensory deprivation it makes sense for one to doubt that, at that moment, he has a body. I will argue further that the acceptability of such a doubt does not depend on assuming that one has become a bodyless Cartesian ego. The particulars of the argument will derive from defending this belief, as initially conceived by Elizabeth Anscombe, against an attack made by Anthony Kenny.' Before I get to them, however, I would like to state what I take to be the main concepts and issues involved. The issue turns on one's understanding of the nature of first person expressions of self-consciousness--the so called, 'I-thoughts'. What is most important about them is that they are, in themselves, logically autonomous and complete. To speak of a thought as autonomous in this special sense is to deny two things that are commonly part of the logic of thoughts. Typically the occurrence of a thought points to a person who is thinking it--i.e., the thought's subject. These thoughts of self-consciousness are, however, understandable and intelligible without any reference, implicit or otherwise, to anything as their subject. Since I have elaborated on the "subjectlessness" of these concepts in another paper, I will not dwell on it here.' This paper is about the second part of the autonomy thesis, namely, what I choose to call the "objectlessness" of these thoughts. The object of a thought--i.e., what that thought is about, is commonly something other than the thought itself. As it may be a thought of the sky or a thought of a car, and as the sky and a car are distinct from the thoughts about them, such thoughts may be said t.o have ulterior objects. Thought.s of self-consciousness 490 EDWARD T. BARTLETT are, in this sense, objectless, because they are, by hypothesis, reflexive, and are of themselves. "Objectless" is, perhaps, not the happiest of terms since the ideas are clearly about something, namely, the ideas themselves and their content. The point is that there is nothing outside of this content such as an experience for these ideas to be about. I will explain the mechanism by which such reflexive ideas have content in the absence of an "ulteri
伊丽莎白·安斯科姆和安东尼·肯尼对是否有可能怀疑自己身体的存在存在分歧。安斯科姆认为这样的怀疑是有道理的,而肯尼则认为只有当人们假设他已经变成了一个没有身体的笛卡尔自我时,这种怀疑才有意义。为了解决这个问题,我探索了一个人获得的知识,以及这种知识可能被削弱为怀疑的方式。我站在安斯库姆一边,我认为在感觉剥夺的条件下,一些问自己的非常基本的问题,比如,“哪个身体?”是无法回答的。没有这样的答案,一个人就会对自己的身体感到不确定。然而,这种不确定性是由相关的“j思想”的自主性来解释的,而不是因为一个人已经变成了笛卡尔式的自我。我想说明的是,在感觉剥夺的情况下,一个人怀疑自己在那一刻是有肉体的,这是有道理的。我将进一步论证,这种怀疑的可接受性并不取决于假设一个人已经成为无体的笛卡尔自我。论点的细节将源于捍卫这一信念,这一信念最初是由伊丽莎白·安斯科姆提出的,反对安东尼·肯尼的攻击然而,在讨论它们之前,我想说明我所认为的主要概念和涉及的问题。这个问题取决于一个人对自我意识的第一人称表达的本质的理解——即所谓的“我的想法”。关于它们最重要的是,它们本身在逻辑上是自主和完整的。在这种特殊的意义上说一个思想是自主的,就等于否定了通常属于思想逻辑的两种东西。通常,一个想法的出现指向一个正在思考这个想法的人。,思想的主体。然而,这些自我意识的思想是可以理解的,是可以理解的,而不需要任何暗示或暗示的东西作为它们的主体。由于我已经在另一篇论文中详细阐述了这些概念的“无主体性”,我就不在这里详述了。本文是关于自主性论题的第二部分,即我选择称之为这些思想的“无客体性”。思想的对象,即思想的对象。这个想法是关于什么的,通常不是这个想法本身。因为它可能是对天空的思想或对汽车的思想,因为天空和汽车与关于它们的思想是不同的,所以这两种思想可以说是具有隐蔽的对象。的想法。在这个意义上,它们是无客体的,因为根据假设,它们是自反的,是自为的。“无对象”也许不是最令人愉快的说法,因为这些想法显然是关于某些东西的,也就是说,这些想法本身及其内容。关键在于,除了这些内容之外,这些想法并没有什么可表达的体验。我将解释这种反身性思想在没有“隐蔽对象”的情况下具有内容的机制。理解这种机制的基础是认识到一个人有两种思考自己的方式。首先,一个人思考他自己的方式就像他思考任何其他对象的方式一样。例如,我可能会想到目前在我桌子上的所有东西。这个清单将包括,所有在同一逻辑类别,一些纸,一支铅笔,我自己和一台电脑。因此,一个人会把自己看作一个客体,也就是说,客观地。这样的视角产生了一种体验,在这种体验中,一个人意识到他周围的物体,以及他自己与它们的关系。这是把自己想象成他可能出现在别人面前的样子,从“外部”,可以说,作为一个观察者。因为这类思想不是自反的,所以它们的对象总是在思想本身之外。因此,思想和它的对象。概念上是不同的。也因为它们是一个人对事物的体验,不同于他的思维,例如,看到一把椅子,触摸一张桌子,等等,如果它们没有至少一个隐含的对自己作为主体的参考,那么它们在逻辑上是不完整的。想想笛卡尔在《第二沉思》末尾用蜡做的例子。因为如果我根据我看到蜡的事实来判断蜡的存在,那么我自己的存在就更清楚了,因为我看到它这个事实。然而,一个人可以用第二种方式来思考自己。例如,他可能会以一种被称为自我意识的方式思考自己的行为。当我们说某人正在经历某种经历时,我们通常的意思是他直接意识到了这种经历。这种直接的意识是从“内在”“思考自己”,不是作为观察者,而是作为参与者。举例来说,从这个主观的角度,我可以说,当我靠在书桌上时,我的两只前臂都有一种冰冷、光滑的感觉。这些经验有一种逻辑,将它们与之前的客观经验区分开来。 具体来说,笛卡尔的论证是站不住脚的。这些思想甚至不能包含对自己作为主体的暗示,而同时又保留其作为人们直接意识到的东西的特性。根据假设,它们是反射性的,通常是日常经历的一部分;也就是说,拥有这种经历的一部分是一个人意识到它是他自己的例如,如果一个人有凉爽和光滑的想法,当然,指出这些想法来自于他的身体与桌子的接触是正确的。但是,一个人不需要为了继续反思而持续不断地去体验。这样的反思是反身性的,因此,与对自身以外的事物的反思类型不一致,例如,对某物的当前经验。因为自我意识的观念,在其自然状态下,是自主的,它们不会因为缺乏任何经验而变得有缺陷。意识与感官剥夺491肯尼与安斯科姆的分歧集中在怀疑自己身体存在的可能性上。他认为,任何使用第一人称反身代词“我”来指代自己身体的行为都是空洞的。"我是这个身体"没有意义,因为,他认为,甚至不可能存在一组想象的情况,在这些情况下,这样的话语会是错误的。我们所能想象到的任何一种情形,如果把这两者(第一人称的观念和作为这个观念的主体的肉体)分开,就会同样地对"我"在"我"思想中的意义提出疑问。然而,安斯库姆认为,像“我是这个身体”这样的命题说明了一些事情。根据肯尼的说法,她认为,“•。•内容可以被赋予“我”的思想(即使)在没有人可以被识别为思想的实际或可能的提供者的情况下”然而,假设可能存在有意义的“我”——这样脱离了身体的思想,就意味着它们必须依附于某种无身体的东西。因此肯尼得出结论:“……这些想法的思考者可能不是这个拥有这个身体的人似乎不舒服地接近笛卡尔的自我。实际上,他给出了下面的论点。任何能够将一个人的身体体验与他的“我的想法”分离开来,足以产生对他的身体存在的不确定性的东西,都会,事实上,对这种不确定性的感觉和构成它的想法的意义产生怀疑。肯尼认为“……“我”思想中的“我”的意义……会被削弱,因为唯一适合这种无体思想的主题是笛卡尔式的自我,而这将是荒谬的。我不会和肯尼争论笛卡尔式的自我是否荒谬。我不同意的是是否有必要谈论它。这个论点始于对感觉剥夺案例的理解安斯库姆提出了如下观点。现在想象一下,我进入了一种“感觉剥夺”的状态。我的视力被切断了,全身都被局部麻醉了,也许是漂浮在一罐温热的水中。我不能说话,也不能用身体的任何部位接触。现在我告诉自己“我不会再让这种事发生了”。"我"所指的客体是这个肉体,这个人,那么在这种情况下,它不会出现在我的感官中;除此之外,它怎么能“呈现”给我呢?但我失去了“我”的意义了吗?难道我不知道吗?我认为,对这句引语结尾的三个问题的回答是:(1)这个机构不可能以其他方式出现在我面前。(2)我没有失去我所说的“我”的意思。它仍然存在于我眼前。这些都是正确答案的事实将在论文的最后出现。爱德华T.巴特利特在评论这个案例时,肯尼声称,在正常情况下,我并不是通过感觉经验知道我有一个身体;因此,感官经验的缺乏并不妨碍我知道我有一个身体,也不妨碍我的“我”思想关于那个身体。如果我确实使它不确定我是否有一个身体,那么,由于上述原因,它将使“我”思想中的“我”的意义变得不清楚。他认为剥夺的情况,从认识论的角度来看,并不是那么不寻常。因为我们通常不使用感官经验来形成我们对自己身体的想法,所以没有理由期望这些想法发生变化,如果我们被剥夺了它。然而,如果剥夺某种程度上足以使一个人怀疑“我是这个身体”的真实性,那么它也会对任何共存的“我”思想的意义提出质疑。假设这些思想一定依附于某种东西,那么它们只有依附于某种无形体的东西,
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引用次数: 0
A Neural Theory of Percepts and Mental Images 感知和心理意象的神经理论
Pub Date : 1986-10-01 DOI: 10.5840/PRA1986/198712SUPPLEMENT28
J. Culbertson
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引用次数: 1
Poverty as a Living Death: Toward a Phenomenology of Skid Row 作为活死人的贫穷:走向贫民窟现象学
Pub Date : 1986-04-01 DOI: 10.5840/PRA1986/19871216
Johnny D. Jones
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引用次数: 1
On the Flexible Nature of Morality 论道德的灵活性
Pub Date : 1986-04-01 DOI: 10.5840/PRA1986/19871220
C. L. Sheng
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引用次数: 4
The Resolution of Hume’s Problem, and New Russellian Antinomies of Induction, Determinism, Relativism, and Skepticism 休谟问题的解决与新罗素的归纳法、决定论、相对主义和怀疑主义的二律背反
Pub Date : 1986-04-01 DOI: 10.5840/PRA1986/19871212
G. Ferrari
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引用次数: 1
Warner on Enjoyment: A Rejoinder 华纳论享乐:反驳
Pub Date : 1986-04-01 DOI: 10.5840/PRA1986/19871215
Wayne A. Davis
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引用次数: 1
Capitalism, Socialism, Objectivism 资本主义,社会主义,客观主义
Pub Date : 1986-04-01 DOI: 10.5840/PRA1986/19871221
M. Goldman
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引用次数: 1
Motilal Shastri’s “Rule Utilitarianism” Motilal Shastri的“规则功利主义”
Pub Date : 1986-04-01 DOI: 10.5840/PRA1986/19871222
R. Fox
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引用次数: 0
Referring, Demonstrating, and Intending 参考、示范和意图
Pub Date : 1986-04-01 DOI: 10.5840/PRA1986/1987121
R. Bertolet
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引用次数: 2
期刊
Philosophy research archives (Bowling Green, Ohio : 1982)
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