Journal of Philosophy: A Cross-Disciplinary Inquiry最新文献_第10页

Cosmopolitism and Issues of Ethical Identity 世界主义与伦理认同问题

Journal of Philosophy: A Cross-Disciplinary Inquiry Pub Date : 1900-01-01 DOI: 10.5840/jphilnepal201051218

K. Appiah

{"title":"Cosmopolitism and Issues of Ethical Identity","authors":"K. Appiah","doi":"10.5840/jphilnepal201051218","DOIUrl":"https://doi.org/10.5840/jphilnepal201051218","url":null,"abstract":"Y. A: What, if any, moral obligations are attached to our ethnic identity? [ILLUSTRATION OMITTED] KAA: I'm inclined to say that the most straightforward answer to your questions is: None. That's because I think it's not the ethnic identity itself but the particular features of the way it works in social and ethical life that is likely to generate moral obligations, not the ethnic identity as such. In a moment, I'll give you some examples of the sort of thing I have in mind. But first, I think it's important to distinguish between ethnic identities and national identities in approaching this question. By national identities, I mean, roughly, ethnic identities that are identified with a modern nation state. For national identities, the major obligations we have are in virtue of our shared citizenship: they are political obligations, civic duties. But where an ethnic identity is not a national one, where it is not associated with a state, the answers are more various, I believe, because ethnic identities are various and so are the relations of individual people to their ethnic identities. As you know, I am inclined to approach such questions from the perspective of the individual. So I would begin by saying that one of the central questions many people have, wherever they live, is whether they take their ethnic identity up as an important element of who they are. I don't say \"whether they chose to take their ethnic identity up,\" because in some contexts you may have little choice as to whether you take your ethnic identity seriously, because you live in a society where others will respond to you as a member of some ethnic group, whether you like it or not. What sociologists call \"ascriptive identities\"--like gender and, in may places, race-shape your experience of the social world because others are going to respond to you as a member of the group, whatever you chose. Of course, you still have choices to make, about how you are going to respond to an identity ascribed to you by others. But where your identity is a subordinated identity, so that powerful social groups are able to dominate people of your ethnicity, one natural response is to develop a norm of solidarity: we will work together to relieve our social burden. What sort of argument could you develop for the view that this might be not just a natural response, nor even just an attractive response, but an actual duty? Well, if there are other members of your group who are engaging in a social movement to relieve the burdens of ethnic oppression, and you are benefiting from their struggle, you might have a duty to bear your fair share of the burden of the struggle. After all, we normally suppose that we have a duty of fairness to share the burdens of sustaining institutions and practices from which we profit. (That's why we often condemn so-called \"free-riders\": people who, metaphorically speaking, take the train but don't pay for the ticket.) These obligations go along with obligations that ","PeriodicalId":288505,"journal":{"name":"Journal of Philosophy: A Cross-Disciplinary Inquiry","volume":"68 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127625564","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 2

Rethinking Postcolonial Studies in the Age of Transnationalism 跨国主义时代对后殖民研究的反思

Journal of Philosophy: A Cross-Disciplinary Inquiry Pub Date : 1900-01-01 DOI: 10.5840/JPHILNEPAL20094931

Nepal.

引用次数: 0

An Interview with Nagendra Bhattarai 采访Nagendra Bhattarai

Journal of Philosophy: A Cross-Disciplinary Inquiry Pub Date : 1900-01-01 DOI: 10.5840/JPHILNEPAL20051211

Yubraj Aryal

引用次数: 0

Aesthetics of the Affects 情感美学

Journal of Philosophy: A Cross-Disciplinary Inquiry Pub Date : 1900-01-01 DOI: 10.5840/JPHILNEPAL2009489

Yubraj Aryal

引用次数: 0

On the Philosophy of Yoga 论瑜伽哲学

Journal of Philosophy: A Cross-Disciplinary Inquiry Pub Date : 1900-01-01 DOI: 10.5840/JPHILNEPAL20062417

K. C. Sharma

引用次数: 4

On Julia Kristeva’s Optimistic Ascesis: Ethics and Revolution in Revolution in Poetic Language 论茱莉亚·克里斯蒂娃的乐观主义苦行僧:《诗歌语言的革命》中的伦理与革命

Journal of Philosophy: A Cross-Disciplinary Inquiry Pub Date : 1900-01-01 DOI: 10.5840/JPHILNEPAL2006266

Angela Elrod-Sadler

引用次数: 1

Are the Humanities Inconsequent?: Interpreting Marx’s Riddle of the Dog 人文学科是无关紧要的吗?解读马克思的“狗的谜语”

Journal of Philosophy: A Cross-Disciplinary Inquiry Pub Date : 1900-01-01 DOI: 10.5840/JPHILNEPAL20094918

Yubraj Aryal

引用次数: 2

Empathy and Otherness 共情和他者性

Journal of Philosophy: A Cross-Disciplinary Inquiry Pub Date : 1900-01-01 DOI: 10.5840/jphilnepal2009482

K. Haney

{"title":"Empathy and Otherness","authors":"K. Haney","doi":"10.5840/jphilnepal2009482","DOIUrl":"https://doi.org/10.5840/jphilnepal2009482","url":null,"abstract":"this is the secret that keeps the stars apart i carry your heart with me i carry it in my heart -e. e. cummings All poetry reveals more than we could have expected; these lines from cummings more than most. The secret that accounts for our subjective experience of spatiality is the dual location of the beloved. Space opens up along the lines of access to a beloved other, who is in my heart, though perhaps far away in space or historical time. Space is the room for the distance between the other within my own consciousness and the real other who may be far away. We have all had the experience of empathy, which is the process and the fruit that the poet describes, but for the transcendental philosopher the interesting question concerns the conditions of its possibility. If we are each single, solitary selves, how can a stream of consciousness other than our own really have a place within our psychic inventory? Wouldn't all that the I is conscious of be absorbed into the I? Nevertheless, we have all had the experience of a friend who behaves in a fashion unlike himself, causing us concern about him. Yet, how else can the other really live for me except \"in me,\" as an intentional aspect of my own consciousness? But, how is this possible, if we are really each distinct selves? The poet implies that the constitution of the cosmos and its spatiality are functions of the empathetic awareness of otherness. Phenomenologists, such as Edmund Husserl and Edith Stein, wholeheartedly concur. If pressed, they would add that the everyday experience of the ordinary world is shot through with empathy. This reflection brings Husserl and Stein to bear on a description of the transcendental conditions of the poet's insight, i.e., how is it possible that I, a single sphere of consciousness more or less mysterious even to myself, can include another consciousness so that my experience is that I carry his heart with me, in my own heart? Husserl's Cartesian Meditations and Ideas II and Stein's On the Problem of Empathy provide phenomenological analyses of the experience of otherness within an I's own consciousness. The platform for this reflection on these texts is the pairing of two subjects. I leave it to my readers to expand this structure to include the third, the alien other, and groups of others such as communities and states. I. The Experience Although much of our time is spent in superficial contact with others, as empirical persons, mundane others, sometimes we feel that we touch each other. We may even dwell in each other, participating in each other's lives either directly or through intentional regard or both. This phenomenon occurs on the basis of the empathy which makes awareness of the other as another person possible. Empathy, which develops out of the intersubjective constitution of others, roots us in the world which becomes ours by means of mutual recognition. As I have argued elsewhere, (1) empathy requires a prior moment of identification at the doxic","PeriodicalId":288505,"journal":{"name":"Journal of Philosophy: A Cross-Disciplinary Inquiry","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128003799","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 1

American Influence on British Poetry: Sixties Revisited 美国对英国诗歌的影响:六十年代重访

Journal of Philosophy: A Cross-Disciplinary Inquiry Pub Date : 1900-01-01 DOI: 10.5840/JPHILNEPAL20062416

Shamsad Mortuza

引用次数: 0

Deleuze and Cinema in the Digital 德勒兹与数字时代的电影

Journal of Philosophy: A Cross-Disciplinary Inquiry Pub Date : 1900-01-01 DOI: 10.5840/jphilnepal201271818

R. Clancy

{"title":"Deleuze and Cinema in the Digital","authors":"R. Clancy","doi":"10.5840/jphilnepal201271818","DOIUrl":"https://doi.org/10.5840/jphilnepal201271818","url":null,"abstract":"Deleuze and Cinema in the Digital Daniel W. Smith, Essays on Deleuze (Edinburgh: Edinburgh University Press, 2012), Pages 448. [ILLUSTRATION OMITTED] \"My ideal, when I write about an author,\" Deleuze once said, \"would be to write nothing that would cause him sadness.\" Perhaps the highest praise I can offer Essays on Deleuze is my sense Daniel Smith has written nothing that would cause Deleuze sadness or \"make him weep in his grave,\" as thorough and careful a treatment of his thought as Deleuze's own dealing with the history of philosophy. Versus the majority of secondary works that refer to and employ Deleuzian terminology without ever explaining it-as though the meaning of \"univocity,\" \"difference,\" \"flow,\" etc. were self-evident-Smith takes nothing for granted. His painstaking enquiries into the sources of Deleuze's thought and lucid explanations cast light on these stubbornly opaque concepts. Both the breadth of material covered and its close treatment make this work a milestone in Deleuze studies. True to its title, Essays on Deleuze is a collection of 20 essays. These are divided into four sections, dealing with 1. Deleuze and the history of philosophy 2. his philosophical system 3. Deleuze's concepts and 4. contemporary philosophy. This organizational schema is itself helpful: Smith begins with Deleuze's thought in relation to the history of philosophy, putting the reader in a position to understand the systematic nature of Deleuze's thought, which in turn allows one to better comprehend his concepts and their relation to contemporary figures. He starts with Deleuze and Plato, explaining Deleuze's inversion of Platonism through a thorough analysis of the concept of the \"simulacrum.\" From there Smith explores Deleuze's relation to Scotus and Spinoza in terms of \"univocity,\" and in essay three turns to Leibniz, tracing the development of the concept of \"difference\" from the calculus. Contra widespread claims Deleuze's thought is anti-Hegelian, in essay four Smith suggests Deleuze's own project consists in the recasting of a non-Hegelian \"dialectics.\" In essay five he returns to \"difference\" in relation to Leibniz, as well as Hegel and existentialism. Section two uses the architectonic structure of Kantian philosophy as a heuristic device, explaining Deleuze's philosophical system in terms of aesthetics (theory of sensation), dialectics (theory of Idea), analytics (theory of the concept), ethics (theory of affectivity), and politics (socio-political theory) (xiii). Based on his engagements with Proust, Maimon, and Bacon, essay six shows how Deleuze's theory of sensation reconciles the Kantian dualism between sensibility (as a form of possible experience) and art (as reflection on real experience). In a similar vein, essay seven shows that from the perspective of an immanent and differential theory of ideas, Difference and Repetition can be read as Deleuze's Critique of Pure Reason, while Anti-Oedipus can be understood as his Critique of Practi","PeriodicalId":288505,"journal":{"name":"Journal of Philosophy: A Cross-Disciplinary Inquiry","volume":"19 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128622998","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0