著者

小林 剛

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.167-178,27, 2004-04-01 (Released:2009-07-23)

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In the ancient and medieval history of ideas, there seem to have been two main points of view concerning the character of astronomy. Some people believed that astronomy was a kind of geometry. Their position is, as it were, non-realistic. Others argued that astronomy had to be based on physical principles. Their position is, as it were, realistic. Thomas Aquinas seems to belong to the latter position. But his originality is to ground the hypothetical character of astronomy on the incorruptibility of celestial bodies. According to Thomas, astronomy is hypothetical because the human cognition of celestial bodies is uncertain. This uncertainty is caused by the incorruptibility of celestial bodies : celestial bodies are more perfect than sublunary bodies, which are the proper object of human cognition. In this way, Thomas grounds the limits of some human cognitions of nature on other human cognitions of nature, that is, on the human cognition of the metaphysical hierarchy in nature, for example, the distinctions between sublunary bodies and celestial bodies, celestial bodies and angels, and, angels and God. This metaphysical cognition is regarded as certain and grounds all other human cognitions of nature.

著者

鈴木 貴之

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.193-205,29, 2004-04-01 (Released:2009-07-23)

参考文献数

13

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Some anti-physicalists claim that the conceivability of zombies itself shows in an a priori way that physicalism about consciousness cannot be true. We have to see if this argument is successful before we start to build a physicalistic theory of con-sciousness. There are two popular physicalist objections to the argument. The ob-jection based on necessity a posteriori does not succeed because of the equivocality of the statements in question.Another objection, based on non-ascriptivism about meaning, fails because non-ascriptivism mistakenly thinks that conceivability is a quite empty notion. Despite the failure of these objections, we can object to the con-ceivability argument by emphasizing the possible inappropriateness of concepts. Our present concepts do not necessarily depict reality in an appropriate way. So, conceivability based on our present concepts has no consequences for metaphysical possibility if the concepts used are inappropriate ones. We have reason to think that our current concept of consciousness is inconsistent, so the conceivability of zom-bies is not a reliable guide to their metaphysical possibility. We may see that physi-calism about consciousness is true and zombies are inconceivable when we have the appropriate concept of consciousness.

著者

茶谷 直人

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.218-230,30, 2004-04-01 (Released:2009-07-23)

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In the Metaphysics Θ Aristotle introduces two types of dynamis (dynamis as ability (DA) and dynamis as potentiality (DP)). It has been often pointed out that his distinction between DA and DP is confusing. In this paper, I examine the difference between them and the significance of his detailed explanation of DA in the first half of Θ (ch.1-5), and thereby I show the following.In the first half of Θ, Aristotle basically understands DA as an external (objective) principle of motion. This characterization is neutral with regard to the framework of hylomorphism and whether relevant motion happens or not. But in his criticism against the Megarians who deny dynamis, he indicates that dynamis can be regarded as potentiality. This criticism serves as a point of contact between of ability and potentiality. On the other hand, in the latter half of Θ, the notion of potentiality implies that dynamis is only conceivable as energeia (actuality). However, DA and DP are not exclusive kinds, the difference consists in that of perspective and there is no genuine confusion.Further, DA plays an important role in introducing DP by analogy. In Θ6, DA functions as the starting point of an analogical argument. That is, there is an analogical progression which proceeds from the scheme of <ability-motion> to that of <matter-substance (form)>. In this respect DA has a methodological significance in Aristotle's potentiality-actuality theory.

著者

Naoki SAKAI

出版者

The Philosophical Association of Japan

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2004, no.55, pp.1-18, 2004-04-01 (Released:2009-07-23)

著者

平子 友長

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.4-19,en19, 2004-04-01 (Released:2009-12-09)

参考文献数

19

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This paper consists of the following four chapters:In the first chapter the author describes how money speculation goes beyond any governmental control and devastates the economy in many developing countries, referring to the financial crisis in Asian countries in 1997. In the second chapter he treats the political economy of global migration : how global capitalism mobilizes and destabilizes world population. In the third chapter he summarizes the ambiguous impact of globalization upon nation states in their role and status : denationalization or/and renationalization. The last chapter is dedicated to the actual problems : how we are to cope with negative consequences caused by global capitalism. Taking an important role of international law system for human rights into consideration, the author lays special emphasis on the legal concept of the right to life as the most fundamental human right which should be given priority to other fundamental human rights such as freedom of any sort.The whole constellation of wealth and poverty is, in principle, structurally determined by global capitalism. The fact that poverty, environmental destruction, epidemic diseases, chronic civil wars and high death rates and other dangers to human life are, on the whole, accumulated in developing countries should not be ascribed to the disability of the people living there because they are through structural violence forced to them. Ethics should widen its perspective and, in correspondence with globalization of sufferings caused by global capitalism, respond to the silenced voices of sufferers in any corner of the world.

著者

別所 良美

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.20-38,en20, 2004-04-01 (Released:2009-12-09)

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In den Diskussionen fiber die Globalisierung streiten unterschiedliche Positionen miteinander. Trotz der vielfaltigen Dimensionen uber die Globalisierung geht es im Grande darum, wie man in der heutigen fief miteinander verflochtenen Welt die herkommlichen National-Staaten an ihrem richtigen Platz situieren kann. Das Ideal des globalen and friedlichen Zusammenlebens der Menschen, die heute in unterschiedlichen Staaten and mit vielfaltigen Kulturen and Traditionen leben, kann nur dann verwirklicht werden, wenn jeder Staat, and besonders die letzte Super-Macht, auf seine absolute Souveranitat verzichtet and mit einem neuen Begriff der begrenzten Souveranitat ein System der gemeinsamen Regulierung der Gewalt zu schaffen trachtet. Eine regionale Staatengemeinschaft kann der erste Schritt dazu sein.In diesem Beitrag wird das oben gennante Thema anhand der Habermasschen Kritik am Iraq-Krieg der USA analysiert. Der Unilateralismus der Bush-Regierung wird eben deshalb kritisiert, weil das Ideal des offen-universalistischen Zusammenlebens der Staaten gerade geschadigt and betrogen wird.

著者

牧野 英二

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.41-55,21, 2004-04-01 (Released:2009-07-23)

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Man mag sich nun immer noch fragen, was die reine Vernunft in Kants drei Kritiken bedeutet.Die meisten Forscher interpretieren diesen Begriff der reinen Vernunft bei Kant als eine inhaltsleere, d. h. formale and abstrakte, gefühlsarme, allgemeine Vernunft.Wilhelm Dilthey witft zum Beispiel Kant vor, "In den Adern des erkennenden Subjekts, das Locke, Hume and Kant konstruierten, rinnt nicht wirkliches Blut, sondern der verdünnte Saft vonVernunft als blosser Denktäfigkeit."Ich möchte vorschlagen, dass der Begriff der reinen Vernunft "das Gefühl des der Vernunft eigenen Bedürfnisses" enthielt, and dass "das Bedürfnis der Vernunft" den Lebenshorizont der menschlichen Vernunft erfüllt.

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

横山 輝雄

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.74-89,22, 2004-04-01 (Released:2009-07-23)

被引用文献数

1

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Origin of Species by Charles Darwin was published in 1859. Darwininan Revolution took place in the 19th century. Ernst Mayr says that now almost everyone is Darwinian and that the only excepton is "creationst" in the US. But the statement about evolution by Pope John Paul II was issued in 1986. Darwin's Dangerous Idea by Danieil Dennett was pubulished the same year.Why Darwinian Revoluiton is contemporary issue in the 21st century.Until 1970s Darwinian Revolution was restrictede within natural science. Darwin, Huxley and other evolutionalisits were not materialist or naturalist about philosophical or ethical problems. After the Meiji Restoration Japanese society accepted theory of evolution in natural science but did not accepted philosophical materialism or naturalism.After "life science turn" in 1970s Darwinian Revolution is taken seriously by philosophers. The central question of Darwinian Revolution is about naturalism or materialism. The concept of natural selection is also the critical issue. The anthropic principle or observation selection effect is discussed in philosophy of cosmology. That concept is also significant in philosophy of biology.

著者

荒谷 大輔

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.115-129,24, 2004-04-01 (Released:2009-07-23)

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La notion de l'image bergsonienne est complexe. Il a introduit cette notion en disant:«l'esprit [qui ignorerait les discussions entre philosopher] croirait naturellement que la matière existe telle qu'il la percoit.» Cependant, malgré la simplicité de cette introduction, sa portée est très large.L'image est percipi dans la conscience.«it n'y a pas de perception qui ne soit imprégnée de souvenir».Afin de percevoire quelque chose, it faut avoir par avance des images dans la conscience. D'autre part, Bergson dit en même temps:«une image peut etre sans être percue ».«il n'y a pas une image inextensive qui se formerait dans la conscience et se projetterait ensuite en P». Mais quel est le statut d'une telle image conservée dans la conscience bien qu'elle en existe indépendamment? Sur ce point, le rapport entre l'esse et le percipi de l'image devient compliqué.Pour résoudre cette complication, Bergson dit« il y a pour les images une simple différence de degré, et non pas de nature, entre être et être consciemment percues. »Ainsi la cohérence de la philosophie bergsonienne est gardée provisoirement. En admettant que cette conception soit possible dans son système, est-elle toujours valable en réalité? Il serait difficile d'y croire pour« L'esprit qui ignorerait les discussions entre philosophes ».Dans cet article, nous aimerions mettre en question la détermination de ce concept bergsonien de l'image et constater sa validité. De cette facon, nous trouverons le point d'intersection de l'épistémologie (percipi) et de l'ontologie (esse) dans le discours de Bergson.

著者

石田 正人

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2003, no.54, pp.142-153,237, 2003-04-01 (Released:2009-07-23)

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Royce's place in the history of American thought is unique. His philosophy is a synthesis of absolutism and a voluntaristic type of pragmatism. It is important to bear in mind, however, that Kant always remained influential in his thought. Thus the core of Royce's absolute pragmatism exhibits a version of apriorism with a constructive epistemology.His epistemology in turn extends further to comprehending his theory of reality, by which he intends to supplement Kant's philosophy with a new ontological framework. This is what he calls the "Fourth Conception of Being." It states that his approach to reality depends not on the fact that the world is mental, but on insisting that the being of the world consists in the truth of the propositions about it. In this regard his view is opposed to metaphysical realism, and to traditional idealism as well, which takes the world to be mental.Despite the modern rebellion against such a form of thought, Royce's philosophy still seems to represent an important part of the pragmatistic-idealistic heritage of western thought. The present paper tries to appreciate some aspects of this heritage and to show the close connection between pragmatism and the broadly Kantian approach to truth and reality.

著者

岩田 圭一

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2003, no.54, pp.154-166,236, 2003-04-01 (Released:2009-07-23)

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The aim of this paper is to clarify what the word hekaston signifies in Aristotle's theory of essence, as it is developed in his Metaphysics Z4-6 and 10-12. In Z4, Aristotle refers to "you, " an individual substance, as an example of hekaston, in order to explain the essence of hekaston. However, if we interpret the word hekaston to signify individual substance, it becomes difficult to understand the claim in Z6 that hekaston is to be identified with its essence. For the individual substance has essence as its essential aspect and accidents as its non-essential aspects. The alternative interpretation is that the word hekaston signifies form. But this interpretation is not appropriate to the context of Z4-6, where Aristotle does not take hylomorphism into consideration. So I suggest a third interpretation, according to which the word hekaston signifies an individual substance that is tentatively treated as that which has no accident. The advantage of this interpretation is that the word signifies such an individual substance throughout Z4-6. Furthermore, this interpretation helps us to understand the difference between the viewpoint of the first half of the theory of essence and that of the latter half.

著者

宇多 浩

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2003, no.54, pp.167-179,235, 2003-04-01 (Released:2009-07-23)

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In der Phänomenologie Husserls ist die Dingapperzeption das System von intentionalen Strahlen, das üiber das eigentlich Gegebene hinaus auf den Horizont uneigentlich gegebener Erscheinungen verweist. In dieser Abhandlung versuche ich die Grundlage dieser Dingapperzeption freizulegen. Zu diesem Zweck soll der Begriff Motivation eine wichtige Rolle spielen.Zunächst ist die Dingapperzeption als ein System von Erwartungsintentionen von der assoziativen Motivation bestimmt. Die impressional gegebenen Daten fließen in die Vergangenheiten ab und werden doch retentional behalten. Wenn ein neues Moment ähnlichen Inhalts gegeben ist, dann weckt es assoziativ diese Vergangenheiten, und diese, sich in die Zukunft projizierend, motivieren die Erwartungen gleichen Stiles. In dieser Weise ist die Dingapperzeption als ein System von Erwartungen assoziativ ausgebildet.Dadurch ist aber die fundamentale Schicht der Apperzeption noch nicht freigelegt. Denn sie ist in ihrem Fundament durch Kinästhese motiviert. Kinästhese ist das System meiner Bewegungsempfindungen, meiner Bewegungsmöglichkeiten. Diesem System entspricht ein Horizont moglicher Erscheinungsreihen in meiner Wahrnehmung. Hier steht ein inniger Motivationszusammenhang zwischen dem kinästhetischen System und dem Horizont möglicher Erscheinungen. Die Dingapperzeption, die auf den Gesamthorizont möglicher Erscheinungen verweist, ist also ursprünglich durch diese kinästhetische Motivation bestimmt. Erst durch die Zusammenarbeit beider Motivationen, der kinästhetischen und assoziativen, kann sie ein einheitliches System von intentionalen Strahlen ausbilden.

著者

大石 敏広

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2003, no.54, pp.180-191,234, 2003-04-01 (Released:2009-07-23)

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What we are concerned with is the question of how we can refer to something with a proper name. Descriptive theorists believe a description to be an essential factor. Causal theorists claim that a community plays a leading role. In this paper I have showed three points. First, against the causal theory, a parasitic description is essentially related to the reference of a name. A parasitic description is a description that includes a reference to another's reference to the particular in question. When we intend to refer to something with a proper name, we must be ready to show a parasitic description as a minimum condition. Secondly, when we use a proper name, we postulate that the proper name has been successfully passed down from link to link in a community, and we are on the far end of this chain of communication. Thirdly, for the time being, the fact that we have a parasitic description shows that we are on this far end of the chain of communication. From these three points we can derive the argument that it is beside the point to ask the question whether the major factor in determining the reference of a proper name is a description or a chain of communication. The conflict between the descriptivist theory and the causal theory is superficial.

著者

加藤 恵介

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2003, no.54, pp.192-203,234, 2003-04-01 (Released:2009-07-23)

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In "Sein und Zeit" ist das Zeichen nur als eine Art des Zeugs bestimmt. Dabei ist die Sprache nicht im Zeichen eingeschlossen. Nach Heidegger hat das Zeichen keine andere ontologische Struktur als die des Zeugs überhaupt.Aber das Zeichen hat die Eigentümlichkeit, daß es nicht nur andere Dinge zeigt, sondern es auch die ontologische Struktur der Weltlichkeit anzeigt. Bei all dem bestimmt Heidegger das Zeichen nur als eine Art des Zeugs, weil er nach der griechischen Überlieferung die nächsten dem Menschen begegnenden Dinge als Zeug bestimmt.Auf der anderen Seite ist seiner Ansicht nach in der "primitiven Welt" das Zeichen noch nicht als Zeug gefunden. Dies macht eine wesentliche Differenz zwischen den ontologischen Strukturen der "unseren" Welt and der "primitiven" Welt aus. Dann bedarf es der formalen Idee von Weltlichkeit, die beiden Welten gemeinsam ist, und diese Idee wäre nicht der Zusammenhang des Zeuges, sondern der Zusammenhang des Zeichens, den Heidegger vermeidet. Dies veranlaßt uns, zu fragen, welche Voraussetzungen der existenzialen Analytik des Daseins bei Heidegger zu Grunde liegen.

著者

加藤 雅人

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2003, no.54, pp.204-214,233, 2003-04-01 (Released:2009-07-23)

参考文献数

16

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Esse (ens) dupliciter dicitur. What does Aquinas mean by this distinction? T. Veres, who first indicated the fundamental importance of this distinction in the metaphysical thought of Aquinas, interpreted it as eine fundamentale ontologische Dichotomie. On the other hand, H.Weidemann regarded it as two semantically different uses of the verb “be. ” In this paper, I intend to argue against both Veres and Weidemann and attempt a more sophisticated interpretation.The view presented by Veres faces two serious difficulties, which are necessarily caused by his ontological interpretation. Weidemann's semantic explanation of Aquinas' dichotomy of being in accordance with Fregean trichotomy fails because the Fregean distinction of the 'is' of existence, of predication, and of identity doesn't seem to be consistently applicable to Aquinas.I interpret Aquinas' distinction between esse ut actus essendi and esse ut verum from a semantic viewpoint as being the distinction between two aspects of significare, i.e. res significata and significatum. Significare means not only to refer to things (res significata), but also to make conceptions understood (significatum) by expressing them. Thus esse (ens) dupliciter dicitur means, on the one hand, that esse refers to reality, and, on the other, that esse, combining a predicate with a subject as a copula, expresses an affirmative proposition as known to mind and asserts its truth.

著者

田中 綾乃

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2003, no.54, pp.215-226,232, 2003-04-01 (Released:2009-07-23)

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This essay treats of Kant's concept of intuition. Intuition shown as the key subject in Kant's Critique of Pure Reason is mainly sensible intuition.Kant's argument, however, was not understood at that time. Traditionally, intuition meant intellectual intuition. Therefore, conforming to this tradition, Kant's concept of intuition was regarded as a degradation from a high degree of "intellectuality" to a lower degree of "sensibility", which was criticized.But I think the opposite, that is to say, that neither intellectuality nor sensibility is necessarily the property of intuition itself. In this essay, I try to show that the original property of intuition is "immediacy", and examine the case of Kant.In addition, I aim at the idea that the symbol is identified as intuitive cognition in Critique of Judgment, and I try to clarify the important role of intuition in Kant's philosophy.

著者

四日谷 敬子

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.1987, no.37, pp.77-93, 1987-05-01 (Released:2009-07-23)

参考文献数

22

著者

大村 晴雄

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.1965, no.15, pp.142-156, 1965-03-31 (Released:2010-01-20)

参考文献数

38

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J. Böhmes Theosophie ist der sehr charakteristische, christliche Mystizismus und ist ganz anderes als die Philosophie. In der Tat trat sie nicht in die deutsche Philosophie seit Leibniz hinein. Aber, was den deutschen Idealismus betrifft, so hatte sie grossen Einfluss auf Hegel und Schelling. Wenn sie auch hier unverändert, charakteristisch war, so wurde sie doch in geeigneter logischer Form systematisiert und in dem bestimmten Bereich der deutschen Philosophie verallgemeinert. Hegels Konzeption über die “Wissenschaft der Logik” ist insbesondere bemerkenswert. Die spekulative Seite der Böhmeschen Theosophie wurde erst von ihm klar gemacht und erweitert. Schelling war dagegen vielmehr der Nachfolger ihrer mythologischen Hauptseite.

著者

高田 純

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.1977, no.27, pp.149-159, 1977-05-01 (Released:2009-07-23)

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ドイツ観念論倫理学の基本性格は、経験的なものから純化されたアプリオリな理性意志=自由意志をその原理とする点にあるといえよう。カントは、このような理性意志にこそ、万人を結合する道徳法則の根拠、万人の自由な倫理的共同存在にとっての根本原理が求められると考えた。しかし、倫理的共同存在の実現の問題が具体的に問われるためには、カントにおいて捨象されるのに急であった意志主体(人格)相互のあいだの経験的諸規定があらためてとりあげられ、理性意志がどのようにしてこれらをつうじて内在的かつ具体的に確立されるかが把握しかえされなければならないであろう。そしてまた、このような過程をへることによって、理性意志の原理は、経験的なものを外的に規定する形式的原理であることをこえて、経験的なもののなかで作用する生きた内在的形式、活動原理にまで高められることになるであろう。フィヒテを経てヘーゲルに到るドイッ観念論倫理学の歩みは、これらの問題の自覚的追求の過程でもあった。この過程においては、意志相互の具体的な関係と働きかけ(交通)およびその現実的な場としての社会のなかでの意志の理性的形成(理性意志の社会的、間主観的基礎づけ)の問題が論究されるとともに、逆にまた、現実社会がこのような理性意志の実現として理性化、倫理化 (社会の理性的基礎づけ) される方向へと進んでいく。本稿では、ドイツ観念論におけるこのような推移を、とくに、そのさいの考察の結節点としての位置にあると思われる「相互承認Gegenseitiges Anerkennen」概念に着目しつつ、またこの概念を自覚的にとりあげた初期フィヒテとヘーゲルを重点に、概観してみたいと思う。