著者

近堂 秀

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of the Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.68, pp.47-58, 2014-03

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In dieser Abhandlung wird die Möglichkeit der Selbsterkenntnis in der sprachanalytischen Philosophie aufgrund von der Selbstbewußtseinstheorie Kants aufgezeigt. In der sprachanalytischen Philosophie findet Shoemaker die Selbstreferenz ohne Identifikation im Selbstbewußtsein, während Chisholm die Möglichkeit der Selbsterkenntis durch den Satz von der Selbstvorstellung behauptet. Zugleich leugnen Shoemaker und Chisholm daskantische transzendentale Subjekt ab. Aber in der ersten Auflage der Kritik der reinen Vernunft erhellte die transzendentale Bezeichnung f urdasSelbstausderKritik deszweiten Paralogismusder transzendentalen Psychologie. Das Ich von der transzendentalen Einheit wird unmittelbar als einfach bezeichnet und dadurch wird der Gedanke mitteilbar gemacht. Also nach Kant wird die Selbsterkenntnis durch die Selbstreferenz in der transzendentalen Bezeichnung für das Selbst möglich gemacht.

著者

木島 泰三

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.79, pp.31-46, 2019

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Once, Schopenhauer had criticized Descartes and Spinoza as holding judgmental (or intellectualist) theories of the will. But, largely, scholars agree that Descartes' theory of judgment is, in fact, a volitional or voluntaristic one. In this paper, we argue that Spinoza inherits such a volitional theory of judgment, which subordinates judgment to the will instead of subordinating the will to intellectual judgment, from Descartes.It is true that, in his book Ethics, Spinoza criticizes Descartes' free-will doctrine and two-step theory of judgment, as per which first the intellect provides ideas and then the will asserts or denies them. Nevertheless, Spinoza does identify the intellect with the will, or ideas with judgments, and we can consider his view as a deterministic volitional theory of judgment as well as an identity theory of ideas and volitional judgments. According to this identity theory, every idea necessarily contains volitional and assertive elements and is identical with affirmative or negative judgment.However, such reading may be doubted because the term "will" may have different meanings in his theory of judgment and in the context of practical decisions. One of the scholars who suggests Spinoza's equivocal use of "will" is Bennett. He insists his reading by referring to Spinoza's remark in his Ethics Part II, Proposition 48, Scholium. However, we argue that this is not sustainable. Yet, there is another reading which attributes equivocal usage of the term "will" to Spinoza, according to which the term "will" in Spinoza's theory of judgment denotes a deserted concept used in his previous writing, which happens to be incorporated into Ethics. We also deny this reading and provide a univocal usage of the term "will" in the contexts of both intellectual judgments and practical decisions.

著者

牧野 英二

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of the Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.49, pp.1-23, 2004-03-02

著者

中釜 浩一

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of the Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.78, pp.11-19, 2019-03-18

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In this paper, I discuss that ① What is the motivation of the Plato’s theory of Ideas, ② Why many philosophers, especially nominalists, have criticized Plato’s theory, and ③ in spite of these severe criticisms, why Platonic Intuition has survived for so many years.What motivates Plato’s theory of Ideas is the naïve semantics to explain intuitively our understanding of the meanings of everyday sentences. But theory of Ideas has some fatal drawbacks. To show these drawbacks, I use P. Benacerraf’s argument of mathematical knowledge and M. Dummett’s argument concerning mathematical infinity. In a word, Plato’s Ideas are unknowable and incommunicable entities and so they cannot be used as the tool for explanation of our objective knowledge.But despite of these theoretical problems, I argue that we cannot actually do without presupposing Platonic Intuition, and that to raise this paradoxical situation and to challenge our inquiries to go further is the Merit of Plato’s Philosophy.

著者

笠原 賢介

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.79, pp.15-29, 2019

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Der Aufsatz basiert auf dem Vortrag, der am 23. Juni 2018 anlässlich des vom Philosophischen Seminar der Hosei Universität Tokyo veranstalteten öffentlichen Symposiums „Platon und Gegenwart" gehalten wurde. Zuerst wird der Gegensatz zwischen Nietzsche und Platon bezüglich der Kunst anhand der Geburt der Tragödie und des 10. Buchs vom Staat herausgestellt. Dabei handelt es sich um das Verständnis für den Begriff „mimêsis". Die Platon-Kritik Nietzsches bedeutet aber nicht, dass er Ästhetizist bzw. Irrationalist sei. In diesem Zusammenhang werden die geläufigen Nietzsche-Bilder seit der vorletzten Jahrhundertwende, wie z. B. „Dichterphilosoph", „Lebensphilosoph" oder „Nietzsche als Machtpolitiker" à la Baeumler, rückblickend rekonstruiert. Wie M. Montinari philologisch und M. Heidegger philosophisch klargemacht haben, haben sie heute keine Gültigkeit mehr. Durch die Herausgabe der Kritischen Gesamtausgabe 1967 sind Nietzsches Texte von dem Schema, das das „Hauptwerk" Der Wille zur Macht verbreitet hatte, befreit worden. Der philosophische Gedankengang Nietzsches muss zwischen den Zeilen seiner Schriften -einschließlich der Nachlässe- herausgelesen werden.G. Picht hat zur Auslegung der Philosophie Nietzsches einen wichtigen Beitrag geleistet. Auch für das Thema „Nietzsche und Platon" ist seine Nietzsche-Interpretation aufschlussreich. In meinem Aufsatz werden zwei Punkte seiner Deutung hervorgehoben: ⑴ Genese, die bei Nietzsche als Polarität von dem „absoluten Flusse" der Zeit und der „imaginären Gegenwelt" des Lebewesens aufgefasst wird. ⑵ Kunst, die gleichbedeutend mit der griechischen „poiêsis" ist. Mit dem Wort Kunst meint Nietzsche nicht nur die Kunst im engeren Sinne, sondern das Hervorbringen überhaupt. Das Hervorgebrachte wird als öffentlicher Spielraum „Geschenk" für die Menschen, das nicht ausgeschöpft werden kann.Nietzsche steht in krassem Gegensatz zu Platon, der sich auf die überzeitliche „idea" richtet. Zwischen den beiden gibt es trotzdem einige Schnittpunkte. In dieser Hinsicht wird abschließend Platons Gastmahl betrachtet. Dabei handelt es sich um das Wort „tokos" in Diotimas Dialog mit Sokrates und das Wort „bakcheia" in der Rede von Alkibiades. A. N. Whitehead hat gesagt: „Die philosophische Tradition Europas besteht aus einer Reihe von Fußnoten zu Platon." Damit meint er nicht „das systematische Schema des Denkens, das Gelehrte aus seinen Schriften zweifelhaft herausgezogen haben", sondern „den Reichtum der allgemeinen Ideen, die in ihnen zerstreut sind". In diesem Sinne hat auch Nietzsche einige Fußnoten zu Platon hinzugefügt, sich mit ihm auseinandergesetzt und eine neue Denkrichtung eröffnet.

著者

山口 誠一

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of the Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.78, pp.21-29, 2019-03-18

著者

奥田 和夫

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of the Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.78, pp.1-10, 2019-03-18

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E. Lask (1875-1915) said that Plato’s theory of Forms is one of two worlds theories. This opinion has been accepting vulgarly. In this note I observe that Plato certainly distinguishes aistheta(sensibles, sensible world) from noeta (intelligibles, intelligible world), but he does not tell they are on an equality with each other nor the former is independent of the latter.We read in the Symposium, the Phaedo, and the Republic that the Forms themselves do not appear as such to us but always are identical with themselves and the objects of our nous (intelligence) as “being of X”. The simile of the line of the Republic VI shows that each segment of the line is partitioned by the degrees of clearness and truth of cognition of the soul. So the simile is mainly intended to tell cognitive range of the soul rather than the kinds of objects. Generally speaking, the same object may appear severally according to the degrees of the line.A learner who imagines that the theory of Forms is one of two worlds theories at initial stage of the study can hardly emerge from incorrigible misunderstandings about the Forms.

著者

安岡 昭男

出版者

法政大学文学部

雑誌

法政大学文学部紀要 (ISSN:04412486)

巻号頁・発行日

no.22, pp.p61-98, 1976

著者

米家 志乃布

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.64, pp.51-66, 2012-03-15

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In the 18th century, the Russian Empire compiled several maps in Siberia and the Far East in order to comprehend geographical information. Many Russian geographers and historians have studied the printed maps and manuscripts on the basis of Bering's Expedition between 1725 1730 and 1735 1743. The author studied some Russian manuscripts about Bering's expeditions in Moscow.Bering submitted his expedition report together with Chaplin's map to the Committee of the Admiralty in St. Petersburg in 1730. However, the original map was lost and at present, some copies and variants can be found in Russia, Sweden, Germany, France, Britain etc. Some Chaplin'smaps, show rivers and names of places along the travel route of the first expedition of Bering and are based on many other new maps of geodesists in the Russian Academy. The five copies contain pictures representing Siberian native people.A variant of Chaplin's map in the State Historical Museum in Moscow, in a 1753 manuscript, is not an original map but it is a copied version by an intellectual, who desired geographical information of unknown lands, in St. Petersburg. On this map, the representation of Kamchatka is exceedingly better than the former Russian maps, but the representation of Chukoto Peninsula is left incorrect. The next stage of Russian mapmaking of the Russian Far East began in the latter half of 18th century. The copy of Cook's map has changed shapes of Chukoto Peninsula in Russian cartography.

著者

吉村 浩一

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.77, pp.63-75, 2018

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第1章では,実写映画の動きの知覚をめぐる心理主義から物理レベルにまで広がるいくつかの説明理論を紹介し,現時点では定説を得るに至っていないことを指摘した。ただし,毎秒16枚以上でわずかずつ変化する静止画を変化させて提示する実写映画は滑らかな動きとして知覚されることに異論を唱えるものはいない。後半では,それを踏まえて,アニメーションの動きは実写映画の動きとは性質が異なることを主張した。実写映画とさまざまなタイプのアニメーションの動きの違いを捉えるには,1970年にロボット工学者森政弘が提案した「不気味の谷」の図式を用いることで見通しが得られる。毎秒24コマの画像シークエンス(1コマ打ち)で構成される実写映画を,アニメーションと同様に2コマ打ちや3コマ打ちに変えると,動きの劣化が明確になってしまうのは「不気味の谷」に落ちるためである。それに対し,2Dセル・アニメーションでは,1コマ打ちと2・3コマ打ちのあいだに「不気味の谷」が存在しないため,動きの劣化はほとんど感じられない。

著者

菅沢 龍文

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of the Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.76, pp.13-31, 2018-03-13

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Über den Begriff des Besuchsrechts bei Kant diskutieren wir folgendermaßen. (1) Es gründet sich aufs Recht der Menschheit. (2) Es gehört zum Weltbürgerrecht und der weltbürgerichen Verfassung. Darüber hinaus soll es durchs Völkerrecht und den Völkerbund positiv realisiert werden. (3) Folglich kann man dasselbe für ein Kennzeichen der Realisierung des Weltfriedens und der Grundrechte halten. In bezug auf (1) besteht es im “Recht des gemeinschaftlichen Besitzes der Oberfläche der Erde” (AA8: 358), dessen Grund das Recht der Menschheit ist, das doch die Grundrechte integriert. Auf der anderen Seite (2) wird der Unterschied zwischen Völkerstaat und Völkerbund in bezug auf die Idee der Weltrepublik erklärt. Der Völkerbund gehört zum Völkerrecht und verwirklicht durchs “Gleichgewicht aller Kräfte der Völker” (AA8: 367) gewissermaßen den Frieden zwischen den Völkern. Das Besuchsrecht der Menschen und das Recht des Verkehrs der Völker gehören doch zum Weltbürgerrecht. Das erstere realisiert sich unter der Idee der Weltrepublik und das letztere unter der Idee des Völkerstaats. Das Besuchsrecht wird durch den Verkehr der Völker relativ mehr versichert, der zwischen der Weltrepublik und dem Völkerbund vermitteln kann. Solche Verwirklichung des Besuchsrechts nähert uns also dem echten Weltfrieden und wird ein Kennzeichen derselben. (On this paper we discuss the concept of the right to visit by Kant in the following way. (1) It is based on the right of humanity. (2) It belongs to the cosmopolitan right and to the cosmopolitan constitution. It should be in addition realized positively by the international law and the international constitution. (3) We can call it the sign of the realization of the world peace and of the fundamental rights. Referring to (1) it consists in “the right of possession in common of the earth’s surface” (AA8: 358), the basis of which is the right of humanity that integrates the fundamental rights. In another point of view (2) it explains the difference between the international state and the league of nations by reference to the idea of the world republic. The league of nations belongs to the international right and realizes, as it were, the peace between nations through the balance of power among them. The human right to visit and the right of the intercourse or communication between people of different nations belong to the cosmopolitan right. The former realizes itself under the idea of the world republic and the latter under the idea of the international state. The right to visit shall be relatively more affirmed by the intercourse or communication between the nations, that could mediates between the world republic and the league of nations. Such a realization of the right to visit therefor brings us closer to the genuine world peace and will be a sign of it.

著者

藤田 哲也

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

vol.49, pp.121-137, 2004-03-02

著者

福田 由紀

出版者

法政大学文学部

雑誌

法政大学文学部紀要 (ISSN:04412486)

巻号頁・発行日

no.61, pp.137-152, 2010

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This research investigated the validation about the procedure of translation from English to Japanese. The procedure is contained 4 criterions, the first criterion: selection of words on first meaning of a word in dictionary, the second criterion: consideration for the differences of cultures, the third criterion: adaptation of back translation method, and the forth criterion: investigation about plausibility of the target language. The results showed that the procedure contained only from first criterion to third criterion was not enough to confirm the validity of translated materials. It should take the procedure which consist of the forth criterion, when researchers execute any experiments of psychology with translated materials.

著者

越智 啓太

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of the Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.78, pp.185-194, 2019-03-18

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本研究では,Schwartz et al.,(2002)の開発した消費行動における追求-後悔尺度(Maximization and Regret Scale)を恋愛関係に特化させた尺度を作成し,その妥当性と信頼性について検討した。その結果,この尺度の得点の高い恋愛マキシマイザーは恋愛に関する幸福感が低く,嫉妬認知をしやすく,多くの人と交際し,それぞれの交際期間は短いということが示された。また,恋愛における追求―後悔尺度の得点は,消費行動における追求―後悔尺度の得点と比較的高い相関をもっており,恋人選択過程と購買行動が類似したパターンを示すことがわかった。

著者

内藤 淳

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.75, pp.13-59, 2017

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According to Jeremy Bentham, human nature is governed by pleasure and pain, and increasing pleasure and avoiding pain is the primary interest of human beings. Men, he opines, act innately to achieve this outcome. This idea was termed psychological egoism and has been criticized by many scholars for a long time. However, Bentham did acknowledge that men sometimes acted in the interests of others. To be precise, he was of the opinion that men acted both selfishly and altruistically, but were more likely to act selfishly. This is not perfect egoism; it is what is called "relative psychological egoism." We can modify Bentham's ideas in terms of evolutionary psychology to explain our innate reactions to pleasure and pain and their influence on our behavior. By examining the human mind and its mechanisms from the standpoint of evolutionary psychology, we learn about how it operates to produce adaptive behavior, which helps in coping with varied and diverse environmental stimuli. In other words, our minds fundamentally operate in our best self-interests because our adapted behavior adheres to this. We thus introduce "absolute psychological egoism" based on this understanding of the human mind and the behavior that it results in. Absolute psychological egoism is consistent with the premises of the "moral foundations theory" proposed by Jonathan Haidt, a social and cultural psychologist; it also counters different criticisms leveled against general psychological egoism and Bentham's views on human nature by the likes of Joseph Butler, James Rachels, Bhikhu Parekh, Robert Nozick, and John Stuart Mill. By proposing absolute psychological egoism as a modified version of Bentham's standpoint on relative psychological egoism, we attempt to redefine and advance the theory of human nature.

著者

福田 由紀 内山 和希

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.70, pp.89-100, 2014

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本研究では,印刷物とタブレット,パソコンディスプレイといった表示媒体の特性が校正読みにおける誤字脱字検出や内容理解にどのような影響があるのかを検討した。大学生に文章を提示し,文章中の誤字脱字検出課題と内容理解課題を課した。また,表示媒体に関する主観的な印象評価や慣れに関して尋ねた。その結果,実験参加者の各媒体への慣れの程度は同様であった。誤字脱字検出数は,印刷物条件≒タブレット条件>パソコン条件の順で有意に高かった。一方,内容理解に関しては有意な差は認められなかった。さらに印象評価を因子分析した結果,「読書しやすさ因子」,「見やすさ因子」「疲れにくさ因子」が抽出された。「読書しやすさ因子」のみ,印刷物条件≒タブレット条件>パソコン条件の順で有意に評価が高かった。誤字脱字検出数に影響を与える要因を特定するために重回帰分析を行った結果,「操作性の高さ」と「疲れにくさ因子」がポジティブに影響していた。これらの結果より,各媒体への慣れの程度が同じ場合には,操作性の優れた印刷物やタブレットがパソコンディスプレイよりも校正読みの成績にポジティブな影響を与えることがわかった。In this study, we investigated the influence of presentation media on error detection and comprehension during proof reading, comparing of printed matter, tablet computer and PC dis play. The university students as participant were familiar with the operation of each presenta tion medium. In the error detection task, both of the printed matter condition and the tablet condition were significantly superior to the PC display condition. However, there was no signifi cant difference among presentation medium on the comprehension task. Three factors were extracted from factorial analysis of subjective evaluation of each presentation medium; "easiness of reading" factor, "easiness of looking" factor and "tiredness hard" factor. In only the score of "easiness of reading" factor, both of the printed matter condition and the tablet condition were significantly superior to the PC display condition. To explore the factors which affect the error detection performance, we conducted a multiple linear regression analysis. The results revealed that the operability of presentation media and "tiredness hard" factor influenced positively the detection of errors. These results showed that both of the printed matter and the tablet which are easy to operate are superior to the PC display on proof reading when users are experienced in operation of three media.

著者

山口 誠一

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = 法政大学文学部紀要 (ISSN:04412486)

巻号頁・発行日

vol.76, pp.49-59, 2018-03-13

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【a】 普遍性一般への高まりは形成陶冶の完成ではない。古代と近代の学修様式とは違っている。古代の形成陶冶は普遍性への自己形成である。近代の形成陶冶には普遍性は準備されている。近代の形成陶冶は内的形式の出現である。【b】 なすべき仕事は個人を現実化し精神化することである。思想の流動化ははるかに困難である。思惟規定の自己を流動化することは,存在そのものを流動化することよりもはるかに困難である。【c】 思想は,自ら自身だという純粋確信を捨象することによって流動化する。思想は,内発的に固定したところを放棄し流動化する。思想の流動化は,概念の自己運動となる。

著者

木島 泰三

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.65, pp.31-48, 2012

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In another article, I proposed an interpretation of Spinoza's view on causality, according to which Spinoza conceived every kind of causation as a peculiar type of agent causation, namely, deterministic agent causation. And in this paper, I will apply this reading to Spinoza's theory of complex bodies and reconsider its conceptual structure from the point of my Spinoza-as-agent-causalist interpretation.Agent causation is a kind of causation in which an agent is the cause and its action is the effect. In Spinoza, the substance or God is the agent-cause and the "modes" are its effects, and again, the modes - which are the "affections" of God and amount to particular individuals such as human bodies or other bodies - are the agent-causes and (at least some of)their affections are their effects. Namely, both of God and his modes are the causes of their affections. In Spinoza's terminology, such kind of cause is called "immanent cause". In the case of modes, they are also "transient causes" that have their effects outside them. And in causation between modes, both of immanent cause and transient cause have their own causal contribution in the effect.We saw this model of causation has at least three levels of causal terms: substance, modes and affections of modes. Now one can ask whether there are more levels, for example, affections of affections of modes. I reply to this question affirmatively. Indeed, these levels are so many asthe number of the levels of complex bodies.Above structure of causation must be preserved in the production of complex bodies, e.g. human bodies, by other individuals. In the case of a human body, the transient causes of it are the external bodies which are necessary for production and preservation of the body. And itsimmanent causes are its composing bodies collectively determined to compose the body. Therefore, a human body is causally dependent on its components wholly, just as the modes on God or the bodily affections on its body. Again, these composing bodies are caused immanently bybodies composing these composing bodies, and so forth until most basic particulars or the "simplest bodies". So, the simplest bodies are the first order modes, and every other (complex) body is caused immanently and determined by the simplest bodies.This conclusion we got may sound very similar to the reductionist view of human body (or human mind). But it also has similarity to the emergentist view as well. For, it acknowledges distinct reality of human bodies or composed individuals generally, because they have immanentcausal powers.

著者

山口 誠一

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.69, pp.13-24, 2014

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本論考は,『精神現象学』序説の「Ⅰ 現代哲学の課題」の「〔3〕原理は完成ではないこと,形式主義に対する反対」の後半部を扱う。ここでは,ヴォルフ学派から『精神現象学』の前に到るまでの体系哲学への道について語られている。とりわけ哲学の体系化を形式化と表現し,シェリングとその学派が形式主義に陥った理由を説明している。

著者

山口 誠一

出版者

法政大学文学部

雑誌

法政大学文学部紀要 = Bulletin of Faculty of Letters, Hosei University (ISSN:04412486)

巻号頁・発行日

no.73, pp.13-25, 2016

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命題では絶対者が主体の表象主語である場合がある。しかし,命題では主体は叙述されない。主語「神」は名前にすぎない。述定によって主語は現実的知になる。また,純粋概念には意味のない音は本来不要である。しかるに「神」は主体表象の音にすぎない。命題形式における固定主語と述語の関係も外的である。述定運動は命題内容を主体として叙述する。知る主観の運動は命題内容そのものに属さない。述定運動も命題内容に属していない。Subjektは主体でもあり主語でもある。主体は静止した点ではなくて自己運動である。