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1.
Janice Richardson 《Law and Critique》2007,18(2):229-252
Christine Battersby has argued that it is Kant (and not Descartes) who provides the paradigm model of what it is to be a self
in modernity. The Kantian self is established in opposition to its other. The body is commonly envisaged as a container, with
selfhood as something that is defended against the outside. In contrast, she proposes a feminist reworking of such a model
of selfhood, applicable to both men and women, in which the self and other emerge over time through patterns of relationality.
This paper introduces Battersby’s work by focusing upon her early analysis of Kantian aesthetics, in particular the sublime.
The aim is to draw out some of the legal and political implications of her work, particularly with regard to the common law’s
developing conception of privacy. This is carried out by distinguishing her ontological position from the psychology of Carol
Gilligan and then by considering the overlapping concerns of Jennifer Nedelsky in the area of legal theory.
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Janice RichardsonEmail: |
2.
希望问题论域在康德哲学体系中具有重要的地位。希望的前提是道德,而道德的核心是自由,由此人的自由构成了人们得以希望的前提;同时,希望指向的对象是幸福,而这种幸福只有和德行匹配才具有人性的价值和意义,由此只有以正义原则为核心的幸福才能构成希望的真正对象,即康德的希望问题论域介于人的自由和希望本性之间,是理解康德哲学的人学内涵一“人的两重性”——的一把钥匙。 相似文献
3.
José Manuel Barreto 《Law and Critique》2006,17(1):73-106
This article considers in a different light the relationship between legal theory and ethics by means of an interpretation
of the thought of Adorno and Horkheimer, and of the writings of Richard Rorty, as two moments of a marginal stream of ethics
of passions that runs beneath the history of rationalist Western philosophy. It departs from the critique of Modernity as
a dialectic of barbarism and civilisation, and from a genealogy of Auschwitz that finds its antecedents in Kantian morality.
It also characterises modern culture as one of apathy and bourgeois stoicism, and establishes a link between the cold modern
ethos and the dynamics of Nazi hardness. The article turns then to a consideration of some of the responses to the comprehensive
crisis of Modernity: the imperative ‘Auschwitz never again’, Adorno’s ‘general enlightenment’ and Horkheimer’s ethics of sympathy.
Finally it reflects upon Rorty’s proposal of sentimental education as an effective strategy to foster a human rights culture
in Postmodernity, with the aim of bridging the tradition of moral sentiments and contemporary struggles for human rights.
I am very grateful to Costas Douzinas, Sonia Romero, Shaun Haselhurst, David-Alexander Smith, José Bellido and the two anonymous
referees for their comments, and to Alexander García-Düttman for his suggestions. This text is dedicated to Paul Gready. 相似文献
4.
Thomas Nawrath 《Swiss Political Science Review》2005,11(2):83-100
Der vorliegende Artikel sucht die Dimension konkreter Politik in Kants Philosophie und fragt anhand des Verhältnisses von Staatsoberhaupt und Untertan danach, wann eine Republik mehr ist als nur ein Wort auf einem Blatt Papier. Hierzu wird das Verhältnis zwischen Kants Ethik und seiner Pädagogik heranzuziehen sein. Weder kann die Lösung allein durch die Individualethik erbracht werden, noch befriedigt allein eine geschichtsphilosophische Hoffnung. Denn dadurch wird das Selbstdenken als zentrale Forderung der Aufklärung konterkarriert. Die realhistorischen Ereignisse in Frankreich und ihre systematische Erläuterung durch Kant weisen auf dasselbe Problem hin, wenn er die Abschaffung der Adelselite befürwortet. Die Institution des Adels genügt nämlich ebenfalls nicht dem Kriterium der Menschenrechte. Daraus ergibt sich für die Republikanisierung, damit sie für den Untertan nachvollziehbar wird, die Bildung eines politischen Bewusstseins. Hierzu antizipiert Kant dasjenige, was heute unter dem Begriff des Sozialkapitals diskutiert wird. 相似文献
5.
从康德道德哲学看儒家的乡愿 总被引:1,自引:0,他引:1
邓晓芒 《西南政法大学学报》2005,7(1):14-20
康德与孔子是相通的,都强调真正的道德是自由意志的一贯性。“乡愿”出自孔子的一句话“乡愿,德之贼也”。孔子在《论语》中批评乡愿之徒,也就是地方上的好好先生,对谁都关系处理得好,八面玲珑,左右逢源,所有人都说他好;但这种人内心并不是出于道德目的而是别的目的。 相似文献
6.
无论是人权概念的先验式还是经验式推定,它们所依赖的"人"这一概念都是近代以来的"自然人"———不凭借信仰和神性来支持生命意义的人。正是在一个韦伯所说的"脱魅"之后的世界中,康德论证了人本身的独立和绝对价值,从而为人权概念奠定了根基。以康德的论证来看待现代社会对生命权———死刑、堕胎和安乐死———的争论,或许能够获得新的理解。 相似文献
7.
陈志远 《江苏行政学院学报》2008,5(3):14-19
康德历史哲学的地位和理论基础长期以来处在争论当中。以历史理性批判问题为线索,康德的历史哲学相关文本可以分为三类:自然理性的现象史、判断力的反思史和道德理性的建构史。道德理性的建构史代表了康德后期关于历史哲学的成熟思考,实践理性批判因此可以看作为康德历史哲学的理论基础。 相似文献
8.
徐鑫 《山东行政学院学报》2010,(2):73-75
近现代西方哲学的基本精神就是自由精神。整个德国传统哲学的基本思想就是论证人类历史从自然王国向自由王国发展的必然性和合理性。康德、马克思的哲学都是这种现代自由精神的伟大代表。 相似文献
9.
《Critical Horizons》2013,14(1):29-50
AbstractThis essay argues that Kant's explanation of the purposiveness-without-a-purpose of beauty (in the third Critique) can help to make sense of Nancy's theory of the inoperative community. 相似文献
10.
《Critical Horizons》2013,14(1):88-106
AbstractThis essay develops an account of the link between Kant's aesthetics and his ethics. It does so by articulating a Kantian account of moral psychology by way of aesthetic reflective judgements of sublimity. Since judgements of sublimity enrich the picture of a Kantian subject by forcefully revealing the unbounded power of the faculty of reason, I investigate the possibility that judgements of this kind could serve as a basis for moral motivation. The paper first shows how judgements of sublimity help a subject recognize reason's unbounded nature, and proceeds to analyse the practical effects of a subject judging itself sublime. When judgements of sublimity have as their object the unbounded and unsythesizable power of reason, they may thereby serve as the basis for both the recognition of our moral vocation, and the grounds for determining the will to act from respect for it. Since a judgement of sublimity produces for Kant the experience of an enlivening emotion and an outflowing of vital forces, the paper then develops Kant's concept of “life” motivated by a recognition of its practical orientation. In this way sublimity rather than beauty can be interpreted as symbolic hypotyposis of morality. The paper then takes up less favourable interpretations of the practical effects of self-predicated judgements of sublimity, and constructs critical responses to such positions. I conclude, following Adorno, by stressing the historical and social dimension of the capacities for both making sublime judgements, and being morally enlivened by them. 相似文献