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Profile: Xiaoqiang Han (University of Manitoba)
  1.  71
    Image-Based de Re Thought.Xiaoqiang Han - 2008 - Disputatio 2 (24):17.
    In this paper I argue that in addition to the three generally recognized kinds of de re thought, i.e., perception-based, memory-based and communication-based thought, there is a kind of de re thought, which is based on image and cannot be assimilated to any of these recognized kinds of de re thought. I call it simply image-based de re thought. Although image-based thought shares some similarities with the other kinds of de re thought, it should and can be distinguished from each (...)
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  2. A Butterfly Dream in a Brain in a Vat.Xiaoqiang Han - 2010 - Philosophia 38 (1):157-167.
    Zhuangzi’s Butterfly Dream story can be read as a skeptical response to the Cartesian Cogito, ergo sum solution, for it presents I exist as fundamentally unprovable, on the grounds that the notion about “I” that it is guaranteed to refer to something existing, which Descartes seems to assume, is unwarranted. The modern anti-skepticism of Hilary Putnam employs a different strategy, which seeks to derive the existence of the world not from some “indubitable” truth such as the existence of myself , (...)
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  3.  51
    There Is No Such Thing as Reference Failure.Xiaoqiang Han - 2010 - Abstracta 6 (1):23.
    I argue that the idea of reference failure which is frequently mentioned and occasionally argued for in the recent philosophy of language literature is a misnomer at best and incoherent when taken seriously. In the first place, there is no such thing as an empty name or name that fails to name anything, where names are understood as not replaceable by descriptions. In the case of demonstrative reference, because the speaker’s perception fixes the referent and the speaker’s referential intention is (...)
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  4.  89
    Speaking of Flux.Xiaoqiang Han - 2009 - Acta Analytica 24 (1):33-42.
    The aim of this paper is to explain how the Heraclitean doctrine of universal flux must be rejected, while the notion of flux should and can be preserved. Against the reductionist account of subjectless change, a modern version of the Heraclitean doctrine advocated by revisionist metaphysics, I argue that (1) the idea of subjectless change is one that can and should be formulated in the established conceptual framework, and (2) subjectlessness is a feature that most aptly characterizes material changes. In (...)
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  5.  61
    Interpreting the Butterfly Dream.Xiaoqiang Han - 2009 - Asian Philosophy 19 (1):1 – 9.
    This paper follows the tradition of treating Zhuangzi's Butterfly Dream episode as presenting a version of skepticism. However, unlike the prevalent interpretations within that tradition, it attempts to show that the skepticism conveyed in the episode is more radical than it has been conceived, such that the episode can be read as a skeptical response to Descartes' refutation of skepticism based on the _Cogito, ergo sum_ proof. The paper explains how the lack of commitment in Zhuangzi to the dubious assumption (...)
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  6.  32
    Why Cannot We Dispense with the Subject-Predicate Form Without Losing Something More?Xiaoqiang Han - 2009 - Florida Philosophy Review 9 (2):79-89.
    It has been suggested that there may exist languages that contain only feature-placing sentences, and hence the conceptual scheme implied by such languages is radically different from the one with which we are more familiar. Contrary to what some philosophers believe, I argue that with such languages, we may not be able to say things having approximately the force of the things we actually say, that is, to express the so-called ordinary matters merely at the expense of simplicity. For one (...)
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  7.  31
    Feature-Placing Sentences and the Canonical Scheme.Xiaoqiang Han - 2009 - Abstracta 4 (2):30-42.
    Feature-placing sentences are often confused with the general sentences in the canonical predicate calculus. The confusion is largely caused by their perceived commonality that both lack the subject-predicate form. In this paper, I offer some clarification of the fundamental differences between the two: the general sentences of the canonical predicate calculus contain predicates and variables which take individual objects as their values, and it is the sense of predication implied by the existence of predicates in these general sentences that is (...)
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  8.  22
    Is Being a ‘Screen’ of God?Xiaoqiang Han - 2008 - Res Cogitans, Journal of Philosophy 5 (1).
    Marion contends that whereas the traditional metaphysics (“onto-theology”) poses the first ‘idolatry’ in the sense that it reduces God, who is both transcendent and infinite, to a being, albeit the highest being, Heidegger’s ontology represents a second, yet subtler ‘idolatry’ in that Being is thought as a condition of God, and as such it constitutes a ‘screen’ over Him. I argue, however, that Marion’s criticism of Heidegger with regard to his position on the relationship between Being and God is not (...)
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  9.  23
    Searle’s Theory of Social Reality and Some Social Reality.Xiaoqiang Han - 2009 - Synthesis Philosophica 48 (2):8.
    In this paper, I attempt to show that Searle’s theory of social reality is largely based on his observation of some essential features of democratic societies, and is not universally applicable as it claims to be. I argue that his notion of collective acceptance and agreement, which is fundamental to his general theory, does not explain why a dictatorial or totalitarian regime as a social reality is able to survive through a significant period of time and continuously create and maintain (...)
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  10.  38
    Maybe There Are No Subject-Predicate Sentences in Chinese.Xiaoqiang Han - 2009 - Dao: A Journal of Comparative Philosophy 8 (3):277-287.
    In this essay, I argue for the conclusion that the Chinese sentences that are regularly translated into subject-predicate sentences in English may be understood as all non-subject-predicate sentences. My argument is based on the premise that some grammatical features are crucial to yield the sense of contrast between the completeness of subject and the incompleteness of predicate. The absence of such grammatical features in Chinese makes it impossible to establish any criterion for the distinction between subject and predicate in Chinese.
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  11.  19
    Subjetless Change Revisted.Xiaoqiang Han - 2008 - E – L O G O S 1211:24.
    This paper seeks to formulate the idea of subjectless change in the established conceptual scheme, which is so often thought to necessarily exclude it. The idea, first espoused by some pre-Socratic thinkers in the form of the universal flux doctrine, was subsequently abandoned due to its alleged logical incoherence. Its reintroduction in contemporary metaphysics is essentially part of a massive revolt against the established conceptual scheme; it serves as a conceptual tool to reinterpret the world and to represent it in (...)
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  12.  7
    Searlova teorija socijalne stvarnosti i neke socijalne stvarnosti.Xiaoqiang Han - 2009 - Synthesis Philosophica 48 (2):317-325.
    U ovom članku pokušavam pokazati da je Searlova teorija socijalne stvarnosti uglavnom temeljena na njegovom opažanju nekih bitnih značajki demokratskih društava te da nije univerzalno primjenjiva kao što tvrdi. Tvrdim da njegov pojam kolektivnog pristanka ili dogovora, kao temeljni pojam njegove teorije, ne objašnjava zašto diktatorski ili totalitarni režim kao socijalna stvarnost uspijeva preživjeti značajno dugo i kontinuirano stvarati i održavati institucionalne činjenice koje ne bi trebale imati nikakvog temelja u kolektivnom pristanku ili dogovoru.
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  13.  16
    The Happy Fish of the Disputers.Xiaoqiang Han - 2012 - Asian Philosophy 22 (3):239-256.
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  14.  9
    La théorie de la réalité sociale de Searle et une autre réalité sociale.Xiaoqiang Han - 2009 - Synthesis Philosophica 48 (2):317-325.
    Dans le présent article, j’essaie de montrer que la théorie de la réalité sociale de Searle est fondée principalement sur sa perception de certaines caractéristiques essentielles des sociétés démocratiques et qu’elle n’est pas applicable de façon aussi universelle qu’il l’affirme. Je soutiens que son concept de consentement ou d’accord collectif, élément fondamental de sa théorie, n’explique pas pourquoi le régime dictatorial ou totalitaire en tant qu’une réalité sociale parvient à survivre pendant une période aussi considérable ni comment il parvient à (...)
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  15.  19
    The Criterion or Criteria of Change.Xiaoqiang Han - 2009 - Metaphysica 10 (2):149-156.
    In this paper, I offer an examination of the two existing criteria of change, one indicated, implicitly, by Aristotle and the other proposed, quite formally, by Russell. Both criteria engender problems. While the Aristotelian criterion is both too narrow and too broad, as it includes bogus changes and excludes subjectless changes, the Russellian criterion avoids the distinction between genuine changes and bogus changes completely. The aim of the paper is to address these problems and to show how these two existing (...)
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  16.  4
    Searles Theorie der sozialen Wirklichkeit und irgendeiner sozialen Wirklichkeit.Xiaoqiang Han - 2009 - Synthesis Philosophica 48 (2):317-325.
    In diesem Artikel versuche ich zu beleuchten, Searles Theorie der sozialen Wirklichkeit gründe hauptsächlich auf dessen Wahrnehmung etlicher wesentlicher Eigenschaften demokratischer Gesellschaften, und sei nicht – wie er behauptet – universell verwendungsfähig. Ich halte daran fest, sein Begriff der kollektiven Akzeptanz bzw. Übereinkunft – als Grundterminus seiner Theorie – erläutere nicht, weswegen das diktatorische oder totalitäre Regime als soziale Wirklichkeit maßgeblich lange zu bestehen und institutionelle Fakten kontinuierlich zu schaffen bzw. zu erhalten vermöge, die in einer gemeinsamen Akzeptanz bzw. Übereinkunft (...)
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  17.  2
    Speaking of Flux.Xiaoqiang Han - 2012 - Process Studies 41 (1):192-193.
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  18. Feature-placing Sentences and the Canonical Scheme.Xiaoqiang Han - 2009 - Abstracta 5 (1):30-42.
    Feature-placing sentences are often confused with the general sentences in the canonical predicate calculus. The confusion is largely caused by their perceived commonality that both lack the subject-predicate form. In this paper, I offer some clarification of the fundamental differences between the two: the general sentences of the canonical predicate calculus contain predicates and variables which take individual objects as their values, and it is the sense of predication implied by the existence of predicates in these general sentences that is (...)
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  19. Searle’s Theory of Social Reality and Some Social Reality.Xiaoqiang Han - 2009 - Synthesis Philosophica 48 (2):317-325.
    In this paper, I attempt to show that Searle’s theory of social reality is largely based on his observation of some essential features of democratic societies, and is not universally applicable as it claims to be. I argue that his notion of collective acceptance or agreement, which is fundamental to his general theory, does not explain why a dictatorial or totalitarian regime as a social reality is able to survive through a significant period of time and continuously create and maintain (...)
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  20. Searles' Theory of Social Reality and Some Social Reality.Xiaoqiang Han - 2009 - Philosophy Pathways 148.
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  21. There is No Such Thing as Reference Failure.Xiaoqiang Han - 2009 - Abstracta 5 (2):18-41.
    I argue that the idea of reference failure which is frequently mentioned and occasionally argued for in the recent philosophy of language literature is a misnomer at best and incoherent when taken seriously. In the first place, there is no such thing as an empty name or name that fails to name anything, where names are understood as not replaceable by descriptions. In the case of demonstrative reference, because the speaker‘s perception fixes the referent and the speaker‘s referential intention is (...)
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  22. Why Can't We Dispense With The Subject-Predicate Form Without Losing Something More?Xiaoqiang Han - 2009 - Florida Philosophical Review 9 (2):79-89.
    It has been suggested that there may exist languages that contain only feature-placing sentences, and hence the conceptual scheme implied by such languages is radically different from the one with which we are more familiar. Contrary to what some philosophers believe, I argue that with such languages, we may not be able to say things having approximately the force of the things we actually say, that is, to express the so-called ordinary matters merely at the expense of simplicity. For one (...)
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