著者

佃 繁

出版者

プール学院大学

雑誌

プール学院大学研究紀要 (ISSN:13426028)

巻号頁・発行日

vol.50, pp.55-69, 2010-12

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The aim of this research is to clarify the base of reciprocity of ethics. Ethical theories are often divided into two groups : teleological and deontological theories. Teleological theory emphasises that morality is oriented toward bringing about a certain goal. It includes classical utilitarianism. By contrast, deontological theory claims that the wrongness of actions is intrinsic rather than the consequences it brings about. Kant is the representative theorist of deontological ethics. In Kant's normative ethics the moral law is universal. The fact that every people must follow morality's commands leads to obligatory reciprocity. Kant's categorical imperative rests upon synthetic a priori judgment. The progress of analytical philosophy has rejected the possibility of synthetic a priori knowledge. Logical positivists demonstrate a priori equals to analytic and a posteriori truths are necessarily synthetic. Quine attacks the positivist's doctrines in "Two Dogmas of Empiricism". He asserts that analytic- synthetic distinction and reductionism are two dogmas of empiricism. He advocates the holistic view of knowledge and belief. Davidson points out that Quine'sholistic theory still contains a third dogma of empiricism`scheme and content'. In the course of demonstrating against the scheme-content distinction, he uses Tarski's theory of truth andt he principle of charity. Davidson's principle of charity gives us 'radical reciprocity'. Charity is forced on us. If we do not presuppose it, we can not start communicating. No communication brings about no ethics.

著者

佃 繁

出版者

プール学院大学

雑誌

プール学院大学研究紀要 (ISSN:13426028)

巻号頁・発行日

vol.51, pp.39-53, 2011-12

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The purpose of this article is to make it clear that both Luhmann's system theory andmodern reason in philosophy treat the same problem as 'the world's complexity'. Luhmann argues that we need to differentiate a system from environment to reduce 'the world's complexity'. Only this differentiation can treat Husserlian horizon of human experiences. Luhmann thinks Husserlian intersubjectivity is useless because each person has one's ownintersubjectivity. Therefore Husserlian intersubjectivity does not give us the common picture of the world. In the post-Descartes philosophy, 'the world's complexity' is related to contingent knowledge. Modern science denied the existence of Aristotelian nous and Descartes invented self-consciousness instead. Since then there is a distinction between necessary truths and empirical contingent truths. Empirical concepts needs to be verified to be truths. This is thesame problem as` the world's complexity'.Rorty rejects Cartesian self-consciousness because it cannot determine which knowledgeis necessary. Language philosophy after Quine has demonstrated that there is no distinction between necessary knowledge and contingent knowledge. Only a self as a language network of beliefs and desires can treat this contingency of the world.

著者

佃 繁

出版者

プール学院大学

雑誌

プール学院大学研究紀要 (ISSN:13426028)

巻号頁・発行日

vol.56, pp.29-42, 2015-12

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The purpose of this study [Tsukuda 2011, 2012, 2013, 2014] is to make it clear that both Luhmann's system theory and modern philosophy treat the same problem as `the world's complexity'. Luhmann argued that we need to differentiate a system from its environment to reduce `the world's complexity'. In the post-Kantian philosophy, `the world's complexity' is related to the mind-body problem. Analytic philosophers of language such as Quine and Davidson have tried to solve this problem. Alfred Tarski was a Polish logician, mathematician and philosopher. He presented his theories of truth in "The Concept of Truth in Formalized Languages"(1933) and greatly contributed to analytic philosophy. This paper investigates Tarski's method of defining truth for languages. Tarski himself applied his truth theory only to formal languages. Davidson, however, exstended Tarski's method into his approach to theories of meaning for natural languages.