Gerd Buchdahl’s international reputation rests on his masterly writings on Kant. In them he showed how Kant transformed the philosophical problems of his predecessors and he minutely investigated the ways in which Kant related his critical philosophy to the contents and methods of natural science. Less well known, if only because in large part unpublished, are the writings in which Buchdahl elaborated his own views on the methods and status of the sciences. In this paper I examine the roles (...) of hermeneutics in Buchdahl’s reconstruction of Kant’s philosophical system and in his own ‘transcendental methodological’ approach to the philosophy of science. The first section looks at Buchdahl’s views on the theory and practice of historical interpretation and at the Husserlian hermeneutic scheme of reduction and realisation that he used in his later accounts of the philosophies of science of Kant and himself. The second section concentrates on Buchdahl’s treatment of the grounds of science in Kant; and the third on the hermeneutic strategies Buchdahl employed in articulating and justifying his own views. The paper closes with reflections on the impact and importance of Buchdahl’s interpretation of Kant’s critical philosophy in relation to the sciences and of his own hermeneutically based philosophy of science.Author Keywords: Buchdahl; Kant; Hermeneutics; Methodology; Transcendental philosophy. (shrink)

Many philosophers of science think scientific practice can benefit from philosophical concepts, and as such philosophy of science should play a direct role in science and engineering education. In this paper we consider a highly integrative course design strategy for integrating philosophy of science in specific disciplinary educational programmes through adaptation, operationalization and embedding of philosophy of science material to fit both the scientific and educational structure of a programme. The goal of the strategy is (...) to help encourage students to recognize the value of philosophical concepts to scientific decision making and to apply them in their own scientific practice. We use the example of a 7.5 ECTS civil engineering course which implements this design at a European technical university, to elaborate these concepts, and present some evidence on how students receive the course. We discuss some of challenges and limitations of implementing this kind of strategy for teaching philosophy of science. (shrink)

In philosophy, as in any other theoretical endeavor, it is not rare to find conflicting but equally well grounded positions. Besides defending one of the positions and criticizing the other, philosophers can opt for pursuing other, more sophisticated, approaches aimed at incorporating the insights, intuitions, and arguments from both sides of the debate into a unified theory: Dialetheism, Analetheism, Gradualism, Pluralism and Relativism. The purpose of this article is to present each strategy's basic argumentative structure, relative strengths, and (...) challenges, trying to determine in which situations one is more appropriate than the others. Despite substantial differences between them, all four options have deep structural similarities; and which option is better for which dilemma or paradox will depend ultimately on a combination of epistemological, linguistic, and metaphysical factors. (shrink)

François Renaud replies to the question of what principles one ought to employ in the study of Plato by arguing that, and demonstrating how, the argument and the drama operate together successfully in the Gorgias. In agreement with Renaud’s approach, I expose some historical roots with a review of Platonic interpretive strategies of the modern period in the context of history of philosophy more generally. I also try to show why argument and drama operate together, an insight I attribute (...) to Plato’s genius in relation to music. (shrink)

Academic studies of Chinese Buddhist views of language generally focus on issues such as paradox, contradiction, and the limits of expression and thought. However, such studies seldom seem to focus on the fact that many Buddhist texts deliberately use an ambiguous mode of linguistic expression, one that actually constitutes their compositional patterns and is designed to enhance and promote the Mahāyāna Buddhist soteriological goal—namely, liberation from suffering via detachment from falseness. In fact, many of the Chinese masters’ treatises and exegetical (...) commentaries develop a textual pragmatics rooted in the ambiguous and paradoxical rhetoric of early Madhyamaka scriptures translated by Kumārajīva. This paper discusses the philosophical and soteriological significance of such a linguistic pragmatics as we find it in the early Chinese Madhyamaka scriptures. The Buddhist doctrines such as “the two truths of the conventional and ultimate,” “emptiness,” “non-duality,” “differentiation,” as well as “the middle way” are the focus of the present paper. (shrink)

This paper presents the philosophies of J.-F. Lyotard and J. Habermas as motivated by the common goal of conceiving a credible theory of social justice whilst avoiding the aporias of the philosophy of subjectivity. It is argued that each constructs a conception of social justice through conceiving domination within the philosophical framework furnished by the linguistic turn. This argument will involve an examination of the divergent readings given by these thinkers of the relation between injustice and language use. Lyotard's (...) critique of Habermas's philosophy is then examined. It is maintained that Lyotard's notion of aesthetic presentation sheds light on an important deficiency in Habermas's attempt to conceive justice in terms of the emancipatory potential of communicative speech. Lyotard's theory of justice is then defended against the charge that it constitutes a renouncement of normative critique. However, the defence of Lyotard is tentative, since, it is argued, the commitment to the paradigm of Kantian aesthetics poses problems for Lyotard's critique of the subjective foundationalist project. Key Words: Habermas • á justice • language • Lyotard • universalism. (shrink)

I will defend explication, in a Carnapian sense, as a strategy for revisionary ontologists and radical sceptics. The idea is that these revisionary philosophers should explicitly commit to using expressions like “S knows that p” and “Fs exist” differently from how these expressions are used in everyday contexts. I will first motivate this commitment for these revisionary philosophers. Then, I will address the main worries that arise for this strategy: the unintelligibility worry and the topic shift worry. I (...) will focus on the latter worry and provide a solution that makes use of a distinction between practically and theoretically oriented beliefs. On my view, the revisionary philosophers who admit to departing from the everyday language can still criticize everyday knowledge and existence claims, by arguing that while the language embedded in these claims is suitable for beliefs-1, it is not suitable for beliefs-2. (shrink)

One of the most beloved passages in the Zhuang-Zi text is a dialogue between Hui Zi and Zhuang Zi at the end of the “Qiu-shui” chapter. While this is one of many vignettes involving Hui Zi and Zhuang Zi in the text, this particular vignette has recently drawn attention in Chinese and comparative philosophy circles. The most basic question concerning these studies is whether or not the passage represents a substantial philosophical dispute, or instead idle chitchat between two friends. (...) This vignette has not only received much attention as of late, but commentators from at least Guo Xiang onward have taken the conversation as substantial rather than merely charming. Of the traditional readings that take the passage as substantial, there are two main strategies for taking Zhuang Zi as “winning” a substantial dispute: One that argues Zhuang Zi is undermining Hui Zi’s position without offering a positive position, and another that argues that Zhuang Zi is undermining Hui Zi’s position by offering a positive position. Guo Xiang’s “official commentary” is paradigmatic of the first “negative” strategy, while Wang Fuzhi’s reading is paradigmatic of the second “positive” strategy. The goal in the present article is to present these two strategies for reading the passage by translating and analyzing Guo’s and Wang’s annotations, thereby showing how the passage might be and has been taken as more than frivolous chitchat. (shrink)

Philosophers increasingly engage in practical work with other disciplines and the world at large. This volume draws together the lessons learned from this work--including philosophers' contributions to scientific research projects, consultations on matters of policy, and expertise provided to government agencies and non-profits--on how to effectively practice philosophy. Its 22 case studies are organized into five sections: I Collaboration and Communication II Policymaking and the Public Sphere III Fieldwork in the Academy IV Fieldwork in the Professions V Changing Philosophical (...) Practice Together, these essays provide a practical, how-to guide for doing philosophy in the field--how to find problems that can benefit from philosophical contributions, effectively collaborate with other professionals and community members, make fieldwork a positive part of a philosophical career, and anticipate and negotiate the sorts of unanticipated problems that crop up in direct public engagement. Key features: Gives specific advice on how to integrate philosophy with outside groups. Offers examples from working with the public and private sectors, community organizations, and academic groups. Provides lessons learned, often summarized at the end of chapters, for how to practice philosophy in the field. (shrink)

The purpose. Explore the major ideological patterns of development of a socially philosophies of education in the context of the problems of institutionalization of knowledge about human and social development. To analyse system-integration aspect of social philosophy and education management in interaction of concepts of an instrumentalism of a pragmatism and a neopragmatism with model of «new humanism» in formation of socially valuable orientations. Methodology. Classification existing in the western philosophy of education and education of directions is spent, (...) proceeding from basic principles of philosophical school or a current, first of all considering those the purpose and means which are really involved by them in process of education, social development and socially-moral education and being based on the basic installations, the purpose expressed by that or other direction, how its supporters imagine the person, its requirement, a social role, модус behaviour which the education system and education urged to form. Scientific novelty. In conditions when against crisis of an education system of the government of the USA and the leading countries of Europe are compelled to begin its long-term reform, its theorists substantially pay attention to democratic workings out of concepts of an instrumentalism of a pragmatism/neopragmatism in modern social philosophy of education, in particular on their aspiration to introduce in process of social development, education and education idea and practical model both educational, and a social equality. Considering growing requirement of a practical embodiment of ideas of freedom, justice, aspiration to realization of the human rights proclaimed a society, supporters of the concept of «new humanism» see the main objective in blocking a way to conformism, to a manipulation behaviour of the person and to create conditions for its free self-expression, for realization by the person of a fundamental choice of acts in a concrete situation and by that to warn danger of formation of the unified form of behaviour. In it principles of «new humanism» approach with a position of «new humanism» instrumentalism and neopragmatism. Conclusions. Before social philosophy of education/education it is necessary to define a problem factors which cause achievement of its main objective, to state an estimation to moral principles and personal qualities with which actually the education/education theory connects realization of the problems, to show, why these, instead of any other principles and qualities open to the person possibility to choose in a concrete situation socially powerful both morally defensible and comprehensible line of conduct in public the relation. Statement of a question on necessity of the philosophical analysis of problems of education and education in a social context serves as an indicator of understanding philosophers, teachers of an increasing role of the human and moral factor in society development. And, at last, the aspiration to develop socially-philosophical bases of pedagogics in general and education in particular, testifies that the western and domestic philosophers, teachers, representatives of social and psychological sciences, at least, the majority of them, have realized the public importance of an education system and education, its global character. (shrink)

In this journal theme introduction, first, I explain how comparative philosophy as explored in the journal Comparative Philosophy is understood and how it is intrinsically related to the constructive engagement strategy. Second, to characterize more clearly and accurately some related methodological points of the constructive-engagement strategy, and also to explain how constructive engagement is possible, I introduce some needed conceptual and explanatory resources and a meta-methodological framework and endeavor to identify adequacy conditions for methodological guiding principles (...) in comparative studies. Third, as a case analysis, I show how the constructive-engagement reflective practice bears on recent studies of Chinese and comparative Chinese-Western philosophy, especially in the past decade, for two purposes: to illustrate the foregoing theoretic characterization of the constructive engagement strategy, and to identify and explain some constructive morals that might have general significance for comparative studies. (shrink)

Philosophical pragmatism provides a theory and practical guidance for engaged philosophy. The movement to apply philosophy to real-world problems gained traction in the 1970s and has become an important area of philosophical inquiry. Applied philosophy draws connections between philosophical principles and real-life problems. This has been a valuable methodology for many purposes, and it especially serves the purposes of philosophers. Unfortunately, it often starts from existing frameworks or principles that are recognized by philosophers but does not start (...) from real-life problems as they are experienced by people. Indeed, sometimes people observe miscommunication and disconnections but are not clear what the source of the problem is. Identifying the nature of a social problem from the perspective of the people who deal with it is a large part of what is required to then analyze the problem philosophically. This requires communicating directly with practitioners, policymakers, and researchers in the field at issue. Paul Thompson’s engaged philosophical approach to agricultural ethics demonstrates the diversity of philosophical activities that are required to accomplish this goal, and it is rooted in pragmatism. Engaged philosophy is more expansive than applied philosophy because it serves many functions and the frameworks produced are emergent rather than prescribed. Engaged philosophy offers an implicit critique of contemporary norms of applied philosophical practice, and it opens up creative opportunities for philosophers to engage in real-life problem solving. This essay traces Paul Thompson’s strategies for engaged philosophy and their relation to pragmatism. (shrink)

With a focus on the social and political conjuncture in Greece following interventions by the troika of the International Monetary Fund, European Union, and European Central Bank, as well as with an analysis of historical trends in Greek capitalism, the end of the Metapolitefsi period, and the rise in authoritarian statism, I argue for a revival of Marxist state theory in understanding the current global crisis. I identify this moment in Greece as a battle for hegemony between the dominant narratives (...) of disaster that perpetuate the vicious cycle of debt-and-austerity and an alternative, radical narrative of here-and-now. (shrink)

This paper seeks to lay down the theoretical groundwork for the emergence of holistic cross-cultural philosophical investigations of personal identity ¾ investigations that approach the theoretical, phenomenological, psychological, and practical-ethical dimensions of selfhood as indissociable. My strategy is to discuss three closely connected conceptual distinctions that the Buddhist approach to personal identity urges us to draw, and a lucid understanding of which is essential for the emergence of appropriately comprehensive and thus genuinely cosmopolitan discussions at the cross-road between Western (...) and Buddhist philosophical traditions. The first, primary distinction is that between the “visceral sense of self” and the “substance view of self”. This in turn gives rise to two derivative distinctions, namely between “harbouring VSS” and “believing SVS”, and between “overcoming VSS” and “rejecting SVS”. After discussing these distinctions, I consider and respond to three philosophical objections to features of Buddhist approach to selfhood that are thrown into sharper relief when attention is paid to these three distinctions. I then discuss some of the ways the foregoing may inform research in cross-cultural philosophy of personal identity. This discussion focuses on: the primacy of the first-person stance in matters of personal identity; the relationship between numerical identity and narrative identity; interdisciplinarity in the study of selfhood; and personal identity and egoism. (shrink)

The distinction between the form and content of language, between the how and the what, is not only traditional but formative for philosophy. It is formative in that it implies their genuine separability and so authorizes focussing on one side, on the what, relegating the question of how to such ‘peripheral areas’ as rhetoric, stylistics and pragmatics.

The Tao of Strategy presents an alternative way to stimulate strategic thinking, looking to ancient times and Eastern philosophies to unlock new ways of solving complex problems. It examines Sun Tzu's Art of War, the Baghavad Gita, and the strategic board game Go; studies leaders' obligations and responsibilities via the Gita and the Tao Te Ching; and explores paths to releasing the ego and achieving a state of serenity with Buddha, Ki-Aikido, and mindfulness. The book also offers guidance on (...) cultivating presence of mind, interpreting a wide variety of situational dynamics, and deciding on appropriate action or inaction to most effectively identify and reach strategic goals. (shrink)

One paradigmatic argument from evil against theism claims that, (1) if God exists, then there is no gratuitous evil. But (2) there is gratuitous evil, so (3) God does not exist. I consider three deontological strategies for resisting this argument. Each strategy restructures existing theodicies which deny (2) so that they instead deny (1). The first two strategies are problematic on their own, but their primary weaknesses vanish when they are combined to form the third strategy, resulting in (...) a promising new approach to the problem of evil. (shrink)

Nevertheless, some of Stirling's students did contract virulent forms of Hegelian speculation. What attracted Stirling and others is indicated in his description of how he first came to know of Hegel.

Some accounts of evidence regard it as an objective relationship holding between data and hypotheses, perhaps mediated by a testing procedure. Mayo’s error-statistical theory of evidence is an example of such an approach. Such a view leaves open the question of when an epistemic agent is justified in drawing an inference from such data to a hypothesis. Using Mayo’s account as an illustration, I propose a framework for addressing the justification question via a relativized notion, which I designate security , (...) meant to conceptualize practices aimed at the justification of inferences from evidence. I then show how the notion of security can be put to use by showing how two quite different theoretical approaches to model criticism in statistics can both be viewed as strategies for securing claims about statistical evidence. (shrink)

Recent findings in different areas of psychology and cognitive science have brought the unconscious mind back to center stage. However, the unconscious mind worry remains: What renders unconscious phenomena mental? I suggest a new strategy for answering this question, which rests on the idea that categorizing unconscious phenomena as “mental” should be scientifically useful relative to the explanatory research goals. I argue that this is the case if by categorizing an unconscious phenomenon as “mental” one picks out explanatorily relevant (...) similarities to a corresponding paradigmatically mental conscious phenomenon. Explanatory relevance is spelled out in terms of mechanistic norms. (shrink)

Granting that various mental events might form the antecedents of an action, what is the mental event that is the proximate cause of action? The present article reconsiders the methodology for addressing this question: Intention and its varieties cannot be properly analyzed if one ignores the evolutionary constraints that have shaped action itself, such as the trade-off between efficient timing and resources available, for a given stake. On the present proposal, three types of action, impulsive, routine and strategic, are designed (...) to satisfy the trade-off above when achieving goals of each type. While actions of the first two types depend on non-conceptual appraisals of a given intensity and valence, strategic intentions have a propositional format and guide action within longer-term executive frameworks involving prospective memory. (shrink)

This volume brings together eleven papers written by specialists of ancient philosophy, focusing on philosophical polemics from the Classical to the Roman period, by way of Hellenistic philosophy.

ABSTRACT It is obvious that Arne Naess had his most important philosophical experience, and quite possibly made his most significant achievement, in confrontation with the variety of philosophical scepticism known as Pyrrhonism. Naess maintained, however, that he did not defend scepticism as a philosophical position, and he was concerned to distinguish Pyrrhonism from the inverse form of dogmatism often associated with the term ?scepticism?. Naess was primarily preoccupied with the practical implications of this radical form of scepticism, in which he (...) thought peace of mind and serious inquisitiveness could be combined. In this article, I introduce some central aspects of Naess's Pyrrhonian scepticism, to illustrate how his philosophy may contribute to a relevant form of anti-dogmatism. (shrink)

Several important philosophical problems (including the problems of perception, free will, and scepticism) arise from antinomies that are developed through philosophical paradoxes. The critical strand of ordinary language philosophy (OLP), as practiced by J.L. Austin, provides an approach to such ‘antinomic problems’ that proceeds from an examination of ‘ordinary language’ (how people ordinarily talk about the phenomenon of interest) and ‘common sense’ (what they commonly think about it), and deploys findings to show that the problems at issue are artefacts (...) of fallacious reasoning. The approach is capable, and in need of, empirical development. Proceeding from a case-study on Austin’s paradigmatic treatment of the problem of perception, this paper identifies the key empirical assumptions informing the approach, assesses them in the light of empirical findings about default inferences, contextualisation failures, and belief fragmentation, and explores how these findings can be deployed to address the problem of perception. This facilitates a novel resolution of the problem of perception. Proceeding from this paradigm, the paper proposes ‘experimental critical OLP’ as a new research program in experimental philosophy that avoids apparent non-sequiturs of OLP, extends and transforms experimental philosophy’s ‘sources program’, and provides a promising new strategy for deploying empirical findings about how people ordinarily talk and think about phenomena, to address longstanding philosophical problems. (shrink)

This work argues that teleological motives lie at the heart of Kant's critical philosophy and that a precise analysis of teleological structures can both illuminate the basic strategy of its fundamental arguments and provide a key to understanding its unity. It thus aims, through an examination of each of Kant's major writings, to provide a detailed interpretation of his claim that philosophy in the true sense must consist of a teleologia rationis humanae. The author argues that Kant's (...) critical philosophy forged a new link between traditional teleological concepts and the basic structure of rationality, one that would later inform the dynamic conception of reason at the heart of German Idealism. The process by which this was accomplished began with Kant's development of a uniquely teleological conception of systematic unity already in the precritical period. The individual chapters of this work attempt to show how Kant adapted and refined this conception of systematic unity so that it came to form the structural basis for the critical philosophy. (shrink)

Signature-based model-independent searches for new physics form an explorative component of High Energy Physics experiments that aims at avoiding biases toward beyond-the-standard-model theo...

It has been observed, by D. Z. Phillips among others, that philosophy suffers from a “lack of imagination”. That is, philosophers often fail to see possibilities of sense in forms of life and discourse due to narrow habits of thinking. This is especially problematic in the philosophy of religion, not least when cross-cultural modes of inquiry are called for. This article examines the problem in relation to the philosophical investigation of reincarnation beliefs in particular. As a remedial (...) class='Hi'>strategy, I argue for increased attention both to ethnographic sources and to the articulation of distinctively religious moral visions that reincarnation-talk facilitates. (shrink)

Criticisms of the “container” model of pregnancy picturing female and embryo as separate entities multiply in various philosophical and scientific contexts during the last decades. In this paper, we examine how this model underlies received views of pregnancy in evolutionary biology, in the characterization of the transition from oviparity to viviparity in mammals and in the selectionist explanations of pregnancy as an evolutionary strategy. In contrast, recent evo-devo studies on eutherian reproduction, including the role of inflammation and new maternal (...) cell types, gather evidence in favor of considering pregnancy as an evolved relational novelty. Our thesis is that from this perspective we can identify the emergence of a newhistoricalindividual in evolution. In evo-devo, historical units are conceptualized as evolved entities which fulfill two main criteria, their continuous persistence and their non-exchangeability. As pregnancy can be individuated in this way, we contend that pregnant females are historical individuals. We argue that historical individuality differs from, and coexists with, other views of biological individuality as applied to pregnancy (the physiological, the evolutionary and the ecological one), but brings forward an important new insight which might help dissolve misguided conceptions. (shrink)

In section 24 of The Antichrist, Nietzsche notes a problem namely “the origin of Christianity.” He offers two propositions toward its solution: the first is that “Christianity can only be understood on the soil where it grew:” and the second is that “the psychological type of the Galilean is still recognizable, but it had to assume a completely degenerate form (simultaneously mutilated and full of alien features) before it came to be used as a redeemer of humanity” (A 24). Significantly (...) this passage suggests that the origins of Christianity rest on a reinterpretation of the type of the redeemer. This paper seeks to clarify the nature of such a modification and to identify some of its key ramifications. After clarifying the type, the paper argues that the type, thus understood, serves as a link between the texts On the Genealogy of Morality and The Antichrist and, as such, reveals the connection between Nietzsche's genealogical methods and the wider project of reevaluation. Though this reading is not the standard interpretive strategy, the paper argues that it is the strategy that Nietzsche himself recommends. (shrink)

Long histories and entrenched habits of inattention among advantaged groups mean that even minor challenge and concession can provoke subjective perceptions of victimization. How, in such conditions, might claims of structural injustice break through? Drawing on field work with practitioners across conflict mediation, therapy, education, and performance – four sectors that facilitate listening in fraught contexts yet are undertheorized in politics – this article makes the case that among the most overlooked and powerful resources for cultivating receptivity and responsiveness among (...) advantaged groups are the arts of listening. Practices of engagement across these sectors establish listening as potent rather than passive, given the extent to which it constitutes the field of encounter and shapes what emerges within it, both in terms of expression and, more significantly in this context, receptivity of those to whom one listens. Yet this also means that how one listens is a pivotal consideration – particularly when listening might serve to reinforce and normalize unjustly dominant positions. In contrast to progressive politics’ emphasis on finding more forceful forms of voice and conventional reliance on direct communicative practices, this article explores how specific comedic, theatrical, and embodied tactics can generate ‘oblique forms of listening’ potentially useful to social justice struggles. (shrink)

본 글의 목적은 ‘여성 혐오’를 혐오로 맞서는 미러링의 의미를 살피고, 소위 ‘여성 혐오’ 이후 페미니즘의 주체화 전략을 설명 한다. 미러링은 혐오를 모방하여, ‘여성 혐오’를 혐오하기이다. 여성들이 혐오 발언에 대응하지 않는 이유는 실상 젠더 비대칭의 구조 때문이다. 혐오 발화는 여성을 침묵하게 한다. 하지만 미러링은 여성 혐오를 하는 대상을 혐오함으로써, 젠더의 비대칭적 구조에 문제를 제기한다. 미러링은 타자의 자리를, 여성에게 타자화를 수행하는 자에게 이동시킨다. 본 글은 이러한 혐오의 모방을 통해 근대적 주체와 다른 새로운 혼종적 주체화가 일어나며, SNS에 기반한 디지털 매체 장치에서 기인한 작용이라는 (...) 점에 주목한다. 탈식민지 이론가 호미 바바(H. Bhabha)는 모방이 양가성(ambivalence)을 지님을 설명한다. 모방은 동일한 정체성에서 미끄러지고 초과하고 차이를 생산한다. 모방은 지배자의 요구를 따르면서, 이와 동시에 그 요구를 우습게 만드는 ‘엉터리 흉내(mockery)’이다. 따라서, 모방은 전복의 전술로 이용된다. 주체화는 ‘부분적 모방’인 ‘흉내내기(mimicry)’를 통해서 일어난다. 이는 ‘혼종화’를 야기하며, 혼종적(hybrid) 주체성을 생산한다. 혼종적 주체화는 3인칭적 주체를 효과로서 발생시킨다. 이러한 주체화는 매체(media)를 통과하여 일어난다. 매체(media) 장치는 혼종적 주체화를 실행하는데, 이는 익명이자 다수인 집합적 행위자가 사이버 공간에서 더불어 발화하게 만들고 바이러스처럼 발화를 퍼트린다. 혐오를 모방하며 미러링 하는 발화 집합체들은 인터넷 하위문화의 게시판 네트워크 매체를 통해 혼종적 주체화를 실행한 효과들인 것이다. (shrink)

Name der Zeitschrift: Archiv für Geschichte der Philosophie Jahrgang: 98 Heft: 2 Seiten: 113-143.

Sentences that ascribe action are logically related, but it is not always obvious why. According to event semantics, implications and non-implications result from referential relations between unpronounced constituents. Taking as starting point examples including free relative clauses, this paper advances the alternative view that examples as such present logical relations as forms of predicative dependence indicated with pronounced constituents. To this end, I argue that Verbal Phrases and verbal traces follow the pattern of Verbal Phrase Anaphora and, more controversially, that (...) they can be semantically interpreted in terms of higher-order quantification that represent actions as properties, but neither as events nor event-kinds. (shrink)