1.
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NTU Philosophical Review:
Year >
1971 >
Issue: 1
都昆如
先蘇格拉底期的「太初」問題探討
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2.
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NTU Philosophical Review:
Year >
1971 >
Issue: 1
Chung-Ying Cheng
Logical Roles of Models in the Formation and Confirmation of Scientific Theories
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3.
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NTU Philosophical Review:
Year >
1971 >
Issue: 1
Hsiu-Hwang Ho
A Pragmatic Concept of Translation
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4.
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NTU Philosophical Review:
Year >
1971 >
Issue: 1
Charles Wei - Hsun Fu
Hare's Prescriptivism
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5.
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NTU Philosophical Review:
Year >
1971 >
Issue: 1
Ronald Suter
Isenberg's Answer to the Problem of Taste
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6.
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NTU Philosophical Review:
Year >
1971 >
Issue: 1
Shin-Yun Yeh
Some Notes on the Uses of Description
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7.
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NTU Philosophical Review:
Year >
1971 >
Issue: 1
劉福增
論證與推演
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8.
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NTU Philosophical Review:
Year >
1971 >
Issue: 1
林正弘
R. M. Martin 著Truth and Denotation 商榷
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9.
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NTU Philosophical Review:
Year >
1971 >
Issue: 1
Chung-Ying Cheng
Content, Meaning and Understanding by László Antal
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10.
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NTU Philosophical Review:
Year >
1971 >
Issue: 1
本期作者簡介
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11.
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NTU Philosophical Review:
Year >
1971 >
Issue: 1
哲學界簡訊
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12.
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NTU Philosophical Review:
Year >
1987 >
Issue: 10
.郎昆如
Kun-Yu Woo
魏晉社會哲學之研究
A Study on the Social Philosophy in the Wei-chin Period
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This study is divided into three main parts, and additionally includes an introduction, conclusion, footnotes and bibliography.The first part deals with the historical development of the social philosophy created by the philosophers in the Wei-Chin Period: (220-420A. D.) from the Taoists Ho-Yen (191-249 A. D.), and Wang-bi (226-249 A. D.) through the Confucianists Fu-Hsuen (217-278 A. D.) and Pei-Twei (267-:300 A. D.) to the Confucio-Taoists Gho-Hung (253-333 A. D.) and Tao-Siam (365-427 A.D.). This historcial process reveals the ascension of Taoism and the descension of Confucianism though some philosophers tried to make amalgamation of those two main Streams in that period.The second part is concerned in the essential contents of the social philosophy in the Wei-Chin period. It shows a strong value-changing from the Confucian moral approach to the Taoist mystical one. The search for the Corporeal longevity was the main stream for the Scholars by negligence of the spiritual lifestyIe. The social principle was declined because of lacking interpersonal relation. The confucianists felt in that time without power.Finally, in the third part, we attempt a critique on the values and the limitations of the sosial philosophy in the Wei-Chin period, from the historical of view or the essential significance we maintain that , the Taoism may strenghten the personal individuum, but it neglects the interpersonal relation in the social affair, which may be more important for social philosophy.The philosophical contribution in Wei-Chin period was rare.
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13.
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NTU Philosophical Review:
Year >
1987 >
Issue: 10
Ah-Yueh Yeh
?當何月
The Theories of the Bodhisattva's "āvaraṇa" 〈障磚) and "kāraṇa" (能作因) in the Madhyānta-vibhāga -bhāṣya
中邊分別論之菩薩 "Āvaraṇa" (障禱) 與“kāraṇa" (能作因) 之學說
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菩薩教義是很有名的大乘佛教的利他主義,中邊分別論,不但是大乘瑜 伽唯識諸論番之一種,也是主張菩薩教義的有名論書。此教義能使我們淨化 心意及諸行慮,以便能於清淨世界中享受平安而愉快的生活。然而,事實 上,尚未到遠比最高目標以前,每人都有很多的煩惱來障磚我們的清淨心; 因此必須了解我們有什腰 "āvarṇa" (障磚)與 “kāraṇa" (能作因〉又如何去克服諸障磚,為了解答比諸問題,於本論文解釋下列五大節曰:(1) Avara 早a 的意義與種類。(2)十善法與其三十障磚、三十能作用的關係。(3)十法與十能作困的理論。(4)菩薩性的出現。(5)菩薩的最高目標。接後於第六章做以下的結論:1. 一般來說, 菩薩與聲問等共有的障磚, 有53種, 此數目是由安慧所介紹的,但是十三學法,不也有十障穗,也有三十種障誨,因此我認為其數目是超過2.kāraṇa活作因〉擁有電"hetu" 及"nimitta" 為同義話, 所以"kāraṇa-hetu" :六四之一種,也含有 "hetu-pratyaya " (因緣)的三種(Svabhava 與Prabheda, 白性與差別) ,這是阿昆達磨及唯議論書中的有名學說,3.內:年?去不;但由十能作因所支持,也出三十能作因所支持,後J于是由安慧所 去以便與三十障時做對比。4.已心(bodhicitta),自善根生而勝於它;其重要力使高J iLj ] f-j- 若現出他 可哩咕,這也是須要經過實踐加行道(等方~J頤決擇分)才' -o } f 坎果。5.為了實現菩薩的最高目標,就是淨化世界s有實行菩薩道的菩薩,頁由 主三十能作國的活動力來克服及消滅三十j幸存36.織做行時識論中所主張的世界和平之學說't 立章,不眼制於深奧的唯識哲學才 其實有很多合於實際的利他主義之有管你因雪如主張與荐友共位,。
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14.
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NTU Philosophical Review:
Year >
1987 >
Issue: 10
Fu-Tseng Liu
Fu-Tseng Liu
One or Two Wittgensteins?
一個還是兩個維根斯坦?
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認真思考一個還是兩個維根斯坦的人雪必定會承認,維根斯坦的《邏輯 哲學論說》和《哲學探究》都創作了偉大的,而且基本上彼此很不相同的哲 學。不論採認那一邊,他們的根按可能很不同。有些學者認為《探究》的思 想是《論說》的思想的一種否定,但我認為即使這種否定存在實致了也只是表 面和誤認的。實際上,兩個思恕腔、被看成是互補的;而且,在某些重要層面 上,後者是前者的重要發展。本文將主要從形上語言和日的何干令人 觀點,顯示這種互補和發展。我們指出售《論說》中處理的語言主要是一種 形上語言z出《論說》的哲學尤其是國像論徵定的?而《探究》處理的則 是日常語言。這樣,這兩個研究的對象在存況論上(ontologically) 哉{r可進一步指出, 給恨斯坦使用不徵經驗的方法和觀點處理元;自己語言p而使用徵經驗的方法和觀點處理日常語言。由於對象不同,因此不同的!說:站 不應被看成是相反的持題。這樣,維根斯坦不應、被看成在他的《探究》理論 中股棄了國像論。
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15.
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NTU Philosophical Review:
Year >
1987 >
Issue: 10
金忠烈
Choong-Yiol Kim
秦代哲學思想研究 一一試補中國哲學史上之一漏洞
Thoughts of Philosophy in the Ch'in Period Research fo the Lüshih Ch'iu Ch'inu
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I. This paper which is summarizing thoughts of philosophy in the Ch'in Period from 256 B..C. to 206 B.C. was written for writers already dealing with the history of Chinese Philosophy so that they might suipplement the gap in this time. II. Even if the Lüshih Ch'un Ch'iu is one of the most representative materials of philosoply in this period, many thinkers including Hu Shih have neglected and regarded it as miscellaneous thought because of not bieng creative motivation on it. But according to the result of my study, this would rather more synthetical than miscellaneous and the ideology as well as the new political world for coming unification must have been projected. In other words, we should not ignore this product of period which is containing not only purpose but intention, especially in the field of history of philosophy.III. After unification having selected all these conceptions, which was suggested by the Lüshih Ch'un Chiu concerning moralism in Confucianism, the whole-ch'i-ism in the In Yang school and revivalism in Taoism instead of power politics in late stage of the Legalist school for ruling people, the Ch'in would have been the owner of land undoubtedly and made the most utopian era in the political history of China.IV. The important philosophical concepts dealt in this paperis epitomizing the Calendar of Twelve Months (Shih Er Chi) regaeded as the main gist in the Lüshih Ch'un Ch'iu to the political schedule or agriculturallife schedule for common people. Furthermore, the emphasis in this paper is saying that politics and survival should go with the order of universal operation itself so to mean the returning to naturalism and individualism which have ever been enjoyed for primitive agricultural period out of supreme nationalism in the Legalist School. The thought in Unification of the world desired by the Lüshih Ch'uTI, Ch'iu is involving that in opening of the world at the same time to restore everything in its original position and function. So, the main ideal in the Lüshih Ch'un Ch'iu asks for the significance of life and self-importance as a point of view in life. All the beings or behaviors must be exist for the whole life and. virtue of individual life, that is , individual life be the center of all. So to speak, the conversion of value which means that the lifeis self-reliable body and purpose itself was evolved from the individual life being also used to means for whoever had been lord in that period.V. Finally, the political thoughts in the Lüshih Ch'uTl, Ch'iu were not discussed in details. These are going to be dealt with the next.
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16.
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NTU Philosophical Review:
Year >
1987 >
Issue: 10
將信苦海
Denis Hsin-An Tsai
論孟子道德抉擇
On Menicus's Choice
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Menicus has been taken as a great metaphysician. He developes a metaphysics of morality. His theory of mind as being originating from the Heaven, "Ti'en" is an essential part of the metaphysics and ethics. The problems of ethics can be solved from the metaphysics of mind. Hence, the students of Menicus mistakenly believe that the problem of moral choice wiIl be dissolved, if one has a cultivation of the mind. The main topics of this paper are:1. The main concern of the author of Menicus is praxis rather than an establishent of meaphysics of mind.2. The Menicusian theory of mind is a foundation for the universality of moral principles and moral worth of moral actions.3. Menicus‘s theory ef moral decision is founded upon the moral principles rather than that of mind or the conception of "Ti'en".4. Menicus does not derive the principles of moral decision from the metaphysics of mind rather from the practical rules that were estabIised from the "moral genuis" such as the ancient great kings, Yoa and Hsiung.5. Menicusian ethics is not a deontological ethics but a consequential one sinc.e he emphasizes the principle of the greatest utility.6. The way of re-vitalizing the philosophy of Menicus is consisted in a development of a theory of moral decision rather than the Neo-Confucian interpretations of the metaphysics of morals.
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17.
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NTU Philosophical Review:
Year >
1987 >
Issue: 10
球縈莘
Wing-wah Chan
海德格〈存有與時間〉的世界性概念
The Concept of Worldhood in Heidegger's Being and Time
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This essay attempts to clarify the concept of worldhood in Heidegger's Being and Time. The author suggests that this concept may be interpreted in two different approaches. Firstly, it is called ontological approach. Here, worldhood is the a priori ground for the "presence" of the entities within-the-world. Accordingly, the function of worldhood is "letting-be" of entities which is not Dasein. Secondly, it is called epistemological approach. In this approach, worldhood is the a priori ground for the meaning of the entities within-the-world. Accordingly, the function of worldhood is to give meaning. It is in this approach that Heidegger takes the constitutive of worldhood as significance. But, why does Heidegger adopt the second approach instead of the first one? The author suggests that it is because in Heidegger's analysis of Dasein, which is usualIy treated as existential or ontological analysis, is actually an analysis of the disclosedness of Dasein. If it is correct, then in his interpretation of worldhood, would Heidegger certainly emphasize its role in Dasein's disclosedness. Therefore, I-Ieidegger adopts the second approach.
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18.
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NTU Philosophical Review:
Year >
1987 >
Issue: 10
關永中
Wing-Chung Kwan
美的形上學一一文心雕龍原道篇
The Metaphysics of Beauty-Wen-Hsin-Del-Lung's "Yuan Tao"
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The first chapter, "Yuan Tao" (原道), of We-Hsin-Del -Lung (文心雕龍) by Liu Hsieh (劉碩) is a classical composition which is highly metaphysical. It maintains that the concept of Tao may be derived through one's experience of beauty. From one's perception of beauty in nature, in fine art, in love, and even in human virtues, one may transcend the boundary of concrete particular beautiful things to the source of all beauty--Tao. Tao, as the ontological foundation of all finite ontic beauty, is understood as the Origin of all things, the Ultimate Oneness, the Infinite Being, the Absolute Spirit. Beauty, in turn, can be understood as the attribute of Tao itself. The Tao of Wen-HsinDel-Lung conforms to that of the Book of Changes.This article is di vided into three sections:I. The Discovery of Tao through One's Awareness of BeautyII. The Three Levels of Beauty: A.. Ontic Beauty: Finite ObJects are Beautiful B. Perceptive Beauty: the Human Subject has the Ability of Appreciating Beauty. C. Ontological Beauty: Tao .is the Source of All BeautyIII. The Meaning of the Concept of Tao: A. In the Book of Changes B. In Wen-Hsin-Del-Lung
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19.
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NTU Philosophical Review:
Year >
1987 >
Issue: 10
林義正
Yih-jing Lin
孔子論人之研究
A Study on Man in Confucius' Thought
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What is man? This is a perennial question in philosophy. The author has been interested in Confucius' view concerning this question.. The present paper is an attempt to explicate Confucius theory of man. It is divided into six sections: (1) human. intellect (2) human nature (3) human mind (4) human person (5) historical personalities (6) human virtues. Confucius approach to the problem of man is philosophical, rather than scientific or religious. His basic view is that there is no fixed, unchanging essence of man, and that man's essence is formed by his activities and deeds. In one word, man is what he does.
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20.
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NTU Philosophical Review:
Year >
1987 >
Issue: 10
哲學系簡訊
哲學系簡訊
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