論 著 / articles |
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NTU Philosophical Review:
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2005 >
Issue: 30
王曉 波
Hsiao-Po Wang
自道以至名,自名以至法 ── 尹文子的哲學與思想研究
Dao leads to Ming, Ming leads to Fa──Studies of Yin Win Zi's Philosophy and Thought
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自唐銊、羅根澤判定《尹文子》為「偽書」後,《尹文子》 乏人研究,但據晚近學者研究,今本《尹文子》即劉向所見之《尹 文子》,其內容亦與先秦諸子所論述之尹文子思想主張一致,《尹 文子》思想內容涉及道、名、法,正是劉向所言:「自道以至名, 自名以至法;以名為根,以法為柄。」並反映戰國初期,由宗法 封建過渡到法治專制的政治社會的思想。他以道家自然主義論形 名,以形名論建立其法治論,開啟了後代法家刑名法術的先河。他的形名論保留了中國邏輯史豐富的史料,並區別了「名」、「分」 及「名」、「稱」的不同,影響了後來的名家;他主張的「萬事皆 歸於一,百度皆準於法」,更是後來法家韓非所奉為圭臬者。
Scholars indifference to Yin Win Zi were affected by the conclusion of Tang Yue and Luo Gen Zhe, that is, one "book of dubious author". Yet studies of Scholars nowadays pointed out that the Yin Win Zi we read today is the same of what Liu Xiang of Han Dynasty read, and its contents is the same of the thought of Yin Win Zi introduced by scholars of Xian Qin. Dao (Way), Ming (Names), Fa (Law) in Yin Win Zi are exactly what Liu Xiang commented: " Dao leads to Ming, Ming leads to Fa, Ming is fundamental, and Fa means of governing." It reflects the political and social thoughts of Early Warring States Period, corresponding with the transitional period of society of patriarchal, feudal to that of autocracy of law. His argument on Xing (Forms), Ming (Names) based on Daoist's Naturalism, his governing by law based on his theory of Xing and Ming. It's the foundation Yin Win Zi established on which later Legalist School of Xing, Ming and Fa expounded their arguments. His arguments on Xing, Ming is the main sources of historical material of Chinese Logic History. The difference between Ming (Names) and Feng (Duties),between Ming and Cheng (Agreement) he pointed out affected later Legalist School. "All things ends in one, all rules bases on law." Those view of his became criteria to later Legalists Han Fei.
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NTU Philosophical Review:
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2005 >
Issue: 30
孫效 智
Johannes Sun Hsiao-chih
生殖性人類複製的安全風險與個體獨特性問題
Ethical Issues of Safety and Individuality in Reproductive Human Cloning
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當複製實驗的腳步以飛快速度向前奔馳時,人們最感到困惑 與憂慮的問題是:「人類複製」的研究與發展本身是否會涉及某 些嚴重的倫理問題?而當「人類複製」成為事實時,它對於人類 的倫理、法律及社會又會產生怎樣的衝擊?這些問題的探討隨著 各國或明或暗地競逐胚胎幹細胞研究及人類複製研究的事實,已 經愈來愈形迫切。本文的探討將集中在生殖性人類複製 (reproductive human cloning)的兩個倫理議題,亦即安全風險與 個體獨特性所涉及的倫理問題。文分六部分,首先簡單介紹人類複製的議題背景,接下來說明本文的議題範圍及方法論,第三部 分指出反對與贊成生殖性人類複製的各種倫理論據。第四與第五 部分則將討論焦點放在安全風險與個體獨特性所引伸出來的倫 理議題。最後則做一簡短結論。
The dramatic progress of experiments on cloning raises many perplexing and worrisome issues: Is the step from Dolly to human a fiction never coming true or will it be made possible in the near future? If it becomes reality, what impacts would it bring about in the ethical, legal and social dimensions? These issues become more andmore urgent after the Korean scientists successfully applied the technique of SCNT to reproduce cloned human blastocysts in the year of 2004. This article focuses on two significant ethical issues of reproductive human cloning, i.e. the problems of safety and individual uniqueness. I firstly clarify the objective facts related to the ethical judgments of reproductive human cloning. Secondly, I define the issues to be explored and present my methodology. Thirdly I will introduce the fundamental ethical positions underlyingvarious arguments for and against reproductive human cloning. And then, in the fourth and fifth parts of the article, I will deal separately with the problems of safety and individuality.
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NTU Philosophical Review:
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2005 >
Issue: 30
Francisco Calvo Garzón
Francisco Calvo Garzón
Game-Theoretical Semantics and Referential Inscrutability
賽局理論語意學與指涉之 不可測度說
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This paper consists of two parts. First, (i) I shall consider two defences of Quine´s polemical Thesis of the Inscrutability of Reference put forward by Hookway (1988), and Calvo Garzón (2000a; 2000b), respectively. Then, (ii) I shall consider an extension of Quine´s succinct behavioural criteria of Radical Translationsuggested by Hintikka´s Game-Theoretical Semantics (1973; 1976). I shall argue that Hintikka´s semantics suggest behavioural criteria which we can use to constrain perverse semantic theories. In particular, I shall try to show that whilst Hintikka´s behavioural data tells against Hookway´s proposal, it reveals, nonetheless, a reason as to why my proposed perverse semantic theory enjoys the same priviledged status that a standard semantic theory is supposed toenjoy.
此篇論文有兩部分,第一,我將討論分別由Hookway 及Calvo Garzon 所提出對Quine 的指涉之不可測度說的兩個辯護。第二, 我將討論Hintikka 的賽局理論語意學如何延伸Quine 徹底翻譯之 行為判准。我將論證,Hintikka 語意學所提出的行為判准將可限 制不當的語意理論。尤其是,我將說明儘管Hintikka 的行為與料 不符Hookway 的方案,它仍說明了為什麼我所謂的不當語意理 論享有一般語意理論所享有的特權地位。
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NTU Philosophical Review:
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Issue: 30
Aysel Doğan
Aysel Doğan
The Principle of Alternative Possibilities and Causal Determination
其他可能性原則與因果決定論
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Some compatibilists believe that the principle of alternative possibilities has been shown to be false by Frankfurt-style arguments, and this gives way to the compatibility of causal determination with moral responsibility. Those incompatibilists who defend the principle of alternative possibilities, on the other hand, insist on the truth of the principle and on the incompatibility of causal determination with moral responsibility. In this article, I argue that Frankfurt-stylecounterexamples are unsuccessful in indicating the falsity of the principle of alternative possibilities, and yet this failure is inconclusive to prove the correctness of incompatibilism. In fact, the principle of alternative possibilities is, I show, compatible with causal determination and thus with compatibilism on a specificunderstanding of determinism and compatibilism.
有些相容論者相信其他可能性原則已為Frankfurt 的反例所 駁斥,而這讓支持因果決定與道德責任為相容的相容論者有機可 乘。但捍衛其他可能性原則的不相容論者則堅持此原則,以及因 果決定與道德責任的不相容性。在此篇論文中,我將論證 Frankfurt 的反例無法指出其他可能性的錯誤,但這不會導致不相 容論的成立。事實上,我將證明,在一種對決定論與相容論的理 解下,其他可能性原則與因果決定論及相容論者是相容的。
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NTU Philosophical Review:
Year >
2005 >
Issue: 29
王曉 波
Hsiao-Po Wang
「歸本於黃老」與「以無為本」──韓非及王弼對老子哲學詮釋的比較研究
“Resorting to Huang Lao” and “Non-Being” ── Comparative Study of Han Fei and Wang Bi's Interpretation of Lao Tzu's philosophy
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韓非是戰國時代韓國的庶公子,王弼是漢末三國時代魏國的 豪門之後,相隔六百多年,而都留下了對《老子》哲學的詮釋之 作。韓非有《解老》、《喻老》,王弼有《老子注》,又各自在詮釋 中改造了老子的哲學建立了自己的思想體系。韓非成為先秦法家 的集大成者,而王弼則成為魏晉玄學的奠基者。同樣是詮釋《老 子》,但韓非用的方法是「參驗」,王弼則是「得意忘言」;韓非 的「道」是「與夫天地剖判也具生」,王弼的「道」是「先天地 生」;韓非是主張「以法為本」,王弼則是「以無為本」;韓非主 張「無為而無不為」,王弼主張「無為而為之」。所以韓非的哲學 思想建立了秦漢以後的專制帝國,王弼的哲學思想則引進了隋唐 佛學。
Han Fei is a descendent of former aristocracy who livedduring the Warring States Period, while Wang Bi livedduring the Late Han. Although separated by six hundredyears, they have both left us with annotations dealingwith the philosophy of Lao Tzu. Han Fei wrote"Interpretation of Lao Tzu" and "Expounding Lao TzuMetaphorically," while Wang Bi is known for "Annotating onLao Tzu." In their annotations of Lao Tsu's texts theysuggested new interpretations and systems of thought. HanFei became leading legalist of Xian Qin period, and WangBi laid the foundation of metaphysics school of Wei & JinDynasty. Lao Tzu was interpreted differently by Han Feiand Wang Bi. Han relied on method of "comparing and examining," while Wang emphasized "comprehending and let aside words." Han's argument is "in the Beginning there was Universe" and then "Tao". On the other hand, Wang held that Tao comes "before the Beginning of the Universe." Han maintains that law is essential while for Wang the essential theUniverse." Han maintains that law is essential while for Wang the essential is Wu (Non being).Han believed that "inactivity activated all deeds", while Wang countered by asserting "inactivity is activation".Thus, Han's philosophy helped establish autocratic empires since the Qin and Han dynasties. Wang's interpretation of Lao Tzu helped introduce the Buddhist philosophy during the Sui and Tang dynasties.
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NTU Philosophical Review:
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Issue: 29
王志 銘
Chih-Ming Wang
道德神學在道德上是必然的嗎?
Ist Eine Ethikotheologie Moralisch Notwendig?
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康德的道德神學,企圖把信仰建立在人類理性的基礎上。他 一方面駁斥知性經驗與思辨理性對於掌握「靈魂不朽」與「上帝 存在」命題的無能力,另一方面卻在實踐理性的基礎上確立這兩 命題的必然性。因而強調:道德必然引至宗教。然而這又不可理 解為道德法則自身必然直接產生宗教,而是以道德法則為線索,加上人性追求幸福本能的需求,也就是德福一致的最高善,才是 宗教信仰的必然基礎。因此康德說宗教的必然性不是客觀的,而 是道德上主觀的一種確信。從而這種宗教信仰的需要,即在於掃除道德障礙乃至激勵道德決心,而不可反過來將道德法則的客觀 必然性建立在宗教信仰的基礎上。在這種理性信仰中,人所應關 切的仍只是:是否成為有德而配享幸福,而不是如傳統基督教信 仰那樣仰望奇蹟、神恩,乃至救贖與祈禱。然而為了保障吾人之道德決心,必然要運用最高善的理念 嗎?縱使承認確有一種道德上的報應,上帝信仰是唯一的選擇 嗎?放在西方基督教文化的架構裡,我們能夠確信道德必然引至 信仰?還是應該反過來說信仰必然引至道德?在下面的文章裡我將論述:康德的最高善理念裡的幸福仍無 法擺脫「不確定概念」的困難,其次則是「靈魂不朽」與「上帝 存有」就道德報應理論的其他可能類型(例如佛教)而言並無其 必然性,最後將指出宗教信仰不必藉助於道德需求仍有其存在的 必要性,並指出康德對基督教核心教義的錯誤理解。
The ethical theology of Kant aims to vindicate the religious belief on the basis of human reason. Although he argues on the one hand that the knowledge of experience and the speculative reason are ineffective for making clear the statements of the immortality of soul and the existence of God, he, on the other hand, maintains on thebasis of the practical reason the immortality of soul and the existence of God. Consequently, Kant stresses that morality is bound to lead to religion. However, the afore-mentioned argumentation of Kant is not be understood as that the moral principles themselves should directly lead to religion, from Kant’s point of view, the indispensable foundation for the religious belief has to be built with the framework of moral laws as well as the human instinctive desire for happiness, that is, the Highest Good of the proper proportioning of virtue and happiness is the true basis of the religious belief. Accordingly, Kant insists that the “moral necessity” to “assume the existence of God” is “subjective, i.e., a need, and not objective, i.e. duty itself.” Therefore, the necessity of the religious belief in Kantian viewpoint means to eliminate the moral obstacles so as to aspire the moral resolutions, not on the contrary, that the necessary objectivity of moral laws is established on the basis of religious belief. With such a rationalreligious belief, what the faithful should be concerned about is to introspect oneself whether one’s virtue is worthy of happiness, and not to behave in accordance with the traditional Christian ways to rely upon praying and look to divine grace, miracles as well as redemption.Can the Kantian postulate about the subjective moral necessity be proved true? If we acknowledge the Kantian statement about the subjective moral necessity, then, we should ask further, whether the Christian belief in God is the sole choice? If not, do we still need an ethical theology? Furthermore, even taking the western Christianculture into consideration, this paper also aims to examine whether the Kantian issue that morality has to lead to religious belief is unquestionable? Or, is it possible that religious belief is bound to lead to moral behavior?This paper aims to examine first the happiness within the Kantian notion of the Highest Good still remains an uncertain idea. Secondly, in comparison with the other theories of the moral retribution (such as that of Buddhism), the immortality of soul and the existence of God can not be proved as the only two valid presumptions for the issue of the moral retribution. Thirdly, this paper will point out that the notion of moral demands is not necessary for maintaining the raison d’etre of the religious belief, and that Kant’s perception of the Christian core-doctrines is incorrect.
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NTU Philosophical Review:
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Issue: 29
林火 旺
Huo-Wang Lin
審議民主與公民養成
Deliberative Democracy and Civic Education
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本文檢討程序民主和憲政民主的缺點,針對這些缺點指出審 議民主可以克服這些缺點,然而一個成熟的政治,不能只依賴制 度的建立,而必須培養能夠維繫且強化這個制度的公民。審議式 民主政治所需要的公民素養,除了具有自由主義民主公民應有的 知能和德行之外,還需要具有推理和理性批判力、自主性和相互 尊敬、以及開放的心靈,而最適合從事這類公民教育的單位就是 學校。最後本文進一步指出,一個健全的民主社會還需要培養公 民具有同情的想像力,這樣才能使多元差異的社會,維持和諧穩 定。
This article examines different forms of democracy and concludes that deliberative democracy has some merits in contrast with procedural democracy and liberal democracy. However even deliberative democracy cannot function properly without well-educated citizens. To be a good citizen, people should develop certain skills and virtues pertain to a deliberative democracy, such as the ability of critical reasoning, autonomy, mutual respect, and open-mindedness. Schools are the most important places for civic education and hence should emphasize more on their common purposes. Moreover, a healthy society also requires citizens acquire a kind of sympathetic imagination, which is an ability to put oneself in other’s shoes. With this people with diverse views can live together cooperatively and peacefully.
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