首页 | 本学科首页   官方微博 | 高级检索  
相似文献
 共查询到20条相似文献,搜索用时 0 毫秒
1.
2.
    
ABSTRACT

Today's dominant academic use of the term ‘secularisation’ refers to an epochal process that transformed a society based on Christian faith to one grounded in human reason. This paper argues that ‘secularisation’ had not been used in this sense prior to the 1830s, and that no such process has been shown to have taken place in early modernity. This new use of the term was in fact internal to rival secularising and sacralising programs. The notion of an epochal rationalisation of society was thus invoked by secularists seeking to turn a factional campaign into an historical process. Their sacralising opponents employed the same strategy when they claimed that this process contained a desecularising counter-current, or that secularisation was secretly grounded in an alienated religion whose de-alienation held the promise of a post-secular age. This suggests that until they can adduce evidence of an epochal rationalisation of society in early modernity, histories of secularisation should be regarded as disguised program-statements for rival cultural-political factions in the present.  相似文献   

3.
From his arrival in Italy in 1755, Winckelmann's work is infused throughout by a fundamental antinomy: reading versus seeing. This antinomy possesses for him a decidedly epistemological significance: it allows him to present himself as the father of a discipline deserving of its name, i.e., the history of art. In Geschichte der Kunst des Alterthums (1764), he claims to break with a long tradition of art discourse which had been primarily supported by ancient texts, basing his book instead on the direct observation of the artworks. The aim of this paper is to critically examine this antinomy. How does seeing relate to reading in his working method? What relationship does art history, in the empirical dimension Winckelmann wanted to give it, have to book knowledge? Winckelmann's excerpts collection provides valuable answers to these questions. Following an old scholarly tradition, Winckelmann used to write down passages of his readings, constituting a vast handwritten library of excerpts which never left him. The result of this intense excerpting practice consists in some 7,500 pages, which allow to better define the share of empirical observation and book-based knowledge in his approach to ancient art.  相似文献   

4.
Abstract

Cartographic history has been dominated by an empiricism that treats the nature of maps as self‐evident and which denies the presence of any theory. In contrast, this paper argues that theories lie at the root of all empirical study whether or not they are acknowledged. The linear, progressive model of cartographic development, for example, is not a law deduced from historical evidence; if it were it would be easily and quickly dismissed. It derives instead from our cultural beliefs concerning the nature of maps, which is to say from our unexamined theories. Historians of cartography need to be critical of their assumptions and preconceptions. Theoretical discussions in the history of cartography must address not whether we should use theory at all but to which theories we should adhere. It is inadequate simply to knock theories down. We must establish a debate in which old understandings of maps, of their creation, and of their use are replaced by better (that is, more consistent and coherent) theories.  相似文献   

5.
    
  相似文献   

6.
This article reviews Hans Kelsen's mysterious and recently published last book, contextualizing it with reference to the little known dialogue between Kelsen and Eric Voegelin. The confrontation between Kelsen and Voegelin, two of the most illustrious émigré scholars who found a new home in America, is important to revisit because it touches upon several axes of debate of crucial importance to postwar intellectual history: the religion–secularity debate, the positivist–antipositivist debates, and the controversy that also led to the famous Voegelin–Arendt debate: how to read the horrors of totalitarianism into a historical trajectory of modernity. Although the Kelsen–Voegelin exchange ended in failure and bitterness, its substance goes to the heart of modern intellectual history.  相似文献   

7.
R.G. Collingwood defined historical knowledge as essentially ‘scientific’, and saw the historian's task as the ‘re-enactment of past thoughts’. The author argues the need to go beyond Collingwood, first by demonstrating the authenticity of available evidence, and secondly, using Namier as an example, by considering methodology as well as epistemology, and the need to relate past thoughts to their present context. The ‘law of the consumption of time’ encourages historians to focus on landmark events, theories and generalisations, thus breaking from Collingwood's emphasis on fidelity to past ideas and interpreting the past from the concepts of the present. This conflict can only be reconciled by the study of historiography.  相似文献   

8.
This article reflects on the relationship between historical writing and enquiry and philosophy, and more particularly the manner in which the pursuit of a particular natural philosophy can influence historical narratives. The article begins with a comparison of Roman and Greek approaches to history, employing a distinction between narrative and logic. It goes on to consider the impact of Christianity, the relationship between enlightenment narratives and philosophical developments regarding the nature of causation, and the Hegel/Marx critique of the kinds of empiricism associated with Hume. The article ends by considering the counterfactual historical analysis and the proper relationship between history and philosophy for modern historians.  相似文献   

9.
    
This article reflects on the relationship between historical writing and enquiry and philosophy, and more particularly the manner in which the pursuit of a particular natural philosophy can influence historical narratives. The article begins with a comparison of Roman and Greek approaches to history, employing a distinction between narrative and logic. It goes on to consider the impact of Christianity, the relationship between enlightenment narratives and philosophical developments regarding the nature of causation, and the Hegel/Marx critique of the kinds of empiricism associated with Hume. The article ends by considering the counterfactual historical analysis and the proper relationship between history and philosophy for modern historians.  相似文献   

10.
ABSTRACT

Empiricism is a claim about the contents of the mind: its classic slogan is nihil est in intellectu quod non fuerit in sensu, “there is nothing in the mind (intellect, understanding) which is not first in the senses.” As such, it is not a claim about the fundamental nature of the world as material. I focus here on in an instance of what one might term the materialist appropriation of empiricism. One major component in the transition from a purely epistemological claim about the mind and its contents to an ontological claim about the nature of the world is the new focus on brain–mind relations in the eighteenth century. Here I examine a Lockean trajectory as exemplified in Joseph Priestley’s 1777 Disquisitions Relating to Matter and Spirit. However, Locke explicitly ruled out that his inquiry into the logic of ideas amounted to a “physical consideration of the mind.” What does it mean, then, for Priestley to present himself as continuing a Lockean tradition, while presenting mental processes as tightly identified with “an organical structure such as that of the brain” (although he was not making a strict identity claim as we might understand it, post-Smart and Armstrong)? One issue here is that of Priestley’s source of “empirical data” regarding the correlation and indeed identification of mental and cerebral processes. David Hartley’s theory in his 1749 Observations on Man was, as is well known, republished in abridged form by Priestley, but he discards Hartley’s “vibratory neurophysiology” while retaining the associationist framework, although not because he disagreed with the former. Yet Hartley was, at the very least, strongly agnostic about metaphysical issues (and it is difficult to study these authors while bracketing off religious considerations). One could see Locke and Hartley as articulating programs for the study of the mind which were more or less naturalistic (more strongly so in Hartley’s case) while avoiding “materialism” per se; in contrast, Priestley bit the (materialist) bullet. In this paper I examine Priestley’s appropriation and reconstruction of this “micro-tradition,” while emphasizing its problems.  相似文献   

11.
Recent philosophical discussions on the nature of geomorphology ( Bassett 1994 ; Richards 1994 ; Rhoads 1994 ) have concluded that the way forward in geomorphological explanation is through either an empiricist or a realist approach. This paper draws lessons from quantum mechanics and the related concepts of decoherence and entanglement to explore the theoretical limitations of both of these existing approaches to geomorphology. It is suggested that empiricist and realist approaches are misguided in their attempts to view the researcher as being in some way 'detached' from the reality of the environmental system under investigation. Instead, this reality is viewed here as being consciousness-dependent. The paper also challenges the claims to represent 'truth', and the deterministic view of causation, which are inherent within empiricist and realist approaches. It concludes by suggesting that an idealist approach to geomorphology – one that recognizes the primacy of consciousness – can better appreciate the unpredictable and probabilistic nature of the world.  相似文献   

12.
《Political Theology》2013,14(4):353-369
Abstract

Major currents within contemporary continental thought have been significantly influenced by the psychoanalytic tradition, particularly via Jacques Lacan. Thus a pervasive stream of thought conceives of the relationship between self and other as one characterized primarily by conflict, threat, or lack. This reading has often been taken as paradigmatic and broadened to include relations between societies. If not challenged, this paradigm undermines any cause for hope that society might be structured in terms other than us/them, insider/outsider. Jacques Derrida’s work opens up a way to think differently, training our attention on the essential affirmation of the other that underlies all human experience. The central thesis of this paper is that the developmental theory of Jean Piaget, read against the grain of how his work has often been appropriated, lends robust support to this more hopeful reading, highlighting a self constituted in and by orientation to the other. Currents within contemporary developmental psychology provide substantial support for this more hopeful and hospitable image of self and other.  相似文献   

13.
Late Antiquity is an important period in the history of anthropology because it marks a divide between the naturalistic and rationalistic anthropological ideas of Greco-Roman philosophers and the "biblical anthropology" that was formulated by Medieval Christian writers. The biblical anthropology that emerged in Late Antiquity addressed the question of the origin of the first humans, our relationship to the natural world, and the original state of mankind. While early Christian philosophers based much of this biblical anthropology on the Genesis account of early human history, they also utilized a great deal of Greco-Roman philosophy in order to expound a vision of human prehistory that profoundly influenced anthropological thought well into the modern era.  相似文献   

14.
太极拳以中国传统哲学精神为其理论支柱,有“哲拳”的美誉,“身心兼修”则是这个“哲拳”继承中国传统哲学精神非常显著的特征。本文通过研究中国先秦哲学中“身”、“心”关系,得出“身心统一”是中国先秦哲学非常重要的一个特点。从“身心统一”入手,进一步发现了古人之“身心双修”的养生观念。同时通过分析太极拳,发现其养生思想也是从“身心统一”入手,最终达到“身心兼修”之效果。所以得出:“身心兼修”是太极拳与中国先秦哲学之契舍处之结论。  相似文献   

15.
    
This study describes a new strategy of conservation of historical monuments based on the combined use of monitoring analysis and empiric reappraisal. Over time, the mechanical behavior of domes—their lack of stability due to the horizontal thrusts generated by their self-weight—has been analyzed by architects and engineers, starting from the observation of damage. This process, which was mathematically demonstrated for the first time by the famous Viviani’s analysis of Santa Maria del Fiore in Florence, has provided over the centuries a number of enhancements in dome structural conception, thus leading to the final solution, referred to as encircling tie rod intervention. Based on these premises, the experimental case of Santa Maria del Quartiere dome in Parma, Italy, is discussed herein. Indeed, it has been considered a good opportunity to present the method used in its strengthening-intervention assessment, further validated by the monitoring system installed. In this monitored in-scale experiment, the empiric classical solution to the primeval dome’s thrust finds its confirmation and offers further possibilities of recalibration during time, thus indicating structural monitoring that may be described as a possible and desirable “alternative to intervention”, in step with “minimum intervention” and “reversibility” principles.  相似文献   

16.
    
ABSTRACT

In this paper I investigate how intellectual problems concerning an epistemology of history and a historical view of knowledge played a role in the network of logical empiricist philosophers between 1930 and 1945. Specifically, I focus on the practical efforts of Hans Reichenbach and Otto Neurath to incorporate these intellectual stakes concerning history. I argue that Reichenbach was mainly concerned with creating more institutional space for scientific philosophy. Consequently, he was interested in determining his relation to historically oriented philosophy on the practical level only. Otto Neurath, I claim, was interested in promoting an intellectual incorporation of an epistemology of history and a historical view of knowledge into the Unity of Science movement. His attempts, however, largely failed. I conclude that the intellectual stakes concerning history did have an effect within the network of logical empiricist philosophers, but that, by 1945 these stakes were entirely dissolved. The displacement of the network to the United States removed Reichenbach’s practical problems, while Neurath was unable to persuade enough actors before his death.  相似文献   

17.
好莱坞青年导演科波拉执导的《教父》三部曲,以黑帮为题材,描述了黑手党产生、发展的全过程,体现了他们在行为、处世上的法则,带有一定的哲学意味,我们称之为“黑帮哲学”。在血腥的争斗中,他们更渴望“温情”,企图通过家族亲情、群体友情来笼络人心;在非法买卖中,他们追求“合法”。然而,走上正道的梦想对他们来说只是一场空幻。  相似文献   

18.

This paper describes a project used in the first-year curriculum that requires students to interview a member of staff about their research as a possible model to link research and teaching in the university. Through a critical evaluation, which draws upon responses canvassed from students and staff, the value of the project is assessed and its scope for application within other institutions suggested.  相似文献   

19.
    
What is a university? In the nineteenth century John Henry Newman famously spoke of “the idea of a university.” This phrase has dominated all discussions of the nature of the university since. Most contemporary writers are against any attempt to theorise the university in terms of a single idea. But against the now standard view that universities should only be characterised empirically as institutions that perform many different activities, I attempt to defend the idea of the university, not by reviving a single idea of the university but by suggesting that there are, at root, three ideas of the university. These are rival ideas, and strictly incommensurable, though they often exist together in a state of tension in actual universities. I call them the eternal, the immortal, and the immediate ideas of the university.  相似文献   

20.
    
  相似文献   

设为首页 | 免责声明 | 关于勤云 | 加入收藏

Copyright©北京勤云科技发展有限公司  京ICP备09084417号