201.
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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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202.
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Issue: 3
成中英
論致中和與致良知
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203.
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NTU Philosophical Review:
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Issue: 3
Catherine D. Rau
The Artist's Intention and G.E.M. Anscombe's Intention
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204.
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NTU Philosophical Review:
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Issue: 3
洪成完
洪成完
衍推、涵紅詭論與Lewy之論據
Comments on entailment, paradoxes of implication, and Lewy's argument
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Lewy's accepted logical principle(5) If (P and Q) entails R, P contingent, R purely contingent, and Q necessary, then P entails R;and his argument for(*) A contingent proposition entails a necessary proposition; are formally analyzed in the light of S4 and E.We demonstrate that his argument holds in 84 but does not hold in any(well-defined) entailment logic and in any E-lagic E, R, EM, and RM.Five questions are remained far rnore detailed and seminal analysis.
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205.
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NTU Philosophical Review:
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Issue: 3
鐘友聯
論墨家的計學
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206.
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NTU Philosophical Review:
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1973 >
Issue: 3
郭賀你
從杜威的美學理論看中國畫
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207.
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NTU Philosophical Review:
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1973 >
Issue: 3
Robert L. Martin
Ayer on Sense and Reference
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208.
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NTU Philosophical Review:
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1973 >
Issue: 3
Martin A. Bertman
Pain
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209.
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NTU Philosophical Review:
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1973 >
Issue: 3
張復
論何秀煌先生的「可能世界˩的 語法描述及結果」的結果
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210.
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NTU Philosophical Review:
Year >
1973 >
Issue: 3
林正弘
的簡單性理論, Mary Hesse 論Nelson Goodman
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211.
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NTU Philosophical Review:
Year >
1973 >
Issue: 3
Chung-ying Cheng
Metaphors: An Annotated Bibliography and History by Warren Shibles
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212.
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NTU Philosophical Review:
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1973 >
Issue: 3
哲學界簡訊
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213.
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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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214.
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NTU Philosophical Review:
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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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215.
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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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216.
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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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217.
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Issue: 31
陳榮華
Wing-Wah Chan
高達美光的形土學與真理概念
The Metaphysics of Light and the Concept of Truth in Gadamer's Philosophy
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高達美在〈真理與方法〉指出,他的詮釋學是由光的形上學 所指導,則他的真理概念也應在光的形士學的指導下o於是,本 文嘗試由光的形上學說明高達美的真理概念。本文首先指出,高達美光的形上學中所說的光是指語詞之 光。語詞的存有不是「在˩ ( presence ) ,而是照亮( illumination) , 由語詞之光照亮出來的,是一個事件,因此,真理是指一個被語 詞之光照亮出來的事件( event )。於是,根據語詞之光的性格, 便可以說明高達美詮釋學的真理概念。本文嘗試從以下三個方向 討論高達美的真理概念: 1.從光的本性論真理概念, 2.從光的來 源論真理概念, 3.從光照耀的方向論真理概念o在結論中,我將高達美的真理概念與傳統哲學真理理論的符 應論和融貫論作一簡單比較,指出高達美真理概念的優先性。
In Wharheit und Methode, Gadamer claims that his hermeneutical inquiry is guided by the metaphysics of light. It is therefore reasonable to suggest that this kind of metaphysics also guides his concept of truth. This essay is an attempt to elucidate the Gadamerian concept of truth in tenns of his metaphysics of light.I first point out that the light in the metaphysics of light is the light of word. Since the nature of light is to illuminate, the Being of word is illumination rather than presence. Moreover, as whatever is illuminated is an event, the meaning of truth is not the correspondence of proposition to fact, but an event illuminated by the light of word. I then continue to suggest that analysis of the light of word can reveal a full view of the Gadamerian concept of truth. This concept of truth is approached in tenns of the nature of light, the source of light, and the direction of light. Finally, I briefly indicate the priority of the Gadamerian concept of truth to the traditional concept of truth as correspondence and coherence.
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218.
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Issue: 31
林義正
Yih-Jing Lin
論中國經典詮釋的二個基型: 直釋與旁通 以〈易經〉的詮釋為例
Internal and Crossover Interpretations as Two Fundamental Hermeneutic Prototypes of interpreting Classic Chinese Writings: Taking The Book of Change (I Ching) as an Example
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中國經典詮釋傳統有沒有自己的特點?經筆者研究之後,風 覺到傳統經學的實踐中確實有宜釋與旁通二個基型,可惜沒有受 到學者充分的注意o故本論文為了具體討論起見,特別以《易經〉 的詮釋為例,依以下各節:一、前言,二、對「中國經典詮釋基 型」的界定,三、《易》籍著作的詮釋體式,門、直釋型詮釋的 方法與問題,五、旁通型詮釋的方法與問題,六、結論,來論述。 其中第四、五兩節又各立細目,詳細討論詮釋的方法與問題。中 國經典的詮釋體式是依字一一句一一章一一篇一一卷逐次解釋而成立低層的訓話、章句、j主、瓷、解、疏、說、傳,甚至更有 不泥於文句,而依義理而成立高層的釋義、通釋、通義,乃至最 高層的哲理詮釋。其詮釋可歸納成二個基型, 即各經本身在歷代 所表現的宜釋詮釋與異經彼此互釋的旁通詮釋。在中國經典詮釋 傳統中,此兩型詮釋之於經典正猶乾坤之於易,經典在詮釋中表 現其生生不息的生命力。
What characteristics the long-standing tradition of Chinese classics interpretation nlanifests? The author suggests that, though largely neglected, the interpretations of Chinese classics can be categorized into two prototypes. To bring these two prototypes into light, the author will analyze a variety of interpretations of The Book of Change (I Ching). In the first section, the author gives an overview of the issue. In section 2 and 3, the author defines the two prototypes at stake and investigates their relationships with various forms of interpretations of some selected texts in The Book of Change. The author then goes on to discuss the merits and costs of the two prototypes in section 4 and 5, before concluding in section 6. It will be argued that both internal interpretations-interpretations that seek internal coherence within a particular writing-and crossover interpretations--interpretations that seek overall coherence among several different but related writings---are flowers growing out of efforts to understand the philosophy of classic Chinese writings. They are fundamental to the everlasting life of the tradition of Chinese classics interpretation, just as as Qián and Kūn are fundamental to the change of every entity.
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219.
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Issue: 31
陳平坤
Ping-Kun Chen
茍子的「類」觀念及其通類之道
Xunzi's Concept of “Categorization" and His Method of Realizing the “Categorization"
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茍子是戰國時期繼孟子之後的一代大儒。而茍子學說,以 明辨天人之分,主張人之性惡,提倡禮義法度,重視積學而取 法後王為其主要特色。不過,在茍子學說中,異於這些特色而 實能貫通其名實論、倫理學說、以及人道理想的一大觀念一一 「類˩ '尤其內涵豐富義理,而應受到更多重視與探發。因此, 本文嘗試透過「類」字含意的分析論述,闡釋它在哲學理論層 面的主要涵蘊,同時也想藉此探察苟子所尚聖人「知通統類」 的相關教學重點。經過以文義解析起主要方法的論究之後,本文初步釐清與歸 納出「類」字在日常語意之外的哲學義蘊;亦即在茍子學說中, 「類」字具有( 1 )名實論或知識論意義的「名理」、與( 2 )倫 理學意義的「文理J '以及( 3 )政法學意義的「法理」等三大內 涵。而茍子批判「無類」、「知不能類」的人事與言論,期求實現 「知通統類」、能夠「推類」以應萬變的理想人格,就中的主體 條件,乃是必須具備專壹、虛靜的「大清明」心境;至於其養成 之道,貝IJ落實在積「學」、修「行」的種種「兼權」以「解蔽˩ 的功夫之上。
Xunzi was a renowned leading scholar following in the footsteps of Mencius in the Warring States period. WIllie Xunzi's Confucian teaching took a central focus that all people were evil, and emphasized an etiquette and morality-led doctrine that mainly featured a predominant focus on accumulating study and following later kings' teaching. Nevertheless, among Xunzi's teachings, a significant concept of his that set it apart from the aforesaid characteristics but served essentially to integrate his practical theory, moral doctrine and humanistic ideology had been the “categorization/class", which is containing the abundant philosophic theory, so that should be paid attention to and probing into by more scholars. In light of which, the thesis has attempted to interpret its main significance in philosophy through analyzing and interpreting the meaning of "categorization" , and to explore methods of knowing the “intergration of categorization統類"Upon undergoing a theoretic study premise primarily adopting literature analysis and interpretation, the thesis has initially discerned and recapped the philosophical significance of the phrase “categorization" other than its common usages, meaning that in Xunzi's teachings, the phrase "categorization" has three distinct meanings of, (I) logical doctrine in the sense of knowledge acquiring theory; (2) the cultural doctrine in the sense of morality; and (3 ) the legal doctrine in the sense of the science of the law. And the preeminent criterion in what Xunzi's had criticized of the assertion, people and things of ignorance and inability to understand the “intergration of categorization統類", or achieving an adaptable ideal character through reduction reasoning lies in how one needs to possess an undivided, humble clear mind, before one is able to perfect oneself through accumulated learning and disciplinary training.
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關永 中
Wing-Chung Kwan
不敖倪於萬物、不譴是非──與莊子懇談 見道及其所引致的平齊物議
Not to Rise above the Myriads of Things, nor to Condemn Agreements or Differences──Dialogue with Chuang-Tzu on Mystical Enlightenment and its Appeasement among Entities and Controversies
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本文是作者前兩篇論文〔i.e.〈上與造物者遊──與莊子對談神秘 主義〉《臺灣大學哲學論評》第二十二期,1999:137~172;〈獨與天 地精神往來—與莊子對談神秘經驗知識論〉《第三個千禧年哲學的展 望:基督宗教學與中華文化的交談會議論文集》〔丁福寧主編‧(臺北: 輔大,2002):105~156〕之延續,以莊子〈天下〉篇評莊學內文作為反思的起點,藉其中所提供之線索來考察莊子內外各篇之脈絡大要。〈天下〉篇作者看來在邀請讀者們站在神秘主義眼光來探討莊學;為 此,本文作者也因應地以神秘主義觀點來檢視莊子理論。本文扣緊〈天 下〉篇「而不敖倪於萬物,不譴是非,以與世俗處」之語,來與〈齊 物論〉內容連接,從中體認〈齊物論〉之論旨。〈齊物論〉以南郭子綦之經驗作為神秘見道之典型,藉此彰顯出「平齊物議」之效用。讀者 唯有站在神秘見道的前提上體認「天籟」與冥合「真宰」,始能參悟到 得道者所臻至之「齊物」、與「齊論」之化境。
In a certain sense, this article is a continuation of the main themes of our two previous essays, namely, “Above, he Seeks Delight in the Creator — a Dialogue with Chuang-Tzu on Mysticism” in Philosophical Review xxii, 1999: 137~172, and “Solely Communicating with the Spirit of the Universe — a Dialogue with Chuang-Tzu on Epistemology of Mystical Experience” in Philosophical Perspective for the Third Millennium: the Dialogue between Christian Philosophy and Chinese Culture (Taipei: Fu Jen Catholic University, 2002) 105~156. We start with the following sentences from Chuang-Tzu’s “Tien xia”, “(He) did not try to rise above the myriads of things. He did not condemn the agreements and differences of others so that he might live in peace with the prevalent views.” (James Legge’s Translation) We compare the meaningsembedded within these sentences with Chuang-Tzu’s “Ch’u Wu Lun”. We get to the affirmation that a person who attains Mystical Enlightenment may be able to make appropriate adjustment concerning any possible contradiction among things and any possible contention of arguments.
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