論 著 / articles |
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NTU Philosophical Review:
Year >
1986 >
Issue: 9
郎昆如
Kun-yu Woo
先蘇格拉底期的『太素』問題探討
The Problems of Rhizomata in the Pre-socratic Period
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Unlike the problems of Arche the Pre-socratic philosophers discussed the elenlents of the material world in the rhizomata questions.This article is divided into three main parts. The first part deals with the historical development of the problems of rhizomata proceeding in the order of pluralism, mechanism and teleology. In the second part we investigate the essential contents of rhizomata operating from Empedocles, Democritus and Anaxagoras. The causal principle took place in the transcendental and immanental sophistication, and at the same time the materialistic and the idealistic Weltanschauung have had their origin and their naive forms. Finally, in the third part, the contemporary significance is discussed in the light of Aristotle's metaphysical point of view. The author tries here to raise some questionsabout the foundations of the oppositional atmosphere of the Materialism and the Idealism today, which seems to have their origin from the Pre-socratic period.
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NTU Philosophical Review:
Year >
1986 >
Issue: 9
Fu-Tseng Liu
劉福增
Pegasus, Monkey King and Existential Sentences in Chinese
飛馬、孫|吾空與中文存在語句
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在專名(proper name) 是某一個象自(object) 的記號這個認定或認 識下,在現代西方哲學中,像(1) Pegasus exists (飛馬存在) ;(2) Pegasus does not exist (飛馬不存在) ,這樣的存在語旬,前者被認為不是一句無意義的話,就是一個分析句,而後 者則被認為是一句自相矛盾的話。羅素以專名不過是喬裝的確定描述詞,而在他的描述詞論中解決上述困 難,而創英 (Quine) 則把 Pegasus 動詞化或述詞化來解決這些困難。本文先批評這些作法的缺熙,並且進-步以相當的中文語句(3)有孫悟空〈有所謂孫悟空) ;(4)沒有孫悟空〈沒有所謂孫悟空) ,為例,提出異於前兩者的所謂命名說話做行 (speech act of calling) 理論,來解決這個問題,並說明這個理論的優病。
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NTU Philosophical Review:
Year >
1986 >
Issue: 9
郭博文
Po-wen Kuo
桑達雅納的道德哲學
The Moral Philosophy of George Santayana
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This is a study of George Santayana' ethical theory. Santayana never wrote any systematic treatise on moral philosophy, though he claims that it is his chosen subject. In this paper I try to piece together his scattered reflections and remarks on ethical problems, and to present them in a cogent and systemtic form. The paper is divided into four sections. Section one clarifies Santayana's view of the nature and scope of ethics. Section two explains Santayana's ethical naturalism and relativism and recapitulates his arguments against the view that good is absolute and unconditioned. Section three deals with Santayana's theory of reason in morality, of which self-knowledge and harmony are the two essential elements. Section four includes some critical observations. Both Santayana's particular type of ethical relativism and his theory of rational ethics areimportant contributions to the field. 'Yet his moral philosophy contains an equivocation and confusion between 'tis' and ‘ought ', and he fails to provide a satisfactory account of moral obligation.
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NTU Philosophical Review:
Year >
1986 >
Issue: 9
張局良
Jui-liang Chang
天台智者大師的如來性惡說之探究
An Inquiry study of Chih-i's Theory of "Tathāgata inherent evil" on the T'ien-t'ai School
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T'ien-- t'ai School was the excellent school in Chinese Buddhism The T'ien-t'ai School was established by Chih-i. (A.D. 538597) He was a great philosopher. He systenlatized the doctrines of this school.The theory of "Tathāgata inherent evil" (evil immanent in Tathāgata nature) was the special creative theory of Chih-i. This theory also manifested the particular feature of T'ien t'ai School.This paper attempts to deep inquiry study this thought's Origin, Method, Content, Principle, Direction and Practice.Finally, I grasped its real meaning, discovered its eternal valuation, and also attained the wisdom of life.
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NTU Philosophical Review:
Year >
1986 >
Issue: 9
張永偽
Jun-chun Chang
比論二程子理學思想之分以 一一兼論楊龜山及謝上蔡之思想發展
On the Differences between the Philosophies of Cheng' Brothers and that between Hsieh Shang-tsai and Yang Kwei-shan
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This artical deals vvith the difference between the philosophies of Cheng brothers, Chen-I and Chen Ho. The difference signifies that the Li-ism, and Hsin-ism , i.e. Chen-Chu school and Lu-Wang school, are derived from those two different philosophies. The author indicates the historical development of those philosophies and the characters the of philosophers. He contends that the difference is critical to the development of history of philosophy in China.
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NTU Philosophical Review:
Year >
1986 >
Issue: 9
楊J惠南
Huei-nan Yang
論禪宗公集中的矛盾與不可說
The Contradiction and inexpressibility in Ch'an Kung- an (Köan)
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There are three types of Ch'an kung-an that often bewilder Buddhologists; namely, (1) the contradictory, (2) the inexpressible, and (3) mixture of the two. D. T. Suzuki and the scholars influenced by him, for example, E. Fromm, think that these three types of kung-an imply the truth realized by Ch'an masters, the truth which gose beyond daily language and logic. However, as the author points out, there are two traditions in Ch,an School: (1) the "Buddha-nature" tradition based on the Laṅkāvatāra Sūtra, and (2) the prajna tradition based on the Diamond Sūtra. Suzuki and Fromm's interpretation only emphasizes the first tradition and ignores the second one. According to the secondtradition, the contradition and inexpressibility of kung-an may seem to indicate the truth of non-existence --śūnyatā, not necessarily indicating the truly existing "Buddha-nature".
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NTU Philosophical Review:
Year >
1986 >
Issue: 9
蔡信安
Denis Hsin-an Tsai
論人文文法
On Grammar of Humanity
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Harmony, unity and communication are the basic requirements for the progress of human culture and happiness. A harmony of human relations can be obtained, if "grammar of humanity" is known and be observed. "Grammar of humanity" is used in an analogical sense in this article, since the universe of human beings has been taken as a linguistic system. Human actions is a kind of language which includes all speechs and signs. Language can become a language, and be learned if and only if there is agrammar. The author contends that there is a grammar of humanity.The grammar can be known and observed. The article deals with the grammar of humanity by five sections.i) Indicating the language-learning-process. One learns language as well as the grammar.ii) On the foundations of the grammar of humanity.iii) The characteristics of the grammar and the conditions of formulization of the grammar.iv) The grammar and praxis.v) Meaning and perfection.The approaches are phenomenological and hermeneutical.
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NTU Philosophical Review:
Year >
1986 >
Issue: 9
釋恆清
Heng-ching Shih
論佛教的自殺觀
Suicide in Buddhism
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This paper is addressed to the subject of suicide within both Hinayana and Mahayana traditions. The concept, type, and motive of suicide found in the canons of both traditions differ substantially. The relevant Hinayana and Mahayana doctrines are examined to explain their differences.The first section deals with suicide casea in the Agamas and Vinaya and explains why some cases were condoned vvhile others censored. This section also investigates how Abhidharma literature treats the subject of suicide.The second indicates five kinds of motives in Mahayana suicide. Each is justified by its own doctrinal basis. The final section examines the attitude of some Chinese eminent Buddhists toward the controversial problenl of religious suicide.
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NTU Philosophical Review:
Year >
1986 >
Issue: 9
關永中
Wing-chung Kwan
問題的指望與存有的視域葛立夫《形上學》第一意釋義
The Anticipation of the Question and the Horizon of Being ·········A Commentary on Emerich Coreth's Metaphysics, Chapter One
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Emerich Coreth's contribution lies mainly in his employing the act of questioning as the appropriate starting point for metaphysics. To systematically comment on his first chapter of his main work, Metaphysics, this article successively studies the transcendental method he uses, the question as the starting point, and the horizon of Being which the question anticipates. Coreth's transcendental method operates on two movements, namely, transcendental reduction and transcendental deduction. The former means the movement from the 'concent' of the question to its 'act' and then to its tconditions of possibility'. On the other hand, the latter concentrates itself mainly on the movement from the tconditions of possibility' to the essential structure of the 'act' , which is then expressed through certain 'contents'.The question is used as the correct starting point because it is undeniable, most primordial, presupposing nothing, and basing itself on experience without being confined completely on the empirical level.When one pays attention to the act of questioning, one will discover from within the act a dynamic anticipation which surpasses every finite empirical horizon and opens itself to the horizon of Being which transcends everything and encompasses all things.
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NTU Philosophical Review:
Year >
1986 >
Issue: 9
陳俊輝
Jiunn-huei Chern
先秦儒家思想的發展
The Development of Confucianism in Pre-Chin's dynasty
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In this paper, I shall attempt to explicate the development of Confucianism in our Pre-Chin's dynasty. In order to make this paper more clear and comprehensible, I divide it into five steps.In the first step of my historical analysis, I trace the Confucious' thought back to two sources; one is from I Ching 〈易經), the other is from Confucious' knowledge of len Te (仁德) of the Chinese ancient sages and rulers. Besides, I also cite the Book of History (書經) as to confirm the Confucian teachings in Analects (論語).In the second stage of this paper, I deem Tseng-tzu (曾子〉 as a follower of Confucious at his old age. Being the filial, Tseng-tzu seems to be the author of The Great Learning (大學〉 and that of Canon of Filial Piety (;孝經). Historically speaking, thoughts of these two books have made a great influences upon the later Confucianists. The former, especially, had shown an adequate way to penetrate into Jen (仁) ; that is, it had established a regular procedure of cultivation to attain the spiritual state of Jen.In the third stage of the paper, I deal with the thought of Tze-sze (子思); he is the Confucious' grandson and seems to be the author of The Golden Mean ( 中庸). Being a morally metap hysical book, the book anticipates the basic moral theories of Mencius while discussing on those themes of Moral Subject and moral conciousness ······etc.In the fourth stage of my analysis, I deal with the systematic moral theories of Mencius, and take them as a great products of thought of Pre-Chin's Confucianism.Finally, in the fifth stage of the paper, I deem Hsün-tzu 〈茍子) as the last Pre-Chin's Confucianist. Though he had established much of marvellous theories after the death ofMenicus, he had almost gone astray from the originally Confucian scheme which had been concerned about the presupposition and generalization of moral self-consciousness.
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哲學系簡訊 / notes and news |
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NTU Philosophical Review:
Year >
1986 >
Issue: 9
哲學系簡訊
哲學系簡訊
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