現(xiàn)代西方哲學經(jīng)典著作選讀

內(nèi)容概要

哲學本質(zhì)上不是一種知識體系，而是系統(tǒng)的反思性批判性思維活動，因此，在研究中就不能搞教條主義，也不能在教學中采取知識灌輸?shù)姆椒?。既然哲學應該是“批判的和革命的”，那么只有通過反思和批判，我們才能不斷超越現(xiàn)實和自我，推動我們的認識不斷達到。新的水準。只有這樣的哲學才能成為社會發(fā)展的理論先導。哲學教學應該是論辯式的，而不是布道。教師不是真理的布道師，而是與學生平等的真理追求者。沒有對話和辯論，就等于宣示教條，就不能以哲學的方式進行哲學思維活動，因而就不能讓學生進入哲學思考狀態(tài)。把反映西方歷史中各種觀點的文本加以精選，讓教師引導學生對不同文本和觀點加以比較、分析和評判，鍛煉思維能力，凝練思想觀念?！　”窘滩氖潜本煼洞髮W哲學與社會學學院外國哲學與文化研究所的教師們集體工作的成果。李紅、田平、王成兵、和我共同策劃和編選了這部選讀教材，而且他們做出了更多的貢獻。

書籍目錄

Part One  Analytic Philosophy ＆ Pragmatism　Chapter 1  Sense and Reference 　Chapter 2  On Denoting 　Chapter 3  The Elimination of Metaphysics Through Logical Analysis of Language 　Chapter 4  Philosophical Investigations 　Chapter 5  Two Dogmas of Empiricism 　Chapter 6  What Is a Theory of Meaning? (I) 　Chapter 7  Meaning and Reference 　Chapter 8  Truth and Meaning 　Chapter 9  How to Make Our Ideas Clear　Chapter 10  Experience and Philosophic Method Part Two  Phenomenology ＆ Hermeneutics　Chapter 11  Philosophy and the Crisis of European Man　Chapter 12  The Necessity, Structure, and Priority of the Question of Being　Chapter 13  Phenomenology of Perception　Chapter 14  The Universality of the Hermeneutical Problem　Chapter 15  On InterpretationPart Three  Structuralism ＆ Post-Structuralism　Chapter 16  The Archaeology of Knowledge 　Chapter 17  What Is Philosophy?　Chapter 18  Answering the Question. What Is Postmodernism?　Chapter 19  Of GrammatologyPart Four  Political Philosophy ＆ Philosophy of History　Chapter 20  Two Concepts of Liberty　Chapter 21  Justice As Fairness　Chapter 22  Atomism　Chapter 23  Theses on the Philosophy of History　Chapter 24  The Mode of Emplotment　Chapter 25  Modernity's Consciousness of Time and Its Need for Self-Reassurance

章節(jié)摘錄

Hilary PutnamUnclear as it is, the traditional doctrine that the notion "meaning" possesses the extension/intension ambiguity has certain typical consequences.The doctrine that the meaning of a term is a concept carried the implication that meanings are mental entities.  Frege, however, rebelled against this "psychologism". Feeling that meanings are public property——that the same meaning can be "grasped" by more than one person and by persons at different times——he identified concepts （and hence "intensions" or meanings）with abstract entities rather than mental entities._ However, "grasping"these abstract entities was still an individual psychological act.  None of these philosophers doubted that understanding a word （knowing its intension） was just a matter of being in a certain psychological state （somewhat in the way in which knowing how to factor numbers in one's head is just a matter of being in a certain very complex psychological state）.Secondly, the timeworn example of the two terms 'creature with a kidney' and 'creature with a heart' does show that two terms can have the same extension and yet differ in intension. But it was taken to he obvious that the reverse is impossible: two terms cannot differ in extension and have the same intension.  Interestingly, no argument for this impossibility was ever offered. Probably it reflects the tradition of the ancient and medieval philosophers, who assumed that the concept corresponding to a term was just a conjunction of predicates, and hence that the concept corresponding to a term must always provide a necessary and sufficient condition for falling into the extension of the term. For philosophers like Carnap, who accepted the verifiability theory of meaning, the concept corresponding to a term provided （in the ideal case, where the term had "complete meaning"） a criterion for belonging to the extension （not just in the sense of "necessary and sufficient condition", but in the strong sense of way of recognizing whether a given thing falls into the extension or not）.

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《現(xiàn)代西方哲學經(jīng)典著作選讀(英文版)》：21世紀高等學校研究生教材，哲學專業(yè)系列教材。

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