54 found
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  1. The Plasticity of Categories: The Case of Colour.Jaap Van Brakel - 1993 - British Journal for the Philosophy of Science 44 (1):103-135.
    Probably colour is the best worked-out example of allegedly neurophysiologically innate response categories determining percepts and percepts determining concepts, and hence biology fixing the basic categories implicit in the use of language. In this paper I argue against this view and I take C. L. Hardin's Color for Philosophers [1988] as my main target. I start by undermining the view that four unique hues stand apart from all other colour shades (Section 2) and the confidence that the solar spectrum is (...)
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  2.  95
    The chemistry of substances and the philosophy of mass terms.Jaap Van Brakel - 1986 - Synthese 69 (3):291-324.
  3.  14
    Emotions as the fabric of forms of life: a cross-cultural perspective.Jaap Van Brakel - 1994 - In W. M. Wentworth & J. Ryan (eds.), Social perspectives on emotion.
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  4. Philosophy of Chemistry. Between the Manifest and the Scientific Image.Jaap van Brakel - 2001 - Tijdschrift Voor Filosofie 63 (2):431-432.
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  5.  27
    Fundamentals of Comparative and Intercultural Philosophy.Lin Ma & Jaap van Brakel - 2016 - Albany: Albany.
    Discusses the conditions of possibility for intercultural and comparative philosophy, and for crosscultural communication at large. This innovative book explores the preconditions necessary for intercultural and comparative philosophy. Philosophical practices that involve at least two different traditions with no common heritage and whose languages have very different grammatical structure, such as Indo-Germanic languages and classical Chinese, are a particular focus. Lin Ma and Jaap van Brakel look at the necessary and not-so-necessary conditions of possibility of interpretation, comparison, and other forms (...)
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  6.  45
    Out of the Ge-stell? The Role of the East in Heidegger’s das andere Denken.Lin Ma & Jaap Van Brakel - 2014 - Philosophy East and West 64 (3):527-562.
    Modern technology (Technik, la technique) has constituted the gears on which the wheels of the modern world keep turning. The later Heidegger devotes sustained reflection to this unprecedented phenomenon in human history. It is notable that, compared with other figures from twentieth-century continental philosophy, Heidegger has served as the most frequent reference point in current philosophy of technology (Technikphilosophie). This field of philosophy came into being after the so-called empirical turn of “Science and Technology Studies.” While relevant scholars focus mainly (...)
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  7.  92
    Extension of Family Resemblance Concepts as a Necessary Condition of Interpretation across Traditions.Jaap van Brakel & Lin Ma - 2015 - Dao: A Journal of Comparative Philosophy 14 (4):475-497.
    In this paper we extend Wittgenstein’s notion of family resemblance to translation, interpretation, and comparison across traditions. There is no need for universals. This holds for everyday concepts such as green and qing 青, philosophical concepts such as emotion and qing 情, as well as philosophical categories such as form of life and dao 道. These notions as well as all other concepts from whatever tradition are family resemblance concepts. We introduce the notion of quasi-universal, which connects family resemblance concepts (...)
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  8. On the Conditions of Possibility for Comparative and Intercultural Philosophy.Lin Ma & Jaap Van Brakel - 2013 - Dao: A Journal of Comparative Philosophy 12 (3):297-312.
    In this essay, we present a theory of intercultural philosophical dialogue and comparative philosophy, drawing on both hermeneutics and analytic philosophy. We advocate the approach of “de-essentialization” across the board. It is true that similarities and differences are always to be observed across languages and traditions, but there exist no immutable cores or essences. “De-essentialization” applies to all “levels” of concepts: everyday notions such as green and qing 青, philosophical concepts such as emotion(s) and qing 情, and philosophical categories such (...)
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  9.  23
    The nature of chemical substances.Jaap Van Brakel - 2000 - In Nalini Bhushan & Stuart M. Rosenfeld (eds.), Of Minds and Molecules: New Philosophical Perspectives on Chemistry. Oxford University Press.
  10.  46
    Revisiting W ittgenstein on Family Resemblance and Colour(s).Lin Ma & Jaap van Brakel - 2016 - Philosophical Investigations 39 (3):254-280.
    We argue that all general concepts are family resemblance concepts. These include concepts introduced by ostension, such as colour(s). Concepts of colour and of each of the specific colours are family resemblance concepts because similarities concerning an open‐ended range of colour or of appearance features crop up and disappear. After discussing the notion of “same colour” and Wittgenstein's use of the phrase “our colours”, we suggest family resemblance concepts in one tradition can often be extended to family resemblance concepts in (...)
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  11. On the inventors of XYZ.Jaap van Brakel - 2004 - Foundations of Chemistry 7 (1):57-84.
    In this paper I try to make as much sense aspossible of, first, the extensive philosophicalliterature concerned with the status of `Wateris H2O' and, second, the implications ofPutnam's invention of Twin Earth, anotherpossible world stipulated to be just like Earth, except that water is XYZ, notH2O.
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  12.  47
    Interdiscourse or supervenience relations: The primacy of the manifest image.Jaap van Brakel - 1996 - Synthese 106 (2):253-97.
    Amidst the progress being made in the various (sub-)disciplines of the behavioural and brain sciences a somewhat neglected subject is the problem of how everything fits into one world and, derivatively, how the relation between different levels of discourse should be understood and to what extent different levels, domains, approaches, or disciplines are autonomous or dependent. In this paper I critically review the most recent proposals to specify the nature of interdiscourse relations, focusing on the concept of supervenience. Ideally supervenience (...)
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  13.  94
    Meaning, prototypes and the future of cognitive science.Jaap van Brakel - 1991 - Minds and Machines 1 (3):233-57.
    In this paper I evaluate the soundness of the prototype paradigm, in particular its basic assumption that there are pan-human psychological essences or core meanings that refer to basic-level natural kinds, explaining why, on the whole, human communication and learning are successful. Instead I argue that there are no particular pan-human basic elements for thought, meaning and cognition, neither prototypes, nor otherwise. To illuminate my view I draw on examples from anthropology. More generally I argue that the prototype paradigm exemplifies (...)
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  14.  35
    Revisiting the Exchange between Zhuangzi and Huizi on Qing.Lin Ma & Jaap van Brakel - 2021 - Dao: A Journal of Comparative Philosophy 20 (1):133-148.
    In this article we focus on the famous dialogue between Zhuangzi 莊子 and Huizi 惠子 concerning the question whether or not ren 人 (in particular the shengren 聖人) have qing 情. Most scholars have understood qing in this exchange as referring to “feelings” or “emotions.” We take issue with such readings. First, we demonstrate that, while Huizi probably understands qing as something like feelings or emotions, Zhuangzi’s view is that having qing is connected with making shifei 是非 judgments whereas having (...)
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  15.  9
    Kant's legacy for the philosophy of chemistry.Jaap Van Brakel - 2006 - In Davis Baird, Eric R. Scerri & Lee C. McIntyre (eds.), Philosophy of chemistry: synthesis of a new discipline. Dordrecht: Springer.
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  16.  19
    Substances: The Ontology of Chemistry.Jaap Van Brakel - 2012 - Philosophy of Chemistry 6:191 - 229.
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  17.  39
    A Theory of Interpretation for Comparative and Chinese Philosophy.Lin Ma & Jaap van Brakel - 2016 - Dao: A Journal of Comparative Philosophy 15 (4):575-589.
    Why should interpretation of conceptual schemes and practices across traditions work at all? In this paper we present the following necessary conditions of possibility for interpretation in comparative and Chinese philosophy: the interpreter must presuppose that there are mutually recognizable human practices; the interpreter must presuppose that “the other” is, on the whole, sincere, consistent, and right; the interpreter must be committed to certain epistemic virtues. Some of these necessary conditions are consistent with the fact that interpretation is not thwarted (...)
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  18.  19
    Prehistory of the Philosophy of Chemistry.Jaap Van Brakel - 2012 - Philosophy of Chemistry 6:21 - 45.
    Throughout the history of philosophy, chemical concepts and theories have appeared in the work of philosophers, both as examples and as topics of discussion in their own right, and scientists themselves have often engaged with theoretical, conceptual, and methodological issues that fall within what one would now recognize as philosophy of chemistry. This chapter offers a summary of the history of philosophy of chemistry since Kant, alongside a critical examination of why chemistry has been relegated to the sidelines so frequently (...)
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  19. Heidegger's Comportment Toward East-West Dialogue.Lin Ma & Jaap Van Brakel - 2006 - Philosophy East and West 56 (4):519-566.
    The primary purpose here is to ascertain what Heidegger's comportment toward East-West dialogue is most plausibly like in the light of his philosophical concerns and orientations. Considering that one should not uncritically take at face value occasional remarks by Heidegger that seem to suggest that he is preparing an East-West dialogue, we will proceed from Heidegger's own path of thinking and bring to light fundamental presuppositions in his thought and the response he may accordingly give to the issue of East-West (...)
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  20.  96
    Heidegger’s thinking on the “Same” of science and technology.Lin Ma & Jaap van Brakel - 2014 - Continental Philosophy Review 47 (1):19-43.
    In this article, we trace and elucidate Heidegger’s radical re-thinking on the relation between science and technology from about 1940 until 1976. A range of passages from the Gesamtausgabe seem to articulate a reversal of the primacy of science and technology in claiming that “Science is applied technology.” After delving into Heidegger’s reflection on the being of science and technology and their “coordination,” we show that such a claim is essentially grounded in Heidegger’s idea that “Science and technology are the (...)
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  21.  35
    Heidegger on Zhuangzi and Uselessness: Illustrating Preconditions of Comparative Philosophy.Jaap Van Brakel - 2014 - Journal of Chinese Philosophy 41 (3-4):387-406.
    In this article, I look at those passages in the Zhuangzi usually associated with “uselessness.” I discuss in what way these passages may have been suggestive to Martin Heidegger to explain his ideas of the necessity of the other thinking and of the “waiting people” being entirely unusable to others. Then I make some brief comments concerning basic conditions of interpretation, using examples taken from the Zhuangzi passages discussed. These conditions include family resemblance across the board, a principle of agreement, (...)
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  22.  50
    Philosophy of Science and Philosophy of Chemistry.Jaap Van Brakel - 2014 - Hyle: International Journal for Philosophy of Chemistry 20 (1):11-57.
    In this paper I assess the relation between philosophy of chemistry and philosophy of science, focusing on those themes in the philosophy of chemistry that may bring about major revisions or extensions of current philosophy of science. Three themes can claim to make a unique contribution to philosophy of science: first, the variety of materials in the world; second, extending the world by making new stuff; and, third, specific features of the relations between chemistry and physics.
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  23. Can the World Help Us in Fixing the Reference of Natural Kind Terms?Igor Douven & Jaap Van Brakel - 1998 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 29 (1):59 - 70.
    According to Putnam the reference of natural kind terms is fixed by the world, at least partly; whether two things belong to the same kind depends on whether they obey the same objective laws. We show that Putnam's criterion of substance identity only "works" if we read "objective laws" as "OBJECTIVE LAWS". Moreover, at least some of the laws of some of the special sciences have to be included. But what we consider to be good special sciences and what not (...)
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  24.  25
    International Society: What is the best we can do? The Multatuli Lecture 1999.Michael Walzer, Marc Hooghe, Bart Pattyn & Jaap van Brakel - 1999 - Ethical Perspectives 6 (3-4):199-200.
  25.  87
    Is Our Universe a Mere Fluke? The Cosmological Argument and Spinning the Universes.Jaap Van Brakel - 1988 - PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1988:75-82.
    Recent discussions about the anthropic principle and the argument from design can perhaps be summarized as follows : The world is very unusual, so it must have been made by an intelligent creator. The world is very unusual, but unusual things do occur by chance. Both and , in their ordinary interpretations, have been labelled probabilistic fallacies. In my paper I will discuss in particular the following two aspects: The contemporary relevance of Cicero's discussions on chance. The fact that any (...)
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  26.  14
    Heidegger and the reversed order of science and technology.Lin Ma & Jaap Van Brakel - 2014 - The Multidimensionality of Hermeneutic Phenomenology 70:183 - 205.
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  27. The trajectory of color.B. A. C. Saunders & Jaap Van Brakel - 2002 - Perspectives on Science 10 (3):302-355.
    : According to a consensus of psycho-physiological and philosophical theories, color sensations (or qualia) are generated in a cerebral "space" fed from photon-photoreceptor interaction (producing "metamers") in the retina of the eye. The resulting "space" has three dimensions: hue (or chroma), saturation (or "purity"), and brightness (lightness, value or intensity) and (in some versions) is further structured by primitive or landmark "colors"—usually four, or six (when white and black are added to red, yellow, green and blue). It has also been (...)
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  28. Interculturele communicatie en multiculturalisme, Enige filosofische voorbemerkingen.Jaap van Brakel - 1998 - Tijdschrift Voor Filosofie 60 (3):621-623.
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  29.  17
    The empirical stance and the colour war.Jaap Van Brakel - 2004 - Divinatio: Studia Culturologica Series 20.
  30.  31
    We.Jaap van Brakel - 1999 - Ethical Perspectives 6 (3):268-276.
    Williams's comments raise the questions I'll here address: what sort of wes are there?, what goes with the 'we of science and logic'?, and what goes with the 'parochial us'? The quotations from Williams suggest that there are two wes, the contrastive and inclusive we.
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  31.  7
    František Wald's Empiricism.Jaap Van Brakel - 2013 - Hyle: An International Journal for the Philosophy of Chemistry 19 (2):161 - 183.
    In this paper I present an ordered selection of citations from František Wald's publications and correspondence to give some idea of how he fitted in his times, how his views were received by contemporaries, and to illustrate his epistemological views. I highlight the originality of Wald's aim to develop a theory of chemistry on the basis of the concept of 'phase', instead of the concepts of compound and element. In chemistry there has been a vast increase in substances that are (...)
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  32.  47
    Orange laser beams are not illusory: The need for a plurality of “real” color ontologies.Lieven Decock & Jaap van Brakel - 2003 - Behavioral and Brain Sciences 26 (1):27-28.
    Reflectance physicalism only provides a partial picture of the ontology of color. Byrne & Hilbert’ account is unsatisfactory because the replacement of reflectance functions by productance functions is ad hoc, unclear, and only leads to new problems. Furthermore, the effects of color contrast and differences in illumination are not really taken seriously: Too many “real” colors are tacitly dismissed as illusory, and this for arbitrary reasons. We claim that there cannot be an all-embracing ontology for color.
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  33.  40
    Which colour space(s) is Shepard talking about?Lieven Decock & Jaap van Brakel - 2001 - Behavioral and Brain Sciences 24 (4):661-662.
    Contra Shepard we argue, first, that his presentation of a three-dimensional representational (psychological or phenomenal) colour space is at odds with many results in colour science, and, second, that there is insufficient evidence for Shepard's stronger claim that the three-dimensionality of colour perception has resulted from natural selection, moulded by the particulars of the solar spectrum and its variations. [Shepard].
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  34.  18
    Davidson's omniscient interpreter.Stan Janssens & Jaap Van Brakel - 1990 - Communication and Cognition: An Interdisciplinary Quarterly Journal 23 (1):93-99.
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  35.  27
    On the Interpreter’s Choices: Making Hermeneutic Relativity Explicit.Lin Ma & Jaap van Brakel - 2018 - Dao: A Journal of Comparative Philosophy 17 (4):453-478.
    In this essay, we explore the various aspects of hermeneutic relativity that have rarely been explicitly discussed. Our notion of “hermeneutic relativity” can be seen as an extension, with significant revisions, of Gadamer’s notion of Vorurteil. It refers to various choices and constraints of the interpreter, including beliefs concerning the best way of doing philosophy, what criteria are to be used to evaluate competing interpretations, and so on. The interpreter cannot completely eliminate the guidance and constraint originating from his/her “background.” (...)
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  36.  35
    Kleur: Een exosomatisch orgaan?Barbara Saunders & Jaap Van Brakel - 2002 - Tijdschrift Voor Filosofie 64 (2):299-324.
    According to the state of the art in psychology and philosophy, colour sensations are located in a 'quality space'. This space has three dimensions: hue , saturation , and brightness. This space is structured further via a small number of primitive hues or landmark colours, usually four or six . It has also been suggested that there are eleven semantic universals — the six colours previously mentioned plus orange, pink, brown, purple, and grey. Against the standard view, we argue that (...)
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  37.  13
    (1 other version)Are There Concepts/Theories of Truth in Classical Chinese Philosophy?Jaap Van Brakel - 2016 - Journal of World Philosophies 1 (1):159-161.
    The main argument of the book under review, 'Theories of Truth in Chinese Philosophy,' is to show that one can find a pluralistic theory of shí 實 in the Lunheng, “prepared” by a range of sources in the Warring States Period in China. This argument is not convincing because of small inconsistencies and major unsupported stipulations. Nevertheless the book contains many perceptive and suggestive remarks concerning the texts discussed.
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  38.  13
    Chemical Engineering Science.Jaap Van Brakel - 2012 - Philosophy of Chemistry 6:531 - 545.
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  39. (1 other version)C.S. Peirce, Categories to Constantinople. Proceedings of the International Symposium on Peirce, Leuven 1997.Jaap van Brakel & Michael van Heerden - 2000 - Tijdschrift Voor Filosofie 62 (1):177-177.
     
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  40.  12
    Cognitive scientism of science.Jaap Van Brakel - 1994 - Psycoloquy 5 (7).
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  41. C. S. Peirce: Categories to Constantinople - Proceedings of the International Symposium on Peirce, Leuven 1997 (Louvain Philosophical Studies).Jaap Van Brakel & Michael van Heerden (eds.) - 1998
  42.  38
    Epistemische deugden en hun verantwoording.Jaap Van Brakel - 1998 - Tijdschrift Voor Filosofie 60 (2):243-268.
    In this paper I argue that all proposals for demarcation criteria distinguishing between scientific and non-scientific knowledge, have failed. Moreover, there is not a single set of epistemic virtues that characterizes 'good' knowledge, nor is there such a set that characterizes science. There are many different epistemic virtues and no universal rules about how they are to be applied in particular cases. Different virtues may dominate in different knowledge domains. In the 'same' domain there are neither universal nor domainspecific rules (...)
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  43. Eliminativisme gereduceerd tot pragmatisme.Jaap Van Brakel - 1993 - Algemeen Nederlands Tijdschrift voor Wijsbegeerte 85 (1):113-127.
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  44.  37
    First Contacts and the Common Behavior of Human Beings.Jaap Van Brakel - 2005 - International Studies in Philosophy 37 (4):105-135.
    In this paper my aim is to shed light on the common behavior of human beings by looking at '' first contacts '': the situation where people with unshared histories first meet. The limits of the human life form are given by what is similar in the common behavior of human beings. But what is similar should not be understood as something that is biologically or psychologically or transcendentally shared by all human beings. What is similar is what human beings (...)
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  45.  11
    Form(s) of life.Jaap Van Brakel - 2002 - In Rudolf Haller & Klaus Puhl (eds.), Wittgenstein and the future of philosophy: a reassessment after 50 years: papers of the 24th international Wittgenstein symposium.
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  46.  9
    Measurement and Meaningfulness.Jaap Van Brakel - 2014 - Acta IMEKO 3 (1).
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  47.  24
    Moral and political implications of pragmatism.Jaap Van Brakel & Barbara3 Saunders - 1989 - Journal of Value Inquiry 23 (4):259-274.
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  48.  24
    Modeling in Chemical Engineering.Jaap Van Brakel - 2000 - Hyle 6 (2):101 - 116.
    Models underlying the use of similarity considerations, dimensionless numbers, and dimensional analysis in chemical engineering are discussed. Special attention is given to the many levels at which models and ceteris paribus conditions play a role and to the modeling of initial and boundary conditions. It is shown that both the laws or dimensionless number correlations and the systems to which they apply are models. More generally, no matter which model or description one picks out, what is being modeled is itself (...)
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  49.  38
    Telematic Life Forms.Jaap Van Brakel - 1999 - Techné: Research in Philosophy and Technology 4 (3):208-219.
  50.  5
    The meanings of meaning.Jaap Van Brakel - 1994 - Stanford Humanities Review 4 (1).
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