著者

渡辺 祐邦 WATANABE Yuho

出版者

北見工業大学

雑誌

北見工業大学研究報告

巻号頁・発行日

vol.7, no.2, pp.445-466, 1976-06

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J. Hoffmeister has pointed out that Hegel’s view on the culture and history was strongly affected by the writings of a popular philosopher Christian Garve. Garve was indeed one of the most important figures in the German Enlightenment, though his works were almost forgotten today. He was not only a best-known writer who intended to make people capable of thinking by themselves, but a philosopher who broke a path leading to a new philosophy of history. In an essay which he contributed to Neue Bibliothek der schonen Wissenschaften und freien Kunste, one of the most influential magazines for literary criticism of his time, he treated the problem of priority of the modern poets. The issue was not brand new. It was an eighteenth-century revival of the famous controversy in the seventeenth century, Querelle des Anciens et des Modernes. His view was, however, entirely new. He discussed the problem by observing the differences and changing structures in the ways to get and transmit ideas among both ancient and modern peoples. He claimed also that the experiences of ancient people had become a property of mankind, of which modern people partake. This very concept introduced by Garve is no doubt one of the bases of Hegel’s philosophy of mind.

著者

渡辺 祐邦

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.1970, no.20, pp.186-198, 1970 (Released:2010-01-20)

参考文献数

47

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本稿の目的はヘーゲルの『論理学』における生命の概念を十八世紀の啓蒙主義的自然哲学の伝統との連関において考察し、ヘーゲルにおける弁証法の問題と十八世紀における生物学的諸発見との間の根本的連関を見出すことにある。ヘーゲルの論理学における「生命」の問題は一見彼の時代の自然科学の諸問題と全くかけ離れている様にみえる。しかし彼がそこで考察した諸問題は彼の時代の生物学的認識の発展と本質的に連関していたのである。とは云えこの両者を直ちに結びつけることは非常に危険である。われわれは彼の弁証法の問題と生物学の問題との連関を正しく考察するためには、十八世紀における生物学者の観察が同時代の哲学に対していかなる問題を提起したかを考察しなければならない。ヘーゲルの論理学における「生命」の理念の諸問題は十八世紀のドイツにおける啓蒙主義的自然哲学において提起された諸問題の伝.承を通じてのみ把握されうるのてある。ロジニは彼の大著 『十八世紀のフランス思想における生命の記学』において、十七世紀と十八世紀に行われた生物学的発見が十八世紀の哲学的精神に及ぼした作用を詳細に考察した。そこで彼は次の様に述べている。「一六七〇年から一七四五年までの生命の科学の歴史はアプリオリな機械論に対する観察それじしんの長い戦いの歴史だった。この戦いの結果は疑うまでもなく機械論の破滅に帰着した。」ところでドイツ自然哲学の諸問題も全く同じ観察によって提起されたのである。ドイツの啓蒙主義的思想家も、超自然主義的信仰や自然神学に対する彼らの戦いにおいて、必然的に生物学の諸問題を考察しなければならなかったからである。

著者

渡辺 祐邦

出版者

北見工業大学

雑誌

北見工業大学研究報告

巻号頁・発行日

vol.2, no.5, pp.861-881, 1970-12

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German philosophers in the late eighteenth century rejected the mechanical explanation of the organic world. In the Critique of Judgement, published in 1790, Kant stated that the organism was not a machine like a watch which was unable to reproduce the same watch or to repair the injured part for its own power, but a natural purpose with which we had no analogue in our technical products. This argument is often referred to his unscientific and merely philosophical contemplation. It was, however, based on the observations and the experiments carried by famous naturalists of the eighteenth century, like Reaumur, Trembley, Spallanzani. In the mid-eighteenth century the Des-cartes's doctrine of bete machine was abondened by these experiments. In the same time, the French philosophers attacked the natural theology of Derham, Nieuwentyt and Abbe Pluche whose view of the world was strongly affected by the mechanical philosophy. In 1763, Kant began to combat with the natural theology of Derham and Nieuwentyt and received the biological theory of Buffon and Maupertuis. With the influence of these movenlents, we could interpret properly that argument of the Critique of Judgement and evaluate its meaning in the history of the metaphysics.

著者

渡辺 祐邦 WATANABE Yuho

出版者

北見工業大学

雑誌

北見工業大学研究報告 (ISSN:03877035)

巻号頁・発行日

vol.5, no.1, pp.109-152, 1973-10

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This paper aims to make clear some obscure points in the birth of Hegel's famous metaphor "Master and Slave". Investigations are made on 1)its origins in Hegel's early theological writings,2)its prime form in his attempts at philosophical system in the Jena period and 3)related ideas behind the metaphor. The results are : 1.Figures of the slave and the term "Slavery" in the early writings are not of the same meaning as in the later works. They are only an analogy and used for expressing political and religious alienation. He borrowed this usage from the contemporary literature of politics which he read in his youth. 2. In the system of Jena period,"Mastery and Slavery" is a category for the primitive relation of individuals,which is natural but not yet true,and is only a personal overwhelming by violence. 3.In the Phenomenology of Mind,it is a metaphor and not a category of any real social status. It has a pedagogical meaning and relates with many important philosophical ideas of his time,e.g. the ideal of human education of Aufklarung, the cultural forming (Bildung),J. Steuart's theory of the economical dependence of individuals in the civil society,and the reminiscence of the Greek democracy.

著者

渡辺 祐邦 Yuho WATANABE

出版者

北見工業大学

雑誌

北見工業大学研究報告

巻号頁・発行日

vol.3, no.2, pp.513-534, 1972-06

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Friedrich Engels' praise for Kant that none of the scientists but a philosopher did destruct the fossil world view of the seventeenth-century mechanists is misleading. The doctrines which Kant assumed in his revolution-minded Allgemeine Naturgeschichte und Theorie des Himmels (1755) were not completely original. The conception of the interacting attractive and repulsive forces,on which Kant set his theory of nebula, was first conceived by Stephen Hales,a noted British physiologist, whose Vegetable Staticks(1727) was translated into French by the famous French naturalist Buffon in 1732, and was well-known to Kant. Meanwhile,Pierre Moreau de Maupertuis,a celebrated French scientist and president of the Academy of Berlin from 1745 on,declared,in his Essay de Cosmologie(1750),that every proof of the existence of God drawn from natural phenomena,including the structure of animals,was insufficient as well as that the mechanistic explanation was incapable of the biological facts observed at that time. Then,in Systeme de la Nature(1751),he postulated properties like desire and memory in the matter. These were also familier to Kant, as his writings show. He discarded, as Maupertuis did, the atomist theory of the origin of the world and granted that there must be,though hidden for us,a purposive or teleological principle in the organic matter.