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.

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.

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.

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.

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