論 著 / articles |
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NTU Philosophical Review:
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1988 >
Issue: 11
郎昆如
Kun-Yu Woo
現象學方法一一從知識論到本體論
Phenomenological Method-from Epistemology to Ontology
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Phenomenology is a philosophical movement of contemporary western thought. Its founder was Edmund Husserl (1859-1938). Its main purpose was oriented towards a methodological research. In his phenomenological method Husserl tried to find an absolute scientific standpoint for philosophy without any presupposition.This study refers to my two previous articles, namely "The Concept Epoche by Edmund Husserl" (Bulletin of the College of Liberal Arts, National Taivvan University, No. 21,Taipei, June 1972, pp. 203-307) and "A Comparative Study of Laotzu and Husserl--A Methodological Approach" (Analecta Husserliana, Ed. by A-T. Tymieniecka, Vol. XVII, D.Reider Publ. Co. Dordrecht/Boston/Lancaster, 1984, pp. 6573) to show the husserlian essential way of researching from the epistemological investigation to the ontological sphere.In the problem of on the methological repistemology, there would be raised the following questions. Namely: What is the thinking subject? What would be the object of thisthinking subject? Furthermore, in the phenomenological study, the instrument method, and process used by the subject become also centres of problems. The relation between subject and object is therefore to be discussed in this article.In the discussion the relation between subject and object Husserl then used his epoché (bracketing) to transcend all the sensible world in the first step, in the second step however he refers the cartesian meditations, in which the cogito seemed to be the genuine and absolute standpoint for the beginning of all sciences. The cartesian ego, cogito, is therefore the transcendental subjectivity for Husserl and his followers to guarantee his methodological beginning.But phenomenology would not satisfy with this subjectivity. Contrarily, it would like to extend its influence on the objective world. That is the method of the husserlianWesensschau through which all the external world would be constituted by the subjective intentional Bewuβtseinsstrom (consciousness-stream).The place in which Husserl overcomes Descartes lies on the refinding of the objective world. Descartes said "cogito, ergo sun", Husserl can even added "cogito, ergo die Welt ist".Phenomenology demonstrates indeed a way from epistemology to ontology.
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NTU Philosophical Review:
Year >
1988 >
Issue: 11
劉福增
Fu-Tseng Liu
鄧南倫之前之後 一一語言哲學的J 個例示
Before and After Donnellan--An Example of A Philosophical Study of Language
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The topic might indicate what kind of theme will be considered in this paper. I would like to do three things. First, to brief a historical development of the problem of definite descriptions, beginning from 1905, Russell's paper, through 1950, Strawson's rejection of Russell's theory, and 1966, Donnellan's theory of referential use and attributive use,to 1977, Kripke's criticism of Donnellan's theory. Secondly, to do some critical study of Donnellan's theory. And finally, taking the above account as an example to show that aphilosophical study of language is an important method of philosophy as well as one main philosophy in the modern time.
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NTU Philosophical Review:
Year >
1988 >
Issue: 11
郭博文
Po-Wen Kuo
杜威的經驗自然主義
John Dewey's Empirical Naturalism
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This paper is an attempt to expound and clarify the main points of Deweys naturalistic metaphysics. Section one deals with Dewey's definition of metaphysics as a study of the generic traits of existence and takes issue with Hook's and Rorty's negative view concerning Dewey's enterprise. Section two deals with Dewey's empirical method, in which such key concepts as "primary experience" and "selective emphasis" are examined. Section three deals with Deweys substantive metaphysical theories, using his treatment of the mind-body problem as a typical example. Section four deals with four generic traits of nature found or implied in Dewey's metaphysical works: change, quality, interaction and continuity. Section five defends Dewey's position against some criticisms raised by Santayana, Cohen and others, while at the same time points out that Deweys concept of "primary experience" is ambiguous and that his purely functional approach to natural existences is one-sided.
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NTU Philosophical Review:
Year >
1988 >
Issue: 11
楊樹同
Shu-Tung Yang
論道德推理
Moral Reasoning: A Discussion with John Searle Concerning "Is" and "Ought"
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After a brief historical survey of the Is-Ought question, this paper takes issue with John Searle's important 1964 article 'How to Derive "Ought" from "Is".' Searle tries to derive"ought" from "is" through an analysis of speech act of making a promise. Searle claims that a promise is a fact (what he calls an institutional fact), but in making a promise, a person is committed to carrying out what is promised, that is to say, he is also making an evaluation. Searle's point is that through this speech act analysis, he is able to derive an "ought" conclusion from premises which are purely factual statements. The present paper argues that whether one has to carry out what one promises depends on the content of the promise. However, in order to decide whether one should keep the promise, one has to appeal to one's own moral principles. In other words, there are evaluative elements hidden in Searle's so-called factual premises. Searle's attempt to derive "ought" from "is" is thus shown to be unsuccessful.
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NTU Philosophical Review:
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1988 >
Issue: 11
林正弘
Cheng-Hung Lin
酒蓋律模式之檢討
Covering Law Theory Revisited
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Hempel's covering law theory of scientific explanation is discussed and criticized. According to Hempel, an adequate deductive-nomological explanation must satisfy the following three requirements: (i) the explanandum must be a logical consequence of the explanans; (ii) the explanans must contain general laws; and (iii) the sentences constituting the explanans must be true or well-confirmed. The present article argues that there could hardly be any explanation which satisfies all of the three requirements, and that either (i) or (iii) has to be abandoned.
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NTU Philosophical Review:
Year >
1988 >
Issue: 11
球文秀
Wen-Shiow Chen
同一
Identity
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The present paper first suggests that Quine's theory of river stage can be used in order to clarify Heraclitus' concept of the same river. However, in order for Quine's theory tobe useful, it is necessary to have a proper understanding of the principle of individuation. The author then attempts to offer an interpretation of the principle of individuation bymeans of the principle of abstraction. Finally, Leibniz's law is discussed through an analysis of the logical behavior of identity.
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NTU Philosophical Review:
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1988 >
Issue: 11
恭信安
Denis Hsin-An Tsai
論維和:斯坦的哲學方法
On Wittgenstein's Method of Philosophy
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A method of philosophy is not independent from a conception of philosophy. The way of understanding Wittgenstein's method of philosophy is in his Philosophical Investigations. He says, "The philosopher's treatment of a question is like the treatment of an illness" (Sec.255). And, "The problems are solved, not by giving new information, but by arranging what we have always know. Philosophy is a battle against the bewitchment of our intelligence by means of language." (Sec. 109). That is to say, Wittgenstein's conception of philosophy is that philosophy is not a doctrine of reality, but a treatment of illness which is arised from human life. The, treatment is out of his theories of language. This paper deaIs with his two different prescriptions in two books, i. e., Tractatus Logico-Philosophicus and Philosophical Investigations. The author contends that it is one method, that is, "by means of language", and one aim, "die Loesung des Problems des Lebens."
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NTU Philosophical Review:
Year >
1988 >
Issue: 11
傅佩采
Pel-Jung Fu
宗教語言的意義問題
On the Meaning of Religious Language
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Religious language is what we use to express religious experience which can be found in various places and times. But, has religious language any meaning, or more properly, can it be understood by those who never have or never want to admit such experience? If the answer to this question is positive, then what kind of meaning is this? The present article aims to tackling this problem. It begins with defining "religious language" , then ponders the discussion of some analytic philosophers like A. J. Ayer, A. Flew, I. Ramsey and others. Following this is an exposition of four ways in using religious language; they are: the negative way, the dubious way, the analogical way, and the qualification way. The conclusion shows that the meaning of religious language is based on a more comprehensive understanding of reality and an adequate definition of existence.
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NTU Philosophical Review:
Year >
1988 >
Issue: 11
張1為良
Jui-Liang Chang
天台智者的「一念三千」說之研究
A Study of Chih-i's Theory of "3000 worlds immanent in a conscious-instant" in the T'ien-t'ai School
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The expression "three thousands" (三千) does not indicate a numerical or substantical immensity, but intends to show the inter-permeation of all dharmas and the ultimate unity of the whole universe.As the basis of "three thousands" the school sets forth a world system of ten realms. (十界) That is to say , the world of living beings is devided into ten realms, of which thehigher four are saintly (四聖) and the lower six are ordinary. (六凡)These ten realms are mutually immanent and mutually inclusive, (十界互具) each one having in it the remaining nine realms. This immanence of each of the ten worlds inall of them accounts for 100 worlds. (百界)Further, each of these realms has ten features of Thusness. (十如是) That is form, nature, substance, force, action, cause, circumstance, effect, remuneration, and the ultimate state. By discovering these ten features in the 100 worlds, this school arrives at the doctrine of 1000 realms. (千如)Moreover, each realm consists of three divisions (三世間) : the species of living beings (眾生世間), the species of space-region (國土世間), and the spacies of five aggregates (五蘊 世間). Thus there are three thousand worlds (三千世間), constituting the whole of manifested reality. The universe of all beings are the whole world of dynamic becoming.In the end, all the dharmas of the universe are immanent In one rnoment of thought. Namely, that the one moment of thought is itself 3000 worlds (一念三千).
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NTU Philosophical Review:
Year >
1988 >
Issue: 11
楊志南
Huei-Nan Yang
道信與神秀之禪法的比較 一一兼論蔥、能所批判之君心、君淨的禪法
Shen Hsiu's and Tao Hsin's Way of Zen: A Comparison
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According to the tradition of the Zen Buddhistic school, the sudden method of Hui Neng follows the orthodox teachings of Hung Jen and Tao Hsin, while the gradual method of Shen Hsiu is a heresy. The present paper, based on a comparative study of Shen Hsiu's and Tao Hsin's way of Zen, shows that the method of "looking at mind, looking atpurity" critized by Hui Neng, is espoused not only by Shen Hsiu but also by Tao Hsin.Both Tao Hsin and Shen Hsiu adhere to the Zen of the Laṅkāvatāra Sūtra advocated by the earlier Zen masters from Bodhidharma on, but in Hui Neng and the later masters, we find that many ideas derived from the Diamond Sūtra are introduced into the way of Zen. This is the reason why Hui Neng takes exception to Tao Hsin's and Shen Hsiu's "Laṅkāvatāra Zen". Therefore, the distinction between "orthodoxy" and "heresy" in Zen school is not merely a matter of who holds fast to the original teachings of Bodhidharma, there are other factors to be considered.
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NTU Philosophical Review:
Year >
1988 >
Issue: 11
Heng-Ching Shih
釋悍清
The Significance of Tāthāgatagarbha: a Positive Expression of Śūnyatā
論如來藏之空性義
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真常系思想為大乘佛教三大思想之一,影響中國佛教至鉅。此系統主要是建立在如來藏(或佛性)的教義上,高揚人心中蘊含的清淨本性。然而,帶有神我色彩的如來藏卸自古引起不少靜議。例如,如來藏是否代表某種有「我」論?清淨的如來藏如果是本然的存在,則染污的「無明」又因何而起?本文根據「寶性論」、「大般涅槃經」、「佛性論」等真常 系統經論,探討如來藏的空性義,以駁斥現代某些學者主張如來 藏思想為實體一元論的論調
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NTU Philosophical Review:
Year >
1988 >
Issue: 11
何係-申
Ho Pao-Chung
韓非子思想綱領淺探
An Analysis and Critique of Han-Fei's Thought
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韓非 has been regarded as the greatest thinker of the Legalist School. The main reason of such recoginization is always to be supposed that he first equally estimate each ofthese three elements 一勢、術、法- in the process of dealing with political affairs. For giving a more profounder research, in this paper I try to discuss his extraordinary view concerning the well-governed country and the relationship between king and subjects. And then I also try to point out the reason why he would insist that 勢、術、法 should have the main roles in a well operation government.
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哲學系簡訊 / notes and news |
13.
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NTU Philosophical Review:
Year >
1988 >
Issue: 11
哲學菜簡訊
哲學菜簡訊
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