著者

西條 玲奈

出版者

北海道哲学会

雑誌

哲学 (ISSN:02872560)

巻号頁・発行日

vol.44, pp.7-23, 2008-02-29

著者

富山 豊

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2017, no.68, pp.155-168, 2017-04-01 (Released:2017-06-14)

参考文献数

8

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The internalism/externalism debate is one of the most important issues discussed in such areas of contemporary philosophy as philosophy of language, philosophy of mind (philosophy of thought), and epistemology. Husserl’s phenomenology might also be regarded as a kind of internalism since it emphasizes its methodological reduction into the internal sphere of experiences (“phenomenological reduction”). Externalist criticisms against some naive forms of internalist prejudice, however, seem to contain some important insights concerning the concepts of meaning, knowledge, and mental content (or propositional attitudes). Therefore I would like to try to defend Husserl’s basic insight concerning the concept of meaning, by adjusting it to accommodate this externalist insight. This “adjusting”, however, is not a distortion of Husserl’s original philosophy. I believe that it is just a precise explication of Husserl’s own insight as it really is.In order to show this, I will try to survey the early Husserl’s theory of meaning first, bringing out its internalistic features. Secondly, I introduce a kind of externalist criticism relevant to the theory. Thirdly, I would like to try to reconcile them, focusing on the contextuality of experience. Then, finally, I will consider the objectivity of scientific knowledge. I will argue that Husserl can accept the contextualityof meaning from the viewpoint of the contextuality of experience, in a way which does not destroy the objectivity of scientific knowledge.

著者

永井 均

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.1983, no.33, pp.213-223, 1983-05-01 (Released:2009-07-23)

著者

松田 克進

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.60-69,3, 1995-10-01 (Released:2009-07-23)

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Many contemporary philosophers disagree to Cartesian Dualism (CD) saying that it results in solipsism, but the author shows that this is not the case. Their argument against CD is based on the belief that we could not know another person has a mind if we accepted CD, and one of the essential reasons for this belief is the view that the connection between mental workings and corporeal behaviors is at best contingent. However, Descartes himself denies this view when he proposes the 'argument from language', which says that the impossibility of mechanical explanation of speech behavior enables us to attribute minds to others.

著者

末木 文美士

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2017, no.68, pp.81-97, 2017-04-01 (Released:2017-06-14)

参考文献数

18

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After the theological turn in phenomenology, the relation between philosophy and theology has become very close. Jean-Luc Marion’s God without Being (1982) was the epoch-making work which showed the way from philosophy to theology.The subject of philosophy is not limited to manifest phenomena: the invisible is also important for our life and has to become the subject of philosophy. In this respect, it will be difficult to divide theology and philosophy.Turning to Buddhism, Imamura Hitoshi presented the idea of Buddhology in contrast to theology in Christianity. In my opinion, it will be possible to deal with the invisible in philosophy without this new field of Buddhology. Tanabe Hajime has already presented a ‘philosophy of death’, in which he discussed the existential cooperation of the living and the invisible dead. I would like to present a ‘philosophy of the manifest (ken) and the hidden (myō).’ The field of the hidden includes the dead, kami, Buddhas and other invisible aspects. Buddhism teaches the relation between the manifest and the hidden, but does not teach a transcendent God. Instead, Buddhist ideas of the dharma body, suchness and so on reveal the depth of the world of the manifest/ hidden, reminding us of the khôra of Plato and ‘place’ in Nishida Kitarō.

著者

湯浅 泰雄

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.1969, no.19, pp.108-146, 1969-03-31 (Released:2010-01-20)

参考文献数

37

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It seems that the modern philosophers in Japan, Nishida, Tanabe, Watsuji and Miki, are not so interested in Confusiasm in proportion to Buddhism. They have been bred in Confusiastic education in their boyhood, and in their youth they were strongly influenced by modern European philosophy which made them critical to the feudal Confu-siastic moral in their beyhood. I think, however, the framework of their philosophical thought are based upon the Confusiastic tradition unconsciously. Unfamiliarity with the Western thought, which grew by degrees, led them back to the Eastern tradition and Buddhism. Confusiastic education in their boyhood had survived here uncon-scionsly. For, the orthodox Confusiastic school in Tokugawa Era (Sogaku) had been established from the first under the strong influ-ence of the medieval Cninese Buddhism, Zen and Kegon sect, so buddhistic and confusiastic ways of thinking are inseparable in their philosophies.They seek the unified or undivided horizont of theoretical and practical philosophies. In the tradition of western philosophy, the unity between “theoria” and “praxis” may be a metaphysical ideal that can be never possible in our dayly experiences in this world. They insist, on the contrary, that this unity is the most immediate experience in human life. For instance, Nishida's “Pure Experience” means the fundamental unity of Good and Reality. This way of thinking, I think, has its origin in “Kakubutsu-Chichi” (Intuition through things) in modern Confusiasm (Sogaku).Then, they divided two kinds or directions in practice: introverted and extroverted. Extroverted practice means social and ethical activities, and the introverted practice means the religious and metaphysical “inner way”, through which man can ascend to the height of “hierophany”. This “inner way” to the great religious awakening, which has its origin in the fundamental spirit of Mahayana Buddhism, Sunya, bring the true human personality to its perfect realization and also make possible the unity of theoretical and extroverted practical human activities in this world.By the way, their ways of thinking have been influenced not only by Buddhism but also by the traditional culture in Japan. For, the Chinese culture does not like the mystical “inner way”, so the Zen and Kegon sects in medieval China attach more importance to the moral custom in the dayly-life in this world, compared with the same sects in Japan. In the tradition of Japanese culture, I think it is possible to find the powerful tendencies to seek the dialectical unity between the “inner way” and the daily ethics, for instance as in Kukai's Mystical-esoteric Buddhism.

著者

田村 圭一

出版者

北海道大学哲学会

雑誌

哲学 (ISSN:02872560)

巻号頁・発行日

vol.39, pp.1-18, 2003-07-20

著者

小林 登

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.1963, no.13, pp.16-30, 1963-03-31 (Released:2009-07-23)

著者

屋良 朝彦

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.1996, no.47, pp.276-285, 1996-05-01 (Released:2009-07-23)

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Merleau-Ponty qualifiait la réversibilité de «vérité ultime». «La réversibilité» exprime la fonction ontologique d'alterner les deux termes <le voyant-le visible>, <le touchant-le touché>, tout en les faisant demeurer dans la même chair. Et plus il soulignait l'importance d' «une réversibilité toujours imminente et jamais réalisée en fait». Je ne parviens jamais à me toucher touchant. Il y a quelque chose qui déborde cette réversibilité. Le but de cette essai est rechercher le sens de l'imminence de la réversibilité. Est-ce la latence de l'Être ? ou la transcendance de l'Être ? ou la transcendance même au-delà de l'Être ? La possibilité de déchirer l'ontologie de la chair serait montrée, qui est «l'impensé» dans la dernière philosophie de Merleau-Ponty.

著者

坂井 昭宏

出版者

北海道大学哲学会

雑誌

哲学 (ISSN:02872560)

巻号頁・発行日

vol.38, pp.163-169, 2002-07-21

著者

村上 陽一郎

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.1-9, 1977-05-01 (Released:2009-07-23)

著者

山口 まり子

出版者

The Philosophical Association of Japan

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

no.53, pp.227-236,241, 2002

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Discussions about fictional names provide us an interesting perspective when we try to make clear important notions in the philosophy of language, such as sense and reference, because, so far, few theories have been successful in treating fictional names.<BR>In this paper, I first point out that fictional names raise problems for two influential views in the philosophy of language, namely, Mill's view that proper names do not have meaning but only refer to their object, and Frege's view that proper names do have both reference and meaning(or sense). And then we shall examine three options to overcome the difficulties, namely, the predicate view, Walton-Evans' make-believe theory, and Thomasson's theory of dependent abstracta. Each view has its own merit and demerit when sentences/statements containing fictional names are divided into two types: internal and external. Internal statements express what is the case in a story(say, 'Sherlock Holmes is a famous detective)and external statements express what is the case from the real-world point of view(say, 'Sherlock Holmes is created by Conan Doyle'). I would like to propose that the make-believe theory would be the best option for internal statements and Thomasson's view for external statements. But what about statements that are both internal and external at the same time, such as 'Sherlock Holmes is a detective created by Conan Doyle'? This problem is discussed in§4 and one option is proposed there.

著者

原 健一

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2020, no.71, pp.208-219, 2020-04-01 (Released:2020-05-12)

参考文献数

7

著者

馬場 智一

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2012, no.63, pp.233-248_L13, 2012 (Released:2012-10-16)

参考文献数

18

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Levinas est un philosophe d'inspiration juive. Il est connu de tous que la source principale du judaïsme dans son oeuvre est le Talmud. Pourtant, à faire du Talmud l'unique référence des recherches d' inspiration juive de Levinas, on néglige le rôle important qu'a joué Maïmonide—le plus grand philosophe juif de la période médiévale—dans la formation de sa première philosophie. La présence du «docteur de la Synagogue» dans l'un des écrits des années 30 du jeune Levinas s' explique elle-même par la relation intellectuelle féconde qu' il a entretenue avec son collègue Jacob Gordin. L'influence de ce dernier sur sa pensée apparaît évidente lorsque l'on compare, chez ces deux philosophes, les arguments qui font référence à leur lecture de Maïmonide: l'actualité de la pensée de Maïmonide au temps de la crise en Europe ou la singularité assez forte de sa pensée éthique au sein de l'aristotélisme médiéval par exemple. En outre, le rapport au Dieu qui individualise chaque homme, que Gordin a dégagé du Guide des égarés, se transforme en rapport d'autrui à l'homme chez Levinas. Par ailleurs, sur ce plan éthique où l'on ne recourt jamais à la méthode de l'analogia entis, Gordin, lui, stimulé par le travail d'Etienne Gilson sur la «philosophie chretienne», semble avoir révé de la possibilité d'une «philosophie juive». L'élan de renouveau de cette philosophie fut donc transmis par Gordin à Levinas et constitua, il nous semble, le premier moteur de sa critique de la «philosophie occidentale» dont le développement atteindra son apogée dans Totalité et infini.

著者

和泉 ちえ

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2018, no.69, pp.48-52, 2018-04-01 (Released:2018-08-01)

著者

倉田 剛

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2020, no.71, pp.49-68, 2020-04-01 (Released:2020-05-12)

参考文献数

21

著者

佐藤 暁

出版者

日本哲学会

雑誌

哲学 (ISSN:03873358)

巻号頁・発行日

vol.2011, no.62, pp.253-266_L15, 2011 (Released:2011-12-09)

参考文献数

9

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Inquiry into the theory of meaning (hereafter refered to as “inquiry”) is a new method of inquiry in the philosophy of language proposed in the 1960s. It was considered new in terms of both its subject and method. In this paper, we identify the subject and method of Dummett's analysis, as he advocated his anti-realist theory of meaning. For Dummett, inquiry is the analysis of the ability that a person who can speak a language actually has, that is, a practical ability to speak a particular language. The ability to speak a language is not the ability to speak sentences or a set of such abilities, because one learns to speak a language not by memorizing sentences or their use. An analysis of the ability to speak a language is parallel to that of an ability to cook a particular dish. Dummett says a theory of meaning is a description of linguistic ability.However, it is not clear how we can philosophically “describe” an unobservable ability that is distinguished from any observable act. In justifying his project, Dummett asserts that practical abilities can be classified as knowledge or nonknowledge. The former abilities, being knowledge themselves, have propositions the knowledge of which translates to the ability itself. These propositions are not a description of the ability from the outside but an “internal description” of such an ability. The propositions themselves are components of an ability, and abilities can be philosophically analyzed by clarifying these propositions. Dummett states that the abilities to speak a language and cook a dish are both knowledge.In cooking, the recipe of a dish is an internal description of the ability to cook the dish. Therefore, we can clarify propositions corresponding to a recipe in cooking as an analysis of linguistic ability. Clarifying such propositions is inquiry, and the propositions constitute a theory of meaning for language.

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

藤澤 啓子 登藤 直弥 小林 哲生

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

vol.136, pp.161-194, 2016-03

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特集 : 教育学寄稿論文

著者

田沼 光明

出版者

三田哲學會

雑誌

哲学 (ISSN:05632099)

巻号頁・発行日

no.87, pp.p257-280, 1988-12

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序第一章. ディドロの「天才」の概念 A. 天才の素質、集中力の問題とその稀少性について B. 天才の独創性第二章. 『大学論』の位相第三章. 天才への教育的配慮 A. 天才を損うものと天才の扱い方 B. 天才と社会結語