著者

福谷 茂

出版者

京都大学文学研究科西洋近世哲学史研究室

雑誌

Prolegomena : 西洋近世哲学史研究室紀要 (ISSN:21858098)

巻号頁・発行日

vol.9, pp.9-39, 2019-05-15

著者

福谷 茂

出版者

近世哲学会

雑誌

近世哲学研究 = Studies in modern philosophy (ISSN:13414364)

巻号頁・発行日

vol.17, pp.34-55, 2013-12-25

著者

福谷 茂

出版者

近世哲学会

雑誌

近世哲学研究 = Studies in modern philosophy (ISSN:13414364)

巻号頁・発行日

vol.14, pp.15-35, 2010-12-25

著者

伊藤 貴雄 大橋 容一郎 福谷 茂 加藤 泰史 松井 慎一郎 芝崎 厚士 川口 雄一

出版者

創価大学

雑誌

基盤研究(B)

巻号頁・発行日

2020-04-01

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19世紀後半から20世紀初頭にかけて世界的に影響力のあった新カント派の哲学は、日本において大正から昭和初期にかけて大きく受容され、その影響は狭義の哲学にとどまらず、広く文化評論から経済学・政治学・法律学・教育学など社会科学分野の思想家にも及んだ。新カント派哲学への理解なしに近代日本思想史を正確に理解することはおよそ不可能と言える。にもかかわらず今日、日本の学界では同学派への関心は極めて希薄なものにとどまっている。本研究は、近代日本思想史において新カント派哲学が社会科学と接点をもった意義を学際的に明らかにし、新カント派の継受をめぐる国際比較研究を可能とする研究基盤を構築するものである。

著者

福谷 茂

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2004, no.55, pp.56-73,22, 2004-04-01 (Released:2010-03-05)

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Where the core of Kantian philosophy must be located? The author of this paper argues that, facing almost inscrutable breadth and complexities of Kant's Werke, we should rather identify it by singling out the basso continuo of his thinking.In this respect, the author emphasizes the importance of a short paper written in 1768 on Concerning the ultimate ground of directions in space. According to the accepted view, Kant gave reasons in favor of the Newtonian absolute space in sharp contrast to the space-as-pure intuition theory of Dissertatio (1770). But notwithsatndig the formal differences there lies a continuous line between these two. The author points out that a deep metaphysical concern of Kant surfaces here in relation to the problem of the whole and the parts. Old type metaphysics is based on the assumption that the whole can be made up from the parts : an assumption repudiated by the Newtonian absolutist view of space and effectively illustrated by Kant's own counter-example of the incongruent counterparts.The critical philosophy of Kant is an attempt at reconstruction of metaphysics by integrating a reversal of the ontological relation between the whole and the parts. The Critique of Pure Reason is a culmination of this enterprise in its concept of “one possible experience” or “one single all-embracing experience” (A582=B610) as the ultimate condition of possibility of paticular experiences.Finally the author corroborates his view by citations from the Opus postumum, which he regards as the formal, synthetic statement of the Kantian philosophy in close relationship with The Critique of Pure Reason.

著者

福谷 茂

出版者

京大・西洋近世哲学史懇話会

雑誌

近世哲学研究 = Studies in modern philosophy (ISSN:13414364)

巻号頁・発行日

no.8, pp.22-51, 2002-03-31

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Dans la période considerée ici et représentée par Suarez, par Descartes et par Kant, le problème central de la métaphysique est pris considération comme une science de l'ens inquantum ens reale. Depuis Suarez, la métaphysique est devenue indépendante de la théologie. Qu'est-ce que cela signifie ? La métaphysique moderne doit se passer de la création qui est l'appui ultime de la métaphysique médiévale. Privée de la création, elle doit se soutenir pour rendre possible son existence. Cela reste indissolublement lié aux problèmes de la possibilité de la connaissance métaphysique comme une science autonome de tout l'être en tant qu'être. En conséquence, l'épistémologie est devenue puissante aux temps modernes. Ainsi la philosophie à l'âge classique se definit comme la connaissance stricto senso. C'est Kant qui l'a perfectionée par sa distinction critique entre apparence et chose en soi. Comme connaissance eminente et autonome, une telle philosophie est essentiellement dualiste, c'est-à-dire qu'elle fait une distinction stricte entre l'intérieur et l'éxterieur, le possible et l'impossible, la théorie et la pratique, le sujet et l'objet. Neanmoins, au debut de l'âge romantique, un nouveau type de philosophie s'est révelé. Son objet n'est pas la distinction, mais au contraire, l'unification, la réconciliation entre les opposés. La méthode préférée est l'interprétation proprement dite : interpréter en ce sens, c'est surmonter l'aliénation ontologique avec l'aide du schématisme de l'origine théologique (Hegel). Sa mission est la fusion de l'intérieur et l'extérieur. Ici, la philosophie s'est transformée en hérmeneutique. Entre ces deux types de philosophie, nous devons nous décider : connaissance ou interprétation ?

著者

福谷 茂

出版者

京大・西洋近世哲学史懇話会

雑誌

近世哲学研究 = Studies in modern philosophy (ISSN:13414364)

巻号頁・発行日

no.7, pp.28-46, 2001-03-31

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Quando ha cominciato la filosofia moderna? Secondo l'autore di questo articolo, la filosofia tradizionale fu definitivamente annientata dalla riforma protestante che fu originaliamente e vigorosamente antimetafisica. Quindi, la metafisica moderna doveva avere un nuovo punto di partenza, superando il nominalismo francescano e anche il tomismo domenicano. In questo ambito la figura di Francisco Suarez è molto importante, perchè è il fondatore di una nuova metafisica che ha un certo grado di indipendenza dalla teologia. Rigettando l'analogia di proporzionalità che rispecchiara (kantianamente parlando) cosa in sè, nello stesso tempo si trova in Suarez il grande ruolo di concetto come il modo eminentemente umano di conoscenza filosofica. Particolarmente nel suo concetto di ens inquantum ens reale come l'oggetto adeguato di metafisica, il Suarez è il vero iniziatore della filofofia o metafisica moderna. Il concetto suareziano di ens inquantum ens reale racchiude in sè tutto ciò che è reale con indifferenza, per esempio Dio e altri creature senza discriminazione. Questo trattamento significa il sorgere di uno punto di vista che fa tutto eguale secondo il suo proprio proposito di intendere il mondo come una totalità d'esseri. L'autore insiste che qui troviamo l'origine e il carattere fondamentale della filosofia moderna che ha preferenza straordinaria verso le parole come idea, Vorstellung, e Erscheinung che hanno nei suoi nuclei centrali una tendenza omogeneizzante di tutti gli enti.

著者

福谷 茂

出版者

近世哲学会

雑誌

近世哲学研究 = Studies in modern philosophy (ISSN:13414364)

巻号頁・発行日

no.15, pp.24-45, 2011-12-25

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Our conceptions of history are made up from many hidden layers. History of philosophy has, as a genre of history, several historiographical components not yet thematically discerned. In this paper the author attempts to enlighten and isolate them as fundamental techniques of doing history. His method is by investigating the original forms of historiography, i.e., works of two Greek historians (Herodotus, Thucydides), narratives of the Old and New Testaments, and ancient Chinese canonical texts. Our perceptions of history and time are still basically determined by them. The author points out that to achieve their purposes of being a history, a special historical time, in distinction to natural time, is constituted by all and every of them. Representation (Darstellung) of the historical reality is a highly complex and artificial thing comparable to those "dargestellte Wirklichkeit" analyzed by Erich Auerbach in his "Mimesis": every historical narrative is an end-in-itself, not a step to something beyond it (such as "history as fact" postulated by Kiyoshi Miki's "Geschichtsphilosophie"). The author finds the time-consciousness of evangelical writings based on the anamnesis is particularly relevant for the proper understanding of the situation of history of philosophy. He concludes the article with a brief description of Giovanni Gentile's concepts of "atto del pensare come atto puro" and "intrinseca medesimezza della filosofia e della sua storia" which he believes to be an accurate statement of the conditions of the possibility of historiography of philosophy.

著者

福谷 茂

出版者

京都大学哲学論叢刊行会

雑誌

哲学論叢 (ISSN:0914143X)

巻号頁・発行日

vol.27, pp.102-110, 2000-09-01