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NTU Philosophical Review:
Year >
1992 >
Issue: 15
部昆去
Kun-Yu Woo
倫理價值的重新定位一一一個現象學的嘗試
A New Orientation Towards Ethical Value - An Approach to the Phenomenological Method
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T'his article deals with modern ethical values. The author tries to use the phenomenological method to analyse the differences and the possible coincidence between normative ethics and meta-ethics.The normative ethics which concentrates its heavy point in the practical part of philosophy, and the meta-ethics, which maintains the cognitive function would be more fundamental in moral philosophy, inspires the same moral subject, namely the human being, according to the descriptive phenomenologicol point of vievv.In the transcendental phenomenology this moral subject practises its cognition, volition and all other inner activities as a pure subject in its transcendental milieu.The volition as one of the human inner activities brings not only the intentional act, creates also all bonum sibi and consequently any bonum alteri. Bonum sibi and bonum alteri constructe the perfect goal of moral philosophy.Thus in the constititive phenomenology the moral subject contents all the subjective intention and volition, and at the same time all the objective goods both for himself and for others.The moral subject, the ethical person, stands in the middle point of the ethical values. It would be the possible coincidence and conformity between normative ethis and meta-ethics.
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NTU Philosophical Review:
Year >
1992 >
Issue: 15
球文秀
Wen-Shiow Chen
存在與實體
Existence and Substance
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I explore the concepts of existence and substance in the present paper. "To be" is the pivotal concept of ontology. Aristotle says that "there is a science which investigates being as being and the attributes whic belong to this in virtue of its own nature." Descartes treats being as a perfection, but Kant clams that "to be" is not a real predicate. In the practice of modern logic "to be" is distinguished between the following three senses: identity, predication, and existence.In the second section, I discuss the various senses of Aristotle's uses of "things are said to be". All of these uses can be presented in the formula of quantificational logic. In the remaining part, I discuss Ariatotle's conceptof substance. In particular, the distinction between species, genus, and accidental properties are clarified, the general structural features of substance are explicated.
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7.
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NTU Philosophical Review:
Year >
1992 >
Issue: 15
.張永儒
Jun-chun Chang
略述理學之價值根原論
Heavenly Order, Sagehood and Tao-t'ung--Some Discussions on the Neo-Confucian View of Values
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( I ) The Aim of Learning and the View of Values of the Neo-Confucianists of the Sung Dynasty.When we investigate the. school of Neo-Confucianists of the Sung dynasty, the first vivid impression upon us is its aim at sagehood; i. e., to become sages is the goal in life of the Sung Neo-Confucianists. The Neo-Confucianists all agree that all men can, in principle and in practice, become sages, at least, by learning. But what is the ideal type of a sage? and how to become a sage? These become urgent questions to be answered. To the first question the easy and too easy answer is that what the Neo-Confucianists mean by sagehood is nothing but the traditional one of the Confucian sagehood-a perfect personality of the moral world, an "internal sage and external king" who is well versed in music and rites and who can elevate and transform the people and the customs of the whole nation as described in the Analects, the Great Learning, the Doctrine of the Mean and the Book of Mencius. However, after some contemplation and deliberation I am of the opinion that this could not be the case. For from Mencius' time till the early Sung dynasty there had one thousand and two hundred years elapsed and in between there were Taoism developed and Buddhism introduced into China and, thus, more or less the Taoistic idea of "true man" and Buddhistic ideas of "Buddha" and "bodhisattva" could exert some influence in the conception of sagehood for the NeoConfucianists, although the Neo-Confucian sagehood still retains its original moral character.Next, how to become a sage? Although accordance to the Neo-Confucianists each and every person could become a sage, it is in fact hardly so. This is the case mainly because most persons are sooner or later lost in the ocean of human or, worse, animal desires. Here the Neo-Confucianists emphasize very much the crucial distinstion between human desires and Heavenly Order or Principle. Hence, how to get rid of human or anirnal desires and to follow only the Heavenly Order-this is the gate to sagehood-becomes the most urgent problem for the Neo-Confucianists. Here, however, atnong the Neo-Confucianists they differ quite a los in their methods of how to attain sagehood. Thus, to Chou Lien-hsi the method is: "Be tranquil and establish the Ultimate", to Shao Kang-chieh the method is: "View things as things viewing themselves", toChang Heng-chü the method is: "make acquaintance with humanity" and "Calm the human nature", to both Cheng Yi-chuan and Chu Hsi the method is: "hold fast to seriousness and exhaust all principles" and "investigate things and entend knowledge" and, lastly, to Lu Hsiang-shan the method is: "cultivate the original mind." Although the Neo-Confucianists differ in their methods of how to attain sagehood, they all agree that the Heavenly Order or Principle is inherent in us and when it manifests in our moralactions it reveals as Humanity (jen), Righteousness (yi), Propriety (Ii) , Wisdom (chih) and Faithfulness (hsing). Anyway, to the Chinese people "Heavenly Order and conscience" has thus become the most universal and popular standard of moral judgements.( II ) Sage as the One who Acts in accord with the Heavenly Order and Sage as the One who is a Successor in the Lineage of the Tao Era.According to the Neo-Confucianists the period of Chinese history from Mencius' time till the early Sung dynasty was a dark age where there appeared hardly a single sage and a period only human or animal desires prevailed. They diagnose the period as a time of the popularization of ( i ) egoistic utilitarianism as well as ( ii ) Zen Buddhism.( i ) Egoistic utilitarianism is rejected by the Neo-Confucianists mainly because they consider that it roots on selfishness which is regarded as a drive that would lead to disturbance, disasters and, even, destruction. According to the Neo-Confucianists sages are just those who can get rid of, and would help us to get rid of, such a human desire of selfishness on the one hand and vvould follow only the Heavenly Order on the other hand. In short, they regard sages as those who are going to build a humanistic kingdomfor us by following the Heavenly Order and purifying the human desires.( ii ) The Neo-Confucianists reject Zen Buddhism for two reasons. First, the Neo-Confucianists consider that Zen Buddhism does not understand Heavenly Order, for it has a very negative attitude towards life and human civilization. Secondly, Zen Buddhism abandoms moral life, despises or neglects social duty and cares or pursues only personal peace of the mind-this is a typical attitude of selfishness according to the Neo-Confucianists and thus does not go with the Confucian ideal of "jen" or benevolence.Here the Neo-Confucianists responded to the far-distance call of Han Yü (768-824 A. D.) to go back to the original Confucianism as proclaimed in his "An Inquiry on Tao". Thus they coined a new concept of "Tao-t'ung " or "(the lineage of) the Tao era", which puts in succession Emperor Yao, Emperor Shun, Emperor Yü , Emperor Shang, Emperors Wen and Wu, Duke Chou, Confucius and Mencius as the representatives or sages of "Tao-t'ung" or "the lineage of the Tao era". However, this lineage of the Tao era had been interrupted according to the Neo-Confucianists for, alas, more than one thousand years and, then, it was revived again and succeeded by, perhaps, theNeo-Confucianis. Chu Hsi further interprets "Taot'ung" "the lineage of the sages' transmission of the mind". And in due course Tao-t'ung becomes the orthodox standard of (judging) the cultural, political, historical as well as the social values and exerts profound influence on Chinese thoughts, although in modern time we have to reflect on it again under the Western challenge.
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10.
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NTU Philosophical Review:
Year >
1992 >
Issue: 15
陳榮華
Chan Wing-wah
海德格論投術(Technik)
The Concept of Technik in Heidegger
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This paper presents an analysis of the concept of Technik in Heidegger's philosophy, especially of its relationship with Being and with man. It is divided into three sections: (1) Technik as a Mode of Unconcealment. Here the author shows that Technik is not a way of human making, it is instead a kind of the unconcealment of Being. But, what is the nature of this unconcealment? Section (2) shows that the nature of Technik is Gestell, a term that cannot be correctly translated into English. In Heidegger, Gestell is thecollective noun of a group of "stellene", e.g. bestellen, umstellen, aufstellen, darstellen, sicherstellen, nachstellen and verstellen··· etc. Section (3), its title is "The Relationship betwveen Gestell and Man interprets how the thinking of man is dominated and endangered by Gestell, and how man escapes its domination.
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