Pokrewne
- Strona Główna
- c5 9aw. Jan Od Krzy c5 bca Dzie c5 82a
- Jan Potocki Rękopis znaleziony w Saragossie (tom. II)
- Jan III Sobieski Listy do Królowej Marysienki
- corneille pierre, racine jan baptiste tragedie
- Herrmann Horst Jan Pawel II zlapany za slowo
- w. Jan od Krzyża DZIEŁA WSZYSTKIE
- Clarke Arthur C, Baxter Stephen Swiatlo minionych dni
- Card Orson Scott Teatr cieni
- Krzysztof Karolczak, Współczesny terroryzm w Âświetle teorii Halforda Mackindera(1)
- Follet Ken Na skrzydlach orlow
- zanotowane.pl
- doc.pisz.pl
- pdf.pisz.pl
- metta16.htw.pl
[ Pobierz całość w formacie PDF ]
.By attempting to provide a faithfularticulation of the goods one seems dimly to apprehend, one extends the rangeof the subjective appearances of value that structure one s experience.Desiresare, in this particular, on all fours with apprehensions of aesthetic value.Byarticulating one s sense of the aesthetic value of the paintings one sees, or thenovels one reads, one cultivates that self-same aesthetic gaze by extending itsreach and increasing its nuance and complexity (its articulation). Likewise,by articulating the intimations of goodness or value that are partly constitutiveof one s desires, one cultivates one s capacity for experiencing such intimationsof the good by extending that capacity s reach and increasing its nuance and According to the American Chesterton Society, the line is not to be found in Chesterton swork.The most likely source is Bruce Smith s The World, The Flesh, and Father Smith (1945), andSmith s actual words are: .the young man who rings the bell at the brothel is unconsciouslylooking for God (108).(http://www.chesterton.org/qmeister2/questions.htm) This terminology and some of the ideas developed in this section were suggested to me byChuck Mathewes in the course of several invaluable conversations about the themes of this chapterand their relation to Augustine. For an interesting discussion of the thought that the articulation of basic concerns both putsthem into words and gives them more precise form, see Taylor 1982: 111 26. Three Dogmas of Desire 271complexity.This sort of progressive attempt to articulate one s own fundamentalconcerns is a central element in the most coherent telling of the story of (almost)any distinctively human life.We lose sight of this central human activity if we embrace the first twodogmas of desire as an exhaustive account of the ideational content of desire.On that approach, the ideational content of a desire would consist solely in thepropositional representation of whatever states of affairs the desire disposes itspossessor to make actual.If Augustine s behaviour is at one point calculated tobring it about that he sleeps with prostitutes in Carthage, and at another pointthat he becomes famous for his philosophical teachings, and at a third pointthat he attains oneness with God, then the propositional approach will picturethese successive guiding concerns as entirely distinct, related only because theyhappen to occur in the course of the same life.They do not form a series that canexplain the unity of this life; rather, the unity of the life, given entirely on othergrounds, is what constitutes them as a series.A life story told solely in terms ofsuch a succession of guiding desires would be a series of unintelligible shifts inthe protagonist s manner of throwing about his causal weight in the world.Whatseems from the first-personal standpoint to be a gradual deepening of one s graspof what one wants is interpreted as a series of directionless changes in what onewants.Growth is replaced with mere temporal change.It will not do for the propositionalist to attempt to restore unity to Augustine ssuccessive pursuits by supposing that he had an enduring desire that his life beorganized around and informed by, the highest goods applicable to human life,then suggesting that his conversion consisted in a fundamental change in hisbeliefs about this highest good.No doubt Augustine had such a desire.But ifthe idea behind this suggestion is to illuminate the point and the coherence ofAugustine s strivings by bringing them within the canonical belief desire model,then the suggestion must be rejected.From the standpoint of the deliberator, thepoint of acting in ways calculated to make true that one live a good life, or a lifeorganized around properly focal or authoritative goods, cannot lie in the fact thatone happens to have a desire with this propositional content.We have alreadyseen that a mere disposition to act in ways calculated to make a proposition trueis not sufficient to ground a rationalizing explanation of such action.Now wesee that it is not necessary either [ Pobierz całość w formacie PDF ]
zanotowane.pl doc.pisz.pl pdf.pisz.pl agnieszka90.opx.pl
.By attempting to provide a faithfularticulation of the goods one seems dimly to apprehend, one extends the rangeof the subjective appearances of value that structure one s experience.Desiresare, in this particular, on all fours with apprehensions of aesthetic value.Byarticulating one s sense of the aesthetic value of the paintings one sees, or thenovels one reads, one cultivates that self-same aesthetic gaze by extending itsreach and increasing its nuance and complexity (its articulation). Likewise,by articulating the intimations of goodness or value that are partly constitutiveof one s desires, one cultivates one s capacity for experiencing such intimationsof the good by extending that capacity s reach and increasing its nuance and According to the American Chesterton Society, the line is not to be found in Chesterton swork.The most likely source is Bruce Smith s The World, The Flesh, and Father Smith (1945), andSmith s actual words are: .the young man who rings the bell at the brothel is unconsciouslylooking for God (108).(http://www.chesterton.org/qmeister2/questions.htm) This terminology and some of the ideas developed in this section were suggested to me byChuck Mathewes in the course of several invaluable conversations about the themes of this chapterand their relation to Augustine. For an interesting discussion of the thought that the articulation of basic concerns both putsthem into words and gives them more precise form, see Taylor 1982: 111 26. Three Dogmas of Desire 271complexity.This sort of progressive attempt to articulate one s own fundamentalconcerns is a central element in the most coherent telling of the story of (almost)any distinctively human life.We lose sight of this central human activity if we embrace the first twodogmas of desire as an exhaustive account of the ideational content of desire.On that approach, the ideational content of a desire would consist solely in thepropositional representation of whatever states of affairs the desire disposes itspossessor to make actual.If Augustine s behaviour is at one point calculated tobring it about that he sleeps with prostitutes in Carthage, and at another pointthat he becomes famous for his philosophical teachings, and at a third pointthat he attains oneness with God, then the propositional approach will picturethese successive guiding concerns as entirely distinct, related only because theyhappen to occur in the course of the same life.They do not form a series that canexplain the unity of this life; rather, the unity of the life, given entirely on othergrounds, is what constitutes them as a series.A life story told solely in terms ofsuch a succession of guiding desires would be a series of unintelligible shifts inthe protagonist s manner of throwing about his causal weight in the world.Whatseems from the first-personal standpoint to be a gradual deepening of one s graspof what one wants is interpreted as a series of directionless changes in what onewants.Growth is replaced with mere temporal change.It will not do for the propositionalist to attempt to restore unity to Augustine ssuccessive pursuits by supposing that he had an enduring desire that his life beorganized around and informed by, the highest goods applicable to human life,then suggesting that his conversion consisted in a fundamental change in hisbeliefs about this highest good.No doubt Augustine had such a desire.But ifthe idea behind this suggestion is to illuminate the point and the coherence ofAugustine s strivings by bringing them within the canonical belief desire model,then the suggestion must be rejected.From the standpoint of the deliberator, thepoint of acting in ways calculated to make true that one live a good life, or a lifeorganized around properly focal or authoritative goods, cannot lie in the fact thatone happens to have a desire with this propositional content.We have alreadyseen that a mere disposition to act in ways calculated to make a proposition trueis not sufficient to ground a rationalizing explanation of such action.Now wesee that it is not necessary either [ Pobierz całość w formacie PDF ]