101.
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NTU Philosophical Review:
Year >
1994 >
Issue: 17
傅佩榮
傅佩榮
宗教現象的哲學反省
宗教現象的哲學反省
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102.
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NTU Philosophical Review:
Year >
1994 >
Issue: 17
關永中
關永中
神秘經驗知識論及其三大型悠
神秘經驗知識論及其三大型悠
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103.
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NTU Philosophical Review:
Year >
1994 >
Issue: 17
陳文秀
陳文秀
理則學與進識教育
理則學與進識教育
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104.
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NTU Philosophical Review:
Year >
1994 >
Issue: 17
.林照田
.林照田
略論理則學的基本重要性 一從它的涵蓋性、系統性以及應用性來看
略論理則學的基本重要性 一從它的涵蓋性、系統性以及應用性來看
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105.
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NTU Philosophical Review:
Year >
1994 >
Issue: 17
Tran Van Doan
Tran Van Doan
The Dialectic of Tradition and Modernity
The Dialectic of Tradition and Modernity
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106.
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NTU Philosophical Review:
Year >
1994 >
Issue: 17
陳榮華
陳榮華
從這德、知識的性格 論孟子哲學的心性和智
從這德、知識的性格 論孟子哲學的心性和智
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107.
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NTU Philosophical Review:
Year >
1995 >
Issue: 18
郎崑如
Kun-Yu Woo
民國時期的社會哲學研究
A Study on the Social Philosophy in the Period of the Republic of China
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This study is divided into three main parts, and additionally includes an introduction, conclusion, footnotes and reference books.The first part deals with the historical development of the social philosophy in the period of the Republic of China. It begins from the revolutional ideology created by Dr. Sun Yat-sen in 1895, through the revolution in 1911, and ended in 1949, when the republic government escaped from mainland China to Taiwan on the one hand, it propounded by scholars on the other.The second part examines the essential contents of the social principles, prohlems and praxis during this century. Finally in the third part the author attempts a critique onthe values and the limitations of this study of the social philosophy in this period.
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108.
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NTU Philosophical Review:
Year >
1995 >
Issue: 18
蔡信安
Denis Hsin-An Tasi
論洛克哲學中的失口識、觀念與確定性
On Knowledge, Idea, and Certainty in John Locke
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In his Essay, John Locke contends, “since the mind, in all its thoughts and reasonings, hath no other immediate object but its own ideas, ... our knowledge is only conversant about them." But it is inconsistent with his realisrn, since the object of human knowlege is the external world itself rather than the idea in the mind. Thus, how can he be sure that he has knowledge of the world?In this paper, the author deals with Locke's concept of knowledge by an investigation of the problem in ideas which is related to criteria of truth.The paper is divded into two parts. The first part deals with Locke's metaphysics. The author contends that Locke develops his theory of knowledge in order to justify his religious faith and metaphysics. Locke is a realist. He establishes his theory of knowledge by way of way of idea. But he does not trust the ability of senses. Mind cannot know the real essence of the material substance. Thus, how can he claim that he knows things, since his theory of truth is of correspondence rather than of cohence?The second part of the paper clarifies Locke's problem of certainty in terms of origin, nature and division of idea. The author contends that Locke holds a causal theory of perception, since he uses the correspondence theory of truth. But It does not help Locke to get rid of the challenge of scepticism in natural science. In mathematics and morals, Locke believes that the human knowledge can be certain.
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109.
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NTU Philosophical Review:
Year >
1995 >
Issue: 18
Van-Doan Tran
陳文團
The Marxist Critique of Christianity
馬克斯主義者對基督教的批判
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基督宗教與馬克斯主義大概是人類歷史宜今兩股最強大和其影響 力的意識型態,它們分別地以幕督教會和共產黨組織做為骨幹。隨著共產黨力量的擴張,也就增加了此間的敵意。這樣的敵意其 至還帶來致命的、不諒解的門爭。共產黨迫害基督徒,基督徒咒 罵共產主義,都成了晚近歷史上的常態。這份研究主要是探究它們之間彼此仇視的理由,分別就三方面來展開:.....理論的衝突....實踐的衝突.....權力的因素在此,我們尤其集在虞理關於異化的問題,和權力的因素等等,按我們的理解,這往往就是衝突的原因所在。這項工作的首要部份即是按計劃完成基督宗教和馬克斯主義 之間的對話,我們相信這樣的鋪展,將有助於將來在中國展開基 督宗教與馬克斯主義之間的對話。
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110.
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NTU Philosophical Review:
Year >
1995 >
Issue: 18
黃懿梅
Yih-mei Huang
論人格同一性與思想實驗
Personal Identity and Thought Experments
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In studying the problems of personal identity, we found there are many imaginary cases. Philosophers used these imaginary thought experiments to decide who we are. They used these thought experiments to find out whether the criterion of personal identity is bodily identity or is constituted by psychological factors.But when they described these thought experiments, they have presupposed some criterion of personal identity. J. Perry's story is the good example. It can be described as' body change', it also can be described as' character and personality change'. The way we describe is dependent on what we assume about the criterion of personal identity. It is circular. Therefore, we cannot use these imaginary thought experments to decide who we are and the criterion of personal identity.
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111.
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NTU Philosophical Review:
Year >
1995 >
Issue: 18
陳榮華
Wing-wah Chan
從〈孟子〉和〈中庸〉 揭露一新的詮釋模型
A New Hermeneutical Model for the Interpretation of (Mencius) and (The Doctrine of the Mean)
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This essay contains of two parts. The first is show that the hermeneutical model, referred to as "the ontology of man as subject", on which the most popular contemporary interpretations of {Mencius} and {The Doctrine of the Mean} are based, is inappropriate. I further point out that this ontological assumption is incoherent with the main themes of the works under investigation. In the second part, I propose a new hermeneutical model, "the ontology of Heaven as subject," and I show that the main principles in {Mencius} and {The Doctrine of the Mean} can be well interpreted in this model. Finally, the relationship of these two models is briefly analysed.
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112.
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NTU Philosophical Review:
Year >
1995 >
Issue: 18
張柯圳
Chuan Chang-Ko
黑格爾的教育概念與通識教育中的哲 學概論之無構問題
Hegel's concept of Education and the Problem of the Structure of the Course of Introduction to Philosophy in Studium Generale
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Hegel' s concept of education in its development has three aspects. In " Das Leben Jesu", Hegel tries to find in the Gospel, from Platonic and Kantian point of view, a heuristic method of education, based upon a metaphysic of morality a priori. It is in effect a synthetic interpretation of the idea of education in Greek and Hebrew culture. In "Phanomenologie des Geistes", the metaphysic of morality a priori was deepened into a theory of the immanence of "weltgeist", and the heuristic method of education was enlarged to an idea of the education of well-rounded, integrated person. In his Nurnberg period, Hegel considered some actual practices of the educational institution and conteds that the low level vocational education may not achieve such ideal of education and that we should develop the general middle school education as universalas possible. The curriculum of philosophy in middle school is indispensable to the education of the individual person in its entirety, and it is also the best way to develop philosophy.If the middle school has the curriculum of philosophy, evidently the course of introduction to philosophy in Studium Generale should be not a course in beginning philosophy, but must be more advanced and differentiated. The theory of the immanence of "Weltgeist" implies the infinite potentiality of the rnental development of human nature, and therefore expects a complete liberation and freedom of all opportunities of education. In such situation, the form of the course of introduction to philosophy in Studium Generale may be a minor or a second major in philosophy.
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113.
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NTU Philosophical Review:
Year >
1995 >
Issue: 18
曾漢塘
Hann-tong Tzeng
「合理性」與「邏輯一致性」 ~從泰勒〈合理性〉一文談起
“Rationality and Logical Consistency" ~ Discussing from Taylor's Viewpoint
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It is unquestionable that “rationality" is one of the most important terminologies used in modern philosophy. Philosophers do usually criticize other's statements or acts as“rational" or “irrational". Owing to its tremendous influences on academic discussions and even on ordinary conversations, we are enthusiastic to know what is its meaning and what is the standard when we possess the word to judge.In most cases, people take the logical consistency as a key criterion of rationality. Charles Taylor adjusted this opinion in his paper titled "Rationality". He thought consistency is plainly a necessary condition of rationality.Though logical inconsistency may be enough to explain the most accusations of the irrationality that bandied around in western civilization, rationality involves more than avoiding inconsistency. Peter Winch also mentioned us , in his paper "Understanding a Primitive society", that standards of rationality may differ from culture to culture and we must beware of applying them crossculturally. Charles Taylor did not agree with Winch's plurality of standards of rationality. He still opens the door for transcultural judgments of rationality and insists that the concept of rationality we use is richer.I am not quite satisfied with Taylor's resolution on the problem of rationality. He did not tell us what is the standard we possess to make the judgments of rationality betweentheoretical and atheoretical societies. The only message we got from him is consistency is not enough to explain all the judgments of rationality, especially in transcultural occasions. So I try to review some more comments on rationality. Through the distinction between formal rationality and substantive rationality, Max Weber tried to help people escape from the confusion of making this kind of judgment. In a book "Reason, Rationality, Reasonableness", the author, Tran Van Doan, alleged that these three words should be applied in different aspects of human life. Reason expresses the metaphysical dimension of man. Rationality reflects human technical interest of dominating nature and of deciding human fate. And reasonableness is constructed on human daily life. People become confused only when they misplace these words in improperarea. As to the standard of judgments, Tran said that acceptance or agreement could be the criterion of reasonableness.Contrasting with Taylor's arguments, this paper tries to argue that logical consistency is still the main criterion of judgments of rationality. Consistency is concerned only in itslogical formulation, and is nothing to do with a whole theoretical structure. Things interfering one's judgment are usually happened to be in the theoretical structure or in the presupposition the debater possesses. The confusion of judgments of rationality originates from the different theory people hold, not from the common logical structure they have.
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114.
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NTU Philosophical Review:
Year >
1995 >
Issue: 18
Chin-mu Yang
楊金穆
Necessary Truths, Essentialism and the Principle of Revisability
必然真值,本質主義與可修正原則
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自亞里斯多德以降一般皆認為,必然真值語句需與本質主義 結合。 本文首先闡述訴諸本質主義並非不可完全必兔。 在當代經 驗論尤以 Quine 為首之反對下,必然真值語句似乎愈形不可接 受。 特別是在量子學邏輯之支持下, 邏輯亦是一門經驗科學。 這 些成果在在顯示 Quine 的可修正主義似乎已然確立。作者於本 文中進一步指出,即使吾人接受可修正主義仍叫肯定必然真值語 句。
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115.
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NTU Philosophical Review:
Year >
1996 >
Issue: 19
Van-Doan Tran
陳文團
Difference De-Difference Identity:
Reflection on Ideological Dialogue
差異-去異-合一:對
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近來兩岸雙邊文化對話或相互交流,不僅是量的增加,在質 方面也有進展。本文探討的重點並非是對這種工作做評估,而是 討論其中被隱藏或刻意迴避的課題:意識型態的衝突。我們將採 取以下的方式討論之:首先,文化對話或文化交流基本上是有益於邁向兩岸相互了 解的第一步O但是,這並不能解決實際的問題,因為,如果沒有 小心處理雙方對話的動機,則所獲得的所謂成果就是不充份的或 是偏見的O因此,我們必須討論動機的問題。其次,文化衝突永遠都可以反映出人類利益衝突的事實。意 識型態,如同文化一般,表達出一個人民、種族、類型的共通 性,但不同於文化的是,意識型態密切關係著人類上層建築( supra 叫ructure )的一致性;文化則有助於轉化能力與權力表 白,它可以維護利益,獲取或整合權力,而且與塑造社會中的 上、下層建築都有牽連。第三,意識型態的對話只有在全面性的觀念上討論人的生 活,以及試圖處理人類與生俱來的利益街突的導引下,才有可能 成功。為了證明這些論點,我們採取批判的與理性的進路,以及部 分黑格爾式的辯證O首先,我們要批判立基於差異( difference ) 和二元論( dualism) 的意識型態, 以顯示這些意識型態最多只 能產生一些單一的、局部的、非歷史的綜合O在陳述這樣一個為 差異或為錯誤的合一性差異性辯證後,我們接著討論真實的綜合 辯證'這種辯證可以去除局部的、非歷史的以及單一的綜合(錯 誤意識型態) ,以達致人類生命的真實性揚棄( authentical Aufhebung) 。 這篇論文包含三個部分: 第一部份處理非真實性 的差異辯証,第二部份分析去差異(de-differentiation) 的辯證 歷程,以及,最後提出一個解決意識型態衝突的途徑。
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116.
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NTU Philosophical Review:
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1996 >
Issue: 19
黃懿梅
Yih-mei Huang
融貫論與可靠性
Coherentism and Reliability
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In this paper I discuss whether Lehrer' s theory of justification is able to overcome the isolation problem which purpots to show the internal relations do not guarantee truth about the world. Lehrer defends his coherence theory by claiming that our acceptance system contains not only what we accept about the external world but what we accept about our relationship to that world, including what we accept about the conditions under which we are reliable or trustworthy. This is to say that complete justification involves the reliability of the acceptance system and the acceptance of that reliability. I argue that Lehrer's defense is not successful.
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117.
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NTU Philosophical Review:
Year >
1996 >
Issue: 19
林義正
Lin
論〈周易〉與孔子晚年思想的關條
On the Relation between Chou-i and Confucius' Thoughts at His Old Age
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What are Confucius' thoughts at his old age really like? This is a question which has been brought out for discussion ever since. In this paper the author has addressed himself to the relation between Chou-i and Confucius' thoughts in his later life in five chapters, that is1. Preface2. Development of Confucius' thoughts thru his whole life3. Discussion on the relation between Confucius and C'hou-i4. Speculation on Confucius' thoughts on the doctrine of Heaven at his late age5. Conclusion.As the author has acquired a new understanding of the implication in chapters relative to analect (5:12) and 'Hsu-Tuan Hsi-hsiang Shuo-Kuo Wen-Yen' of Shih Chi Kung-Tze-ShihChia, the I-Chuan in silk recently unearthed and the results of academic research over the past decade have further provided him with room for even more profound thinking as to make him realize that Confucius had once reorganized, researched, addressed and written about Chou-i. In his entire life, Confucius learned Chou-i when young but delighted in it during his later days. His attitude toward Chou-i had changed from “No prognostication" to “introducing prognostication" to moral teaching. All of these have shown that Confucius' lifelong thoughts had undergone a substantial change. In a word, Confucius did develop the thoughts on the doctrine of Heaven as recorded in “Ten Wngs." Futher more, I-Chuan of today's version was not entirely a work of Confucius', however, it did have some bearing on Confucius. For this reason, the author has refuted in the paper the arguments put forward in the past which completely denied the relation between Chou-i and Confucius and considered “Ten Wings" anything but a work full of Confucius' thoughts. The author believes that we cannot help focusing on the T'uan-Chuan with the aid of "Hien-y en Chuan, Hs'i-tz'u Chuan when we discuss theConfucius' thoughts at his old age to understand Confucius' thoughts on the doctrine of Heaven, order of Heaven and human nature.
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118.
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NTU Philosophical Review:
Year >
1996 >
Issue: 19
關永中
Wing-Chung Kwan
愛與真--與馬賽爾懇談
Love and Truth - A Dialogde with Gabriel Marcel
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一般人以為愛情是盲目的,聖經卻把愛等同為真知:一一〈創世紀〉稱男女愛的結合為認識對方o (Genesis 4: 1; 19:8 )一一一〈申命記〉以摩西和上帝間的往還為彼此面對面的認知o ( Deuteronomy 34: 10 )一一先知們也意識到神對人那愛的選拔為懇切的洞見o ( Jeremiah 1: 5; Amos 3: 2 )如此說來,我們可大有立場地肯定一一一愛是導向真理的不二法門!誠然,愛容許你用積極的心態去面對對方,愛叫你在正面的眼光下洞悉被愛者的心靈深處,而被愛者也會在愛的滋潤下綻放他最湛深的蘊藏o為此,眾多哲人都在見證著說:除非透過愛,否則你無從在心靈的共嗚下獲得對方完整的敢 刀可o昔日有巴斯噶( Blaise Pascal )的名句:「心有其理性,為理性所不識o ˩ (註)當代也有佛洛姆( Erich Fromm) 的證言:「知識有許多層面,唯獨藉愛而獲致的洞察不停留在表面,而直指本心o ˩ (註)謝勒( Max Scheler )更直截了當地說:「真愛開敵人的靈眼,讓我們發現被愛者的更高價值o 它容許人有洞察,而不叫人盲目o ˩ (註)上述的名盲都在提示出于端至理:一一一愛與真理相貫通,愛不異於真,愛即是真!相類似的言辭,也在馬賽爾( Gabriel Marcel )的作品中出 現。在反省愛與真理的連貫之前,先讓我們體味馬氏對真理的看 法,以及他對傳統形上學談真理的回應:
The article is divided into four sections, i.e.,Section I: Traditional Metaphysics on TruthSection II: A Response from Gabriel MarcelSection III: Truth as Seen from the Perspective of LoveSection IV: The Interconnectedness between Love and TruthThomas Aquinas, as the representative of classical metaphysicians, proposes that truth is the adequation between one's intellect and its object. From the perspective of the object known, truth has its foundation in the intelligibility of the thing itself. Whereas, from the perspective of the knower, truth is the conformity of one's knowing, (especially one's judgment), to the actual content of the known object. Moreower, from the perspective of the Ultimate Being, truth has its highest manifestation in God's Noesis Noeseos.To such a thesis, Marcel has the following responses:1. Truth is not only an adequation between the intellect and the thing known, it is also a value I cherish so that I may even give up my life in order to bear witness to truth, as inthe case of Bruno's martyrdom.2. The intelligibility of the thing known can be regarded as its process of unconcealment, as explained by Martin Heidegger.3. As to the person who knows, the process of unconcealment also includes the courage to 'face' the truth on the part of the subject, as in the case of the parents' final willing to admit that their child is abnormal.4. From the perspective of the Divine Being, Marcel would be willing 10 emphasize that man's exigence for transcendence reveals the fact of God being the Ultimate Source of Truth and Light.If we reflect on the essence of truth from the eye of love, we may come to know that the more we love a being, the deeper we may penetrate into the core of her existence. Thelove from the part of the lover makes possible the beloved to manifest herself in a possitive manner. And, the love one has enables the lover to open his heart to the beloved so that he may allow himself to receive the revelation of the beloved to the fullest possible extent. Furthermore, from the inner life of the Divine, His Noesis Noeseos is no difference from His perfect love of Himself and of His creatures, since God is Truth and Love as such.Hence, we may conclude that the names of ' truth' and 'love' are convertible to one another; and, love can be regarded as a Transcendental Attribute on the par of the One, the True, the Good , and the Beautiful.
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119.
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NTU Philosophical Review:
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1996 >
Issue: 19
陳榮華
Wing-wah Chan
葛達瑪遊戲概念中的存有學
The Ontological Commitment of Gadamer's Conception of Play
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In this essay, I address a holistic account of the ontological commitment of Gadamer's conception of play. The analysis consists of three parts. The first is to point out that certain basic characteristics of play are in essence some characteristics of Being. On the basis of this observation, as I further argue, an approach to a preliminary view of Being can be figured out. Secondly, I show the relationship between Being and man in virtue of an analysis of the relation between play and man. And finally, I argue that the play of Being is in some sort of sense a language game; and Being and man are to be mediated as a phenomenological unity in a language game of this type. Details of this holistic account of the ontological commitment of Gadamer's conception of play are discussed.
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120.
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NTU Philosophical Review:
Year >
1996 >
Issue: 19
Chin-mu Yang
楊金穆
Rules for Negation in Natural Deduction Systems
自然沒繹象統中否定之推衍規則
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自然演繹系統( ntural deduction systems) ,依其創始者G . Gentzen 之立意, 係指僅只由一組設定之推衍規則 (rules of inference) 所構成的邏輯系統。 而在此類系統中, 一個推衍之建構 (the construction of a derivation) 係由某些特定的假設出發, 利 用適當的規衍規則逐步推論出所要的結論。由於此類系統不預設 任何設基(axims) ,因而得以避免有關設基是否為真的哲學爭 論。復次,系統中每一規則的訂定,概皆依循相對應之邏輯連詞 (connectives) 之真值表, 如此一來, 推衍的運作可以「自然 地」按照吾人對於相對應之連詞之(真值表)理解而進行。例 如,若由假設P成立,可推知Q亦成立,吾人可斷盲P→ Q成 立。 此一推衍顯示結論中的「→」並沒有出現在前提人指P與 Q) 中, 因此, 欲由前提得知P →Q' 吾人需建立一規則可資 引進 (introduce) I → J 記號。職是吾人可設一「引進」→ 規則 (introduction rule for →) 來進行上述推衍O相對地,假設 (P → Q) 成立而且P成立,吾人可推衍出Q成立,此一推衍顯示 在提出現的→記號已不復出現在結論中。因此,吾人可設定一 「消去J→規則(Elimination rule for →)來進行上述推衍。 整 個自然演繹法的建立即在於將此一基本方法應用至所有之連詞。 若然對應於每一連詞都有一組「消去規則J與「引進規則 ˩ '吾 人可得以「自然地」進行任何語旬的推衍。由於上述優點,自然 演繹系統已成為一般認為最優雅的表現方式。然則,本文將指出,在一個滿足的自然演繹系統中,對於每 一個連詞而言,都應有一組自然的「消去規則」與「引進規 則˩ 。 而且, 更重要的, 此一組規則必需是局部完備的( Local complete) 。所謂一組規則是局部完備的系指所有的中效的句式 (Valid Sequents) ,若其只合此一組規則所關連之連詞。則此一句式可只藉由此一組規則推衍而得。很明顯地,在一般常見的自 然演繹系統中,對應對「 ˅ ˩ 與「 ˄ ˩ 的一組規則, 如Van Dalen d { ( ˄ I) , ( ˄ E) } 與 { ( ˅ I),( ˅ E) }, 即各其備此- 條 件。 更且, 所有中效的句式若其連詞只包含 ˄ 與˅ , 則此的句式 可利用此兩組規則推衍而得O因此,若針對每一連詞,都有一組 完備的規則,則整個系統自然是完備的。就命題邏輯而育,吾人已知{ ¬, ˅ } 或 { ¬ ,˄ }是一組完 整的連詞,意謂任一命題皆可利用一只包括¬ 與˅的語式( formula) 來表現。 因此, 若對於¬而盲, 吾人亦可建立一組完備且自然的規則,則此一組規則加上對於「而育,另一組對於{¬ ˅ v} 或者{¬ ˅} 的規則都可組合成一個完備且自然的演繹系 統。然而,本文將討論並指出,目前所常見的否定記號之推衍規 則,有些雖是完備的但不夠自然,有此雖是自然的,但本身並非 完備,此一觀察顯示出自然演繹系統並非如一般所認為的優雅。就其「自然性」而吉似乎比樹枝法( tableau system) 要略遜一 籌。 就規則組之局部完備性而吉顯然又不如Sequent Calculi 。
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