Humor and Politics

The problem of the relationship between formal logic and philosophy, which arose when formal logic arose, continues to concern both Soviet and foreign philosophers and logicians. Interest in this problem is traceable to a number of factors, among which, it should be noted at the outset, is the appearance of dialectical, logic. With the emergence of dialectical logic, the question of the relationship of formal logic to philosophy is posed anew. No matter how we approach the question of the subject matter of dialectical logic, there is no doubt of the fact that, being logic, it is concerned with the investigation of philosophical problems. It follows that logic (or part of logic, some form of logic) is at the same time philosophy or, at least, a portion of philosophy.     

Popular Humor in the Post-Soviet Period

The question of the uniqueness [svoeobrazie] of Russian philosophy and its distinctive features has been around for more than a century. Since the 1840s, when Russian philosophers set about studying the history of philosophical thought in Russia, the question immediately arose as to whether one could speak of Russian philosophy as a distinctive [samobytnoe] and original phenomenon, or whether it would be more correct to speak of philosophy in Russia, i.e., the existence in Russia of philosophical ideas whose roots lay not in Russia but beyond its borders, while in Russia they are merely disseminated, but not born.     

Body of knowledge: Sunderland Museum and Art Gallery and the blind imagination

ABSTRACT

This article examines the cultural and philosophical intersection between visual and tactile knowledge and the emergent aesthetics of modernism. In the September 1913 edition of The Museums Journal, J. A. Charlton Deas published a paper entitled “The Showing of Museums and Art Galleries to the Blind.” The text, exceptional in its historical context, complicated prevailing assumptions about acts of “visual” art and blindness. Deas details a series of experiments undertaken at Sunderland Museum and Art Gallery from 1906 to 1913 that consisted of making accessible exhibits, specimens and paintings for blind children to touch. Unprecedented at the time, these experiments recast the persistent Western belief that the eye has privileged access to knowledge, instead asserting that knowledge is embedded within material corporeality. The physical, creative and intellectual inclusion of blind people into the formerly inaccessible space of the museum was unique in its reach and offers a refreshing new perspective of what those (authoritatively visual) spaces could be. Sunderland, a region which tends to be discursively separated from the ambitions and experiments of modernism, was at the center of modernist discussions about knowledge, sight and touch; and, disrupts modernism’s silence with respect to acknowledging unprecedented regional developments such as those detailed in “Showing.”     

当代英美哲学实在论与反实在论语境中的他心问题

身心问题是西方形而上学传统中的一个重要问题,通常也被看作形而上学问题的主要内容。但自从20世纪初的一场哲学革命之后,随着形而上学的被抛弃,身心问题也被英美哲学家们看作思辨哲学的最后堡垒而被抛弃了。由于语言哲学的深入发展,特别是因为后期维特根斯坦的工作,哲学家们愈加关注语言使用者的心灵活动对语言使用所产生的重要的甚至是关键性的影响,对心灵问题的研究正逐渐成为英美语言哲学发展的最新形式,“心灵哲学”被看作是语言哲学的核心。而在这个领域中,他心问题则是实在论与反实在论争论的焦点所在。     

走近罗蒂--与罗蒂先生关于分析哲学、后现代主义和文化哲学的对话

美国新一代分析哲学家已经突破了传统分析哲学所设定的意识的哲学和语言的哲学的界限 ,并试图与欧洲大陆哲学进行积极的对话。应该说这是当今世界哲学发展的一个引人注目的转向。虽然差别仍然存在 ,但是正如维特根斯坦和海德格尔的殊途同归一样 ,分析哲学与大陆哲学正在走向某种共同的主题 ,比如说 ,以对话的哲学取代意识的哲学等。这使得我们这个时代哲学的面貌与过去相比已经有了很大的不同。中国哲学界正在试图融入到这一意义深远的转变之中 ,而中国学者最为关心的问题无疑是 :传统与现代的充分沟通以及东方与西方的深层对话     

Seeing touch and touching sight: a reflection on the tactility of vision

ABSTRACT

The article explores the reciprocal relationship between images and viewers by considering the relationship between the senses of sight and touch. I argue that images touch viewers at the same time that viewers touch images. Taking Casilda Sánchez video work, As Inside as the Eye can See as a point of departure, this article explores the ways in which a viewer’s encounter with the work can be understood as tactile rather than merely visual. Precisely because the work is visibly obsessed with the sense of sight it provides an intriguing entry point into discussions around the tactility of visual experience. Even though a person does not physically interact with this video by means of actual touch, our relationship with it is fundamentally tactile. In order to make this argument, I draw on theoretical positions that deal with the embodiment of perception, phenomenology and haptic visuality. Finally, with reference to Merleau-Ponty’s theories on vision as touch, I show how a viewer’s embodied response to the video contributes to its critical potential which unfolds from this rich experiential and tactile encounter.     

现代法国哲学视野下的我思与自我

笛卡尔的第一哲学命题"我思,故我在"充分地体现了他构建整个科学大厦的雄心。由此,我思与自我被很多人认为是知识的确定性的基础,但是在现代法国哲学家的眼中,我思与自我表现出了其不确定性的一面。萨特的存在主义现象学、梅洛-庞蒂的存在主义知觉现象学、福柯的知识考古学、德里达的解构主义等,都充分体现了这一点。     

如何看待当今马克思主义哲学的典籍研究

无论是就哲学体系 ,还是就其框架下的主导概念、范畴和问题而言 ,当前哲学界对马克思文本、典籍的发掘堪称中国特色马克思主义哲学建设的一个时代象征。学者们以典籍为基点 ,进而拓展到对马克思主义哲学的内在本质、基本内容、核心精神和在中国的发展的探索 ,并最终把阐释典籍文本的当代意义落实为终极关怀 ,这昭示了当代哲人对历史、对学术的客观精神的追求和对哲学智慧的向往     

探索新的哲学思维模式

哲学的理论品格决定了哲学不以解决实际问题为目标,而是以为人们提供正确的思维方式为目的。改革开放以来,中国哲学界经历了从作为僵化教条体系的彼岸哲学向现实的生活世界的回归。这一历史性回归为我们这些哲学工作者提供了广阔的理论空间和发展契机。     

SPECIAL ISSUE： IMPORTANT ISSUES IN MARXIST PHILOSOPHICAL STUDIES IN CONTEMPORARY CHINA：The theory of question-oriented reflection and its contemporary significance

“前提批判”与“问题反思”表征着两种不同的哲学立场,同时也构成当代哲学不同的出场路径。“前提批判”是以形态学立场为前提、以重构形态为旨趣的话语行为。它遮蔽了一个真实的基础：一切真正的哲学都起源于问题,对问题的批判性反思才是哲学走向深处的真正语境。虽然形态建构一直是哲学话语体系的存在方式,但是它始终是对实践问题的哲学解答方式,问题与形态相比不能不占首位并具有根本性质。马克思哲学革命提出的“反思的问题学”指涉实践论和“问题学”立场,强调哲学本质上是问答逻辑。坚持以“改变世界”的问题为中心,通过反思批判“问题中的哲学”和“哲学中的问题”,才能达到哲学形态的前提,进而才能构建合理的哲学形态。     

Ethical Sharing and Reuse of Qualitative Data

The objective of this paper is to attempt to move beyond the impasse of ethical objections to reusing qualitative data. In doing so, there is no intention of dismissing the importance of ethical debates, in fact, quite the opposite. The debate about ethical reuse needs to be deepened and broadened. First, the current terrain of research ethics will be summarised and situated in the context of broader philosophical ethical frameworks. In contrast, the debates around ethics of archiving have often been narrowly focused on participants' rights. The framework of debate should be broadened first by recognising other entities traditionally deemed within the scope of research ethics, namely the scholarly community and the public. The second useful broadening of the framework is provided by a deontological ethical stance with its focus on duties. In the final section, this expanded framework will be used to rebut several common ethical arguments against archiving qualitative data: archiving violates confidentiality; informed consent for reusing data is impossible; reusing data violates trust between researcher and participant; and, archiving creates an unacceptably high risk of data misrepresentation. If a more general philosophical debate on ethics has something to contribute, the central message must be that no single ethical claim is incontestable. The conclusion will position these debates in a wider context by asking what is at stake when the boundaries of ethical discourse about sharing data are drawn too narrowly.     

Methodological naturalism,saturation, and Psychology's failure to save the phenomena

Many scientists and philosophers of science have argued that metaphysical naturalism and methodological naturalism represent distinct and separable philosophical commitments. This claim is true in the sense that metaphysics and epistemology reflect different philosophical projects. The major question of interest to psychologists, however, is whether at the pragmatic level of research designed to discover the psychological sphere in which we live our lives, the metaphysical and the methodological realms are so tightly interwoven that some important aspects of our humanity cannot be faithfully revealed without distortion, or even missed altogether. This paper argues that, in light of its intellectual origins, methodological naturalism is informed by metaphysical naturalism at the level of its formulation, and, thereby, is by its nature more apt to reveal phenomena of certain ontological types and less apt to faithfully reveal phenomena of other ontological types. In this sense, metaphysical naturalism cannot help but subtly shape psychological investigation and thus insert itself to some degree into our understanding of many important psychological phenomena. The work of the French phenomenologist Jean-Luc Marion, particularly his concept of “saturated phenomena,” is briefly discussed by way of a call for greater methodological openness in psychological research – an openness that will permit psychological scientists to better “save the phenomena” in their accounts of human experience.     

哲学的文化性与文化的哲学性

文化哲学可以有两种样式,一种是文化观点的文化哲学,另一种是哲学观点的文化哲学,前者显示哲学的文化性,后者显示文化的哲学性.就其与哲学的关系而言,文化观点的文化哲学可能扬弃哲学,却不会规范地解决哲学问题.扬弃哲学具有超出哲学的现实意义.哲学观点的文化哲学,或者成为哲学的一个普通下属学科,是哲学原则的自我印证,或者尽可直面现实而野性地埋葬哲学,从而文化哲学亦不必还是文化"哲学".     

In Search of an Effective Coercive Strategy to Deter the Use of Weapons of Mass Destruction

The study of suicidal behavior (actual suicides, attempts, or simulated attempts on one's life) touches upon the profound question of the purpose and meaning of human existence. In the words of Vladimir Solov'ev, "There are serious people among those who deny any meaning to life: there are those who consummate their denial with action, suicide, and there are people who are not serious, who deny the meaning of life only through arguments and whole spurious philosophical systems" (quoted in [1]). The problem of suicide has regularly attracted the attention of philosophers, theologians, writers, and scholars since the times of Plato and Aristotle.     

Materialism, Agnosticism and God

The longstanding philosophical debate between idealism and materialism has recently entered the ontological terrain of critical realism (CR) and dialectical critical realism (DCR). This has been initiated by Roy Bhaskar’s most recent book, From East to West, which attempts an ambitious synthesis of philosophy, social theory and theology. On the one hand, Bhaskar’s attempt to root his philosophy and social theory in a ‘realist theory of God’ has found an echo within the CR and DCR research camp, some of whose members would urge us to take seriously the possibility of a ‘religious sociology’. On the other hand, Bhaskar’s abrupt ‘idealist turn’ has left many critical realists flabbergasted and horrified, particularly those working at the interface between realist philosophy and Marxist social science, especially since Bhaskar’s new philosophical trajec‐tory is radically at odds with the ‘synchronic emergent powers materialism’ outlined in his The Possibility of Naturalism. In response to this ‘split’ within the CR and DCR camp, the spectre of ‘realist agnosticism’ has been raised and defended by Mervyn Hartwig in this journal. Since neither science nor philosophy can settle the issue of what kind of stuff constitutes ‘rock bottom reality’, it is rational to be agnostic on the ‘ultimate question’, to deny positively affirming the claims of either one side or the other. Now this is the move that is resisted in this paper. My argument is that ontolog‐ical idealism is disputable on a number of grounds‐philosophical, scientific, ethical and political. In particular, I argue that objective idealism is unsupported by rational knowledge, is riddled with conceptual and logical defects, is contrary to the logic of scientific discovery, and is an obstacle to eudaimonia (human emancipation). Further, since realist agnosticism rests its case on the myth of infallible knowledge, and obviously stands or falls with the defensibility or other‐wise of objective idealism, this gives us ‘good enough’ reasons for accepting a thoroughgoing materialism as the ontological foundation of social theory.     

形上追问的转换与哲学理性的确立

传统哲学将其形上追寻设问为"世界的本原是什么",这种设问使哲学陷入必然性之域,从而注定了哲学走向科学理性的命运。"世界的本原是什么"之所以是哲学问题,是因为它旨在追寻生活的本根,所以它应该转换为"生活的本根是什么"。形上追问的转换蕴涵着哲学的深层革命———跳出必然指向自由。哲学理性正是面对人的生存自由得以确立的。如果说作为世界本原的必然性赋予了科学理性某种"必然性"的话,那么哲学理性则从人的生存自由中获得了相应的"自由"。     

先验、超验、经验、实践--后实践哲学视野下的人学导论

人学的发展是在哲学的视野下展开自己的思想历程,它大致经历了先验、超验、经验、实践四个维度,当代人学在实践哲学那里达到顶峰,也暴露出自己的不足.有鉴于此,本文提出"后实践哲学"视野下的人学构想.欲以此反抗我们时代的虚无主义滥觞.     

Child Protection: Balancing Paternalism and Partnership

Correspondence to Martin C. Calder, Child Protection Unit, Salford Social Services Department, Avon House, Avon Close, Little Hulton, Manchester M38 OLA Summary There have been a great many protracted and heated debates aboutthe practice of state intervention and control of family lifein recent years. Indeed, the Children Act (1989) was draftedafter the Cleveland Inquiry highlighted the lack of consulationwith parents and the lasting effects of ill-considered intrusioninto family life, and embraced the philosophy of partnership.Social workers operating in the child care and child protectionareas need to balance the contradictory notions of paternalismand partnership, in the knowledge that they will be pilloriedby the popular press when they get it wrong. This paper attemptsto contrast the two concepts in their philosophical and socialwork contexts, and moves on to recommend frameworks for helpingto balance them when they are operationalized. It is essentialto consider this particular debate in the wider political andeconomic contexts, particularly where uncertainty and the lackof resources are ever-present features.