論 著 / articles |
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NTU Philosophical Review:
Year >
1984 >
Issue: 7
郎昆如
Kun-yu Woo
先秦;畫家社會哲學之研究
A Study on the Taoist Social Philosophy in the Pre-Ch'in Period
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This study is divided into three main parts, and additionally includes an introduction, conclusion, footnotes and a bibliography.The first section examines the historical development of the social philosophy propounded by the Prech'in Taoists, from Lao-tzu through Chuang-tzu to Liehtzu.The second part deals with the Taoist principle of social living, its problems and solutions.Finally we attempt a critique on the values and the limitations of Taoist social philosophy in the Prech'in period.
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NTU Philosophical Review:
Year >
1984 >
Issue: 7
Paul Yun-ming Jiang
美允明
The Concept of Mind in Chu Hsi's Ethics
朱子倫理學中的心性概念
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宋儒朱熹、以畢生功力,闡釋先秦儒家經典。一方面遠承孔孟之仁義性善 論,以及學庸之格致中誠觀念,另一方面又調和周敦頤太極陰陽之說、張裁 之論氣以及三種學讀中之精萃而集大成,孕育出博大精深的思想,造成理學 在中國哲學史上的巔宰狀態。本文從朱子龐大的倫理禮系中,首先疏理出「心體」的意義及其形上學 的地位,並從源自張載「心統性情」的觀點,分析「心J在道德實踐中的關 鍵性問題,展列出「心」在倫理架構上與「性情」、「理氣J、「太極」之 關係,進而現辨道心天理與人心氣欲之分際。與後來陸主「心性之學」相比 較,可以看出哲學史上「繁」與「約」的爭論,其實是成聖的道德實踐之不同過程。以「天人合一」為終極關心而言,種朱陸五可以視為殊途同歸。
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NTU Philosophical Review:
Year >
1984 >
Issue: 7
劉福增
Fu-tseng Liu
維根斯坦《論說》的原基命題
Elementary Propositions in Wittgenstein's Tractatus
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This is the fourth paper in my continuing research on "Tittgenstein's Tractatus. The Tractatus theory of language has mainly two components: the "picture theory" and the"truth-function theory". Elementary propositions is one of the basic concepts essentially connected with these two theories. In this paper I attempt a thorough study of theconcept of elementary propositions.I identify and articulate seven basic features of elementary propositions. In addition to examining the accounts of other researchers on these basic features, I contribute what I call the metaphysical language formulized in the philosophy of the Tractatus, and the coordinate diagram of elementary propositions, to account for elementary propositions.
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NTU Philosophical Review:
Year >
1984 >
Issue: 7
洪成完, 劉福增
Cheng-uan Hung
集合論的哲學基礎
Set Theories: Their Philosophic Issues and Foundations
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This paper traces the main philososophic issues and the foundations of Cantorian set theory and the contemporary cumulative hieararchy theory (c. h. t.). From a platonisticview point, we formulate two theories of c.h. t. that is, stage theory and level theory. The latter is characteristically stronger than the former. Axioms of Zermelo Fraenkel set theory, ZF, that can be deduced within two theories, are explained and left as logical exercises. We believe that, for a deep understanding of model-theoretic results inaxiomatic set theory, we must capture fully the philosophy (and the picture) of the cumulative hieararchy.
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NTU Philosophical Review:
Year >
1984 >
Issue: 7
Roger T. Ames
安樂哲
On The Contingency of Confucius' Emergent Tao
孔子思想中「時中J 之道
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由於「道J字在論語巾的現達八十餘次之多,故無論採用何種詮釋,其 為一中心概念殆無擬議。一般說來,多數詮釋均不無保守傾向:設非接近蕭 公權「從周」之觀點;則多類的 Fingaretter 大道缺歧」 (Way Without Crossroad) 之意見。兩者問各有其獨到之貢獻, 然亦各有所偏頗。當然 ,孔子思想中「法古」色彩相當濃厚,此在論語一書中之例證可謂比比皆是;然而吾人更應對每一例證之上下文慎思孰慮,照幾兔於斷章取義。易言 之,如果過分強調孔子之「法古」色診,且在欣賞其具有創造性或美學性之 諸般創見上不移熱衷,則其深奧之「微言大義J勢將橫遭漠視。為使此等偏 頗趨於平衡,本文擬對孔子思想中之「道」概念再度廣泛深入探討,俾重行 統整之。
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NTU Philosophical Review:
Year >
1984 >
Issue: 7
Rahner and Ricoeur
傅佩崇
An Understanding of Original Sin - Through the Interpretations of Tennant, Rahner, and Ricoeur
論「原罪J 概念之理解 一一一亨利汗泰他特、拉內、與宇榕的設釋
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眼界問題一直在西方的宗教哲學中佔有重要地位。歷代哲學家與神學家 的討論幾乎已經窮盡了它在各方面的可能j涵義。然而這個問題均不會得到澈 氓的解決,因為它在本質上是一種「奧秘˩ ,一種與人自身的存在息息相關 的奧秘。在某一意、義上說,人若想充分理解自己,就必讀對原罪問題進行深 度的思考。本文~{存評析泰能特 (F. R. Tennant, 1866-1957) 、校內 (Karl Rahner,1904-84) 、與李絡 (Paul Ricoeur, 1913-) 三人對於 「l反罪˩ 的詮釋, 試鬧了解這個概念的三種主要探索途徑, 亦郎「自然神論的演化說˩、「有神論的反過說˩、「辯證論的象徵說˩ ,進而提出一種 對於人性:本質問題(或者,更好說是奧都)之可能的理解。木文之寫成,應感謝耶魯大學宗教系傅萊教授(Professor Hans Frei) :在「神學的詮釋學」一課中之啟發與討論,以及同窗好友歐瑞根 (Cyril O'Regan) 的切能與批評。現在自己重讀本文, 覺得有些地方值 得進一步深入辨析;泣餾想法或許留待他日以中文;這寫這個題材時再來質行 吧。
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NTU Philosophical Review:
Year >
1984 >
Issue: 7
張永偽
Jun-chun Chang
楊龜山哲學思想述評
A Critical Account of Yang Kuei-shan's Philosophical Thought
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This paper is a tentative evaluation of yang Kuei-shan's philosophy of principle (li-hsueh) and its historical position in the development of Sung Neo-Confucianism asa whole. It seems (1) to demonstrate that Yang Kuei-shan's thought served as an important bridge between the two cheng Brothers and Chu Hsi, and (2) to explain the actualcontent of Yang's philosophy as a process of sythesis drawing from Confucianism, Taoism and Buddhism. The approach of the argument, therefore, can be divided in thefollowing four categories:1. Historical: the original source of his philosophy.2. Ontological: the principle of ying and yang, the transformation of material force (ch'i) , and the Way of Heaven (fien) and its mandate.3. Epistemological: the investigation of things in the extension of knowledge, and the principle of one-in-all.4. Ethical: the concept of self-cultivation and the contemplation of equilibrium (chung).In the analysis of Yang's philosophy, this paper also attempts to deal with his sivotal methodology of "directness" (chih) in an effort to explicate his doctrines of loyalty and altruism, the one source of internality and externality, the manifestation of nature through the human mind, and the grasping of principle in the midst of human affairs.
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NTU Philosophical Review:
Year >
1984 >
Issue: 7
F求學華
Wing-wah Chan
胡寒爾哲學的世界概念
Husserl's Concept of World
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In Husserl's Ideas of 1913, we find that the concept of world is ambiguous, for it is firstly interpreted as a horizon experienced in perception, and secondly as a totality of objects known in terms of theoretical thought on the basis of direct experience. In the Cartesian Meditations of 1929, Husserl still retains these concepts, but suggestsa new idea, genetic phenomenology, which advocates that a philosophical understanding of an object must trace the constitutive history of its meanings which have beendeposited in the process of its constitution. This tracing of the history of its constitution requires that the higher constituted products refer to the lower constitutive primordialexperience as the foundation of that history. In the Crisis. Husserl criticizes his previous "Cartesian way" to phenomenology in which the transcendental epoche is a "nullification of a thing-world", and thus, that will be empty of content for philosophical study after epoche. Now, Husserl suggests an "ontological way" in which the transcendental epoche is a total change of attitude, i.e., it does not "nullify the thing-world", but brackets the higher deposited meanings in order to search for the lowerconstitutive primordial experience that is the foundation of constitution. Husserl finds that the primordial experience is perception, and the world correlated to perception he calls the life-world. Thus the perceptual world has become the foundation of the world known in theoretical thinking. The two ideas, genetic phenomenology and transcendental epoche as a total change of attitude, are the reasons. that the later Husserl came to consider the perceptual world as foundation.
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NTU Philosophical Review:
Year >
1984 >
Issue: 7
安榮格
Yih-mei Huang
船山「道大善小,善大性小˩ 說之評析
An Analysis and Critique of Wang Fu-chih's Theory of "tao ta shan hsiao, shan ta hsing hsiao"
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1. An analysis of the concept of tao2. An analysis of the concept of hsing3. An analysis of tao fa shan hsiao, shan ta hsing hsiao4. Critique: a) Tao ta shan hsiao and shan ta hsing hsiao are explicated from different points of view b) The concepts of 'shan and hsing are two aspects of one thing c) It is not true that "tao sheng shan, shan sheng hsing" d) The concept of shan is ambigious: i) Shan as the power of chi sheng ii) Shan as the process of chi sheng
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NTU Philosophical Review:
Year >
1984 >
Issue: 7
球俊輝
Jiunn-huei Chern
孔子的「仁」與海德格的「存有˩ 初探(下)
On Confucian Jen and Heideggerian Being (II)
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In this paper, I continue my comparative analysis of the Confucian concept Jen and Heideggerian Being. I trace the origins and attempt to reconstruct the essential meaning of Confucian Jen and Heideggerian Being.Then, from the respective of their basic presuppositions, I try to compare these two concepts, identifying and expanding upon points of apparent similarity.Finally, I suggest the possibility of utilizing their complementarity as an aid to expressing more fully their respective ontologies.In conclusion, I explore ways in which this methodology might contribute to the reconstruction of Chinese Philosophy.
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哲學系簡訊 / notes and news |
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NTU Philosophical Review:
Year >
1984 >
Issue: 7
哲學系簡訊
哲學系簡訊
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