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21. NTU Philosophical Review: Year > 2012 > Issue: 43
黃麗 綺 Li-Chi Huang
從「虛無」到「笑」 ─論尼采「永恆回歸」之概念
From “Nihilism” to “Laughing” -on Nietzsche’s doctrine of Eternal Recurrence

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在尼采「上帝已死」的思想中,人失去其價值根源的有效性,在強力意 志所建構的生成世界中,人不再具有不變與永恆的意義與真理,而是由其 相對、暫時的效用與價值來理解存有的意義。本文即嘗試研究在尼采永恆回 歸學說中,是否提供了一種在「上帝已死」、傳統形上學之外對生命的理解 與評價的可能,並且由這個新的理解方式創造出在生成世界之內的新價值。 對此,本文所提出的假說為:永恆回歸的學說是人自我評價的方式,它的特 殊性在於透過此評價方式,一方面保住了生成世界的意義,另一方面在虛無 與生成中創造了存在的價值;而此方式在尼采哲學中呈顯為由從「虛無」到 「笑」的動態發展;在一切言說與理性之外,「笑」創造了一個由身體出發的新視角,它是人作為超人的意義。
22. NTU Philosophical Review: Year > 2012 > Issue: 44
杜保 瑞 Bau-Ruei Duh
對王陽明批評朱熹的理論反省
Reflections on Wang, Yang-Ming’s Criticism of Chu, Xi

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This paper, taking ideas from history of philosophy, reflects on Wang, Yang-Ming’s criticisms of Chu, Xi. The reflection indicates that these critical ideas are all derived directly from Wang’s interpretation of Dah Xue (The Great Learning). Taking the perspective that nearly all Wang’s works are based on criticizing Chu’s theory, we can say however that Wang is deeply influenced by Chu. Actually, their difference is not that explicit as seen from the generally held distinction in history of philosophy between Cheng and Chu about Li (principle) school on the one hand and Lu and Wang about Xing (principle) school on the other. In fact, according to Wang’s criticisms which concentrated the limits of Chu’s theory of Kung Fu, we see clearly that the problem originated from Wang’s confusion of Chu’s theory of Kung Fu with Chu’s personal ability of Kung Fu. Moreover, on the Kung Fu theoretical level, Wang’s criticisms confused Chu’s theory of Kung Fu procedure and ontology with pure Kung Fu theory. Consequently this confusion caused the lost of accuracy. Besides, there were other problems relating to criticism based on different interpretations of Pre-Qing Dynasty texts and various views on deviating editions of Dah Xue. This paper however holds the view that these differences caused by referring to ancient texts can be attributed to their differences concerning their attitudes towards the fundamental philosophical problems. It is on thisview that this paper argues that the difference between Wang and Chu can be resolved by elaborating their differing problematics.本文針對哲學史上王陽明對朱熹批評的意見做反思,指出這些批評意 見,從直接的材料上講,主要都是依據《大學》文本詮釋而來的,從陽明的 哲學創作來講,又多是針對朱熹理論做反對而來,就此而言,王陽明實在是 受到朱熹影響很深,兩人真正的差距,不像是哲學史上將程朱、陸王分為理 學、心學兩派之差異那麼樣的極端。又從實際上王陽明所爭辯的問題來看,則多為朱熹工夫不得力的批評,這就又有屬於朱熹談工夫理論還是朱熹自己 的工夫修養程度兩種問題,陽明亦是混淆此兩者。又從工夫理論的批評來 講,陽明又有哲學基本問題的錯置,將朱熹談於工夫次第及形上學存有論問 題的發言都從本體工夫的形式去批評,以致失去其批評的準確度。此外,還有從不同的先秦典籍之義理依據而做的文本詮釋之批評,以及對《大學》版 本本身的意見不同之批評,但上述批評,還是可以化約到哲學基本問題的不 同所致之批評。本文即以此為進路,說明陽明批評朱熹的意見是有可以被解 消之處,關鍵即在問題意識不同。
23. NTU Philosophical Review: Year > 2012 > Issue: 44
胡 勇 Yong Hu
有無、本末與體用:王弼經典詮釋中的哲學創造
Being and Non-Being, Root and Branch, Substance and Function: The Philosophical Innovation in Wang Pi’s Interpretation of the Classics

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魏晉玄學在中國哲學發展史上的重要性,很大程度上要歸功於其在大量 的經典詮釋活動中所展現出來的強大的哲學創造性,正是這種創造性為後來 印度佛教中國化以及宋明理學的產生提供了十分重要的思想資源和理論範 型。有無、本末和體用是王弼在經典詮釋中最重要的三組概念,也正是這三 個範疇充分體現了王弼哲學詮釋的創造性。這種創造性主要表現為三種形 式:一種為保持原概念的語言形式,卻改變其概念的內在涵義或邏輯,「有 無」是其代表;一種為原概念的形式和內涵保持不變,獲得改變的是其在文 本脈絡或意義結構中的地位,例如從邊緣到中心、從平等到支配,「本末」 是其代表;一種為創造或採用新的概念範疇作為理解框架或詮釋邏輯,從而獲得和先前完全不同的文本意義,甚至創造出新的文本結構,「體用」是最 好的說明。筆者本文擬從有無、本末和體用及其相互關係等四個方面來呈現 王弼哲學中的創造性所在。
24. NTU Philosophical Review: Year > 1971 > Issue: 1
都昆如 先蘇格拉底期的「太初」問題探討
25. NTU Philosophical Review: Year > 1971 > Issue: 1
Chung-Ying Cheng Logical Roles of Models in the Formation and Confirmation of Scientific Theories
26. NTU Philosophical Review: Year > 1971 > Issue: 1
Hsiu-Hwang Ho A Pragmatic Concept of Translation
27. NTU Philosophical Review: Year > 1971 > Issue: 1
Charles Wei - Hsun Fu Hare's Prescriptivism
28. NTU Philosophical Review: Year > 1971 > Issue: 1
Ronald Suter Isenberg's Answer to the Problem of Taste
29. NTU Philosophical Review: Year > 1971 > Issue: 1
Shin-Yun Yeh Some Notes on the Uses of Description
30. NTU Philosophical Review: Year > 1971 > Issue: 1
劉福增 論證與推演
31. NTU Philosophical Review: Year > 1987 > Issue: 10
.郎昆如 Kun-Yu Woo
魏晉社會哲學之研究
A Study on the Social Philosophy in the Wei-chin Period

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32. NTU Philosophical Review: Year > 1987 > Issue: 10
Ah-Yueh Yeh ?當何月
The Theories of the Bodhisattva's "āvaraṇa" 〈障磚) and "kāraṇa" (能作因) in the Madhyānta-vibhāga -bhāṣya
中邊分別論之菩薩 "Āvaraṇa" (障禱) 與“kāraṇa" (能作因) 之學說

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33. NTU Philosophical Review: Year > 1987 > Issue: 10
Fu-Tseng Liu Fu-Tseng Liu
One or Two Wittgensteins?
一個還是兩個維根斯坦?

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34. NTU Philosophical Review: Year > 1987 > Issue: 10
金忠烈 Choong-Yiol Kim
秦代哲學思想研究 一一試補中國哲學史上之一漏洞
Thoughts of Philosophy in the Ch'in Period Research fo the Lüshih Ch'iu Ch'inu

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35. NTU Philosophical Review: Year > 1987 > Issue: 10
將信苦海 Denis Hsin-An Tsai
論孟子道德抉擇
On Menicus's Choice

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36. NTU Philosophical Review: Year > 1987 > Issue: 10
球縈莘 Wing-wah Chan
海德格〈存有與時間〉的世界性概念
The Concept of Worldhood in Heidegger's Being and Time

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37. NTU Philosophical Review: Year > 1987 > Issue: 10
關永中 Wing-Chung Kwan
美的形上學一一文心雕龍原道篇
The Metaphysics of Beauty-Wen-Hsin-Del-Lung's "Yuan Tao"

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38. NTU Philosophical Review: Year > 1987 > Issue: 10
林義正 Yih-jing Lin
孔子論人之研究
A Study on Man in Confucius' Thought

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39. NTU Philosophical Review: Year > 1988 > Issue: 11
郎昆如 Kun-Yu Woo
現象學方法一一從知識論到本體論
Phenomenological Method-from Epistemology to Ontology

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40. NTU Philosophical Review: Year > 1988 > Issue: 11
劉福增 Fu-Tseng Liu
鄧南倫之前之後 一一語言哲學的J 個例示
Before and After Donnellan--An Example of A Philosophical Study of Language

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