Unit 1 Philosophy (session 2 What is justice) 大学思辨英语教程视听说4
十分钟哲学速成课英文字幕
十分钟哲学速成课英文字幕Ten-Minute Crash Course in PhilosophyHello everyone, welcome to this ten-minute crash course in philosophy. In this short video, we will cover some key concepts and philosophers that have shaped the field of philosophy.1. What is Philosophy?Philosophy is the study of fundamental questions about existence, knowledge, values, reason, and more. It involves critical thinking, reasoned argumentation, and asking deeper questions about the nature of reality.2. Ancient Greek PhilosophyOne of the earliest philosophical traditions emerged in Ancient Greece. Socrates, Plato, and Aristotle are some of the most influential philosophers from this era. They explored questions about ethics, politics, metaphysics, and epistemology.3. Rationalism vs EmpiricismRationalism is the belief that reason and logic are the primary sources of knowledge. Empiricism, on the other hand, argues that knowledge comes from sensory experience. Descartes was a rationalist, while Locke and Hume were empiricists.4. ExistentialismExistentialism is a philosophical movement that focuses on individual existence, freedom, and personal responsibility. Nietzsche, Kierkegaard, and Sartre are prominent figures associated with existentialism.5. Ethics: Utilitarianism vs DeontologyUtilitarianism, championed by Jeremy Bentham and John Stuart Mill, argues that actions should be judged based on their overall consequences and the greatest happiness for the greatest number of people. Deontological ethics, advocated by Immanuel Kant, emphasizes the importance of moral duties and principles.6. Philosophy of MindThe philosophy of mind explores questions about the nature of consciousness, the mind-body problem, and mental states. Descartes famously proposed the concept of dualism, which suggests that the mind and body are separate entities.7. PostmodernismPostmodernism challenges traditional forms of thought and rejects grand narratives or absolute truths. Michel Foucault and Jean-François Lyotard are key figures in this movement.8. Philosophy of SciencePhilosophy of science examines the methods, principles, and limitations of scientific inquiry. Karl Popper and Thomas Kuhn have made significant contributions to this field.9. Feminist PhilosophyFeminist philosophy focuses on issues of gender, power, and inequality. Simone de Beauvoir and Judith Butler are important feminist philosophers.10. Eastern PhilosophyApart from Western philosophy, there is a rich tradition of philosophy in the East, such as Confucianism, Buddhism, and Taoism. These philosophies explore topics including ethics, life's purpose, and the nature of reality.That wraps up our ten-minute crash course in philosophy. Remember, this is just a brief overview, and there is much more to explore in each area. Philosophy opens up a world of fascinating ideas and deepens our understanding of ourselves and the world around us.。
笛卡尔《第一哲学沉思录》（二）
笛卡尔《第⼀哲学沉思录》（⼆）MEDITATION II.OF THE NATURE OF THE HUMAN MIND;AND THAT IT IS MORE EASILY KNOWNTHAN THE BODY.1. The Meditation of yesterday has filled my mind with so many doubts, that it is no longer in my power to forget them. Nor do I see, meanwhile, any principle on which they can be resolved; and, just as if I had fallen all of a sudden into very deep water, I am so greatly disconcerted as to be unable either to plant my feet firmly on the bottom or sustain myself by swimming on the surface. I will, nevertheless, make an effort, and try anew the same path on which I had entered yesterday, that is, proceed by casting aside all that admits of the slightest doubt, not less than if I had discovered it to be absolutely false; and I will continue always in this track until I shall find something that is certain, or at least, if I can do nothing more, until I shall know with certainty that there is nothing certain. Archimedes, that he might transport the entire globe from the place it occupied to another, demanded only a point that was firm and immovable; so, also, I shall be entitled to entertain the highest expectations, if I am fortunate enough to discover only one thing that is certain and indubitable.[L][F]2. I suppose, accordingly, that all the things which I see are false (fictitious); I believe that none of those objects which my fallacious memory represents ever existed; I suppose that I possess no senses; I believe that body, figure, extension, motion, and place are merely fictions of my mind. What is there, then, that can be esteemed true ? Perhaps this only, that there is absolutely nothing certain.[L][F]3. But how do I know that there is not something different altogether from the objects I have now enumerated, of which it is impossible to entertain the slightest doubt? Is there not a God, or some being, by whatever name I may designate him, who causes these thoughts to arise in my mind ? But why suppose such a being, for it may be I myself am capable of producing them? Am I, then, at least not something? But I before denied that I possessed senses or a body; I hesitate, however, for what follows from that? Am I so dependent on the body and the senses that without these I cannot exist? But I had the persuasion that there was absolutely nothing in the world, that there was no sky and no earth, neither minds nor bodies; was I not, therefore, at the same time, persuaded that I did not exist? Far from it; I assuredly existed, since I was persuaded. But there is I know not what being, who is possessed at once of the highest power and the deepest cunning, who is constantly employing all his ingenuity in deceiving me. Doubtless, then, I exist, since I am deceived; and, let him deceive me as he may, he can never bring it about that I am nothing, so long as I shall be conscious that I am something. So that it must, in fine, be maintained, all things being maturely and carefully considered, that this proposition (pronunciatum ) I am, I exist, is necessarily true each time it is expressed by me, or conceived in my mind.[L][F]4. But I do not yet know with sufficient clearness what I am, though assured that I am; and hence, in the next place, I must take care, lest perchance I inconsiderately substitute some other object in room of what is properly myself, and thus wander from truth, even in that knowledge ( cognition ) which I hold to be of all others the most certain and evident. For this reason, I will now consider anew what I formerly believed myself to be, before I entered on the present train of thought; and of my previous opinion I will retrench all that can in the least be invalidated by the grounds of doubt I have adduced, in order that there may at length remain nothing but what is certain and indubitable. [L][F]5. What then did I formerly think I was? Undoubtedly I judged that I was a man. But what is a man? Shall I say a rational animal? Assuredly not; for it would be necessary forthwith to inquire into what is meant by animal, and what by rational, and thus, from a single question, I should insensibly glide into others, and these more difficult than the first; nor do I now possess enough of leisure to warrant me in wasting my time amid subtleties of this sort. I prefer here to attend to the thoughts that sprung up of themselves in my mind, and were inspired by my own nature alone, when I applied myself to the consideration of what I was. In the first place, then, I thought that I possessed a countenance, hands, arms, and all the fabric of members that appears in a corpse, and which I called by the name of body. It further occurred to me that I was nourished, that I walked, perceived, and thought, and all those actions I referred to the soul; but what the soul itself was I either did not stay to consider, or, if I did, I imagined that it was something extremely rare and subtile, like wind, or flame, or ether, spread through my grosser parts. As regarded the body, I did not even doubt of its nature, but thought I distinctly knew it, and if I had wished to describe it according to the notions I then entertained, I should have explained myself in this manner: By body I understand all that can be terminated by a certain figure; that can be comprised in a certain place, and so fill a certain space as therefrom to exclude every other body; that can be perceived either by touch, sight, hearing, taste, or smell; that can be moved in different ways, not indeed of itself, but by something foreign to it by which it is touched [and from which it receives the impression]; for the power of self-motion, as likewise that of perceiving and thinking, I held as by no means pertaining to the nature of body; on the contrary, I was somewhat astonished to find such faculties existing in some bodies.[L][F]6. But [as to myself, what can I now say that I am], since I suppose there exists an extremely powerful, and, if I may sospeak, malignant being, whose whole endeavors are directed toward deceiving me ? Can I affirm that I possess any one of all those attributes of which I have lately spoken as belonging to the nature of body ? After attentively considering them in my own mind, I find none of them that can properly be said to belong to myself. To recount them were idle and tedious. Let us pass, then, to the attributes of the soul. The first mentioned were the powers of nutrition and walking; but, if it be true that I have no body, it is true likewise that I am capable neither of walking nor of being nourished. Perception is another attribute of the soul; but perception too is impossible without the body; besides, I have frequently, during sleep, believed that I perceived objects which I afterward observed I did not in reality perceive. Thinking is another attribute of the soul; and here I discover what properly belongs to myself. This alone is inseparable from me. I am--I exist: this is certain; but how often? As often as I think; for perhaps it would even happen, if I should wholly cease to think, that I should at the same time altogether cease to be. I now admit nothing that is not necessarily true. I am therefore, precisely speaking, only a thinking thing, that is, a mind (mens sive animus), understanding, or reason, terms whose signification was before unknown to me. I am, however, a real thing, and really existent; but what thing? The answer was, a thinking thing. [L][F]7. The question now arises, am I aught besides? I will stimulate my imagination with a view to discover whether I am not still something more than a thinking being. Now it is plain I am not the assemblage of members called the human body; I am not a thin and penetrating air diffused through all these members, or wind, or flame, or vapor, or breath, or any of all the things I can imagine; for I supposed that all these were not, and, without changing the supposition, I find that I still feel assured of my existence. But it is true, perhaps, that those very things which I suppose to be non-existent, because they are unknown to me, are not in truth different from myself whom I know. This is a point I cannot determine, and do not now enter into any dispute regarding it. I can only judge of things that are known to me: I am conscious that I exist, and I who know that I exist inquire into what I am. It is, however, perfectly certain that the knowledge of my existence, thus precisely taken, is not dependent on things, the existence of which is as yet unknown to me: and consequently it is not dependent on any of the things I can feign in imagination. Moreover, the phrase itself, I frame an image (efffngo), reminds me of my error; for I should in truth frame one if I were to imagine myself to be anything, since to imagine is nothing more than to contemplate the figure or image of a corporeal thing; but I already know that I exist, and that it is possible at the same time that all those images, and in general all that relates to the nature of body, are merely dreams [or chimeras]. From this I discover that it is not more reasonable to say, I will excite my imagination that I may know more distinctly what I am, than to express myself as follows: I am now awake, and perceive something real; but because my perception is not sufficiently clear, I will of express purpose go to sleep that my dreams may represent to me the object of my perception with more truth and clearness. And, therefore, I know that nothing of all that I can embrace in imagination belongs to the knowledge which I have of myself, and that there is need to recall with the utmost care the mind from this mode of thinking, that it may be able to know its own nature with perfect distinctness.[L][F]8. But what, then, am I? A thinking thing, it has been said. But what is a thinking thing? It is a thing that doubts, understands, [conceives], affirms, denies, wills, refuses; that imagines also, and perceives. [L][F]9. Assuredly it is not little, if all these properties belong to my nature. But why should they not belong to it? Am I not that very being who now doubts of almost everything; who, for all that, understands and conceives certain things; who affirms one alone as true, and denies the others; who desires to know more of them, and does not wish to be deceived; who imagines many things, sometimes even despite his will; and is likewise percipient of many, as if through the medium of the senses. Is there nothing of all this as true as that I am, even although I should be always dreaming, and although he who gave me being employed all his ingenuity to deceive me? Is there also any one of these attributes that can be properly distinguished from my thought, or that can be said to be separate from myself? For it is of itself so evident that it is I who doubt, I who understand, and I who desire, that it is here unnecessary to add anything by way of rendering it more clear. And I am as certainly the same being who imagines; for although it may be (as I before supposed) that nothing I imagine is true, still the power of imagination does not cease really to exist in me and to form part of my thought. In fine, I am the same being who perceives, that is, who apprehends certain objects as by the organs of sense, since, in truth, I see light, hear a noise, and feel heat. But it will be said that these presentations are false, and that I am dreaming. Let it be so. At all events it is certain that I seem to see light, hear a noise, and feel heat; this cannot be false, and this is what in me is properly called perceiving (sentire), which is nothing else than thinking.[L][F]10. From this I begin to know what I am with somewhat greater clearness and distinctness than heretofore. But, nevertheless, it still seems to me, and I cannot help believing, that corporeal things, whose images are formed by thought [which fall under the senses], and are examined by the same, are known with much greater distinctness than that I know not what part of myself which is not imaginable; although, in truth, it may seem strange to say that I know and comprehend with greater distinctness things whose existence appears to me doubtful, that are unknown, and do not belong to me, than others of whose reality I am persuaded, that are known to me, and appertain to my proper nature; in a word, than myself. But I see clearly what is the state of the case. My mind is apt to wander, and will not yet submit to be restrained within the limits o truth. Let us therefore leave the mind to itself once more, and, according to it every kind of liberty [permit it to consider the objects that appear to it from without], in order that, having afterward withdrawn it from these gently and opportunely [ and fixed it on the consideration of its being and the properties it finds in itself], it may then be the more easily controlled.[L][F]11. Let us now accordingly consider the objects that are commonly thought to be [the most easily, and likewise] the most distinctly known, viz., the bodies we touch and see; not, indeed, bodies in general, for these general notions are usuallysomewhat more confused, but one body in particular. Take, for example, this piece of wax; it is quite fresh, having been but recently taken from the beehive; it has not yet lost the sweetness of the honey it contained; it still retains somewhat of the odor of the flowers from which it was gathered; its color, figure, size, are apparent ( to the sight); it is hard, cold, easily handled; and sounds when struck upon with the finger. In fine, all that contributes to make a body as distinctly known as possible, is found in the one before us. But, while I am speaking, let it be placed near the fire--what remained of the taste exhales, the smell evaporates, the color changes, its figure is destroyed, its size increases, it becomes liquid, it grows hot, it can hardly be handled, and, although struck upon, it emits no sound. Does the same wax still remain after this change? It must be admitted that it does remain; no one doubts it, or judges otherwise. What, then, was it I knew with so much distinctness in the piece of wax? Assuredly, it could be nothing of all that I observed by means of the senses, since all the things that fell under taste, smell, sight, touch, and hearing are changed, and yet the same wax remains. [L][F]12. It was perhaps what I now think, viz., that this wax was neither the sweetness of honey, the pleasant odor of flowers, the whiteness, the figure, nor the sound, but only a body that a little before appeared to me conspicuous under these forms, and which is now perceived under others. But, to speak precisely, what is it that I imagine when I think of it in this way? Let it be attentively considered, and, retrenching all that does not belong to the wax, let us see what remains. There certainly remains nothing, except something extended, flexible, and movable. But what is meant by flexible and movable ? Is it not that I imagine that the piece of wax, being round, is capable of becoming square, or of passing from a square into a triangular figure ? Assuredly such is not the case, because I conceive that it admits of an infinity of similar changes; and I am, moreover, unable to compass this infinity by imagination, and consequently this conception which I have of the wax is not the product of the faculty of imagination. But what now is this extension ? Is it not also unknown ? for it becomes greater when the wax is melted, greater when it is boiled, and greater still when the heat increases; and I should not conceive [clearly and] according to truth, the wax as it is, if I did not suppose that the piece we are considering admitted even of a wider variety of extension than I ever imagined, I must, therefore, admit that I cannot even comprehend by imagination what the piece of wax is, and that it is the mind alone ( mens, Lat., entendement,, F.) which perceives it. I speak of one piece in particular; for as to wax in general, this is still more evident. But what is the piece of wax that can be perceived only by the [understanding or] mind? It is certainly the same which I see, touch, imagine; and, in fine, it is the same which, from the beginning, I believed it to be. But (and this it is of moment to observe) the perception of it is neither an act of sight, of touch, nor of imagination, and never was either of these, though it might formerly seem so, but is simply an intuition (inspectio) of the mind, which may be imperfect and confused, as it formerly was, or very clear and distinct, as it is at present, according as the attention is more or less directed to the elements which it contains, and of which it is composed.[L][F]13. But, meanwhile, I feel greatly astonished when I observe [the weakness of my mind, and] its proneness to error. For although, without at all giving expression to what I think, I consider all this in my own mind, words yet occasionally impede my progress, and I am almost led into error by the terms of ordinary language. We say, for example, that we see the same wax when it is before us, and not that we judge it to be the same from its retaining the same color and figure: whence I should forthwith be disposed to conclude that the wax is known by the act of sight, and not by the intuition of the mind alone, were it not for the analogous instance of human beings passing on in the street below, as observed from a window. In this case I do not fail to say that I see the men themselves, just as I say that I see the wax; and yet what do I see from the window beyond hats and cloaks that might cover artificial machines, whose motions might be determined by springs ? But I judge that there are human beings from these appearances, and thus I comprehend, by the faculty of judgment alone which is in the mind, what I believed I saw with my eyes.[L][F]14. The man who makes it his aim to rise to knowledge superior to the common, ought to be ashamed to seek occasions of doubting from the vulgar forms of speech: instead, therefore, of doing this, I shall proceed with the matter in hand, and inquire whether I had a clearer and more perfect perception of the piece of wax when I first saw it, and when I thought I knew it by means of the external sense itself, or, at all events, by the common sense (sensus communis), as it is called, that is, by the imaginative faculty; or whether I rather apprehend it more clearly at present, after having examined with greater care, both what it is, and in what way it can be known. It would certainly be ridiculous to entertain any doubt on this point. For what, in that first perception, g was there distinct ? What did I perceive which any animal might not have perceived ? But when I distinguish the Oval from its exterior forms, and when, as if I had stripped it of its vestments, I consider it quite naked, it is certain, although some error may still be found in my judgment, that I cannot, nevertheless, thus apprehend it without possessing a human mind.[L][F]15. But finally, what shall I say of the mind itself, that is, of myself ? for as yet I do not admit that I am anything but mind. What, then! I who seem to possess so distinct an apprehension of the piece of wax, do I not know myself, both with greater truth and certitude, and also much more distinctly and clearly? For if I judge that the wax exists because I see it, it assuredly follows, much more evidently, that I myself am or exist, for the same reason: for it is possible that what I see may not in truth be wax, and that I do not even possess eyes with which to see anything; but it cannot be that when I see, or, which comes to the same thing, when I think I see, I myself who think am nothing. So likewise, if I judge that the wax exists because I touch it, it will still also follow that I am; and if I determine that my imagination, or any other cause, whatever it be, persuades me of the existence of the wax, I will still draw the same conclusion. And what is here remarked of the piece of wax, is applicable to all the other things that are external to me. And further, if the [notion or] perception of wax appeared to me more precise and distinct, after that not only sight and touch, but many other causes besides, rendered it manifest to my apprehension, withhow much greater distinctness must I now know myself, since all the reasons that contribute to the knowledge of the nature of wax, or of any body whatever, manifest still better the nature of my mind ? And there are besides so many other things in the mind itself that contribute to the illustration of its nature, that those dependent on the body, to which I have here referred, scarcely merit to be taken into account.[L][F]16. But, in conclusion, I find I have insensibly reverted to the point I desired; for, since it is now manifest to me that bodies themselves are not properly perceived by the senses nor by the faculty of imagination, but by the intellect alone; and since they are not perceived because they are seen and touched, but only because they are understood [ or rightly comprehended by thought ], I readily discover that there is nothing more easily or clearly apprehended than my own mind. But because it is difficult to rid one's self so promptly of an opinion to which one has been long accustomed, it will be desirable to tarry for some time at this stage, that, by long continued meditation, I may more deeply impress upon my memory this new knowledge.[L][F][LoD] [S] [P] [M 1] [M 3] [M 4] [M 5] [M 6]。
Unit 2 What Use Is Philosophy
Contents
I. About the author. II. What is Philosophy? III. Famous philosophers around the world. IV. Further exploration.
Unit 2 What Use Is Philosophy?
Herbert Spencer was an English philosopher, biologist, anthropologist, sociologist, and prominent classical liberal political theorist of the Victorian era. Spencer developed an all-embracing conception of evolution as the progressive development of the physical world, biological organisms, the human mind, and human culture and societies. He was "an enthusiastic exponent of evolution" and even "wrote about evolution before Darwin did.“ As a polymath, he contributed to a wide range of subjects, including ethics, religion, anthropology, economics, political theory, philosophy, literature, biology, sociology, and psychology. During his lifetime he achieved tremendous authority, mainly in English speaking academia. "The only other English philosopher to have achieved anything like such widespread popularity was Bertrand Russell, and that was in the 20th century.“ Spencer was "the single most famous European intellectual in the closing decades of the nineteenth century" but his
英文哲学入门知识点总结
英文哲学入门知识点总结1. What is philosophy?Philosophy is derived from the Greek words "philo," meaning love, and "sophia," meaning wisdom. Therefore, it can be understood as the love of wisdom. As a discipline, philosophy seeks to answer fundamental questions about existence, knowledge, values, reason, mind, and language. It encompasses a wide range of topics and approaches, including ethics, metaphysics, epistemology, logic, and aesthetics.2. Branches of philosophy- Metaphysics: This branch of philosophy deals with the nature of reality and existence. It explores questions about the nature of being, the structure of the universe, and the concept of causality. Metaphysical questions include the nature of time, space, and the self.- Epistemology: Epistemology is the study of knowledge. It examines the nature of knowledge, the sources of knowledge, and the criteria for knowledge. It explores questions about belief, truth, justification, and skepticism.- Ethics: Ethics is concerned with questions about right and wrong, good and bad, and moral obligation. It considers the nature of ethical principles, the foundations of morality, and the concept of justice. It also explores the relationship between ethics and human behavior.- Logic: Logic is the study of reasoning and argumentation. It deals with questions about the structure of valid arguments, the principles of inference, and the nature of truth. It also examines the foundations of mathematics and the philosophy of language.- Aesthetics: Aesthetics is the study of beauty, art, and taste. It explores questions about the nature of beauty, the perception of art, and the role of aesthetic experience in human life. It also considers the relationship between art and society.3. Methods of philosophy- Analysis: Philosophical analysis involves the careful examination and clarification of concepts, arguments, and problems. It aims to uncover hidden assumptions, identify inconsistencies, and explore the implications of ideas. Analysis is often used in logical and linguistic philosophy.- Argumentation: Philosophical argumentation involves the construction and evaluation of arguments. It aims to establish the validity and soundness of reasoning, challenge assumptions, and support claims with evidence. Argumentation is often used in ethics and epistemology.- Thought experiments: Philosophical thought experiments involve the imaginative exploration of hypothetical scenarios. They aim to test intuitions, challenge assumptions,and explore the consequences of ideas. Thought experiments are often used in metaphysics and ethics.4. Historical development of philosophy- Ancient philosophy: The ancient Greeks, such as Socrates, Plato, and Aristotle, made significant contributions to the development of philosophy. They explored questions about the nature of reality, the basis of ethics, and the foundations of knowledge. Their work laid the foundation for subsequent philosophical inquiry.- Medieval philosophy: In the Middle Ages, philosophers such as Augustine and Aquinas integrated classical philosophy with Christian theology. They sought to reconcile faith and reason, explore questions about the nature of God, and develop ethical principles based on religious teachings.- Modern philosophy: The Renaissance and the Enlightenment marked a period of renewed interest in philosophy. Philosophers such as Descartes, Spinoza, and Kant focused on questions about the nature of the mind, the limits of human knowledge, and the moral implications of reason.- Contemporary philosophy: In the 20th and 21st centuries, philosophy has continued to evolve and diversify. Philosophers such as Wittgenstein, Heidegger, and Rawls have made significant contributions to the study of language, existentialism, and social justice.5. Key philosophical concepts- Dualism: Dualism is the philosophical view that reality consists of two distinct substances, such as mind and body, or good and evil. It explores questions about the relationship between these substances, their interaction, and their ultimate nature.- Determinism: Determinism is the philosophical view that every event, including human actions, is determined by prior causes. It raises questions about free will, moral responsibility, and the nature of causation.- Utilitarianism: Utilitarianism is an ethical theory that holds that the best action is the one that maximizes overall happiness or utility. It raises questions about the nature of happiness, the measurement of utility, and the implications for moral decision-making.- Existentialism: Existentialism is a philosophical movement that emphasizes the individual's freedom, responsibility, and authentic existence. It explores questions about the nature of anxiety, the search for meaning, and the experience of absurdity in human life.6. Importance of philosophy- Critical thinking: Philosophy encourages critical thinking, rational argumentation, and analytical reasoning. It teaches individuals to question assumptions, evaluate evidence, and make informed judgments.- Ethical reflection: Philosophy promotes ethical reflection, moral deliberation, and the exploration of ethical principles. It encourages individuals to consider the consequences of their actions, reflect on their values, and engage in ethical decision-making.- Cultural enrichment: Philosophy provides cultural enrichment, intellectual stimulation, and a deeper understanding of human experience. It offers insights into different worldviews, historical periods, and philosophical traditions.- Personal development: Philosophy contributes to personal development, self-awareness, and the cultivation of wisdom. It fosters a sense of wonder, curiosity, and appreciation for the complexities of life.In conclusion, philosophy is a rich and diverse discipline that encompasses a wide range of topics and approaches. It explores fundamental questions about existence, knowledge, values, reason, mind, and language. By studying philosophy, individuals can develop their critical thinking skills, engage in ethical reflection, enrich their cultural understanding, and promote their personal development. Whether you are interested in metaphysics, epistemology, ethics, logic, or aesthetics, philosophy offers a wealth of knowledge and wisdom to explore.。
学术英语(社科)-Unit1含答案ppt
Unit 1
Decision-Making Behaviors in Economic Activities
Text A
Critical reading and thinking
What is the author trying to prove?
What is the author assuming I will agree with?
Do you agree with the author?
Unit 1
Decision-Making Behaviors in Economic Activities
Critical reading and thinking
Activities
Example 2: water vs. diamond
Why is water so cheap, while diamonds are so
expensive?
water
Necessary for survival
diamond
Unit 1
Decision-Making Behaviors in Economic Activities
Text A
Critical reading and thinking
Example 3: a seat belt law
American laws require seat belts as standard equipment on new cars.
Unit 1
Decision-Making Behaviors in Economic Activities
Text A
Key terms
marginal cost: 边际成本 the additional cost from an increase in an activity
译林版高中英语选择性必修第四册第1单元测评含答案
第一单元测评第一部分听力(共两节,满分 30 分)第一节(共5小题;每小题1.5分,满分7.5分)听下面5段对话。
每段对话后有一个小题,从题中所给的 A、B、C三个选项中选出最佳选项。
听完每段对话后,你都有10秒钟的时间来回答有关小题和阅读下一小题。
每段对话仅读一遍。
1.What kind of music does the woman like best?A.Rock.B.Pop.C.R&B.2.Whose birthday will be celebrated?A.The man’s.B.The man’s wife’s.C.The woman’s.3.How much does the man pay?A.40 cents.B.45 cents.C.85 cents.4.What is the woman doing?A.Expressing concern.B.Asking for advice.C.Making an apology.5.Why does the woman like rain?A.It makes air fresh.B.It makes the sky clear.C.It cools things down.第二节(共15小题;每小题1.5分,满分22.5分)听下面5段对话或独白。
每段对话或独白后有几个小题,从题中所给的 A、B、C三个选项中选出最佳选项。
听每段对话或独白前,你将有时间阅读各个小题,每小题5秒钟;听完后,各小题将给出5秒钟的作答时间。
每段对话或独白读两遍。
听第6段材料,回答第6、7题。
6.What is probably the woman?A.A secretary.B.A doctor.C.A manager.7.Where does the conversation take place?A.At the hospital.B.On the phone.C.In the hotel.听第7段材料,回答第8至10题。
What is Philosophy
FOUNDATIONAL VALUES IN UNIVERSITY EDUCATION22 Schools have a unique role of providing opportunities for these experiences through both academic and co-curricular activities, such as spots and theatre. Such experiences enable students to provide services to the needy in the society besides promoting the ideals of mutual support. Meanwhile, teachers help students understand the moral lessons and experiences that such activities afford. Such service programs teach the skills of effective helping and cause young people to define themselves as individuals who are connected to others. In this ways, learners begin to appreciate the need to couple moral thinking with moral action.This last “E”—experience—comes straight from Aristotle’s Nicomachean ethics. According to Aristotle, a man becomes virtuous by performing virtuous acts; he/she becomes kind by doing kind acts; and he/she becomes brave by doing brave acts. Thus, a school that institutes a community service program is merely operationalizing Aristotle.Chapter 4The Notion of Classical Conceptions of University Education Based on Modernand Post-Modern PerspectivesPhilosophy of University EducationCourse purpose. To guide the lecturer towards an awareness of the philosophical principles that ought to direct the development and processes of university education.Objectives of the course.The objectives of this course are to:(a) analyze the underlying philosophical tenets of teaching as both a science and an art and how it relates to learning;(b) evaluate the role of HE in the cultivation of creativity and innovativeness for national development;(c) create instructional models that relate education to experience.Expected learning outcomes of the course.At the end of the course, the student lecturer/instructor should be able to:(a) outline and explain the various values of a university course;(b) describe statements of philosophy that shape personal orientations to teaching;(c) deconstruct the essential elements of teaching and thus integrate them appropriately into the process of learning;(d) critique and detect practical avenues for fostering creativity and innovativeness in HE;(e) design instructional approaches that are richly grounded in a learner’s experiences.What is Philosophy?Philosophy is the study of general and fundamental problems concerning matters, such as existence, knowledge, values, reason, mind, and language. ... Philosophical methods include questioning, critical discussion, rational argument, and systematic presentation. Essentially, philosophy is a reflective activity. Nothing is taken for granted. Everything is critically analyzed, at least to reach a coherent conclusion. Therefore, it is one of the oldest and respected provinces of knowledge. Therefore, to philosophize is to reflect on human experience in search of answers for some fundamental questions as man reflects on himself/herself, his/her field will wonder and some fundamental questions arises in his/her mind. Therefore, philosophy means love of wisdom. Wisdom is the study of things in their deepest and general aspect. Philosophy assists man to understand himself/herself,All Rights Reserved.。
第一讲-西方哲学(英语)
that are central to our thought.
branches of philosophy
metaphysics epistemology ethics
rationalism
empiricism
ontology
morality
aesthetics
Metaphysics: the study of the nature of being and the world. Traditional branches are cosmology and ontology. Epistemology: concerned with the nature and scope of knowledge, and whether knowledge is possible. Among it central concerns has been the challenge posed by skepticism and the relationships between truth, belief, and justification. Ethics, or "moral philosophy": concerned with questions of how persons ought to act or if such questions are answerable. The main branches of ethics: natural ethics, relative ethics, and Meta-ethics. Meta-ethics concerns the nature of ethical thought, comparison of various ethical systems, whether there are absolute ethical truths, and how such truths could be known. Ethics is also associated with the idea of morality. Plato's early dialogues include a search for definitions of virtue.
介绍哲学英语作文150词
介绍哲学英语作文150词Introduction to Philosophy。
Philosophy, derived from the Greek words "philo" (love) and "sophia" (wisdom), is the study of fundamental questions about existence, knowledge, values, reason, mind, and language. It seeks to understand the nature of reality, the purpose of life, and the principles that govern human existence.One of the central questions in philosophy is metaphysics, which explores the nature of reality and existence. Metaphysicians ponder questions such as: What is the nature of being? What is the relationship between mind and body? Is there a higher reality beyond the physical world?Epistemology, another branch of philosophy, delves into the nature of knowledge and belief. Epistemologists examine questions like: What is knowledge? How do we acquire it?Can we trust our senses and reasoning faculties to provide accurate information about the world?Ethics is concerned with questions of morality and values. Ethicists explore issues such as: What is the right thing to do? Are there objective moral truths, or are moral judgments merely subjective? How should we live our livesin accordance with moral principles?Logic, a fundamental component of philosophy, deals with reasoning and argumentation. Logicians analyze the structure of arguments to determine their validity and soundness, helping to clarify and evaluate claims made in various fields of inquiry.Philosophy also encompasses branches such as aesthetics (the study of beauty and art), political philosophy (the study of government and society), and philosophy of mind (the study of consciousness and mental phenomena).In essence, philosophy is a discipline that encourages critical thinking, reflection, and inquiry into thefundamental aspects of human existence. By engaging with philosophical questions, individuals can develop a deeper understanding of themselves, the world, and the complex issues that shape our lives.。
1. What is philosophy
Metaphysics
the study of the ultimate nature of reality, existence
• • • • • • Does God exist? What is the nature of the mind? What makes a person a person? What makes a person the same person over time? What conditions must be met for sth. to be a <BLANK>? Can a computer think?
• How does Plato's theory of the self differ from Descartes‟? • How prominent was dualism prior to the 20th century? • Why did Hume deny the existence of the self as only a bundle of experiences?
Common critical thinking questions:
• • • • What does ‘x’ mean? Is <BLANK> true? By asserting <BLANK>, aren’t you assuming <THIS>? What reasons are there for believing that <BLANK> is true?
英语阅读理解 philosophy
英语阅读理解 philosophy
目录
1.哲学与英语阅读理解
2.哲学的基本问题
3.哲学的分支
4.哲学对英语阅读理解的影响
5.如何通过哲学提高英语阅读理解能力
正文
英语阅读理解中，哲学是一个重要的领域。
它关乎人类的思维方式，对世界和自我的认知，以及如何看待生活和宇宙等大问题。
哲学，简单来说，就是对智慧的热爱。
在英语阅读理解中，哲学类的文章和题目常常出现，因此了解哲学的基本问题、分支以及如何通过哲学提高英语阅读理解能力是十分必要的。
哲学的基本问题主要围绕着三个方面：存在、知识和价值。
存在问题主要探讨的是物体和世界的存在，以及它们是如何存在的。
知识问题则关注我们如何获取知识，知识的真实性、范围和限制等。
价值问题则主要讨论道德、美学和伦理等问题，关乎人类的行为准则和价值取向。
哲学有很多分支，如形而上学（探讨存在和实体的本质）、伦理学（探讨道德和行为准则）、逻辑学（探讨推理和证明的规则）、认识论（探讨知识的来源、性质和限制）等。
这些分支在英语阅读理解中都可能涉及到，因此我们需要对它们有一定的了解。
哲学对英语阅读理解的影响主要体现在两方面：一是提高阅读理解的深度，让我们能够更好地理解文章中的观点和论证；二是提高阅读理解的广度，让我们能够接触到更多的哲学概念和思想。
那么，如何通过哲学提高英语阅读理解能力呢？首先，我们需要了解一些基本的哲学概念和思想，这样才能更好地理解文章。
其次，我们需要学会阅读和分析哲学类的文章，理解其论点和论证方式。
最后，我们需要通过大量的阅读和练习，不断提高我们的阅读理解和思维能力。
Unit 1 Philosophy (Session 1 What is Truth) 大学思辨英语教程视听说4
P6 Listen to the definitions of the words in bold.
1. Daftness is an informal term for insanity. 2. Someone who is cross is angry or irritated. 3. A Stoic is a member of the ancient Greek school of philosophy founded by Zeno of Citium,
(2). Common sense: full of _______ and ______.
Philosophers: are interested in asking whether an idea is ______.
(3). The non-philosophical way of thinking: lacking ____ into our satisfactions and dislikes.
Part 1 What Is Philosophy For?
• Lead-in 看一段视频，内容是关于几位哲学家及其哲学思想的并回答问题。 你可能会需要以下单词： remedy:补救、疗法 precursor:先驱 metaphysics: 玄学、形而上学 the Golden Rule: 在人际伦理中，历久弥新、一以贯之的道德原则 intricate:复杂的 dualism:二元论、双重性 empirical:经验主义的 methodology:方法论 nihilism:虚无主义 realm:领域、范围 Allegory of the Cave:（柏拉图）洞穴之喻 Conceptualization：概念化 academy:学术 predecessor:前辈、前任
Session 2
Session TwoSept. 182007I.What is Language?Discuss the quotation from Chomsky: “When we studyhuman language, we are approaching what some might call the ‘human essence’, the distinctive qualities of mind that are, so far as we know, unique to man.The possession of language, perhaps more than any other attribute, distinguishes humans from other animals. To understand our humanity, one must understand the nature of language that makes us human. According to the philosophy expressed in the myths and religions of many peoples, it is language that is the source of human life and power. To some people of Africa, a new born child is a kuntu, a “thing”, not yet a muntu, a “person”. Only by the act of learning does the child become a human be ing. Thus, according to this tradition, we all become “human” because we all know at least one language. （importance of language to human being）But what does it mean to “know” a language?(1)Knowledge of the sound system: knowing sounds and sound patternsYou know not only the inventory of all speech sounds in a language, but also sound sequence. The English s peaker’s knowledge includes the sound sequence of the language.(2)Knowledge of the meaning of words: you know certain sound sequencessignify certain meanings, that is, knowing how to relate sounds and meanings, but the relationship between speech sound and meanings they represent is, for the most part, an arbitrary one.What’s in a name, that which we call a roseBy any other name would smell as sweet?(3)Knowledge of sentences and non-sentencesConsider a classic example given by Chomsky: Compare the following pair:(1)Colourless green ideas sleep furiously.(2)Furiously sleep ideas green colourless.Our use of language depends upon two capacities: mental lexicon and a mental grammar. The former provides us with the words for communication and the latter provides us with the rules that underlie the sequential and hierarchical composition of lexical forms into predictably structured larger units like phrases and sentences.(4)Creativity of linguistic knowledgeConsider these two statements: I learned a new word today. I learned a new sentence today( 2nd is wrong: the new sentence is old in fact, it is still constructed with the original grammar of the speaker) . Do you think the two statements are equally probable, and if not, why not?This is the farmer sowing the corn,That kept the cock that crowed in the morn,That waked the priest all shaven and shorn,That married the man all tattered and torn,That kissed the maiden all forlorn,That milked the cow with the crumpled horn,That tossed the dogThat worried the catThat killed the ratThat ate the maltThat lay in the house that Jack built.Refer to the four defining features of language as discussed in Hu and Jiang (2002, pp. 5-12: arbitrariness, duality, creativity, and displacement.II.Linguistic competence versus linguistic performanceEvidently, there is a difference between having the knowledge necessary to produce sentences of a language and applying this knowledge. It is a difference between what you know, which is your linguistic competence, and how you use this knowledge in actual speech production comprehension, which is your linguistic performance. Linguistic knowledge, for the most part, is not conscious knowledge.cf. Crystal p. 105 (top).But also refer to Hu and Jiang (pp. 32-34)III.What is grammarChomsky identifies knowing a language with having a mentally represented grammar. This grammar constitutes the native speaker’s competence in that language.A grammar must contain more than just a lexicon and syntax.A grammar must contain a phonological component since this determines the phonetic form in connected speech.nguage Universals(P7)Very interestingly, as early as in the 18th century philosophers such as Du Marsais speculated the existence of what is nowadays called universal grammar. Refer to the quotation from Du Marsais (1750) in Fromkin p.18. General grammar versus specific grammar; The goal of linguistics in Chomskian tradition is to keep with that stated in 1784 by the grammarian John Fell in Essay towards an English Grammar: “It is certainly the business of a grammarian to find out,and not to make, the laws of a language.” This business is just what the linguist attempts---to find out the laws of a language, and the laws that pertain to all languages. Those laws that pertain to all human languages, representing the universal properties of language, constitute a universal grammar.”About 1630. the German philosopher Alsted first used the term general grammar as distinct from special grammar. He believed that the function of a general grammar was to reveal those features which relate to the method and etiology（原因说明）of grammatical concepts. They are common to all languages.”Language Universals 12 features pertaining to all human languages: in Fromkin p.26.1.Where humans exist, language exists.2.There are no “primitive” languages—all languages are equally complex andequally capable of expressing any idea in the universe. The vocabulary of any language can be expressed to include new words for new concepts.3.All languages change through t ime….Also add: Sign language evidence for language universals. Page 20 of the 6th edition.Deaf children, who are unable to hear the sounds of spoken language, do not acquire spoken language as hearing children do. However, deaf children of deaf parents who are exposed to sign language learn sign language in stages parallel to language acquisition by hearing children learning oral language.V.Animal “Languages”Consider the following questions:1. What do the barking of dogs, the meowing of cats, and the singing of birds have in common with human language? What are some of the basic differences? Similarities: Animal sounds and human language share physical characteristics: both are transmitted by sound waves produced in the vocal tract with lung air. Some imitative bird sounds imitate human speech. Both are used as systems of communication.Differences: Animals can communicate a small set of messages, while human language is infinitely creative in the kinds of messages transmitted. Animal messages cannot be segmented into meaningful parts as sentences of all human languages can be. Animal messages are stimuli-controlled while human languages are more than responses to stimuli.2. A wolf is able to express subtle graduations of emotion by different positions of the ears, the lips, and the tail. There are eleven postures of the tail that express such emotions as self-confidence, confident threat, lack of tension, uncertain threat, depression, defensiveness, active submission, and complete submission. This system seems to be complex. Suppose there were a thousand different emotions that the wolf could express in this way. Would you then say a wolf had a language similar to a human’s? If not, why not?While a wolf’s communication system is quite large and compl ex, it is finite and restricted to a limited set of messages with a small number of meanings (the wolf’s current emotions). Human language, on the other hand, is capable of expressing an infinite number of messages on any topic. Moreover, a wolf is unable to produce new messages using a different combination of independently meaningful gestures the way humans can.3. Suppose you taught a dog to heel, sit up, beg, roll over, play dead, stay, jump, and bark on command, using the italicized words as cues. Would you be teaching it language? Why or why not?No. Even a dog learned to respond to given clues to heel, sit up, beg, roll over, play dead, stay, jump and bark in the correct way, it would not be learning language since its response would be driven solely by those cues. Such responses are stimulus-controlled behaviour. There is no creative aspect to the system; a dog could not associate a novel combination of cues with a complex action.VI.Briefly discuss “Introduction” in Radford (2000).VII.Further reading and assignments:1. “Knowledge of Language: Its Nature, Origin and Use.”2. 陈维瑞《人类心智的窗口：论乔姆斯基的语言思想学》学苑出版社1993 Investigate how many of them have read Linguistics: An Advanced Course Book by 胡壮麟et. al.Prepare pp.19 – 23: both the text and the exercises.Handouts for StudentsOutline for the topic on the nature of languageI. What does it mean to “know” a language?1. Knowledge of the sound system: knowing sounds and sound patternsYou know not only the inventory of all speech sounds in a language, but also sound sequence. The English speaker’s knowledge includes the sound sequence of the language.2.Knowledge of the meaning of words: you know certain sound sequences signify certain meanings, that is, knowing how to relate sounds and meanings, but the relationship between speech sound and meanings they represent is, for the most part, an arbitrary one.3.Knowledge of sentences and non-sentencesTwo examples cited from Chomsky:4. Creativity of linguistic knowledgeII.Linguistic competence versus linguistic performanceIII.What is grammarChomsky identifies knowing a language with having a mentally represented grammar. This grammar constitutes the native speaker’s competence in that language. Prescriptive and descriptive grammar1V. Language UniversalsWhat is Universal Grammar?V. Why language is regarded as species specific? In other words, why do all other species on earth not possess language?VI. Further reading and assignments:1. “Knowledge of Language: Its Nature, Origin and Use.”2. 陈维瑞《人类心智的窗口：论乔姆斯基的语言思想学》学苑出版社1993 Investigate how many of them have read Linguistics: An Advanced Course Book by 胡壮麟et. al.Prepare pp.19 – 23: both the text and the exercises.。
哲学是什么？What is philosophy？
What is Philosophy?Walter Sinnott-ArmstrongWell, what do you think philosophy is? Most people can't answer this question. It's too abstract. It's also controversial. Philosophers themselves can't agree on any answer. Sure, the name "philosophy" derives from the Greek for "love of wisdom", but what's that? There has been a long and glorious history of people called philosophers, but they talk about all kinds of topics in all kinds of ways. It is not clear what, if anything, they have in common that makes them all philosophers.Still, though many philosophers would dispute what I say, I will give you one model of philosophy. For me, philosophy is defined by a goal and a method.Philosophy's goal is nothing less than a systematic world view. Other fields study particular kinds of things. Philosophy asks how it all fits together. For example, if you want to learn about bodies, take a course in physics or biology. If you want to learn about minds, take a course in psychology. But if you want to learn about how minds are related to bodies, or how physics is related to psychology, then philosophy (of mind) is for you. Similarly, economics, political science, and art and music courses study different values (welfare, justice, and beauty). Then moral philosophers ask how these values are similar or different, when one may be traded off against another, and where any of these values fit into the physical world. Again, historians try to discover knowledge of the past and astronomers try to discover knowledge of stars and planets, but only philosophers ask what makes any of these beliefs knowledge, and how (or whether) we can have any knowledge at all. Such philosophical questions are very abstract, but that is what enables them to cover so many different fields at once.This goal also means that you can study anything under the name of philosophy. Philosophy encompasses subfields called philosophy of religion, of law, of economics, of biology, of physics, of mathematics, of computers, of psychology, of art, of music, of literature, and so on. Any and all of these topicscan be studied in a philosophical way when one asks how they are related to each other in an overall world view.When such disparate topics are raised, conflicts and paradoxes are bound to arise. One famous example is the paradox of freedom: Science, including psychology, leads us to believe that (1) Every act is determined by a prior cause. Law and common practices of blaming and punishing wrongdoers then lead us to believe that (2) Some acts are free. But the very definition of "free" suggests that (3) Nothing that is determined is free. Unfortunately, (1)-(3) cannot all be true, so any world view that includes all three of these claims is incoherent.Paradoxes like this are both loved and hated by philosophers. Philosophers love them for their stimulation but hate them for their incoherence, so philosophers try hard to get rid of paradoxes. One prevalent way to resolve paradoxes is conceptual analysis. In response to the paradox of freedom, for example, some philosophers try to analyze freedom in a way that makes it compatible with determinism and thereby undermines (3). Other philosophers give accounts of blame and punishment that do not presuppose freedom, so they can reject (2). Still others analyze determinism and causation in ways that cast doubt on (1). One of these claims has to go. Conceptual analysis tries to help us decide which claim to give up.The method of conceptual analysis might sometimes seem picky, but unclarity or imprecision in our concepts is often what leads us into paradoxes and incoherence in our world views. That is why the philosophical goal of a coherent overall world view makes philosophers adopt the method of conceptual analysis.Philosophers use other methods as well. Many philosophers employ empirical discoveries in psychology, biology, and physics to illuminate traditional philosophical issues. (Can our moral beliefs be understood as a product of evolution?) Others use formal developments in logic and mathematics. (Does the incompleteness of arithmetic, proven by G?del, show that computers cannot think in the way humans do?) Still others turn to literature and first-person narratives to express their ideas. (Is the position of oppressed groups best understood by listening to their own stories?) Since it ispuzzling how the abstract world of numbers or the lived world of personal experience is related to the physical world of subatomic particles, the variety of methods used by philosophers reflects the issues that must be faced in formulating a coherent overall world view.One feature is shared by almost all methods used by philosophers: Philosophers question authorities. Whereas legislators or judges have the authority to declare what the law is, and specific texts determine what is required by some religions, philosophers do not grant any special authority to anyone or anything. Every claim, no matter where it comes from, is subject to scrutiny. Even common sense is not taken for granted, which leads philosophers to put forward some very weird views.In place of authorities, philosophers try to justify their views with arguments. Indeed, philosophers love arguments. One of the earliest examples of philosophy was an argument by Zeno, which runs like this: "The slow runner [a tortoise] will never be overtaken by the swiftest [Achilles], for it is necessary that the pursuer should first reach the point from which the pursued started, so that necessarily, the slower is always somewhat in advance." If you think about it for a while, Zeno's argument should be clear. What is not clear is how to respond. One popular reaction is, "That's silly. Of course, Achilles can overtake a tortoise. It happens all the time." Philosophers retort, "Everybody assumes that Achilles can overtake the tortoise, and it does appear that swift runners overtake slow runners, but how do you know what is really going on? And what is wrong with Zeno's argument to the contrary? You cannot reject the argument just because you don't like the conclusion." In such debates, philosophers try to uncover our basic assumptions, evaluate our reasons (if any) for these assumptions, and speculate on what our world view would be like if we gave up those assumptions. This process can be liberating and fascinating, even when (or maybe because) it leads to results that seem hard to believe.In seeking this goal through these methods, philosophers address a wide variety of problems, which can be classified into three main areas: Metaphysics or the theory of existence addresses the questions of whether God exists, whether we have free will, how our minds are related toour bodies, what reality is, and so on. Epistemology or the theory of knowledge asks whether and how we can know or be justified in believing anything; and it also investigates particular areas or sources of (supposed) knowledge, such as perception, memory, and science. Ethics or moral philosophy studies which acts are morally right or wrong and which people or character traits are morally good or bad; then other values, such as beauty, are studied in other areas of value theory, such as aesthetics. Some of the most exciting philosophical issues (such as those raised by existentialists, phenomenologists, feminists, and philosophers of language) do not fit neatly under any of these traditional categories.True philosophers will not rest until they combine theories about all of these various topics into a single coherent system of thought that is justified without appeal to authority. Because this ideal is so demanding, the process of doing philosophy can be frustrating, but it is also something that can fill and fulfill one's entire life.。
英语阅读理解 philosophy
英语阅读理解 philosophyIntroductionPhilosophy is a fascinating subject that delves into the fundamental questions of existence, knowledge, values, and ethics. It involves critical thinking, rational analysis, and a profound understanding of human experience. In this article, we will explore the importance of English language proficiency in studying philosophy and how it enhances the comprehension and analysis of philosophical texts.Enhancing Comprehension through Language Proficiency1. Acquiring Fundamental Knowledge of Philosophical TextsProficiency in the English language plays a pivotal role in reading and comprehending philosophical texts. These texts often use intricate vocabulary and complex sentence structures that require a high level of language proficiency to fully understand. By developing strong language skills, the reader can delve deeper into the philosophical concepts and ideas conveyed in the text.2. Grasping Subtle Nuances and AmbiguitiesPhilosophical texts often contain subtle nuances and ambiguities that can easily be misinterpreted without a keen understanding of the language. Proficient English language skills enable the reader to grasp these subtle differences in meaning and avoid misunderstandings. This ensures a more accurate interpretation and analysis of philosophical arguments.3. Analyzing and Critically Evaluating ArgumentsA crucial aspect of philosophy is the analysis and critical evaluation of arguments presented in texts. Proficiency in the English language allows the reader to clearly identify premises, conclusions, and logical fallacies. It enables a more robust evaluation of the arguments and facilitates the formulation of well-reasoned counterarguments or rebuttals.4. Accessing a Wealth of Philosophical LiteratureThe English language acts as a key that grants access to a vast array of philosophical literature from various cultures and time periods. With English proficiency, philosophers can explore works written in the language and engage with ideas across different branches of philosophy. This expands their understanding and appreciation of the subject.Developing Language Skills for Philosophy Studies1. Reading Philosophical Texts WidelyTo enhance English proficiency for studying philosophy, it is important to engage in extensive reading of philosophical texts. Immersing oneself in the language used in philosophical discourse helps to build vocabulary, improve comprehension, and familiarize oneself with the particular style of writing in the field.2. Engaging in Thoughtful DiscussionsParticipating in thoughtful discussions on philosophical topics with peers or professors in an English-speaking environment is an effective way to improve language skills. It provides opportunities to express ideas, refine arguments, and engage with different perspectives. Such discussionsenhance fluency and contribute to a deeper understanding of the subject matter.3. Writing Analytical EssaysWriting analytical essays on philosophical topics not only hones critical thinking skills but also strengthens English language proficiency. It requires the writer to articulate complex ideas, construct coherent arguments, and convey them effectively in writing. Regular practice in essay writing fosters the ability to express oneself clearly and persuasively in the English language.ConclusionIn conclusion, proficiency in the English language is of utmost importance for studying philosophy. It enables a deeper comprehension of philosophical texts, facilitates the analysis and evaluation of arguments, and grants access to a wide range of philosophical literature. By developing strong language skills, aspiring philosophers can engage more effectively with the subject matter, contribute to the field, and broaden their philosophical horizons.。
1 什么是哲学？What is philo
HENRY DAVID THOREAU
To be a philosopher is not merely to have subtle thoughts, nor even to found a school, but to so love wisdom as to live, according to its dictates, a life of simplicity, independence, magnanimity, and trusr of Wisdom
PHILOSOPHY
The Greeks used the term in a broad sense, to cover most of what we now think of as the sciences and the liberal arts; and a stock of definition explained that the ‘wisdom’ which a philosopher loves is ‘knowledge of things human and of things divine’. (Jonathan Barnes, 2001, p.xiv)
Let your heart guide you. It whispers so listen closely.
Then Littlefoot knew for certain he was alone, and although The Great Valley was far away, the journey there was perilous. He would have to find his way, or the chain of life would be broken.
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• 5. Immanuel Kant is the most influential example of categorical moral reasoning. ( )
• 5. His __________ denial of the charges of sexual harassment shocked the jury.
Listen to an audio clip about the significance of political philosophy to modern society and answer the following question.
• 2. How does John Rawls view the effect of the American Dream on people’s response to the unfairness of society?
Watch the video clip for the second time and decide whether the following statements are true (T) or false(F).
• Some words you may need in this part… Integrity:完整、正直、诚实诚信 grow out of: 产生于 unease: 不安 Dissatisfaction:不满 be engaged with/in:忙碌于，从事，参与 Hurly-burly(n.): 喧嚣，骚乱 dimension：维度，方面，尺寸
8. No ______ person wishes to see conflict or casualties.
• Watch a video clip of Havard professor Michael Sandel’s open course “Justice” and answer the following questions.
1. The children were ________ over the remote-control for the television.
2. The impact could ________ through the economy.
3. The freelancers were careful about questioning or challenging employment practices, even if they were _______ unfair.
Watch the video clip again and decide whether the following statements are true(T) or false(F).
• 1. In the first trolley car case, those in the majority would turn the trolley car onto the side track. ( )
• 1. Every line of serious work that he was written since 1936 has been written, directly or indirectly, against _________ and for democratic socialism.
4. Our greatest fear is that if the business fails, this _______ stage will become permanent.
5. Michael Moore, the _________ documentarian, offers his own answers in his new film, Capitalism: A Love Story.
• Genocide is the deliberate murder of a whole community or race.
• If you are categorical about something, you state your views very definitely and firmly.
Watch a video clip about the famous thought experiment proposed by political philosopher John Rawls and answer the following questions.
• 1. What is the “thought experiment” that John Rawls proposes in his book?
Veil of Ignorance
• A hypothetical state, advanced by the US political philosopher John Rawls, in which decisions about social justice and the allocation of resources would be made fairly, as if by a person who must decide on society’s rules and economic structures without knowing what position he or she will occupy in that society. By removing knowledge of status, abilities, and interests, Rawls argued, one could eliminate the usual effects of egotism and personal circumstances on such decisions.
• 2. A pretty young girl ________ down the stairs.
• 3. Someone in the crowd gave me a _________ in the back, and I almost fell.
• 4. A _________ begins with the killing of one man- not for what he has done, but because of who he is.
Watch a video clip about the explanation of the theory of justice developed by John Rawls and answer the following questions.
• 1. What are John Rawls’ personal reasons for becoming an academic and endeavoring to change the unjust world through the power of ideas?
• Totalitarianism is the form of government that theoretically permits no individual freedom and that seeks to subordinate all aspects of individual life to the authority of the state.
• According to the speaker, how should we study political philosophy?
• Political philosophy is the study of topics such as politics, liberty, justice, property, rights, law, and the enforcement of a legal code by authority: what they are, why (or even if )they are needed, etc.
Listening Skills & Strategies
• If someone or something hurtles somewhere, they move there very quickly, often in a rough or violent way.
• If you shove someone or something, you push them with a quick, violent movement.
• 2. According to John Rawls, what kind of society would people want to live in from behind the veil?
• redistribute • knitting • cage fighting
( a sport involving many different types of fighting in which two people fight against each other in an area surrounded by bars or wire.) • opt for
6. The cost of the electricity is _________, though the charger itself is a major capital investment.
7ting has been ________ in mystery.