럼플과 골리앗에 대한 앨런 기버드의 유명한 사례가 소개된 이후 물체 중복(Material Coincidence)의 가능성은 많은 형이상학자들의 관심을 끌었다. 이 논쟁에 대해 복수론자들은 서로 다른 두 물체가 같은 시각, 같은 장소에 공존할 수 있다고 주장한 반면, 단일론자들은 그러한 가능성이 터무니없다고 믿었다. 당연하게도 복수론자들이 제시한 물체 중복의 사례들에 대해 다양한 방식의 반론들이 단일론자들에 의해 제기되었고 그 중 특히 근거지움 문제는 많은 복수론자들을 괴롭혔다. 하지만 최근 캐서린 코슬리키를 비롯한 일련의 복수론자들은 물체의 구성에 대한 아리스토텔레스의 질료형상론을 바탕으로 이 근거지움 문제를 해결하려고 시도한다. 같은 시각, 같은 (...) 장소에 두 물체가 존재할 수 있다는 믿음은 보통 그 장소에서 하나의 물체가 모두 가질 수는 없는 복수의 성질들이 예화되고 있다는 근거에 의해 지지되는데, 아리스토텔레스주의 복수론자들은 그러한 성질의 예화를 그 물체들이 각각 가지는 형상적 부분에 근거지우려고 한다. 여기서 나는 근거지움 문제에 대한 코슬리키의 해결책에 집중하면서 그의 이론이 심각한 문제에 직면함을 보인다. 다만 그러한 문제는 그가 개발하고 있는 신아리스토텔레스주의적 이론의 핵심 주장들을 포기하지 않고서도 해결될 수 있기 때문에 본 연구의 마지막에 그의 이론을 수정한 새로운 질료형상론의 가능성을 제시한다. (shrink)

우리는 일상의 다양한 사물들을 시각 경험을 통해 어렵지 않게 구분하고 판단한다. 이러한 시각경험의 인식론적 역할은 시각 경험이 가지는 고유한 현상적 특질을 통해서도 쉽게 설명된다. 레몬을 시각적으로 경험할 때와 라임을 시각적으로 경험할 때의 현상적 차이 때문에 우리는 그것들을 쉽게 구분할 수 있는 것이 그 예다. 하지만 최근 알렉스 번과 데이비드 소사에 의해 시각 경험의 현상적 특질은 우리가 외부세계에 대한 지식을 습득하는 과정에서 그 어떠한 인식론적 역할도 수행하지 못한다는 주장이 각기 제기되었다. 나는 이들의 주장이 현상적 특질의 본질에 대한 특정 이론에만 의존하고 있음을 (...) 보이고, 현상적 특질에 대한 외재주의적 관점에서 외부세계에 대한 시각경험의 인식론적 역할을 증명하고자 한다. 오직 외재주의적 관점에서 현상적 특질을 이해했을 때에만 시각경험의 인식론적 역할에 대한 우리의 상식적 판단의 근거를 마련할 수 있는 것이다. (shrink)

The purpose of this study was to identify relationship between leisure constraint negotiations and leisure activity participation through meta-analysis within the Korean context. Through this study, the inconsistent research results of previous studies are explained by comprehensively clarifying the relationship between the two variables and identifying a third variable that controls the relationship. The efforts of this project are expected to provide useful data that can be used for future research and to seek ways of increasing participation in leisure activities. (...) In order to achieve the purpose of this study, the research questions set in this study are as follows. First, what is the magnitude of the effect of the correlation coefficient between leisure constraint negotiations and leisure participation? Second, what are the variables that control the relationship between leisure constraint negotiations and leisure participation? Materials were collected by utilizing Research Information Sharing Service, DBpia, Korean studies Information Service System, and Korea Citation Index. Finally, 20 pieces of research materials were selected with a total of 6,843 participants. The conclusions drawn from the research questions set in this study are as follows. First, leisure constraint negotiations and leisure participation are in a static relationship, and their level is considerable. In other words, efforts to overcome leisure constraints increase participation in leisure activities. Second, gender, age, and type of active leisure activities are major variables that control the relationship between leisure constraint negotiations and leisure participation. Finally, the limitation of this study and future research orientation were discussed. (shrink)

As documented by Darwin 150 years ago, emotion expressed in human faces readily draws our attention and promotes sympathetic emotional reactions. How do such reactions to the expression of emotion affect our goal-directed actions? Despite the substantial advance made in the neural mechanisms of both cognitive control and emotional processing, it is not yet known well how these two systems interact. Here, we studied how emotion expressed in human faces influences cognitive control of conflict processing, spatial selective attention and inhibitory (...) control in particular, using the Eriksen flanker paradigm. In this task, participants viewed displays of a central target face flanked by peripheral faces and were asked to judge the gender of the target face; task-irrelevant emotion expressions were embedded in the target face, the flanking faces, or both. We also monitored how emotion expression affects gender judgment performance while varying the relative timing between the target and flanker faces. As previously reported, we found robust gender congruency effects, namely slower responses to the target faces whose gender was incongruent with that of the flanker faces, when the flankers preceded the target by 0.1 s. When the flankers further advanced the target by 0.3 s, however, the congruency effect vanished in most of the viewing conditions, except for when emotion was expressed only in the flanking faces or when congruent emotion was expressed in the target and flanking faces. These results suggest that emotional saliency can prolong a substantial degree of conflict by diverting bottom-up attention away from the target, and that inhibitory control on task-irrelevant information from flanking stimuli is deterred by the emotional congruency between target and flanking stimuli. (shrink)

The Chinese philosophical tradition aims at a departure from the imperfect reality for the sake of the ideal. But it is also clear to the Chinese philosophers that most people would not follow their footsteps in discarding reality and seeking the ideal. The weakness of the ideal in its incapacity to change the uncultivated man defines a common thread of philosophical thinking in China, and constitutes a bitter truth which these philosophers do not make explicit. Seven philosophers from the fifth (...) to the third centuries B.C.E. are analyzed in order to develop a fresh understanding of the dialectic between the ideal and the uncultivated man: Lao Tzu, Confucius, Mo Tzu, Mencius, Chuang Tzu, Hsun Tzu, and Han Fei. Although I treat them individually rather than group similar topics for comparison, I employ a consistent mode of analysis to study each of them. ;I find that Mo Tzu perceives reality as an oppressive order and attributes it to the egoism of the uncultivated man; and under his system, oppression will prevail since Mo Tzu's proposals of political and religious controls are imperfectly designed. Mencius shows that the uncultivated man is driven by profit and is repulsed by the demands of morality, making it difficult to found a moral polity. Hsun Tzu believes that the irrationality in man withdraws the popular support from a ritual and rational regime. ;Lao Tzu argues that reality is divided between "good" and "evil," which are themselves defined by conventions. Both "good" and "evil" acquire perpetuity, and even Lao Tzu's proposal of primitivism cannot destroy them. Han Fei similarly conceives reality as composed of both moral and immoral men. His statecraft either lends support to morality or is unable to curb wickedness; accordingly, he is incapable of improving reality. ;Confucius observes that his gentlemanly ideal splits into halves as his students appropriate one mode or the other. The gentleman is underappreciated because those embodying one half or the other of the good are not sympathetic to the full ideal. Chuang Tzu thinks that most people are gripped by partisan points of view, while only a few have transcended partisanship. His ideal personality, combining both partisan and nonpartisan standpoints, would appear suspect to most people. (shrink)

이 글은 의지의 양가성 개념을 분석한다. 특히 영미철학계에서 이 개념을 최초로 정립한 프랭크퍼트가 그것을 어떤 식으로 자리매김하는지를 모색한다. 프랭크퍼트는 욕구의 중층 구조를 이론화한 것으로 잘 알려져 있다. 욕구의 구조에 대한 일반적인 설명을 시도하기도 하지만 프랭크퍼트는 그것의 매우 특수한 경우도 다룬다. ‘쥐 인간’(rat man)으로 알려진 프로이트의 사례 연구를 모형으로 프랭크퍼트는 양극의 욕구를 가진 자아 분열 상황을 다룬다. 이 글은 두 가지 논의로 구성된다. 논의의 전반부는 프랭크퍼트의 양가가치 개념을 설명한다. 이를 통해 양가가치의 부정성이 그 이론내에서 명확히 제시되지 못한 한계를 드러낸다. 후반부에서 나는 (...) 그것의 부정성을 세 가지 방식으로 해명한다. 이 중 처음의 두 시도는 어떤 측면에서는 세 번째 시도를 위한 준비 작업에 해당한다. 나는 양가가치의 부정성에 대해 인격통합성 개념과 관련해서만 그 의미 파악이 가능함을 주장할 것이다. 이 주장을 통해 프랭크퍼트 이론의 내적 정합성을 공격하기보다는 그의 이론에서 미해결로 남아 있는 부분을 해결하고자 한다. (shrink)

In recent scholarly works on automata, a major topic of discussion has been the man-machine, or the idea of considering a human being in mechanical terms.1 The notion has been deployed in the various fields of biology and physiology, in the use of the machine analogy in the description of the body; in psychology and sociology, in the elucidation of individual as well as mass behavior; and in philosophy, in the understanding of the mind in relation to, as well as (...) reaction against, the concept of machinery. The man-machine has, in fact, been a central idea with which Western culture has pondered the nature of humanity.But what of the woman-machine? When we speak of the man-machine, is the word 'man' used merely as a... (shrink)

"Reason and faith," the encyclical the starting point and focus on that grid has a bit of basic human dignity, which raise the status of the people there are things on top of everything else, and make absolutely privileged, that is, beyond the freedom to pursue of the privilege. Hella Cleveland Meadows said: "I have tried to know myself."敎were the interpretation of this motto and there is a coincidence site lattice theory: "" You should be aware of their own, "and (...) this motto is inscribed in Carbondale non-temple frieze on the bottom of the beams. a truth of this maxim that any one person, if you want the creature, the highlights were the reason why the nature of man, you have to pursue the truth. "and that philosophy is" to understand people's there is a fundamental truth of the way. " Like two wings of faith and reason, to enhance people's contemplative truth of the spirit. "Encyclical" God distinguished from the road leading to human and human-path leading to God, but not to separate the two, because down the road and up the road to cycle between the role and complementary role. Man up the road leading to God's being responded to Aristotle in "Metaphysics," said the first sentence: "Everyone has a natural desire for knowledge", while the highest activity of this knowledge refers permit the existence of God and its main properties . For this reason, the encyclical were敎praise Greek philosophy, metaphysics because it is certainly faith is bound to open. And open to the faith or philosophy of the first tasks required to re-find it in the "explore the full significance of life and the wisdom of last rate", the second request or task is "to understand certain people have the ability to find the truth", and the first three requirements or task more emphasis on "a philosophy based on the physical is necessary.". (shrink)

This thesis reviews Haam Seok Heon‘s See-al philosophy, the main philosophy about life in terms of women. The See-al philosophy was created by Haam, who went through the turbulent times of Korea. So far, we have had papers that dealt with his philosophy under the political, historical and religious contexts, but there has been no paper focused on women. Actually, Haam confessed that it was his mother who structured the foundation of his philosophy. He also said that he learned (...) from his mother about freedom, equality, and the basics of See-al ideas. He developed his philosophy of life, See-al, through the image of his motherwho devoted her whole life to bring him up with love and willingly sacrificed her life for her beloved son. Haam regarded women as a link of all lives in history. He also thought mothers, women in other words, have that power that gives birth, breeds lives and infuses new structure into eternal life; in addition, he stated that women have energy which pulls clear and new things out of filthy and dirty things. Through his image about women, Haam's See-al philosophy extends itself as an ecological life movement. In this paper, Haam's philosophy about women is not reviewed and analyzed by the western point of view because Haam is not a man who spent his life in so-called the "times of women" in the western view. Since his philosophy emphasizes self-reflective, independent life, freedom andequality, we might find out that there are some discrepancies between his philosophy and the lives of his mother and wife who had sacrificed their lives under the patriarchal social system. However, the meaning of Haam's independent life is totally different from the western concept of if. That is, his idea of independent life is closely related to sacrifice. In the current society under the influence of Neo-liberalism, only competition and economic logic matter; however, Haam's philosophy, which states "Life is no different between you and I, and only love can save you and I as one existence" and cherishes every single life as one organism that connects all existing things--sky, earth, human beings, etc.--is of great importance for us to reconsider. (shrink)

Posthumanism reformulates the idea of human agency and its relationship with the natural world. By shunning dualisms, it blurs the man-made boundaries between the human and the animal in the natural and technological world. As a rejection of universality, posthumanist studies aim to rearrange the way we view societal values through a more intersectional approach, without completely divorcing itself from the tradition of humanism. Instead, it seeks to expand the way the human interacts with the wider world, and in the (...) case of The Vegetarian, the title character Yeong-hye’s actions may be part of a moral imperative. (shrink)

Many environmental ills derive from humanity’s unsustainable fondness for meat, a fondness that often pushes (and sometimes breaks) environmental limits and reveals unsustainable patriarchal ideologies. Han Kang’s The Vegetarian and Ang Li’s The Butcher’s Wife each, in very different ways, expose the strands of “meat and gender” enmeshments in Korea and Taiwan respectively, showing the mutual interdependence of carnivorism and patriarchal power. So deeply rooted are the entangled strands of carnivorism and sexism that contesting them (either together or apart) (...) means dismantling the very definition of human corporeality: in The Vegetarian, this means that a woman becomes a plant; in The Butcher’s Wife, it means that a man becomes the very cattle he has spent his life slaughtering; in both, questioning meat is a very dangerous challenge that comes from a woman through a narrative perspective that is clearly feminist. Both novels plainly show deep analogies and correspondences between domestic violence and violence against animals, and yet, in both, there is a taut relationship between vegetable-based histories and a more meat-based modernity. This article argues firstly that the violence of meat-eating in The Vegetarian and The Butcher’s Wife is both physical and psychological. Dreams and madness are involved. Normalcy is male, deviance female. Order is meat, chaos vegetal. And the threat of death will either be fully realized or will hang menacingly in the air. Secondly, this article argues that the novels importantly show that breaking points (psychological and environmental) are often utterly unpredictable and that once breached, the results can also be devastatingly unpredictable. (shrink)

이 글은 오늘날 우리가 분단-통일 문제를 다룰 때 어떠한 ‘통일 사유’가 필요한지 ‘철학의 실천’이라는 관점에서 논의하는 것을 목적으로 한다. 이에 이 글은 첫째, 한국의 대표적인 역사학자인 강만길을 참고하면서 분단-통일문제를 철학적 사유대상으로 정립하기 위해서 우리에게 필요한 자세를 논의하고 있다. 강만길은 1970년대 ‘유신’을 거치면서 식민사관에 대항한 민족주의가 지닌 문제점에 대해 발본적인 성찰을 함으로써 분단극복의 역사학을 제시하였다. 이것을 가능하게 하였던 것은 캐논적인 인문학에 머무르지 않고 시대의 실천적 요구에 부응하는 역사학의 사명이라는 ‘자기 성찰’, 즉 ‘철학의 실천’이었다. 둘째, 이 글은 분단-통일문제를 철학적 사유의 대상으로 정립했던 (...) 송두율의 통일철학을 중심으로 하여 오늘날 철학이 사유해야 할 분단-통일 문제가 무엇인지를 논의하고 있다. 그의 철학적인 사유양식에 있어 가장 핵심적인 세 가지 측면은 한반도의 ‘전체성’으로의 전환, ‘내 안의 타자’라는 인식의 전환, ‘타자의 윤리’를 전면화 한 것이라고 할 수 있다. 즉, 송두율은 실존적 투영을 사유함의 동력으로 삼으면서 제3의 사유 지평 위에서 ‘경계인의 철학’, ‘통일철학’이라는 길을 개척하였던 것이다. 마지막으로, 이 글은 오늘날 우리에게 요청되는 ‘철학의 실천’으로서 ‘통일철학’의 의의가 무엇인지에 대해 논의하면서 글을 끝내고 있다. (shrink)

This paper discusses Confucian notions of moral autonomy and moral agency that do not follow strict and ideal notions of autonomy that one can find in many Western theories of moral philosophy. In Kantian deontology, for example, one's autonomy, specifically one's rational will to follow universal moral rules, is a necessary condition of moral agency and moral responsibility. In Confucian moral philosophy, however, this type of strict moral autonomy is rarely observed. A Confucian moral agent is often depicted as a (...) partially heteronomous individual who often accepts and follows others' moral authority and considers external contingencies in her moral deliberations. Yet active moral agency is maintained in Confucian philosophy. In this paper, I will explain and analyze a partially heteronomous but active form of moral agency in Confucian moral philosophy. First, I will survey different notions of moral autonomy and explore philosophical theories of partial autonomy and heteronomy. Second, I will discuss, on the basis of interactive, responsive, and situated notions of the self, how Confucian moral agency can be explained without strict standards of autonomy. In Confucianism, morality or virtuosity reflects the relational, responsive, and situated nature of human being that resonates with other human beings and their environmental contingencies. Mencius, for example, acknowledges and discusses interactive or relational nature of moral action and the dependency of the moral self on external conditions of life without giving up active moral effort and full moral responsibility. Third, based on my analysis of moral autonomy and responsibility in early Confucian philosophy, I will argue that Confucian moral philosophy provides a unique way of understanding moral agency, not through self-enclosed independency but through relational and interactive interdependency of communal agency. (shrink)

This book offers an analysis of shame and develops an interdisciplinary and comparative interpretation of Confucian shame as a moral disposition, the ability of critical moral-development and self-cultivation.

The body is not a physical reservoir or temporary means of cognitive processes but the part and parcel of our cognitive and moral life. Confucian philosophy provides insightful discussions and examples of how the body serves the moral mind not only causally but also constitutionally.

本书收辑的40篇论述,基本包括陈康先生用中外文发表的主要学术著作。全书分两部分,前一部分是研究希腊哲学的论文,后一部分是研究一般哲学问题的论述。.

1-pu. Ttang ŭi soksagim -- 2-pu. Mul ŭi norae -- 3-pu. Pulkkot ch'ŏrŏm -- 4-pu. Param ŭi hŭnjŏk.

Shang. Qiu shi lun ji -- Xia. Xu qiu shi lun ji.

This chapter develops an interdisciplinary and comparative analysis of Mencius’s moral psychology from the perspective of cognitive science. The chapter has three major objectives. First, the author explains Mencius’s moral philosophy in the broad moral psychological context of the Confucian heart-mind as an intriguing combination of reason and emotion. Second, the author surveys major approaches to moral cognition currently discussed and debated in many areas of psychology and neuroscience and compares them with Mencius’s approach to affective empathy and other-concerning emotions. (...) Specifically, Mencius’s discussion of ceyin zhi xin (惻隱之心 the heart-mind of pity and compassion) is analyzed on the basis of recent psychological studies of empathy as perspective taking, affective sharing, and emphatic concern. Third, Mencius’s moral psychology is characterized as a theory of other-regarding, developmental, and embodied moral emotions and its uniqueness is explained by the Mencian creature (a prototypical moral agent in Mencius’s moral psychology). The distinctive characteristics of the Mencian creature are listed, analyzed, and compared against the psychological properties of the Kantian, Humean, and Rawlsian creatures in Western moral psychology. By drawing from psychological theories of affective empathy and other-concerning emotions, this chapter provides a stimulating opportunity for us to deepen our understanding of Mencius’s moral psychology and the Confucian heart-mind. (shrink)

Medical missionaries made a breakthrough in Korean history in healing and caring for many Hansen and tuberculosis patients. There was a missionary who had no less good influence than medical missionaries at this time. The person is missionary Sarah Barry, who inspired and developed one of the most influential student movements in South Korea. The aim of the present study is to examine life of Sarah Barry and her ministry, focusing upon her positive influences on Korean intellectuals. The relevance of (...) the study is conditioned by the fact that there is no professional academic research on her ministry except for one short paper, which discusses the importance of her role in formulating campus evangelism. In order to achieve the aim of the study, the method of analysis and synthesis of biographical and historical data was used. As a result of the study, Sarah Barry’s biography was researched and systematized. It gave ground to a conclusion that her role in South Korea’s gradual resurgence after the Civil War was seminal. (shrink)

This paper compares and contrasts Mencius's moral philosophy with recent development in cognitive science regarding mental capacity to understand moral rules and principles. Several cognitive scientists argue that the human mind has innate cognitive and emotive foundations of morality. In this paper, Mencius's moral theory is interpreted from the perspective of faculty psychology and cognitive modularity, a theoretical hypothesis in cognitive science in which the mind is understood as a system of specialized mental components. Specifically, Mencius's Four Beginnings (the basic (...) human emotions that serve as the foundations of morality) are interpreted as vertical faculties, comparable to Scottish philosopher Thomas Reid's moral faculties. (shrink)

This article discusses philosophical influence, especially the influence made by Confucianism and Daoism, on the way Asian people see and understand the world. Recently, Richard Nisbett drew a connection between Chinese philosophy (Confucianism and Daoism) and the cognitive profiles of the people who live in Asian countries where Confucianism and Daoism are strong social and cultural traditions. He argues that there is a peculiar way that Asians think and perceive things and this cognitive pattern is influenced by a group of (...) principles derived from Chinese philosophy. This article critically analyzes Nisbett’s explanation, his emphasis on the principle of change in particular, and provides an alternative explanation of the connection between Chinese philosophy and cognitive peculiarities of Asians. Asians combine and integrate opposite viewpoints not because they believe that things change in all unexpected directions, but because they see the world as a big system with interrelated and mutually influencing components. (shrink)

Although shame is not listed in Ekman’s (1999) basic emotions, it is recognized by many psychologists as one of the universal human emotions observed across different cultures throughout the world as a secondary self-conscious emotion (self-critical awareness of one’s social reputation) (Tangney et al., in Annual Review of Psychology, 58, 345–372, 2007). However, there are culturally specific forms and words of shame that can pose a serious challenge to cross-linguistic communication. I will categorize different forms of shame and discuss if (...) there exist any incomparable or incompatible notions of shame in Korean and Japanese cultures. I will argue that there are at least three semantic categories in Korean and Japanese words of shame. However, one of the semantic categories of Korean shame words represents a unique notion of shame (an inner sense or disposition of morality) which is not fully or properly translated into the Japanese words of shame. Therefore, shame provides an intriguing case of culturally en-formed emotions, emotions that are developed in particular cultural environments. This type of culturally embedded semantic difference seems to be persistent or perhaps pervasive even between closely related cultures such as Korean and Japanese cultures with many comparable social practices and linguistic characteristics. The current study shows that cultural variance and semantic incomparability (although they do not necessarily demonstrate fundamental cultural relativity or radical incommensurability between different linguistic or conceptual systems) can affect cross-linguistic communication and cause, in certain contexts, cross-linguistic disagreement. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Philosophiegeschichte als philosophisches Problem. Kritische Überlegungen namentlich zu Kant und HegelJoachim LandkammerPetra Kolmer, Philosophiegeschichte als philosophisches Problem. Kritische Überlegungen namentlich zu Kant und Hegel. Freiburg/München: Alber Philosophie, 1998. Pp. 423. Cloth, DM 98.00.Das Thema verführt zu paradoxen und widersprüchlichen Selbstbezüglichkeiten: die systematische Frage, wie sich die Philosophie zu ihrer Geschichte verhält (eine Frage, die so alt ist wie die Geschichte der Philosophie selbst) kommt ihrerseits um philosophiegeschichtliche Erörterungen (...) nicht herum. Der daher eigentlich naheliegenden Einsicht, daß die Philosophie ihre eigene Geschichte ist, bzw. daß „Philosophieren" immer bedeutet, Philosophiegeschichte zu betreiben, möchte Kolmer durch ein Plädoyer für eine sozusagen „philosophiefreie", d.h. - nun in ihren Worten - eine „‚bloße' Philosophiehistorie" (379 u.ö.) entgegentreten. Unter lockerer Anlehnung an die skeptischen und anti-idealistischen Individualitäts- und Endlichkeitsphilosopheme von Odo Marquard und Hans Michael Baumgartner, soll die Philosophiegeschichte „als der Philosophie gegenüber eigenständige Wissenschaft" (57) alternativ und konträr zu einer durchwegs platonistisch-teleologisch konzipierten „Philosophiegeschichtsphilosophie" aufgefaßt werden, um so pluralistische Deutungsmöglichkeiten und weitere philosophische Entwicklungen („offene Zukunft") zuzulassen, zeitbedingte Kontexte mitzuberücksichtigen, [End Page 445] randständige Philosophen vor dem Vergessen zu bewahren (vergleichbar dem Problem der „Kleinmeister" in der Musikgeschichte) sowie das vorrationale und irreduzibel Individuelle zu seinem Recht kommen zu lassen. Warum diese hehren Ziele aber nur durch eine Abkoppelung von „der" Philosophie überhaupt und nicht lediglich durch die Abkehr von einer bestimmten, zum Teil ja vielleicht wirklich geschichtsphilosophisch „verseuchten" Tradition der Philosophiegeschichte zu erreichen sein sollen, bleibt allerdings unklar.Immerhin unternimmt Kolmer beachtenswerte interpretatorische Anstrengungen, um in den philosophiegeschichtlichen Teilen ihrer Arbeit Hintergründe und Vorausssetzungen derjenigen Konzeptionen von Philosophiegeschichte herauszuarbeiten, die das Kontrastprogramm zu ihrem Plädoyer für eine philosophisch abstinente Philosophiegeschichte darstellen: dabei werden drei kurz abgehandelten zeitgenössischen Positionen (H. Lübbe, L. Braun, J. Mittelstraß) die eingehender besprochenen Theorien der Philosophiegeschichte von Hegel und Kant (in dieser Reihenfolge!) an die Seite gestellt. Der letztgenannte scheint v.a. mit seinen in den Nachlaßaufzeichnungen dokumentierten Intentionen einer „philosophierenden Geschichte der Philosophie" die gemeinsame Plattform der genannten Theorien zu bilden; denn zum einen berufen sich die erwähnten zeitgenössischen Philosophiegeschichtstheoretiker explizit auf ihn, zum anderen liegen deutliche Analogien vor zwischen Kants Anspruch auf definitive Schlichtung aller vorausgegangenen (und noch auftauchenden) philosophischen Streitigkeiten durch den endgültigen (weder Fichtesche noch sonstige „Nachbesserungen" erfordernde) Richtspruch der kritischen Vernunft einerseits und Hegels Behauptung der „Aufhebung" der gesamten philosophiegeschichtlichen Vergangenheit im System des absoluten Geistes andererseits. Um nun Kant von diesen idealistischen Vereinnahmungen zu befreien und ihn ihrem eigenen Projekt wieder anzunähern, versucht nun Kolmer, diese Strukturähnlichkeit dadurch einzuschränken und zu differenzieren, daß sie auf der einen Seite die heutigen Theorien der Philosophiehistorie generell unter Hegelismus-Verdacht stellt (es handle sich um implizite „Theorien der geschichtlichen Vernunft"), auf der anderen aber den Graben zwischen Hegel und Kant tiefer zieht (ganz anders die Konstanzer Dissertation von Jung-Min Kang, Philosophische Philosophiegeschichte von 1998.) Dafür muß man aber bei der Kant-Exegese wegen der geringen Textbasis relativ weit ausholen und die Konfrontation mit Hegel auf allgemeinere geschichtsphilosophische Theoreme verlagern. Die Autorin übersieht dabei großzügig, daß diese sich nicht ohne weiteres auf die spezielle Programmatik der Philosophiegeschichte übertragen lassen, weswegen es hier des öfteren zu interpretatorischen Schnellschüssen und Oberflächlichkeiten kommt. Daß aber ein Buch, das für „historische Bildung" und für eine vorurteilslose („nichtkonzeptualistische") „Arbeit an den Texten" (82) plädiert - die monistisch-idealistische Philosophiegeschichtsphilosophie sei der kompensatorische Versuch, „mit allen Texten, die man nicht selbst verfaßt hat, grundsätzlich schon fertig zu sein, noch bevor man sie gelesen hat" (399) - darüberhinaus eine gewisse Schlampigkeit im Umgang mit den interpretierten Schriften an den Tag legt, entzieht dem Plädoyer für die anti-spekulative „literarische Einstellung zu Texten" (81) das historistisch-philologische Fundament. So will die Autorin auf S. 333 die Sicht Kants auf den vorkritischen Zustand der Philosophie u.a. mit einem Zitat aus Kants Streit der Fakultäten [End Page 446] belegen, wo („A 44") die Rede sei vom „Krieg, d.i. Zwietracht aus der Entgegensetzung der Endabsichten in Ansehung des gelehrten Mein und Dein". Im Wortlaut steht bei... (shrink)

Since the publication of Fodor's (1983) The Modularity of Mind, there have been quite a few discussions of cognitive modularity among cognitive scientists. Generally, in those discussions, modularity means a property of specialized cognitive processes or a domain-specific body of information. In actuality, scholars understand modularity in many different ways. Different characterizations of modularity and modules were proposed and discussed, but they created misunderstanding and confusion. In this article, I classified and analyzed different approaches to modularity and argued for the (...) unity of modularity. Modularity is a multidimensional property consisting of features from several dimensions specifying different aspects of cognition. Among those, there are core features of modularity, and these core features form a cross-dimensional unity. Despite the diverse and liberal characterizations, modularity contributes to cognitive science because of the unity of the core features. (shrink)

In this article, we apply the notion of interval neutrosophic sets to ideal theory in BCK/BCI-algebras.

Many comparative philosophers discuss ceyinzhixin 惻隱之心 and its moral psychological nature to understand the Confucian heart-mind and the unique Confucian approach to other-concerning love. This essay examines and analyzes different interpretations of ceyinzhixin. First, it surveys and compares the four interpretations in recent publications of comparative Chinese philosophy, and analyzes their moral psychological viewpoints. Second, three major approaches to ceyinzhixin and their differences are analyzed. Third, the moral psychological complexity of ceyinzhixin and the advantage of the integrative approach are discussed. (...) The integrative approach, in comparison to other approaches, explains both the complexity and the unity of ceyinzhixin better and develops an inclusive and comprehensive interpretation of ceyinzhixin and the unique moral psychological nature of the Confucian heart-mind in its empathic other-concerning love. (shrink)

Why do bad things happen to good people? Why isn’t good moral intention always rewarded? Franklin Perkins discusses these challenging questions about good and evil in his recent book Heaven and Earth Are not Humane: The Problem of Evil in Classical Chinese Philosophy. As the title suggests, Perkins focuses on the unique Chinese notion of heaven and its related philosophical issues of undeserved misfortune and limited moral efficacy. The subtitle of the book is equally intriguing. Perkins discusses these philosophical issues (...) from the perspective of the problem of evil. The problem of evil is the problem of the positive existence of evil and its seemingly random and arbitrary... (shrink)

In this book, Edward Slingerland criticizes and rejects a pervasive and widely accepted viewpoint in Chinese philosophy: holism. Simply speaking, holism is a non-discrete and non-analytic pattern of thinking that avoids the adoption of mutually exclusive and dualistic concepts such as mind-body, theory-practice, reason-emotion, and macrocosm-microcosm typically found in many Western philosophical theories. In the context of Chinese philosophy, it is understood as an interpretational framework where Chinese philosophy is characterized as a fundamentally and essentially non-dualistic system of thought. According (...) to Slingerland, holism is not simply one of the characteristics of Chinese philosophy but a deeply rooted... (shrink)