41.
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NTU Philosophical Review:
Year >
1989 >
Issue: 12
Tran Van Doan
球文囝
On Human Rationality Habermas' Theory of Consensus
哈伯瑪斯之「共識」
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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。
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42.
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NTU Philosophical Review:
Year >
1989 >
Issue: 12
Huo-Wang Lin
林火班主
R. M. Hare On Universalizability
黑爾論普遍化原則
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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。
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43.
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NTU Philosophical Review:
Year >
1989 >
Issue: 12
球俊得
Jiunn-Huei Chern
史萊馬赫的早期詮釋學思想
The Early Hermeneutical thought of Friedrich Schleiermacher
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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.
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44.
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NTU Philosophical Review:
Year >
1990 >
Issue: 13
郎昆如
Kun-Yu Woo
西方二元世界之理解及其融通之道
On the Problem of the Western Dualistic Weltanschauung and Its Solution
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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.
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45.
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NTU Philosophical Review:
Year >
1990 >
Issue: 13
.林照回
Lin Chao-Tien
從西方的二值真理觀到中西合璧的三值真理觀: 一個三倍: r檢證邏輯」與「檢證理論」之創立
From the Western 2-valued Logic to a Combined Eastern and Western 3-valued Logic-the Construction of a 3-valued Confirmation Logic & Confirmation Theory
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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.
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46.
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NTU Philosophical Review:
Year >
1990 >
Issue: 13
球余辜
Chan Wing-wah
海德格論思考
Heidegger on Thinking
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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.
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47.
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NTU Philosophical Review:
Year >
1990 >
Issue: 13
關永中
Kwan Wing-Chung
郎尼根《神學方法》所蘊含的超驗法
The Transcendental Method as Implied in Lonergan's Method in Theology
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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.
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48.
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NTU Philosophical Review:
Year >
1990 >
Issue: 13
楊樹同
倫理學中的理性
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49.
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NTU Philosophical Review:
Year >
1990 >
Issue: 13
黃諮梅
Yih-Mei Huang
物理論與感質
Physicalism and Qualia
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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.
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50.
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NTU Philosophical Review:
Year >
1990 >
Issue: 13
劉幅增
Fu-Tseng Liu
累贅真理論是真的嗎?
Is the Redundancy Theory True
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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.
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51.
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NTU Philosophical Review:
Year >
1990 >
Issue: 13
祿文囝
Van-Doan Tran
理性與方法
Some Remarks on Reason and Method
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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.
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52.
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NTU Philosophical Review:
Year >
1990 >
Issue: 13
Pei-Jung Fu
傳佩崇
The Religious Dimension of Neo-Confucianism
宋明新儒家思想的宗教向度
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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。
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53.
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NTU Philosophical Review:
Year >
1990 >
Issue: 13
Kuang-ming Wu
美光明
Comparative Philosophy, Historical Thinking, and The Chinese Mind
比較哲學,歷史性思惟,以及中國思考方式
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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。
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54.
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NTU Philosophical Review:
Year >
1990 >
Issue: 13
Heng-Ching Shih
釋恆清
The Theory of Evil in Buddha-Nature
智頡的性惡說
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性惡說乃天台性兵思想推演而出,為天台教理之一大特色。本文分成三部分探討智者大師所主張的如來性惡說。第一部分為性惡說溯源。除了印度佛典經論之外, ┌大乘 觀法門」亦為重要線索。第二部分討論智頡「觀音玄義」中如來性惡說之意義,並論 及其與性具思想之關係。第三部分論及對性惡說之評議。
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55.
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NTU Philosophical Review:
Year >
1990 >
Issue: 13
Hsueh-Li Cheng
鄭學禮
The Confucian Philosophy of Moral Sentiment And Moral Reason
儒家的道德情感與道德理性哲學
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本文旨在探討儒家哲學中對道德情感與道德理性之看法。指 出人性有多面的功能,因此道德生活有情感,理智及意志等豐富 的層面?不該將復雜的人生簡化為只足情感的表現或者把道德理 念只化為理性的活動。文中特別檢視道德情感的內涵與功能。儒家重視「不忍人之 心」的道德情懷。而此情懷的存在正提供價值判斷的事實根揍,它正證明人為何要行善,說明為什麼必須修身養性,也提出道德 理念的理由。「事實」與「價值」是圓融相關,儒家的道德心理 學,知識論與形上學是結連不可分。
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56.
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NTU Philosophical Review:
Year >
1990 >
Issue: 13
林火旺
Huo-Wang Lin
哈曼(Gilbert Harman) 的道德相對論
Gilbert Harman's Moral Relativism
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Gilbert Harman firmly believes that his moral theory, first published in his paper "Moral Relativism Defended" has succeeded in defending moral Relativism which has been previously attacked as being inconsistnet. Harman claims that his version of rnoral relativism is a thesis concerning the logical form of a certain kind of moral judgments, i. e., inner judgments. Although Harman's moral relativism avoids the charge of inconsistency, it is not free from serious defects. In this article, I embark on evaluating sonle crucial points which underlie Harman's theory.
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57.
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NTU Philosophical Review:
Year >
1991 >
Issue: 14
美光明
中國哲學中的共相問題
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58.
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NTU Philosophical Review:
Year >
1991 >
Issue: 14
謝啟式
Ke-Moo Hsieh
中國思想理論面不足所生的影響
The Insufficiency of Theory in Chinese Thought and Its Consequences
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Theory can be divided into 'that which is to be managed' and 'that which manages'. The former is a first-order theory and the latter is second-order theory. The so-called insufficiency of theory refers to second-order theory. This paper uses the Hsun-tzu as an example of the insuffciency of theory in Chinese thought and its consequences.1. The insuffciency of theory in Chinese thought is possibly universal. The style of Chinese philosophical work manifests this point. They are mostly literary texts, and not written in an academic style. The key concepts are seldom expressed in any theoretical framework, e. g. the concepts of tao, jen , hsin, hsing, Ii, ch'i, etc.2.1 The first direct consequence of the insufficiency of theory are laxity, crudeness of thought and chaos, the inability to enter a fine and complete realm.2. 2 The second direct consequence is the inability of the author to understand himself, and also, the inability of the reader to understand him.2.3 Thirdly, the misunderstanding of the reader.3.1 The first indirect consequence is an unhealthy academic research model.3.2 The second indirect consequence is the difficulty of manifesting an academic standard. I think that the work of second-order theory will become the work of Chinese academic philosophical thought from now on. This is a natural situation, because in anything, there is a progression from crudity toward refinement. No doubt this is difficult and even painful. Moreover, I think, when this work has reached a certain level of accomplishment, we will all crossover the ancestral product and make progress. Thisis because in the midst of chaos, man has no way forward. At that time, it is possible that we shall have new thinkers.
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59.
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NTU Philosophical Review:
Year >
1991 >
Issue: 14
名字信安
孟子哲學方法
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60.
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NTU Philosophical Review:
Year >
1991 >
Issue: 14
林義正
Lin Yih-Jing
論先秦儒道兩家的哲學方法 一一以《論語》、《老子》為中心
'The Philosophical Methods of Pre-Ch'in Confucianism and Taoism
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The form of Confucius' thinking is such that it integrates the positive values of two opposing poles onto a higher level of harmonious value. In practice, he advocates the orderly and gradual process of maintaining the mean, after considering both sides of the matter. Based on moral consciousness, it is the middle way 'which begins witIl the small to the large, positively encompassing in order to achieve the highest goal. Lao-tzu's method is to emulate the way of heaven and furthermore, to return to the root of nature-Tao, expressed in paradoxes of affirming the negative to reveal the positive. It emphasizes the 'how' of 'not-doing-nothing', namely, achieving profound virtue by being(non-virtuous', achieving great benevolence by being 'non-benevolent', achieving great righteousness by (forsaking righteousness', achieving great propriety by (despisingpropriety', and achieving great wisdom by 'forsaking wisdom'. In this regard, Lao-tzu's teaching can be utilized to remove the defects of the fossilized Chou cultllre. It can also be said to have facilitated the Confucianists' effort to realize their absolute values. 'The outline of this paper is as follows:1. PREFACE2. THE PHILOSOPHICAL METHOD OF CONFUCIUS (1) Value Distinctions and Integration (2) The Goal and Process of Moral Practice (3) The Principles and Steps of Political Government (4) The Fundamental Form of Thinking3. THE PHILOSOPHICAL METHOD OF LAO-TZU (1) Value Distinctions: Classes and Relations (2) Tao as Metaphysics (3) Tao as Practicality (4) Paradoxical Forms of Expression4. REFLECTIONS ON THE PHILOSOPHICAL METHODS OF PRE-CH'IN CONFUCIANISM AND TAOISM
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