This paper attempts to make a critical analysis of the nature of mind in the Awakening of Mahayana Faith, a text belonging to the corpus of Tathāgatagarbha literature.The first section examines the two aspects of the One mind: the Gate of Suchness and the Gate of Samsara. The important point that the One Mind theory makes is that thepurity, or suchness of the mind inherently exists, while the elements of impurity, or samsara in the mind are adventitious.The second section deals with the theoretical diffculties arising from the theory of One Mind. First, is the inherently pure mind a from of monisn? Second, since the One Mindis originally pure, where does evil come from? The doctrine of śūnyatā at Ii can be, employed to solve the first problem, while the theory of avidya is used to explain away the second problern.Syncretizing the theory of human nature in Yogācāra and Tathāgatagarbha traditions, the Awakening of Mahayana Faith, based on the existence of innate pure mind, establishes the foundation of Buddhahood.

Chi-tsang is generally considered a great synthesizer of the San-lun school, that means he faithfully and adequately in terprets the teachings of "San-lun" (Three Treatises).However, as he lived at a time when the Lotus Sutra and the Nirvana Sutra were immensely popular and the schools of Ti-lun and She-Iun prosperous and influential, Chi-tsang could not avoid borrowing so heavily from the teachings of there schools and scriptures, that his works can no longer be confined within the limits of the San-lun school. The shift indicates. breakthrough in Chi-tsang's own intellectual development, yet it also has negative impact on the circulation of the San-Iun teachings.The present paper attempts to show, through a study of his theory of Buddhahood and of Mind-Essence, how Chi-tsang combines and integrates the doctrine of the middle-path in the Three Treatises with the concept of "One Vehicle" in the Lotus Sutra, of "Buddhahood" in the Nirvana S'utra, and of "Tathagata-Garbha" in Ti-lun school and She-lun school. It also endeavors to show vvhat new elements have been added. through this integration, to the doctrine of the middle path of the Three Treatises. It is believed that the study proves that Chi-tsang's philosophy has gone beyond the boundaries of the San-Iun school.

Tractatus exponents have only occasionally used the expression 'possible world', and seem never to give prominence to the concept and theory of possible vvorld in the Tractatus philosophy. I here point out that the Tractatus philosophy not only intrinsically involves a possible world and has its own original and distinctive theory of possible world, but also that it at many points implicitly appeals to a possible world or somethings analogous-even though the expression 'possible world' never appears and the expression ‘imagined world' only appears once in the Tractatus text.First we show that the core of the theory of the structure of world in the Tractatus is itself a distinctive theory of possible world. Next we show that the following elements in the Tractatus conception appeal to possible world: the theory of the meaning of a proposition, the sense of a picture and the truth theory in the picture theory, the truth theoryof propositions, and the concepts of tautology and contradiction. This is because, without appealing to a possible world, there could not be any false proposition, not could thedefinition of the falsehood of pictures and propositions be sustained. Moreover, the Tractatus semantics of tautology and contradiction depends completely on the concept of a possible world. Wittgenstein should be the first major discoverer of a possible world conception since Leibniz.

Since Hui Shih the sophist friend of Chuang Tzu's, it has been philosopher's custom to point to self-contradictions in Chuang Tzu. For example, Mr. Ho Pao-chung's recentpaper says: since Tao pervades everywhere, no one can return to it; since the self is one, self-fasting is suicide. Chuang Tzu urges us such logical impossibles; he makes nosense.This paper replies that: (a) this is an inevitable outcome both of the encounter between life (particular) and language (universal) , and of the self which is one in two and two inone; (b) we need to point out these inherent contradictions in life and their significance for us; (c) Chuang Tzu's "cantradictions" are an honest account of all this; he playswith them to arouse us, both to realize the inexpressible Tao and to roam in life with joyless joy.

There are many difficulties of the mind-brain identity theory. One of them is the problem that mental properties (such as incorrigibility, privileged, access, privacy, etc.) arenot reducible to physical properties. In this paper, we argued that th is difficulty cannot get any trouble into identity theory, because mental state have not these properties.

This essay attempts to show that there are three approahes to Logos in Heidegger's Thought. (1) The existential approach of Being and Time (1927). (2) The ontologicalapproach from 1935 to 1949, i. e., from An Introduction to Metaphysics to Letter on Humanism. (3 ) The hermeneutical approach from 1950 onward. In the conclusion of this essay, the reIationship of these three approaches is analysed.

本文之主旨是欲透過哈伯瑪斯共識之觀念，來證明有另一種 人的理性之存在，這種理性不是建立在數學之模式中，而是在人 類之共識上，最明顯的人類之共識就是語言。全文共分成四個部分:科對工具理性做一個簡略之批判。共 識意義之探討甘共識與理性之間宿切且內在關係之提出的共識是 一種溝通之理性。

本文的目的在批判黑爾 (R. M. Hare) 的普遍化原則。黑爾 主張普遍化原則是道德判斷之判準的一個必要條件, 他認為如果 一個人面臨相同的處境做出不同的判斷，則不是他的判斷不屬於 道德範疇，就是他的判斷不是全部皆員。換句話說，一個道德原 則如果被認定對某人在某種情況下有約束力，它對其他任何人在 相同情境下也同樣有約束力。本文透過黑爾所舉之例于，檢ff~I Jt 論證之健全性，指出其普遍化原則並不能做為決定人們在實際生 活中思考應該如何行動的有放法則;事實上，普遍化原則根本不 能如黑爾所主張是定義道德的一個充分或必要條件。

Friedrich Schleiermacher's contribution in the field of the modern philosophy lies lnainly in his systematically‘ universally and philosophically examining the ordinarily linguistical phenomenon of "understanding". Aiming at explicatlng the development of understanding, Friedrich Schleiermacher's General Hermeneutics was known for in the various circles of the contemporary thought, especially covering that of literature, theology and social sciences. In this paper I try to illustrate his early creative reflectionsupon the hermeneutical theme and to present them in a cogent and systematic form. The paper is divided into four sections. Section one comparatively clarifies Friedrich Schleiermacher's view of the nature and scope of Hermeneutics.Section two explains Friedrich Schleiermacher's critical reflection upon the relation between the overcoming of misunderstanding and his socalled "the more rigorous method of interpretation" , that means his General Hermeneutics. Section three deals with Friedrich Schleiermachers theory of the early General Hermeneutics and, at the same time, recapitulates its definte influence upon the developlnent of his thought in the middle (that is, mature) stage. Section four synthetically presents his diviantory positions which include that of language and life that were playing an important roles in the contemporary philosophy. Of course, some critical observations are included in the conclusion which is in the form of review and discussion.Basically speaking, the early hermeneutical thought of Friedrich Schleiermacher is an important contribution to his mature framework of the General Hermeneutics, and even to the contemporarily hermeneutical field. Yet his presupposition of understanding fails to provide a sufficient account of the integrated and genuine understanding.

The dualistic Weltanschauung is the most influential philiosophical theory in the Western World. It was founded by both the greek philosophers and the Hebrew prophets. Christianity in the Middle Ages adopted and devoloped it to a great extent. From Renaissance on the Rationalists, the Empiricists and the Reformers each pushed it further in their own ways. There are however, Western thinkers who found the dualistic perspective inadequate and tried to reach a higher standpoint, from which the two poles of the various forms of dualism can be united and harmonized. This article attempts to explicate and evaluate the above thinking process. It is divided into three parts.In the first part, the historical development of Dualism from the Pre-socratics, through Plato, Aristotle, Christianity and the modern world to the contemporary period will be discussed. In this discussion we can see the origin, the flourishing and the transformation of the dualistic theory.The second part focusses on the essential contents of the dualistic world view ranging from Cosmology to Anthropology. Linking soul to the ideal vvorld, and body to the sensible world both the Greek philosophers and the Roman thinkers tried to reunify the dualistic world through the presence of human being. The Christian theologians went one step further and combined divine nature with human nature in God-man, Jesus Christ. The hellenic anthropocentrism, the hebraic theocentrism and the Christian Christocentrism are exposed and clarified in the discussion.In the third part we turn our attention to the Contemporary Meaning of the dualistic view. It is affirmed that first, the right way of Philosophy is proceed from Cosmology to Anthropology, and not vice versa, secondly, Theocentrism and Anthropocentrism must co-exist and help each other in order to fulfill their final existential purpose; and thirdly, all the theoretical contrasts, oppositions and contradictions should be united and harmonised in a higher principle, as in Cusanus' Motto: Coincidentia Oppositorum.

In this paper we first point out that there are six difficulties facing the 2-valued classical logic, which is exclusively a Western production. The six difficulties are: (1) Aristotelian problem of future contingents, (2) the liar paradox, (3) the controversy between Russell's theory of definite descriptions and Strawson's theory of presupposition, (4) Goodman's problem of indoor ornithology, (5) C. I. Lewis' paradoxes of implication, and (6) the paradoxes of confirmation.Then, we try to solve the paradoxes of confirmation by constructing a 3-valued quantificational logic called "confirmation logic", which is shovvn to be semantically complete. Employing the newly constructed 3-valued confirmation logic we build up a 3-valued confirmation theory which solves the paradoxes of confirmation. Furthermore the confirmation logic turns out to be able to solve the other five difficulties facing the 2-valued classical logic. So, maybe it is time for us to have a change of logic.

This paper attempts to clarify Heidegger's conceptions of metaphysical thinking and originative thinking. It is divided into three sections: (1) A preliminary conception of Being. According to Heidegger, thinking is the thinking of Being, so the author firstly presents a general sketch of the meaning of Being. (2) The characteristics of metaphysical thinking. This section tries to show the characteristics of metaphysical thinking. It also argues that metaphysical thinking is not the primordial mode of thinking. (3) The characteristics of originative thinking. Here, the author provides four characteristics of originative thinking. In the conclusion, a brief analysis on the relationship betweenmetaphysical and originative thinking is given.

Lonergan's method for investigating theology consists mainly in its 8 Functional Specialties (Research, Interpretation, History, Dialectic, Foundations, Doctrines, Systematics, & Communications). They base then1selves upon the Transcendental Method containing 4 Transcendental Precepts (Be Attentive, Be Intelligent, Be Reasonable, Be Responsible). They in turn are founded upon the 4 Transcendental Operations of human cognitional structure (Experience, Understanding, Judgment, & Decision).To clarify the connections among Theological Method, Transcendental Method, and Cognitional Structure as appropriated by Bernard Lonergan, this article is divided into 5 sections:I. A Survey on Lonergan's Theological MethodII. The Cognitional Theory as Implied in Lonergan's Method in TheologyIII. The Transcendental Method as Implied in Lonergan's Cognitional TheoryIV. Transcendental Method as Methodology of PhilosophyV. Questions & AnswersThe first section makes a reflection on each of the 8 Functional Specialties, and attelnpts to show that these Specialties can be placed within 4 cognitional levels in the manner as shown in the following diagram:ORATIONE OBLIQUE4 Dialectic ·········3 History ············2 Interpretation ···1 Research ·········ORATIONE RECTA5 Foundations·········6 Doctrines ············7 Systematics........8 Communications···TRANSCENDENTAL OPERATIONSDecision (4)Judgment (3)Understanding (2)Experience (1)The second section makes an analysis of Lonergan's Cognitional Theory which can be summarized by the following diagram:Cognitional Levels | Empirical Level | Intellectual Level | Rational Level | Responsible LevelFaculties | Sensitivity | Intelligence | Reasonableness | ResponsibilityIntending Process | Experience | Understanding | Judgment | DecisionObjects Intended | the Sensible (the Beautiful) | the Intelligible (the One) | the Real (the True) | the Value (the Good)Consciousness | Empirical Consciousness | Intelligent Conscious | Rational Consciousness | Rational Self-ConsciousnessThe third section emphasizes that human cognitional process itself already contains a method of knowing, named Transcendental Method, which can be applied to any field of knowledge. Transcendental Method may be defined as a method of investigation derived from a conscious positive application of human cognitional operations. Such a method consists of 4 main Transcendental Precepts, namely, Be Attentive, Be Intelligent, Be Reasonable, and Be Responsible, basing themselves upon the 4 main Transcendental Operations of Experience, Understanding. Judgment, and Decision. Various functions of the Transcendental Method is also discussed.The fourth section stresses the fact that Transcendental Method is a methodology of philosophy. First, it is because Transcendental Method is the most fundamental method of all methods, a methodology to be sought by philosophy. Secondly, to talk of Transcendental Method is to be involved with such topics as one‘s cognitional structure, one's subjectivity, and objects to be known. All these topics are basic philosophical themes from epistemology, philosophical psychology and metaphysics. The search for a fundamental methodology cannot be separated from the concrete contents discussed by philosophy.The last section is devoted to a series of questions and ansvvers which can be classified into 3 divisions, namely, problems (i) concerning Lonergan's Cognitional Theory, (ii) concerning Transcendental Method as philosophical methodology, and (iii) concerning Method in Theology.

Any reductive analysis of the mental cannot captural the subjective character of experience. So the qualia is not analyzable in terms of any explantory system of physical states. This paper includes three parts.1. T. Nagel's twhat it is like argument' and F. Jackson's 'knowledge argument' argue that physicalism cannot give any explanation of the subjective qualities of our experiences and any physical informations cannot explain what red looks like.2. An analysis and critique of the defenses of physicalism.3. The argument against physicalism (identity theory) is an invalid argument.

Ramsey's redundancy theory of truth as well as the views of its proponents and opponents have been examined in this paper. In addition, I pointed out that Ramseys theory might be influenced by Wittgenstein's Tractatus and argued, from the point of view of possible world. that the vv'ords His true" and "is false" are not redundant.

This survey aims to show that reason cannot be understood solely in terms of natural science. It must be understood in a much wider context of our lifeworld. In order to prove our thesis, we try first to unmask the dangerous strategy of methodologists who claim the unique role of method based on scientific rationality. The domination of method and hence the self-promotion of methodology to the rang of universal epistemology gives birth to rationalism and methodological determinism. Such a narrow understanding of reason comes from an insufficient or incomplete survey of the genetical process of reason and method. Our survey is conducted from following aspects:1) An analysis of the so-called crisis of methodology and reason, best seen in the works of Husserl (The Crisis of European Science) Feyerabend (Against Method), and Gadamer (Truth and Method).2) A historical survey of the genetical process of reason and method and3) A reflection on the internal relationship of reason and method \vhich was first defended by the late Wittgenstein.

宋明新儒家為對抗佛老思想，維護儒家正統地位p乃同溯論語、孟子、大學、中屑、易傳，配合時代需要，建構新的體系。這種體系志在充分說開人的本質，包括人與天地萬物之關係，人類自找提升之可能與途徑。因此，自然觸及人與超越界之間的分際問題。本文因此入手，分別探討:付超越界對於新儒家學者有何意義?叫超越界或「理J ，與人有何關係?母一個人為何應該，又如何可能成為聖人?在此一探討過程中，可以明白新儒家諸子各自的理論，有何特 色，有何內在困難，又有何終極關懷。

本篇的要旨有四:一、我們的思考至少有三種:論議性的，閻明性的，含蓄性 的。二，我們的思考有兩種作用:以共相認，以故事喻比。三、故事及傳統俱屬過去，對理性思考的操作均有極其重大 的意義。四、思考所需的共相必須隱沒於時性邏輯， ┌ 聽的思考˩ , 以及「玩味徘徊」之中。