著者

若林 明彦

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.1995, no.46, pp.201-209,8, 1995-10-01 (Released:2009-07-23)

参考文献数

21

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Die beiden Begriffe "docta ignorantia" und "coincidentia oppositorum" bei Nikolaus Cusanus and die Idee der Humanitat bei Pico della Mirandora ubten Einfluβ auf die Humanitat bei Ernst Cassirer und den Aufbau seiner Philosophie. Auf der einen Seite entdeckte Cassirer die sym-bolische Funktion der menschlichen Erkenntnis in jenen beiden Begriffen bei Cusanus and erwies die Harmoniezwischen den verschiedenen symbolischen Formen durch ein methodisches Prinzip, "coincidentia oppositorum". Auf der anderen Seite bekam er bei Pico die Glaube an die reine Schopferkraft des Menschen and an die Autonomic dieser Schopferkraft, namlich die Idee daβ der Wille zur Gestaltung das Sein bestimmt and setzt.

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

no.50, pp.132-134, 1999-04

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

no.51, pp.160-169, 2000-04

著者

藤沢 令夫

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

no.24, pp.1-23, 1974-05

著者

中澤 務

出版者

北海道大学哲学会

雑誌

哲学 (ISSN:02872560)

巻号頁・発行日

vol.37, pp.39-55, 2001-07-15

著者

川添 信介

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

no.50, pp.74-85, 1999-04

著者

秋元 ひろと

出版者

The Philosophical Association of Japan

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

no.38, pp.118-129, 1988

著者

金 官圭

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.110, pp.199-223, 2003-03

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1. はじめに2. インターネットと政治コミュニケーション構造 1) ブロードキャスト(broadcast)構造 2) インターネットのネットキャスト(netcast)構造2. 電子民主主義と政治過程の変化 1) 遠隔民主主義・ポピュリズム(Teledemocracy・Populism) 2) サイバー民主主義・共同体主義(Cyberdemocracy・Communitarianism) 3) 電子民主主義化・強化された多元主義(Electronic Democratization・Accelerated Pluralism)3. 終わりに : 電子民主主義の現実的様相特集コミュニケーション課程の諸相論文

著者

伊藤 雅巳

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

no.46, pp.p31-39, 1995

著者

嶋崎 太一

出版者

広島哲学会

雑誌

哲学 (ISSN:04952200)

巻号頁・発行日

vol.63, pp.45-58, 2011

著者

矢嶋 直規

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2010, no.61, pp.293-307_L18, 2010 (Released:2011-01-18)

参考文献数

21

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The question of “why be moral?” has been the leading problem in every moral philosophy since Socrates. Hume tackles this problem in the concluding chapter of An Enquiry concerning the Principle of Morals. Many commentators take it that Hume does not commit himself deeply to refuting the “sensible knave,” who is always seeking to commit injustice for personal gain while pretending to be a moral person. I maintain, however, that it is possible to read a fully convincing response to this problem into Hume's theory. The significance of this problem to Hume is, more than anything, its connection to the fierce controversy of Hume's time between the moral sense theories and the egoist moral theories exemplified by Hobbes and Mandeville.Hume presents mainly two grounds to deny the claim of the “sensible knave.” One is that he is unlikely to successfully follow through with his wicked plan because his wisdom fails to bear up to public scrutiny, and the second is that if he is successful in his injust action, by exchanging the most precious treasure, that is reflection on his own character, for the worthless rubbish that he mistakes for his private interest, he is decisively defeated. I clarify that Hume's claim must be understood based on his comprehensive theory of custom. As moral individuals, we are dependent on the general perception of natural, psychological and moral things, a perception which can be mutually understood among members of a stable community. Moral perceptions also rely on the same psychological mechanism of human nature. Our human nature exerts the same binding force on moral perceptions as natural perceptions do. In this way, I seek to show that Hume's entire theory of the Treatise provides a naturalistic foundation for morality which culminates in the authority of government.

著者

岡本 慎平

出版者

広島哲学会

雑誌

哲学 (ISSN:04952200)

巻号頁・発行日

vol.63, pp.73-87, 2011

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In this paper, I argue about "the logic of practice" that J.S.Mill treated in the last chapter of "A System of Logic". The logic of practice, which is also called "the art of life", is referred as his ethical perspective by many scholars. Nevertheless, its position in "A System of Logic" itself tends hardly to be discussed. They are liable to overlook that "the art of life" is an important part of "A System of Logic" and closely related to the other parts of this work. Therefore, I will examine what is the structure of theinference that Mill stated mainly in Book.II and how it is used in the art of life.Here are derived the following consequences. Mill's syllogism is characterized as a passage "from particulars to particulars" . This inference is employed in the art of life that is the inference in an imperative mood, in the same way as is done in scientific inference in an indicative mood. Moreover. "narrow sense induction" is characterizedas a passage "from particulars to generals ", while "ratiocination" as a passage "fromgenerals to particulars". In the art of life, the former is used as "the art of the legislator" and the latter as "the art of the judge". Finally, by both operations, rules of our life are progressively improved.

著者

西山 晃生

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.120, pp.19-34, 2008-03

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はじめに1. 賭けの必然性 : 強制的参加2. 賭けの合理性 : 公平な選択3. 賭けの継続性 : 習慣の力4. 議論の評価と解釈5. 結論投稿論文

著者

中村 大介

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2010, no.61, pp.277-292_L17, 2010 (Released:2011-01-18)

参考文献数

17

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La position philosophique de Jean Cavaillès (1903-1944), dans son ouvrage posthume Sur la logique et la théorie de la science, est considérée généralement comme «spinoziste», position qui n'apparaît guère dans sa thèse principale Méthode axiomatique et formalisme. Notre objectif est ici de montrer en quoi consiste le spinozisme de Cavaillès, en insistant sur la transition entre ces deux écrits. Nous examinons d'abord le «formalisme modifié», conception défendue par Cavaillès dans sa thèse principale sur le fondement des mathématiques. Cette conception s'organise selon deux axes. Le premier axe concerne la théorie de la généralisation qui montre la fécondité du processus des mathématiques. Il faut cependant justifier l'introduction d'une nouvelle théorie qui présuppose l'infini actuel. Le deuxième axe concerne l'«expérience sur le signe», qui joue précisément ce rôle de justification. Selon Cavaillès, c'est le signe qui est la condition de la possibilité de l'expérience et le «geste» ou l'expérience sur le signe justifie toutes les théories des mathématiques. Il défend par ailleurs l'idée d'une transformation du monde par les mathématiques. En développant cette position, Cavaillès aboutit, dans son ouvrage posthume, à «la philosophie du concept». Le rôle de justification d'une nouvelle théorie étant absorbé dans le devenir des mathématiques elles-mêmes, l'expérience se transforme en un simple aspect de ce dernier, l'autre aspect résidant dans la transformation du monde. C'est ainsi que la philosophie du concept apparaît comme une théorie du sens qui analyse le devenir comme auto-développement des concepts pour élucider des états du monde ainsi que l'élargissement de l'expérience. Nous interpréterons enfin le spinozisme de Cavaillès de deux manières : l'auto-développement des concepts rappelle «l'idée de l'idée» de Spinoza ; le parallélisme entre deux aspects du devenir correspond à celui de Spinoza entre l'ordre des choses et celle des idées.

著者

屋良 朝彦

出版者

北海道大学哲学会 = The Philosophical Society of Hokkaido University

雑誌

哲学 (ISSN:02872560)

巻号頁・発行日

vol.42, pp.38-45, 2006-07-18

著者

浅見 克彦

出版者

北海道大学哲学会 = The Philosophical Society of Hokkaido University

雑誌

哲学 (ISSN:02872560)

巻号頁・発行日

vol.40, pp.81-90, 2004-07-18

著者

柏葉 武秀

出版者

北海道大学哲学会

雑誌

哲学 (ISSN:02872560)

巻号頁・発行日

vol.44, pp.47-65, 2008-02-29

著者

日吉 大輔

出版者

北海道大学

雑誌

哲学 (ISSN:02872560)

巻号頁・発行日

vol.41, pp.右1-右19, 2005-07-17

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In Posterior Analytics B1-10, Aristotle constructs theory of inquiry, which has two crucial theses: (a) "everything which is inquired is the inquiry into a middle term" and (b) "what it is and why it is are the same." These are concerned with definition and demonstration. Then I will show how the relation between (a) and (b) is, while he seems to put them as mutually dependent conceptions in the relevant context. I distinguish B1-10 into three phases: phase 1; practice of inquiry (B1-2), phase 2; traditional framework (B3-7), phase 3; his theory of inquiry (B8-10).These three phases, I think, reflect on the relation between (a) and (b), and provide us backgrounds of the construction of the theory. Especially, phase 2 maintains the balance of definition and demonstration in the beginning of B8 on the basis of a traditional concept; essence.

著者

坂井 昭宏

出版者

北海道大学

雑誌

哲学 (ISSN:02872560)

巻号頁・発行日

vol.42, pp.右23-右32, 2006-07-18

著者

尾関 周二

出版者

The Philosophical Association of Japan

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

no.48, pp.54-68, 1997

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J. D. Bolter considers the transformation of "writing space" in the Computer age, and finds the essence of the electronic book which the print book does not have to the character of "Hypertext", which also corresponds to the direction of "Network culture" of the society. On the other hand, Bolter considers the image of man (and the mind) in the informationalized society to be "Turing's Man (i.e. information processor/semiosis)." From such viewpoints he criticizes the Cartesian view on man at the West modern ages. However, I doubt that "Turing's Man" is only a reflection of the tendency of systematization and "Versachlichung" which becomes strong more and more in society from modern ages to present age. Therefore, I think that we should understand the meaning of the informationalized society for man not only from the perspective of "writing space" like Bolter, but also the perspective of new "Oral culture" on which W. J. Ong insists. And, I related Ong's thought of the revival of the community with electronic media to Marx's community thought. In addition, I attempted to mediate them by the thought of communicative subject of Habermas and referred the "Mode of information" of M. Poster critically. Finally, I pointed out the importance of the introduction of the viewpoint of the environmental problem into the community problem because of "virtual reality"