网范文：“Elements of dialectical contextualism” 哲学学说的元素,它可以被定义为辩证主义。进行定义的准则:二元性和极性相反,辩证的准则是冷漠的和片面的。这篇哲学范文探讨的是对于这一问题。在一个特定领域，有着特殊的重要性，措施解决哲学悖论。最后描述的几个运用，对于这种措施有以下悖论:亨佩尔的悖论和末日的论点。首先,我们应当关注的概念定义，英语论文网站，虽然直观,但这个概念需要澄清。双杆的例子有静态/动态、内部/外部,定性/定量等。
我们可以定义双两极概念,每个定义是相反的。从某种意义上说,这里没有原始的概念。首先考虑给定的二元性,为了描述更准确的双杆,值得将他们与其他概念区分开来。双极是中性的概念,以及简单的品质。他们不同于模糊的概念。下面的范文进行详述。
Abstract
In what follows, I strive to present the elements of a philosophical doctrine, which can be defined as dialectical contextualism. I proceed first to define the elements of this doctrine: dualities and polar contraries, the principle of dialectical indifference and the one-sidedness bias. I emphasize then the special importance of this doctrine in one specific field of meta-philosophy: the methodology for solving philosophical paradoxes. Finally, I describe several applications of this methodology on the following paradoxes: Hempel's paradox, the surprise examination paradox and the Doomsday Argument.
Keywords: dialectical contextualism, contextualism, dialectics, one-sidedness bias, cognitive distortion, meta-philosophy, polar contraries
Dualities and dual poles
To begin with, we shall focus on defining the concept of dual poles (polar opposites) 1 . Although intuitive, this concept needs to be clarified. Examples of dual poles are static/dynamic, internal/external, qualitative/quantitative, etc.. We can define the dual poles as concepts (which we shall denote by A and Ā), which come in pairs, and are such that each of them is defined as the opposite of the other. For example, internal can be defined as the opposite of external and symmetrically, external can be defined as the contrary of internal. In a sense, there is no primitive notion here and neither A nor Ā of the dual poles can be regarded as the primitive notion. Consider first a given duality, that we can denote by A/Ā, where A and Ā are dual concepts.
In order to characterize more accurately the dual poles, it is worth distinguishing them from other concepts. We shall stress then several properties of the dual poles, which allow to differentiate them from other related concepts. The dual poles are neutral concepts, as well as simple qualities; in addition, they differ from vague notions. To begin with, two dual poles A and Ā constitute neutral concepts.
The dual poles are neutral concepts, i.e. concepts that present no ameliorative or pejorative nuance. In this sense, external, internal, concrete, abstract, etc.., are dual poles, unlike concepts such as beautiful, ugly, brave, which present either a ameliorative or pejorative shade, and are therefore non-neutral. The fact that the dual poles are neutral has its importance because it allows to distinguish them from concepts that have a positive or negative connotation. Thus, the pair of concepts beautiful/ugly is not a duality and therefore beautiful and ugly do not constitute dual poles in the sense of the present construction. Indeed, beautiful has a positive connotation and ugly has a pejorative connotation.
In this context, we can denote them by beautiful/ and ugly- . It should be emphasised, second, that the two poles of a given dual duality correspond to simple qualities, as opposed to composite qualities. The distinction between single and composite qualities can be made in the following manner. Let A1 and A2 be simple qualities. In this case, A1 A2, and A1 A2 are composite qualities. To take an example, static, qualitative, external are simple qualities, while static and qualitative, static and external, qualitative and external are composite qualities. A more general definition is as follows: let B1 and B2 be single or composite qualities, then B1 B2 and B1 B2 are composite qualities. Incidentally, this also highlights why the pairs of concepts red/non-red, blue/non-blue concepts can not be considered as dual poles. Indeed, non-red can thus be defined as follows as a composite quality: violet indigo blue green yellow orange white black.
In this context, one can assimilate non-blue to the negation-complement of blue, such complement negation being defined with the help of composite qualities. Given the above definition, we are also in a position to distinguish the dual poles from vague objects. We can first note that dual poles and vague objects have certain properties in common. Indeed, vague objects come in pairs in the same way as dual poles. Moreover, vague concepts are classically considered as having an extension and an antiextension, which are mutually exclusive. Such a feature is also shared by the dual poles. For example, qualitative and quantitative can be assimilated respectively to an extension and an anti-extension, which also have the property of being mutually exclusive, and the same goes for static and dynamic, etc.. However, it is worth noting the differences between the two types of concepts.
A first difference (i) lies in the fact that the union of the extension and the anti-extension of vague concepts is not exhaustive in the sense that they admit of borderline cases (and also borderline cases of borderline cases, etc., giving rise to a hierarchy of higher-order vagueness of order n), which is a penumbra zone. Conversely, the dual poles do not necessarily have such a characteristic. Indeed, the union of the dual poles can be either exhaustive or non-exhaustive. For example, the abstract/concrete duality is then intuitively exhaustive, since there does not seem to exist any objects that are neither abstract nor concrete. The same goes for the vague/precise duality: intuitively, there does no exist indeed objects that are neither vague nor precise, and that would belong to an intermediate category. Hence, there are dual poles whose extension and anti-extension turns out to be exhaustive, unlike vague concepts, such as the two poles of the abstract/concrete duality. It is worth mentioning, second, another difference (ii) between dual poles and vague objects. In effect, dual poles are simple qualities, while vague objects may consist of simple or compound qualities. There exist indeed some vague concepts which are termed multi-dimensional vague objects, such as the notion of vehicle, of machine, etc.. A final difference between the two categories of objects (iii) lies in the fact that some dual poles have an inherently precise nature. This is particularly the case of the individual/collective duality, which is susceptible to give rise to a very accurate definition
The principle of dialectical indifference From the notions of duality and of dual poles which have been just mentioned, we are in a position to define the notion 2 A 0 Ā 0 00 00 of a viewpoint related to a given duality or dual pole. Thus, we have first the notion of viewpoint corresponding to a given A/Ā duality: it consists for example in the standpoint of the extension/restriction duality, or of the qualitative/quantitative duality or of the diachronic/synchronic duality, etc.. It also follows the concept of point of view related to a given pole of an A/Ā duality: we get then, for example (at the level of the extension/restriction duality) the standpoint by extension, as well as the viewpoint by restriction. Similarly, the qualitative viewpoint or perspective results from it, as well as the quantitative point of view, etc.. (at the level of the qualitative/quantitative duality).
Thus, when considering a given object o (either a concrete or an abstract object such as a proposition or a reasoning), we may consider it in relation to various dualities, and at the level of the latter, relative to each of its two dual poles. The underlying idea inherent to the viewpoints relative to a given duality, or to a given pole of a duality, is that each of the two poles of the same duality, all things being equal, deserve an equal legitimacy. In this sense, if we consider an object o in terms of a duality A/Ā, one should not favour one of the poles with respect to the other. To obtain an objective point of view with respect to a given duality A/Ā, one should place oneself in turn from the perspective of the pole A, and then from that of the pole Ā. For an approach that would only address the viewpoint of one of the two poles would prove to be partial and truncated. The fact of considering in turn the perspective of the two poles, in the study of an object o and of its associated reference class allows to avoid a subjective approach and to meet as much as possible the needs of objectivity.
This principle is formulated in terms of a principle of indifference: if we consider an object o under the angle of an A/Ā duality, there is no reason to favour the viewpoint from A with regard to the viewpoint from Ā, and unless otherwise resulting from the context, we must weigh equally the viewpoints A and Ā. A direct consequence of this principle is that if one considers the perspective of the A pole, one also needs to take into consideration the standpoint of the opposite pole Ā (and vice versa). The need to consider both points of view, the one resulting from the A pole and the other associated with the Ā pole, meets the need of analysing the object o and the reference class associated with it from an objective point of view. This goal is achieved, as far as possible, by taking into account the complementary points of view which are those of the poles A and Ā. Each of these viewpoints has indeed, with regard to a given duality A/Ā, an equal relevance. Under such circumstances, when only the A pole or (exclusively) the pole Ā is considered, it consists then of a one-sided perspective.
Conversely, the viewpoint which results from the synthesis of the standpoints corresponding to both poles A and Ā is of a two-sided type. Basically, this approach proves to be dialectical in essence. In effect, the step consisting of successively analysing the complementary views relative to a given reference class, is intended to allow, in a subsequent step, a final synthesis, which results from the joint consideration of the viewpoints corresponding to both poles A and Ā. In the present construction, the process of confronting the different perspectives relevant to an A/Ā duality is intended to build cumulatively, a more objective and comprehensive standpoint than the one, necessarily partial, resulting from taking into account those data that stem from only one of the two poles. The definition of the dialectical principle of indifference proposed here refers to a reference class E, which is associated with the object o. The reference class2 is constituted by a number of phenomena or objects. Several examples can be given: the class of human beings who ever lived, the class of future events in the life of a person, the class of body parts of a given person, the class of ravens, etc.. We shall consider in what follows, a number of examples. Mention of such a reference class has its importance because its very definition is associated with the above-mentioned duality A/Ā. In effect, the reference class can be defined either from the viewpoint of A or from the viewpoint of Ā. Such a feature needs to be emphasized and will be useful in defining the bias which is associated with the very definition of the principle of dialectical indifference: the one-sidedness bias.
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