本书收录了:柯小刚《年龄的临界》、黄敏《临界的思想》、方向红《试论在场的三个现象学向度》、王凌云《论起誓:一个现象学的描述》等文章。.

A. A. Long’s study of Greek notions of mind and human selfhood is anchored in questions of universal interest. What happens to us when we die? How is the mind or soul related to the body? Are we responsible for our own happiness? Can we achieve autonomy? Long shows that Greek thinkers’ modeling of the mind gave us metaphors that we still live by.

On a traditional view of perceptual justification, perceptual experiences always provide prima facie justification for beliefs based on them. Against this view, Matthew McGrath and Susanna Siegel argue that if an experience is formed in an epistemically pernicious way then it is epistemically downgraded. They argue that "wishful seeing"—when a subject sees something because he wants to see it—is psychologically and normatively analogous to wishful thinking. They conclude that perception can lose its traditional justificatory power, and that our epistemic norms (...) should govern how experiences are formed. To make this case, the downgrader must first isolate a feature of wishful thinking that makes it epistemically defective, then show that this feature is present in wishful seeing. I present a dilemma for the downgrader. There are two features of wishful thinking that could plausibly explain why it is irrational: the fact that a desire causes you to form a belief not supported by adequate evidence, or the mere influence that desire holds over belief formation. Each option presents formidable difficulties. Although the first “bad evidence” explanation, which McGrath employs, explains the irrationality of wishful thinking, it does not transfer to wishful seeing, since experiences are not formed in response to evidence. The second “influence of desire” explanation, which Siegel employs, fails to isolate an epistemically defective feature of wishful thinking, and also does not transfer to wishful seeing. I conclude that the downgrader’s argument from wishful seeing fails. (shrink)

Historically, the dispute between empiricists and nativists in philosophy and cognitive science has concerned human and animal minds (Margolis and Laurence in Philos Stud: An Int J Philos Anal Tradit 165(2): 693-718, 2013, Ritchie in Synthese 199(Suppl 1): 159–176, 2021, Colombo in Synthese 195: 4817–4838, 2018). But recent progress has highlighted how empiricist and nativist concerns arise in the construction of artificial systems (Buckner in From deep learning to rational machines: What the history of philosophy can teach us about the (...) future of artificial intelligence. Oxford University Press.). This paper uses nativism and empiricism to address questions about the nature of artificial intelligence and its trajectory. It begins by defining the nativism/empiricism debate in terms of the generality of a system. Nativist systems have initial states with domain-specific features; empiricist systems have initial states with only domain-general features. With the debate framed in this way, it then explores a variety of arguments for nativism and empiricism in AI. These arguments revolve around two different questions which must be distinguished: whether nativism the only possible approach to developing human-level AI (HLAI); and whether nativism is the most practical approach to developing HLAI. On the first question, it argues that nativism is quite clearly not the only possible approach to developing HLAI, as is sometimes suggested. It argues that existing arguments for the necessity of nativism are unconvincing, because they analogize from poverty of the stimulus arguments about humans, while AIs often have access to much more data than humans. Then it argues that the case of evolution gives us a compelling argument against nativism. On the second, practical question, the paper argues that there is a tradeoff between the advantages of encoding innate machinery directly, and the advantages of evolving or learning it. However, as the past decade has shown, empiricism is a much more viable path to greater capability levels, given the ‘bitter lesson’ (Sutton in _Reinforcement Learning: An Introduction_. MIT press.) that encoding the ‘correct’ knowledge in AI systems is perennially outperformed by more empiricist methods that leverage large-scale data and computation. (shrink)

A. G. Long presents a new account of the importance of conversation in Plato's philosophy.

The Routledge Companion to Christian Ethics brings together two different but related disciplines; the first is contemplative or theoretical, asking what are the beliefs or doctrines that characterize Christianity, whilst the second is practical, asking what are the ethical practices that attend its teachings. The movement between the theoretical and practical aspects is not, however, one way, as doctrine and life are mutually informing. In this comprehensive volume, leading scholars address key topics, problems and debates in this hotly debated topic (...) within a truly global context. Comprising over thirty-five chapters by a team of international contributors, the Handbook is divided into three parts based on the three persons of the Trinity: God the Father, God the Son, and God the Holy Spirit. Within these sections, cutting-edge issues are examined, including: God and genetics; War, peace and violence; White supremacy; Creation and sexuality; Digital ethics; Transgender studies; Climate change; Immigration and refugees. Adopting a practical approach that must consider new concerns that have arisen with recent social, political, and cultural shifts, The Routledge Companion to Christian Ethics is essential reading for students and researchers in Christian ethics, religious ethics and Christianity Studies. The Handbook will also be very useful for those in related fields, such as ethics and philosophy. (shrink)

A first-century Stoic, Epictetus argued that we will always be happy if we learn to desire that things should be exactly as they are. His Enchiridion distills his teachings to illuminate a way to a tranquil life.

In the ethical texts, Aristotle claims that all instances of choice (prohairesis) must be preceded by deliberation, but it is not clear why he believes this. This paper offers an explanation of that commitment, drawing heavily from the De Anima and showing that the account emerging from there complements that of the ethical texts. The view is that the deliberative faculty has the capacity to manipulate reasons combinatorially, while the perceptual/desiderative faculty does not, and choice requires the combinatorial manipulation of (...) reasons. (shrink)

What would the constitution of a free nation look like? In trying to answer that question we immediately think in terms of a Bill of Rights, restrictions on governmental power, and so forth. And any constitution worth having would certainly include those things. But if a constitution is to be more than a wish list, it must also specify the political structure necessary to ensure that these freedoms are not eroded or ignored. Consider the old Soviet Constitution, which guaranteed all (...) sorts of fine sounding freedoms for its citizens -- but which in practice proved only an empty promise, since its interpretation and enforcement lay in the hands of an unfettered monolithic centralized state. (shrink)

Forty years of avid bicycling came to a conclusion for D. Stephen Long in early October, 2020. Fearing his own imminent death required Long to reflect on life, on its beginnings, middle, and endings. This work uses the lessons learned from cycling, and the experience of the rapid onset of illness, to discuss God, friendship, racism, sexuality, justice, virtues, vices, and much more. It offers a moral theology but one more in keeping with how we take it up--not (...) through theories but in the practices that make up everyday life. Attention to everyday life can help us live well and in so doing prepare us to die well. " -- Publisher description. (shrink)

Should Christian ethics be an ecclesial or a nationalist project? This book addresses this question by tracing the development of an Augustinian and ecclesial approach to Christian ethics, noting the critiques the former brings against the latter, and assessing their merits.

This book addresses what it means to teach and learn ethics. While teaching ethics is universally applauded, how one goes about it is much more difficult and contested than is often recognized. The approach of the work is historical, philosophical, and theological. It begins with the historical transformation in the mid nineteenth century by Henry Sidgwick, who rejected establishing ethics on theology or metaphysics. G. E. Moore, John Rawls, Thomas Hurka, Bart Schultz, and Peter Singer later explicitly developed ethics indebted (...) to Sidgwick. However, G. E. M. Anscombe and Philippa Foot's important interventions in modern moral philosophy opened new possibilities for teaching and learning ethics that bear strong resemblances to pre-Sidgwick moral philosophy. The common thread between them is Thomas Aquinas, who had a different understanding of human action than Sidgwick. For Aquinas, Foot, and Anscombe, ethics does not concern a procedure to guide action to what is right or what ought to be, but exists within a metaphysical and theological realm in which the good is more basic than the right. The good is attractive so desire for it is an essential element of the moral life. (shrink)

With a history dating back at least 3000 years, the philosophical tradition of India is one of the oldest to continue to thrive today. Encompassing a wide variety of worldviews, Indian philosophy includes perspectives that have ongoing relevance to contemporary issues such as the nature of consciousness, the relationship between philosophy and the good life, the existence of a divine reality, and the meaning of happiness. Contrary to widespread stereotypes, Indian philosophy is not simply an extension of Indian religion. Scepticism (...) is a pervasive feature of this discourse, and there is even a school of thought which affirms materialism. The idea of a divine reality is debated extensively, not only in terms of the existence of such a reality-"Is there a God?"-but also in terms of its nature-"What is God?" This book, drawing upon some of the latest research in the field, traces the history of the Indian philosophical tradition from ancient times to the present, outlining the views and major thinkers of such schools of thought as Vedanta, Jainism, Buddhism, and many more. Jeffery D. Long treats each system, however, not simply as an historical artifact, but as a living reality with important insights to offer our world today. It is essential reading for anyone interested in world philosophies and how they address the 'big questions' that have always engaged human beings. (shrink)

This book explores the phenomenology of learning with particular focus on the 'closeness' or 'proximity' of the knowledge that impacts on learners, young and old. Studying the power of learning to transform human beings, this book offers an in-depth discussion of how different phenomenologists understand this 'proximate' power. It draws on ideas of encounter from Husserl, care from Heidegger, bodily learning from Merleau-Ponty, language from Foucault, and recognition from Honneth. The book examines how phenomenological insight can explain the character of (...) radical learning. The book will appeal to academics and post-graduate students in the fields of philosophy of education, educational psychology, teaching and learning. (shrink)

A new translation, with an introduction and philosophical commentary, of Plotinus' Ennead II.4 On Matter, discussing the philosopher's view on intelligible beings and the nature of the physical world.

This book contributes to the 'new view' reading of Adam Smith, providing a historically and contextually rich interpretation of Smith's thought. Smith built a moral philosophy on the foundations of a natural theology of human sociality. Examination of his life, relationship with David Hume, and use of divine names shows that he retained a progressive form of Christian theism. The book interrogates the metaphor of the 'invisible hand' and highlights the importance of the religious dimension of Adam Smith's thought for (...) his moral philosophy, his jurisprudence and his economics. It reflects on the contemporary relevance of a theological reading of Smith and lays the ground for further inquiry between economic and religious perspectives. (shrink)

Ben shu gong fen san bu: di yi bu hui gui zhen wo, di er bu hui gui tian di, di san bu hui gui tai ji. Nei rong bao kuo: lun sheng ming; sheng ming yu shi ge; sheng ming yu yin yue; xian dai ren sheng ming de yan bian; wo shi shui, tian di yu wo deng.

本书以建设有中国特色的社会主义的实践为中心,研究和阐述了马克思主义哲学在当代世界的发展和应用。着重从当代有重大现实意义的问题入手,阐述马克思主义哲学的基本原理与精神实质。.

This study examined the relationship between CEO ethical leadership and corporate social responsibility by focusing on the mediating role of organizational ethical culture and the moderating role of managerial discretion. Based on a sample of 242 domestic Chinese firms, we found that CEO ethical leadership positively influences corporate social responsibility via organizational ethical culture. In addition, moderated path analysis indicated that CEO founder status strengthens while firm size weakens the direct effect of CEO ethical leadership on organizational ethical culture and (...) its indirect effect on corporate social responsibility. Theoretical and managerial implications of these results are discussed. (shrink)

This study aims to explore the role of informal leader–member interactions in managing counterproductive work behavior in a non-Western context. We propose that under the Chinese background, guanxi with supervisor increases employees’ job satisfaction, which further reduces their CWB. Partial least square structural equation modeling with a sample of 272 Chinese employees confirms this mediating effect of job satisfaction. However, we also find that job satisfaction passes the effect of guanxi with supervisor on to CWB targeting people, but not to (...) CWB targeting the organization. Implications for research on CWB and guanxi with supervisor are discussed. (shrink)

Volume 1 presents the texts in new translations by the authors, and these are accompanied by a philosophical and historical commentary designed for use by all readers, including those with no background in the classical world. With its glossary and indexes, this volume can stand alone as an independent tool of study.

The Doomsday Argument is alive and kicking, and since its formulation in the beginning of the Eighties by the astrophysicist Brandon Carter it has gained wide attention, been strongly criticized and has been described in many different, and sometimes non-interchangeable analogies. I will briefly present the argument here, and departing from Nick Bostrom's interpretation, I will defend that doom may be sooner than we think if we start building conscious machines soon in the future.

Adopting a different method from the previous scholars, this article deduces the remaining 23 valid syllogisms just taking the syllogism AEE-4 as the basic axiom. The basic idea of this study is as follows: firstly, make full use of the trichotomy structure of categorical propositions to formalize categorical syllogisms. Then, taking advantage of the deductive rules in classical propositional logic and the basic facts in the generalized quantifier theory, we deduce the remaining 23 valid categorical syllogisms by taking just one (...) syllogism (that is, AEE-4) as the basic axiom. This article not only reveals the reducible relations between the syllogism AEE-4 and the other 23 valid syllogisms, but also establishes a concise formal axiomatic system for categorical syllogistic logic. We hope that the results and methods will provide a good mathematical paradigm for studying other kinds of syllogistic logics, and that the project will appeal to specialists in logic, linguistic semantics, computational semantics, cognitive science and artificial intelligence. (shrink)

Despite the growing number of studies on supervisor–subordinate guanxi in Chinese society, there is a paucity of research on its antecedents. The purpose of this study was to determine Chinese people’s motives for building supervisor–subordinate guanxi. We interviewed 60 Chinese employees and found evidence that most of the respondents attached importance to building supervisor–subordinate guanxi. Their motives for building this guanxi spanned a wide range of issues, from personal benefits to other-oriented and organizational concerns. From the data we collected, we (...) developed a preliminary model of the decision to build supervisor–subordinate guanxi. (shrink)

The purpose of this study was to examine the moderating roles of hostile attribution bias and negative reciprocity beliefs in the relationship between workplace incivility, as perceived by employees, and their interpersonal deviance. Data were collected using a three-wave survey research design. Participants included 233 employees from a large manufacturing company in China. Hierarchical regression analyses were used to test the hypothesized relationships. Our study revealed that hostile attribution bias and negative reciprocity beliefs strengthened the positive relationship between workplace incivility (...) and interpersonal deviance. This relationship was the most positive when both hostile attribution bias and negative reciprocity beliefs were high. The findings provided evidence that directing employees to depress hostile attribution bias and negative reciprocity beliefs may attenuate the effects of workplace incivility on interpersonal deviance. Implications for theory, research, and management practice are discussed. (shrink)

In this paper I discuss the dialogues between 'Protagoras', Theodorus and Socrates in "Theaetetus" 161-171 and emphasise the importance for this passage of a dilemma which refutation is shown to pose for relativism at 161e-162a. I argue that the two speeches delivered on Protagoras' behalf contain material that is deeply Socratic and suggest that this feature of the speeches should be interpreted as part of Plato's philosophical case against relativism, reflecting the relativist's own inability to defend his theory from attempts (...) to refute it. I then discuss Theodorus' role in the refutation of Protagoras and argue that his voice is needed to get relativism disproved in the self-refutation argument of 171a-c. I conclude with a brief discussion of the image of Protagoras at 171d. (shrink)

A discussion on antiquity with Anthony A. Long, one of the most distinguished scholars in the field of ancient philosophy, would be engaging in any case. All the more so, since his two recently published works, Greek Models of Mind and Self and How to be Free: An Ancient Guide to the Stoic Life, provide the opportunity to revisit key issues of ancient philosophy. The former is a lively and challenging work that starts with the Homeric notions of selfhood, (...) and leads the reader all the way through classical and Hellenistic philosophical psychology; the latter is a profound analysis of the Stoic ethics that focuses in particular on its foundation and principles, followed by Long’s re-worked translation of Epictetus’ Encheiridion and carefully selected parts of his Discourses. Anthony Long kindly accepted the invitation to discuss several issues that are in the core of scholarly concern, sharing interpretations and thoughts that originate from his long acquaintance with the ancient literary tradition. (shrink)

How does place structure the gendered division of household labor? Because people’s living spaces and lifestyles differ dramatically across urban, suburban, and rural areas, it follows that time spent on household chores may vary across places. In cities, for example, many households do not have vehicles or lawns, and housing units tend to be relatively small. Urban men’s and women’s time use therefore provides insight into how partners contribute to household chores when there is less structural demand for the types (...) of tasks they typically do. We examine these dynamics using data on heterosexual married individuals from the American Time Use Survey combined with the Current Population Survey. We find that urban men spend relatively little time on male-typed chores, but they spend the same amount of time on female-typed chores as their suburban and rural counterparts. This pattern suggests that urban men do not “step up” their involvement in female-typed tasks even though they contribute little in the way of other housework. In contrast, urbanicity rarely predicts women’s time use, implying that women spend considerable time on household chores regardless of where they live. Implications for research on gender and housework are discussed. (shrink)

The philosophy of Epictetus, a freed slave in the Roman Empire, has been profoundly influential on Western thought: it offers not only stimulating ideas but practical guidance in living one's life. A. A. Long, a leading scholar of later ancient philosophy, gives the definitive presentation of the thought of Epictetus for a broad readership. Long's fresh and vivid translations of a selection of the best of Epictetus' discourses show that his ideas are as valuable and striking today as (...) they were amost two thousand years ago. This is a book for anyone interested in what we can learn from ancient philosophy about how to live our lives. (shrink)

This article presents two separate but closely related studies. We used a first sample to investigate the relationships among individuals’ reports of their income and their subjective well-being, and their approval of unethical behavior in 27 countries and a second sample to investigate the relationship between corruption in 55 countries and their populace’s aggregated feelings of subjective well-being (happiness). Analysis of data from 27,762 working professionals showed that, although reported feelings of subjective well-being were negatively related to their approval of (...) unethical behaviors, income was positively related to their approval of unethical behaviors. In addition, the effects for feelings of subjective well-being were particularly strong for high-income people. Analyses also showed that, after controlling for economic development and other country-level factors, corruption was negatively related to a country’s feelings of happiness. These findings suggest that feelings of subjective well-being may lead to more ethical, less corrupt behavior and that the tolerance of unethical, corrupt behavior may lead to less collective happiness and subjective well-being. (shrink)

Computational models have shown that purely statistical knowledge about words’ linguistic contexts is sufficient to learn many properties of words, including syntactic and semantic category. For example, models can infer that “postman” and “mailman” are semantically similar because they have quantitatively similar patterns of association with other words. In contrast to these computational results, artificial language learning experiments suggest that distributional statistics alone do not facilitate learning of linguistic categories. However, experiments in this paradigm expose participants to entirely novel words, (...) whereas real language learners encounter input that contains some known words that are semantically organized. In three experiments, we show that the presence of familiar semantic reference points facilitates distributional learning and this effect crucially depends both on the presence of known words and the adherence of these known words to some semantic organization. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.1 (2003) 121-122 [Access article in PDF] Harold Tarrant. Plato's First Interpreters. Ithaca, NY: Cornell University Press, 2000. Pp. viii + 263. Cloth, $55.00. This is Tarrant's third book on the ancient Platonist tradition, following his Scepticism or Platonism? (1985) and Thrasyllan Platonism (1993). In those earlier volumes his focus was on the first centuries bc and ad. Here his scope is much (...) wider. Stating that "Platonic interpretation is today at a crossroads," he has written a book that explores "ancient attempts to wrestle with this corpus," with the ultimate objective "to encourage a fresh, almost primitive reading of Plato himself" (vii).He begins engagingly by confronting the ancients with questions any modern reader of Plato must ask: What kind of text is this? Are there doctrines here? Where do I look for Plato's doctrines? The second part of his book is a historical survey, taking us from Plato, the early Academy and Aristotle, through the Hellenistic and early Roman Imperial period, and concluding with the principal Neoplatonist interpreters. In the third and longest part, he focuses on the interpretation of specific dialogues, giving most space to the Gorgias and Theaetetus, but also dealing in particular detail with the Meno, Parmenides, and Philebus. Something is said about every dialogue, but Tarrant writes only briefly about such major works as the Republic and Timaeus. He explains his selectivity (not very convincingly) as due to his wish to "discuss issues of meta-interpretation, with emphasis on the period before Plotinus" (198).Taking his book as a whole, one realizes that few strands of modern interpretation were not prefigured to quite a large extent in antiquity. The two most obvious exceptions are the chronological and developmental approach (Early, Middle, and Late), at present under strong attack from some quarters, and the theological, numerological, and allegorical readings practiced by Neoplatonists. Plato's ancient interpreters were doctrinal unitarians, but they implicitly anticipated our tendency to distinguish "Socratic dialogues," which some of them called "gymnastic" and "inquisitive," from such "canonical" works as the Phaedo,Republic, Symposium, and Timaeus, to which they applied the labels "dogmatic" and "expository." And they recognized that both types of characteristics could be found in the same dialogue, as in the Meno and Theaetetus. Plato himself, they proposed, spoke primarily through the voices of Socrates, Timaeus, and the Eleatic and Athenian strangers; but other characters, such as Pausanias in the Symposium, or Protagoras in the dialogue of that name, utter thoughts with some philosophical value. In explaining difficult passages of one dialogue, they would typically refer to passages from other parts of the corpus. An especially intriguing instance is the strategy of the Anonymous Commentator on the Theaetetus, who reads the Meno into the dialogue on which he is officially commenting.Ancient scholars, just like ourselves, asked questions about the unifying themes of complex dialogues. Hence the sub-titles given to certain works: "On the soul" for the Phaedo, and "On justice" for the Republic, etc. For Olympiodorus (whose commentary on the Gorgias Tarrant has recently co-edited [Leiden, 1998]), earlier interpreters have seriously erred by giving too limited an account of that dialogue's scope. It is not, he says, simply about rhetoric, nor about justice and injustice; nor is its theme the divine demiurge (as some Neoplatonists had strangely proposed, on the basis of the concluding myth). Rather, the subject of the Gorgias is "the ethical principles that lead to constitutional well-being" (125). [End Page 121] However, Olympiodorus's eminently "sensible" reading (as Tarrant calls it) is deeply embedded in the Neoplatonic contrast between the "purificatory virtues" of the Phaedo and the "constitutional virtues" of Republic4.Strong or weak scepticism, esotericism, unwritten doctrines, spurious versus genuine, a canon of central dialogues, dramatic considerations, and the philosophical importance or non-importance of the dialogues' prologues—all of these are interpretive approaches that Tarrant surveys in this immensely learned book, and all of them continue to resonate for us. Modern scholars, who emphasize the literary and philosophical unity of each dialogue, are walking... (shrink)