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樓主: Disperse
21#
發(fā)表于 2025-3-25 04:58:49 | 只看該作者
22#
發(fā)表于 2025-3-25 10:18:43 | 只看該作者
23#
發(fā)表于 2025-3-25 15:19:19 | 只看該作者
24#
發(fā)表于 2025-3-25 16:24:41 | 只看該作者
Societies and Cultures (1): Forms of Living Togetherand, humans and their society and culture (including the art and culture of moral status ascription) and, on the other hand, uncultured ‘nature’ or ‘wilderness’. It may also be taken to assume that on the one hand there are ‘humans’ and on the other hand there is ‘culture’, as a separate sphere whic
25#
發(fā)表于 2025-3-25 22:03:49 | 只看該作者
Societies and Cultures (2): Forms of Lifees this mean, and what can be gained by using this term? Wittgenstein’s concept ‘form of life’ (.) lends itself to different interpretations. Here I will respond to what we may call Gier’s ‘pluralist’ interpretation, which takes ‘form of life’ to have linguistic, behavioural, cultural and biological
26#
發(fā)表于 2025-3-26 01:13:12 | 只看該作者
27#
發(fā)表于 2025-3-26 05:19:01 | 只看該作者
Spirits and Gods: Forms of Religionatus often explicitly aim to find a . justification of moral status. The properties approach, in particular, can be understood as a way to rationally determine the moral status of an entity by examining its properties. As I said in the first part of this book, this is a scientific approach to moral
28#
發(fā)表于 2025-3-26 12:04:42 | 只看該作者
29#
發(fā)表于 2025-3-26 14:25:08 | 只看該作者
30#
發(fā)表于 2025-3-26 18:35:56 | 只看該作者
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