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1. NTU Philosophical Review: Year > 1998 > Issue: 21
Tran Van Doan 陳艾團
Asian Marxism or The Dialectic of Violence
亞洲馬克思主義一一暴力辯證法

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2. NTU Philosophical Review: Year > 1998 > Issue: 21
關永中 Wing- chung KWAN
從形上學講授進路談歷史還原、與超驗法
Historical Reduction and Transcendental Method----An Approach to the Course on Metaphysics

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3. NTU Philosophical Review: Year > 1998 > Issue: 21
Wing-wah Chan 陳榮華
Is the Mind in Mencius' Philosophy Self-sufficient for Moral Cultivation?
孟子哲學的心概念在這德實踐中是否自足?

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4. NTU Philosophical Review: Year > 1998 > Issue: 21
林火旺 Huo- wang Lin
族萃差異與社會正義
Group Differences and Social Justice

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5. NTU Philosophical Review: Year > 1998 > Issue: 21
張旺山 Wahng- shan Chang
韋伯的科學觀
Max Weber's View of Science

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6. NTU Philosophical Review: Year > 1998 > Issue: 21
Tim Lane 藍亭
Quiet Qualia, Unsensed Sensa
無感覺的感知

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In C. I. Lewis's epistemology, qualia are taken to be directly intuited and inherently recognizable. He distinguishes sharply between qualia and that which C. D. Broad and Bertrand Russell refer to as “sensa" or “sense-data." Where Broad and Russell appear to allow for the possibility of unsensed, incompletely sensed, or inaccurately sensed sensa, Lewis regards qualia as given--to be is to be sensed and certain. Lewis finds the Broad-Russell view to be incredible and says of sensa so construed that they are “neither fish, flesh, nor good red herring."I argue that the Broad-Russell view is at least as plausible as Lewis's and, indeed, that to adequately describe and explain mental phenomena, it may be necessary to distinguish the phenomenal aspect of consciousness (sensa or qualia) from the accessing function of consciousness. In arguing the pIausibilityof this distinction, I draw upon work from both cognitive science and phenomenology. I also argue that, in principIe, experimental evidence could be adduced to decide the issue between the Broad-Russell and the Lewis views. In a concluding section I suggest implications of the view developed here for Lewis's epistemology.
7. NTU Philosophical Review: Year > 1998 > Issue: 21
吳瑞援 Ruey-yuan Wu
無意識的意向性:評廷、爾闖進原則
Unconscious Intentionality: Evaluating Searle's Connection Principle

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8. NTU Philosophical Review: Year > 1999 > Issue: 22
劉福增 Fu-Tseng Liu
〈老子〉書中的引言與喻言(下)
The Directives and Metaphors in Lao Tzu

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9. NTU Philosophical Review: Year > 1999 > Issue: 22
傅佩榮 Pei Jung Fu
解析孔子的價值觀
On Confucius' Value System

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10. NTU Philosophical Review: Year > 1999 > Issue: 22
黃懿梅特 Yih-Mei Huang
對“女性主義知識論"的哲學反省
A Philosophical Reflection on “Feminist Epistemology"

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11. NTU Philosophical Review: Year > 1999 > Issue: 22
林義正 Yih-Jing Lin
論列子之「虛」
On Concept of "Shue" (Emptiness) in Lieh-Tzu

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12. NTU Philosophical Review: Year > 1999 > Issue: 22
關永中 Carlo KWAN (KWAN Wing Chung)
上與造物者遊與莊子對談神秘主義
A Dialogue with Chuang-Tzu On Mysticism

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13. NTU Philosophical Review: Year > 1999 > Issue: 22
陳鼓應 Guu-Ying Chen
〈管子〉四篇的心學和氣論
The Teaching on Hsin and Discussion on Ch'i in the Four Chapters of the “kuan-tzu "

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14. NTU Philosophical Review: Year > 1999 > Issue: 22
王曉波 Hsiao-Po Wang
論「歸本於黃老」韓非子論「道」
On 'Basing on Huang-Lao' Han Fei Tzu's Comments on 'Tao'

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15. NTU Philosophical Review: Year > 1999 > Issue: 22
何保中 Pau-Chung Ho
死亡問題在莊子思想中的意義與地位
The Essence and Significance of the “Death" Issue in the Thinking of Chuang-Tsu

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16. NTU Philosophical Review: Year > 1999 > Issue: 22
孫效智 Johannes Sun Hsiao-Chih
神律倫理與自律倫理
Theonomous Ethics and Autonomous Ethics

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17. NTU Philosophical Review: Year > 1999 > Issue: 22
嚴靈宰 Ling-Feng Van
黃老道術源流
The Origin and Development of Huang-Lao Dao-Shu

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18. NTU Philosophical Review: Year > 2000 > Issue: 23
陳鼓應 Guu-Ying Chen
〈管子〉四篇的道論
The Theory of Dao in the Four Chapters of the Guanzi

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〈管子〉四篇的哲學理論主要在於繼承老子的道論再加以獨 特的發展,表現出老學齊學化的特色。本文首先析論〈管子〉四篇在道論方面祖述老學的成份,其 次就道之特性暨「虛」與「無為」等觀念申論其對老學的發展: 〈管子〉四篇不但將老子原本作為空間義之「虛」提昇到宇宙論 的範疇,以「虛」來表達作為萬物之始的「道J '另方面也將老 子有關心境修養之「虛J轉化為認識論的概念,使「虛」的意義 延伸至知識論主客關係的層面,強調主體的認識應著重保持空明 靈覺的性能。以〈管子〉四篇為代表的稜下道家, -方面就道與主體之關 係進行申論,透過精氣說,將道其象化並落實於人身,乃提出 「道不遠人」、「道者充形」等說法,進而發展出「以心受道」 的觀點,如此使得「道」與人的聯繫'得以其體落實於「心」。 另方面則援禮法以入道,將道落實於政治社會之運作,提出 「道生法」之命題;認為禮、法出於道,並將形而上之道與形而 下之禮法貫通為一整體,如此使得稜下道家在有關道的具體施用 方面,重視「應時而變J '兼顧「情」與「理」的平衡。再者是將「因J字發展成為獨立的哲學概念,不僅提出「舍 己而以物為法」與「因其能者言其所用」這兩個界說,更在「道 貴因」的命題下表現出「因時應物」的原則,又將「因」的概念 與「刑名」相結合,發展成「因之術J '在此同時也提出「靜因 之道」這一認識論上的重要命題,對於苟子「虛壹而靜」的主張 有直接的影響。
19. NTU Philosophical Review: Year > 2000 > Issue: 23
林義正 Yih-Jing Lin
論〈列子 • 天瑞〉的易道思想
Discussing the yidao( 易道) thinking in the tianrui( 天瑞) chapter of the Liezi

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本論文共分六節,一、前言,二、易道思想的含義,三、〈列子﹒天瑞〉與〈易緯﹒乾鑿度〉的關係,四、〈天瑞〉的易 道思想,五、〈天瑞〉易道思想的特色,六、結論。本文乃續〈論列子之「虛˩ )之作,在前言裡已表明列子非偽書,基本上 認為〈列子〉乃出自先秦,至少〈天瑞〉便是如此,所以只要善 加揀擇,還是可以作為研究列子易道思想的依據。根據本文的研 究,以為易道思想本不限於〈周易〉才有, {列子﹒天瑞〉也 有,而且亦有它的特色。同時在論述〈天瑞〉篇時,也一並討論 它與〈易緯﹒乾鑿度〉的關係。本文舉出新證與解說,認為〈列 子﹒天瑞〉篇並不是抄〈易緯﹒乾鑿度> '反而是〈乾擊度〉的 作者抄〈天瑞〉以廣〈易〉說,同時提出新見,以為〈列子〉的 〈天瑞〉是〈天端〉的誤寫。針對易道思想,作者分析〈易 傳〉、〈老子〉與〈列子〉的主張,發現其中的論點有同有異, 今且置〈易傳〉在宋儒有不同的解說不論,如果把〈易傳〉當作 是歸屬先秦儒家借益明理之作,其主陰陽合德,剛柔並濟,但側 重生生、健動、積習,此與〈老子〉不言益、卦、交,但假象言理之作不同,彼實有取於〈易〉損、復之義,強調歸根、復命、 致虛守靜。作者可以肯定地說, <列子﹒天瑞〉的易道思想顯然 是睡〈老子〉之後,而又企圖超越〈老子〉。
20. NTU Philosophical Review: Year > 2000 > Issue: 23
關永中 Wing-Chung Kwan
邵雍易學的知識論向度 一一〈皇極經世〉﹒〈觀物篇〉之六十二所給予的提示
The Epistemological Perspective of Shao Jung's Reflection on I-Ching

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我們可從三個角度去窺視邵雍易學的知識論:A. 認知的三層面: r 觀之以目、以心、以理」B. 被知的視域: r 理、性、命」C.「 窮理、盡性、至命」的知識論五重面向一一思辯、逆覺、存在、冥契、德踐上述的角度,都在〈皇極經世〉、〈觀物篇〉之六十二中有 所提示,並從中凸顯人在認知時所憑藉的「認知結構」 '即「經 驗」、「理解」、「判斷」、「抉擇」。關鍵詞:觀物Contemplation of Beings以目With the Eye以J 心With Heart以理With Reωon窮理Exhaustive Investigation of the Principle盡性Fulfillment ofNature至命Reaching One's Destiny知識論Epistemology形上學Metaphysics德踐Moral Practice