Chih-i is the founder of the T'ien-t'ai school. His philosophical method is "Harmonious dialectic" which can illuminate the Reality (shih-hsiang， 實相). This paper attempts to analysis the central concepts of "Harmonious dialectic". These central concepts may be discussed as follows:1. Mutual contrary identity (敵對相師)2. Negation (Chê， 遮)3. Affirmation (Chao， 照)4. Two-fold negation (Shuang Chê， 雙遮) and twofolda 伍rmation (Shuang Chao， 雙照)5. Kle'sa is identical with Bodhi (fan-nao chi p'ut'i，煩惱師菩提)Finally, we attained conclusion, that is to say, through the "Harmonious dialectic", we hold the Key of Chih-i's philosophy.

T'his article deals with modern ethical values. The author tries to use the phenomenological method to analyse the differences and the possible coincidence between normative ethics and meta-ethics.The normative ethics which concentrates its heavy point in the practical part of philosophy, and the meta-ethics, which maintains the cognitive function would be more fundamental in moral philosophy, inspires the same moral subject, namely the human being, according to the descriptive phenomenologicol point of vievv.In the transcendental phenomenology this moral subject practises its cognition, volition and all other inner activities as a pure subject in its transcendental milieu.The volition as one of the human inner activities brings not only the intentional act, creates also all bonum sibi and consequently any bonum alteri. Bonum sibi and bonum alteri constructe the perfect goal of moral philosophy.Thus in the constititive phenomenology the moral subject contents all the subjective intention and volition, and at the same time all the objective goods both for himself and for others.The moral subject, the ethical person, stands in the middle point of the ethical values. It would be the possible coincidence and conformity between normative ethis and meta-ethics.

I explore the concepts of existence and substance in the present paper. "To be" is the pivotal concept of ontology. Aristotle says that "there is a science which investigates being as being and the attributes whic belong to this in virtue of its own nature." Descartes treats being as a perfection, but Kant clams that "to be" is not a real predicate. In the practice of modern logic "to be" is distinguished between the following three senses: identity, predication, and existence.In the second section, I discuss the various senses of Aristotle's uses of "things are said to be". All of these uses can be presented in the formula of quantificational logic. In the remaining part, I discuss Ariatotle's conceptof substance. In particular, the distinction between species, genus, and accidental properties are clarified, the general structural features of substance are explicated.

John Rawls argues, in his renowned book A Theory of Justice, that the concept of right is prior to the concept of the good. It seems the underlying idea is that he takes the diversity of comprehensive philosophical or moral doctrines as an enduring fact of the public culture of the contemporary constitutional democracy. Therefore, he attempts to construct his conception of justice without presupposing any particular comprehensive ideal of the good. This article tries to show that Rawls does assume a controversial conception of the good, namely, the individualistic ideal of the person, as one of premises in developping his theory of justice. In other words, Rawls cannot consistentlyholds the priority of right over the good.

To have "faith" in a person is to say to him, "You will never betray me!" To be "faithful" to a person is to say to him, "I will never betray you!" Faith and fidelity which seem to be two separate iterns, are nevertheless sprung from the same loy lng-presence of an "I-Thou Relationship". They simply are two different foci of the same mutual call and response. In addition to the horizontal-human dimension of faith and fidelity between two human persons, we also have the vertical-transcendent dimension of faith and fidelity between man and God. The one cannot be separated from the other any more than love of neighbour can be separated from love of God. Those unbelievers who live in fidelity create a climate in which belief in God can grow just as small trees create a climate in which a forest of large trees can grow.The article is divided into three main parts:Part I meditates on Marcel's analysis of the meaning of Faith.Part II discusses about Marcel's description on the meaning of Fidelity.Part III is a synthetic explanation of the combined meaning of Faith and Fidelity together. An emphasis is placed on the connection between the horizontal aspect and the vertical aspect of the two notions.

One basic problem of epistemic justification is the regress problem. The externalist attempts to solve the regress problem by claiming that the acceptance of beliefs satifying the externalist conditions is epistemically justified. They claim that the person for whom the belief is justified need not himself has any cognitive grasp at all of the reasons. This paper introduces D. M. Armstrong's and A. Goldman's theories and analyses the arguments in favor of or against the theories. I argue that externalsim is not sufficient forepistemic justification.

In dealing with the relation between existence and value, the author first gives an analysis concerning the meaning of existence and value respectively, then bases his argument on the Confucian theory of human nature, and his conclusion goes on as follows: 1) value, the act of evaluation, or the Haught to be" is significant only for human being because the condition for evaluation is freedom to choose; 2) thus, the criterion of value, or the sense of good and evil, must be inside human nature; 3) this "inside" must be understood as a propensity rather than an entity; and 4) the idea of human nature as "tending toward goodness" is Confucian's original standpoint and is competent to interprete the essence of humans.

( I ) The Aim of Learning and the View of Values of the Neo-Confucianists of the Sung Dynasty.When we investigate the. school of Neo-Confucianists of the Sung dynasty, the first vivid impression upon us is its aim at sagehood; i. e., to become sages is the goal in life of the Sung Neo-Confucianists. The Neo-Confucianists all agree that all men can, in principle and in practice, become sages, at least, by learning. But what is the ideal type of a sage? and how to become a sage? These become urgent questions to be answered. To the first question the easy and too easy answer is that what the Neo-Confucianists mean by sagehood is nothing but the traditional one of the Confucian sagehood-a perfect personality of the moral world, an "internal sage and external king" who is well versed in music and rites and who can elevate and transform the people and the customs of the whole nation as described in the Analects, the Great Learning, the Doctrine of the Mean and the Book of Mencius. However, after some contemplation and deliberation I am of the opinion that this could not be the case. For from Mencius' time till the early Sung dynasty there had one thousand and two hundred years elapsed and in between there were Taoism developed and Buddhism introduced into China and, thus, more or less the Taoistic idea of "true man" and Buddhistic ideas of "Buddha" and "bodhisattva" could exert some influence in the conception of sagehood for the NeoConfucianists, although the Neo-Confucian sagehood still retains its original moral character.Next, how to become a sage? Although accordance to the Neo-Confucianists each and every person could become a sage, it is in fact hardly so. This is the case mainly because most persons are sooner or later lost in the ocean of human or, worse, animal desires. Here the Neo-Confucianists emphasize very much the crucial distinstion between human desires and Heavenly Order or Principle. Hence, how to get rid of human or anirnal desires and to follow only the Heavenly Order-this is the gate to sagehood-becomes the most urgent problem for the Neo-Confucianists. Here, however, atnong the Neo-Confucianists they differ quite a los in their methods of how to attain sagehood. Thus, to Chou Lien-hsi the method is: "Be tranquil and establish the Ultimate", to Shao Kang-chieh the method is: "View things as things viewing themselves", toChang Heng-chü the method is: "make acquaintance with humanity" and "Calm the human nature", to both Cheng Yi-chuan and Chu Hsi the method is: "hold fast to seriousness and exhaust all principles" and "investigate things and entend knowledge" and, lastly, to Lu Hsiang-shan the method is: "cultivate the original mind." Although the Neo-Confucianists differ in their methods of how to attain sagehood, they all agree that the Heavenly Order or Principle is inherent in us and when it manifests in our moralactions it reveals as Humanity (jen), Righteousness (yi), Propriety (Ii) , Wisdom (chih) and Faithfulness (hsing). Anyway, to the Chinese people "Heavenly Order and conscience" has thus become the most universal and popular standard of moral judgements.( II ) Sage as the One who Acts in accord with the Heavenly Order and Sage as the One who is a Successor in the Lineage of the Tao Era.According to the Neo-Confucianists the period of Chinese history from Mencius' time till the early Sung dynasty was a dark age where there appeared hardly a single sage and a period only human or animal desires prevailed. They diagnose the period as a time of the popularization of ( i ) egoistic utilitarianism as well as ( ii ) Zen Buddhism.( i ) Egoistic utilitarianism is rejected by the Neo-Confucianists mainly because they consider that it roots on selfishness which is regarded as a drive that would lead to disturbance, disasters and, even, destruction. According to the Neo-Confucianists sages are just those who can get rid of, and would help us to get rid of, such a human desire of selfishness on the one hand and vvould follow only the Heavenly Order on the other hand. In short, they regard sages as those who are going to build a humanistic kingdomfor us by following the Heavenly Order and purifying the human desires.( ii ) The Neo-Confucianists reject Zen Buddhism for two reasons. First, the Neo-Confucianists consider that Zen Buddhism does not understand Heavenly Order, for it has a very negative attitude towards life and human civilization. Secondly, Zen Buddhism abandoms moral life, despises or neglects social duty and cares or pursues only personal peace of the mind-this is a typical attitude of selfishness according to the Neo-Confucianists and thus does not go with the Confucian ideal of "jen" or benevolence.Here the Neo-Confucianists responded to the far-distance call of Han Yü (768-824 A. D.) to go back to the original Confucianism as proclaimed in his "An Inquiry on Tao". Thus they coined a new concept of "Tao-t'ung " or "(the lineage of) the Tao era", which puts in succession Emperor Yao, Emperor Shun, Emperor Yü , Emperor Shang, Emperors Wen and Wu, Duke Chou, Confucius and Mencius as the representatives or sages of "Tao-t'ung" or "the lineage of the Tao era". However, this lineage of the Tao era had been interrupted according to the Neo-Confucianists for, alas, more than one thousand years and, then, it was revived again and succeeded by, perhaps, theNeo-Confucianis. Chu Hsi further interprets "Taot'ung" "the lineage of the sages' transmission of the mind". And in due course Tao-t'ung becomes the orthodox standard of (judging) the cultural, political, historical as well as the social values and exerts profound influence on Chinese thoughts, although in modern time we have to reflect on it again under the Western challenge.

This paper presents an analysis of the concept of Technik in Heidegger's philosophy, especially of its relationship with Being and with man. It is divided into three sections: (1) Technik as a Mode of Unconcealment. Here the author shows that Technik is not a way of human making, it is instead a kind of the unconcealment of Being. But, what is the nature of this unconcealment? Section (2) shows that the nature of Technik is Gestell, a term that cannot be correctly translated into English. In Heidegger, Gestell is thecollective noun of a group of "stellene", e.g. bestellen, umstellen, aufstellen, darstellen, sicherstellen, nachstellen and verstellen··· etc. Section (3), its title is "The Relationship betwveen Gestell and Man interprets how the thinking of man is dominated and endangered by Gestell, and how man escapes its domination.

The purpose of the Taoist education is to create a perfect person. A perfect person means here "Ultimate man, Spirit-like man, Sage-minded man".The way to educate a man to be perfect by Lao-tzu is to "Convey his instructions without the use of speech". (行不言之 教); for Chuang-tzu however is to use the Allegories (寓言之教). Both are the via negativa compared to the Confucian method, which seems to be via positiva.It is wellknown that both Tao-te-ching and the Book of Chuang-tzu use the way of nagation, which denegates graduately their desires, their sensations, even their own existences in order to transcend thenlselves to unificate with Tao, the ultimate cosmic principle. The perfect man means here the man who engages union with Tao.Not just like the confucianits, who maintain the necessities of training all the virtues to cultivate oneself to be a saint or a sage, the Taoists bracket out of all particular virtues, make focus only in the Union with Tao" as， the only virtue. Here the "Union with Tao" has both the cosmological and ontological meaning.The author tries to explain the above-mentioned idea in three main parts. The first part deals with the historical development of the via negativa from Laotzu to Chuang-tzu. The second part deepens its form to the essential contents of this educational idea. Finally, in the third part the contemporary meaning of the Taoist educational theory will be discussed.

The main religious doctrines of Śākyamuni are the Four Noble Truths and the theory of Arising-from-Conditional-Causation derived from the sublimation of critical spirit of Śākyamuni. He criticizes the theism, the life sacrifice, and the social institution of four classes of Brāhmanism; and the extreme views on hedonism of Cārvāka and ascetic of Jaina. Those criticisrns are derived from the theory of Arising-from-Conditional-Causation.The Four Noble Truths is established on the foundation of anti-metaphysics. Śākyamuni is "A Silent Saint". He never replies any metaphysical questions, including Ten Indeterminable Questions. The Four Noble Truths is very pragmatistic. It is based on a criticism of metaphysics.

As an educator, Confucius takes his own life as witness to the following belief, that is, with good intention of learning everyone can become perfect. Here, "perfect" is used to describe a state of personality which contains three characteristics: ability, morality and self-contained mentality. Ability makes one available to a significant job or useful to a society. Morality designates a sincere, responsible character which ought to be forever renewed. Self-contained mentality can be attained only through the work ofritual and music, and further manifests itself in a peaceful and joyful state of mind. To elaborate the above ideal is the objective of this essay.

We can assume, from the word "hsüeh" (learning), that Ta-hsüeh, one of the most important Confucian classics, describes something about education. After reviewing some traditional interpretations, the author tries to present a new explanation of its content. He takes the "min-dow" (bright virtue), first of the Three Guiding Principles of Ta-hsüeh, as human reason which comprises intellect, wiII and a affection. The "hsi-min" (renew the people) or "ch'in-min" (befriend the people), the second Guiding Principle, is to assist both oneself and others to manifest their own reason Different from other commentators, the writer takes the third Guiding Principle- "tsu-san" (highest good) not only as a moral situation, but also an axiological ideal of human being. And what the action of education is doing is just developing this reason.Through this new understanding, we think that Ta-hsüeh appears at least five revelations in education.1. Marking a righteous ideal of education.2. Paying attention to the subjectivity of education.3. Asking for communication-adopting the adequate educational method.4. Emphasizing the importance of the psychological aspect of a learner.5. Proclaiming the view of wholeman education.

The goal of this research project is to investigate the theoretical foundation of philosophy of education of Chu Hsi , including its metaphysics, its theory of human nature and its view of human life, etc. And from his educational ideals and theory of self-fulfilment to find out Chu's view of traditional Chinese ideas of general education. Furthermore, to investigate his educational practice, especially his methods and process; and from his long years of public service to assess his practical achievements, and from these achievements to figure out its great influence to the later dynasties in order to obtain some precious theory of education and historical experience and, thence, to evaluate itsmodern significances.My method of investigation is, first，to induce the first-hand source of data and, then, to clarify its philosophical ideas with the help of history of thoughts and history of idealogy and, lastly, to compare it with modern ideas of education, particularIy with a view of the educational situation of Taiwan in order to get some locally cogent contemporary significances.The process of investigation and expecting results of this research project can be summarized as the following four items:I. Chu's philosophical foundation of educational ideas, including its ontology, theory of human nature, view of human value and its philosophical view ofhistory and culture-this is the investigation in the aspect of its philosophical foundation.II. Chu's over-all view of moral education, personality education, knowledge education, education as personal investment, especially his over-all view of the traditional general education-this is the investigation in the aspect of the theoretical content of his educational thoughts.III. From his massive writings on education to find out his way of educational practice in order to understand his system of education, including his view of educational bureaucracy, his teaching materials, textbooks, methods, etc.-this is the investigation of his educational practice.IV. By comparing Chu's educational theory and practice with contemporary ones, especially in the context of the concrete educational stituation about the practice of general education here in Taiwan we try to find out the contemporary significance of Chu's educational view.From the above expected results this research project may provide some valuable suggestions to our educators as well as to some future investigators.

"Quo vadis educatio confuciana" attempts to criticize the traditional methods of education adopted by both empiricists and idealists for their errors of ·either rnistaking the objective to be the object of education or degrading the educated to the rang of thing that can be observed, manipulated and transformed. This work tries then to understand education as a that of helping the educateds to recognize their prolems and to search for adequate solutions. It contends that human problems emerge permanently,depending on and varying with human relations. Hence, to understand and to solve the problems of education, one has first to detect the genetical process of relation-emergence, the tension born in interest-division between the subject and the object, the subject and other subjects. One has then to search for adequate solutionto deal with such a tension. A successful education is defined by its force of helping the educateds to dicover problems and solutions. This paper consists of three main parts: the first and the second review of some prevalent modes of understanding of education, while the final part deals precisely with the problematics (or crisis) of education from the point of view of critical theory and constructive realism.