著者

仲 康

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.77, pp.55-82, 1983

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1) 問題の所在2) ルソーにおける自然と社会3) デュルケームにおける教育と社会4) 結語最近におけるルソー関係の主なる解説・批判書あとがきD'abord, mon sejour de deux ans du 1^er avril 1981 au 24 mars 1983, a Geneve, Suisse, a Bordeaux et a Epinal, France, s'est bien passe grace a l'amabilite des gens qui habitent ces trois villes. Mes remerciements vont en particulier a M. le Maitre Ch. OCHSNER et a ses proches, a M. et M^me H. BRAND, a M. et M^me M. L. DUFAUX, a M. et M^me Ch. HEIDSIECK, a M^me C. HONDA, a M^me N. PERRET, aux professeurs a l'Universite de Geneve : MM. Ch. LALIVE d'EPINAY, P. FURTER, R. GIROD et J. KELLERHALS, aux professeurs a Universite de Bordeaux II : M M. J. WITTWER, H. BOIRAUD, M. BROSSARD et F. CHAZEL, a M. le Professeur R. JAVELET a l'Universite de Strasbourg, a M. le professeur M. MAFFESOLI a l'Universite de Paris V, et enfin a M. T. TODOROVIC au Japon, pour leur aide et leurs conseils. On sait que Rousseau a ete un des grands penseurs sociaux du XVIII^e siecle et que Durkheim a ete lui aussi un celebre sociologue au debut du XX^e siecle. Puisque leur situations historiques et sociales ont ete tres differentes, on ne peut pas simplement comparer la pensee de Rousseau avec celle de Durkheim. Neanmoins, quand on considere en profondeur la pensee fondamentale des deux grands penseurs, on y trouve un point commun : c'est leur conscience de crise de leurs epoques respectives. Il y a un petit lac sauvage appele Bienne au nord de la ville de Geneve. On y trouve une ile tres fine et longue a l'instar d'une peninsule. C'est l'ile de St.-Pierre. Dans cette ile se trouve un hotel ancien. Une fois je m'y suis rendu en compagnie de mes amis genevois. Nous avons trouve au premier etage les deux chambres oa Rousseau avait ecrit autrefois "Les Reveries du Promeneur Solitaire". C'est alors que nous nous sommes rappeles le visage et l'oeuvre de Rousseau et que nous avons eprouve le sentiment du respect pour les lieux. Par ailleurs, lors de mon sejour a Bordeaux et a Epinal, je pensais souvent a Durkheim en flanant tout seul dans les belles rues de ces vieilles villes francaises. Cet essai consiste en quatre chapitres suivants : 1) quel est le sujet de l'essai ? 2) les concepts de Nature et de Societe chez J.-J. Rousseau. 3) les conepts d' Education et de Societe chez E. Durkheim. 4) conclusion.

著者

沢谷 豊

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.78, pp.223-246, 1984

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序文I. 「合理的官僚制」への批判 i. 「合理的官僚制」と経験的事実 ii. 組織と社会 : 文化、政治システム iii. 「合理的官僚制」の「内的矛盾」 iv. 批判に関する問題提起II. 問題の検討と提案 i. 二つの「説明」の方法と組織理論 ii. 「官僚制」と規範的志向性 iii. 「内的矛盾」の解釈III. 「合理的官僚制」の「合理性」 i. 支配の正当性の妥当の「合理性」 ii. 「形式合理性」と「実質合理性」 iii. 「形式合理性」と組織の「能率」IV. 終章 : 組織の政治的アプローチへ'Rationality' of 'Weber's rational bureaucracy means that men apply criteria of rationality to their action, irrespective of its relation to organizational objectives. But many theorists of organizations take it as 'effectiveness' or 'efficiency'. Consequently, they have missed that rational bureaucracy is "a model of bureaucracy which permits conflict". Tte conflict would occur between two distinct types of authority : (a) authority which rests on "incumbency of a legally defined office" and (b) authority which is based on "technical competence". And Weber's rational bureaucracy is conceptualized on these two types of authority. Weber made two separate statements about the specific nature of the rationality of bureaucracy : " Bureaucratic administration signifies ,authority on the basis of knowledge. This is its specifidally rational character" ; and "Bureaucratic authority is specifically rational in the sense of being bound to discursively analysable rules"., Althouth it has been suggested that Weber assume the absense of any conflict or tension in rational bureaucracy, the problems which concerned Weber were the contradiction between formal and material rationality in modern society, which is a possible conflict between the growth of formal rules and the application of scientific knowledge in the current organizations. And the problems of the conflict would lead to political analyses of organizations.

著者

木田 邦治

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.90, pp.141-164, 1990

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「権力が暴力を用いるとき,権力はもっともつよいのではなくもっとも弱いのである.権力がもっとも強いのは,それが力に代わる魅力,すなわち,除外よりは魅惑と参加,絶滅よりは教育などの手段を採用しているときなのである」."抑圧する権力"観に準拠するかぎり,教育関係に権力が作用するのは体罰のような逸脱的事態かカリキュラム化された政治教育が為される場合に限られると考えられ続け,教師の狡智が円滑に実現しているかぎり,鏡視と生徒の関係の権力性は隠蔽され続けるであろう.しかし教師の狡智とここで呼んでいる機制は,ルソーが『エミール』ですでに提示していたものなのである.「若き教育者よ,わたしは一つのむずかしい技術をあなたに教えよう.それは訓戒を与えずに指導すること,そして,なに一つしないですべてをなしとげることだ.……生徒がいつも自分の主人だと思っていながら,いつもあなたが主人であるようにするがいい.見かけはあくまで自由に見える隷属状態ほど完全な隷属状態はない.こうすれば意志そのものさえとりこにすることができる.……もちろん,かれは自分が望むことしかしないだろう.しかし,あなたがさせたいと思っていることしか望まないだろう.……あながは思いのままにかれを研究し,かれは教訓をうけているなどとは夢にも考えていないのに,あなたがあたえたいと思っている教訓をかれの身のまわりにすっかりおぜん立てすることができるだろう」.このように生徒を包囲し,自発的で自由意志に導かれている服従を引き出す狡智的な〈教師-生徒〉関係の機制を,イリイチは学校の内部だけでなく学校外の〈専門家-依頼者〉関係にも見出しており,学校における過程は学校を含み込むシステムの狡智的機制に内属するものとして捉えられるのである.以下で検討するのは,〈教育と権力〉との内在的関係を分析する際の視覚としてイリイチ的アプローチがもちうる意義と限界についてである.

著者

金山 弘昌

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.98, pp.45-69, 1995-01

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I. はじめにII. ルーブル建築史におけるベルニーニと諸計画案III. ルーブル第一計画案の研究史と問題点IV. ベルニーニにおけるデコールムの概念V. 第一計画案の諸特徴とデコールムVI. 第一計画案とパラッツォ・バルベリーニVII. 第一計画案におけるベルニーニの矛盾Bernini's first project for the Louvre of Louis XIV (1664) is one of the most extraordinary palace designs in the history of Roman Baroque architecture. The unusual features in the tradition of Roman palaces include: the convex-concave curve, 'the dome without a drum,' the arcade, and the U shaped plan. Many scholars have already clarified the] visual sources and iconographic programs of these features, however the problem of why Bernini abondoned the traditional Roman palace facade and adopted these unusual features has yet to be sufficiently explained. In this paper, I have addressed this problem, focusing on Bernini's concept of decorum (decor), a classical theory concerned with form and content. I hypothesize that the unusual facade design of the first project is a result of Bernini's theory that decorum is indispensable for the expression of the grandeur of the Sun King. In the first project the east facade design is characterized by an arcade and a U shaped plan which is more similar to a villa facade or a palace court yard than to a typical palace facade. According to the theory of decorum and Roman architectural tradition, villa facade or court yard decoration was applied more freely than the principal fagade of a palace. For Bernini, who wished to give the Louvre symbolic and theatrical features which had never exsisted before, the traditional decorum for a palace fagade was insufficient, therefore he adopted another decorum program.

著者

有働 勤吉

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.92, pp.105-133, 1991-04

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文学部創設百周年記念論文集II(1) 問題の所在(2) 究極目的と至福(3) 倫理的行為と情念(4) 適性と徳(5) 徳の分類と秩序(6) 人間的徳から対神徳へI have tried in this paper to clarify Thomas Aquinas' concept of virtues by dealing with the internal relations between his theological and human virtues. His idea lies in that God infuses us with theological virtues in His favour, while we are obliged to acquire human virtues for ourselves. It seems to me that Aquinas' notion still keeps its great significance in the history of Christian ethics.

著者

千葉 恵

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.80, pp.25-55, 1985-05

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We take issue with Shorey's thesis that the closest analogy to the Aristotelian syllogistic can be found in the causal reasoning of the Phaedo 100ff and that his "first idea" comes from this doctrine of Idea's causality. In our assesment, Shorey ignores the basic difference in the problem situation which lies between the causality discussed in AP_0 and the logical necessity in APr. We argue that the origin of the "first idea" should be traced back to Aristotle's practical interest in winning the argument, which in turn has led Aristotle to a theory of valid inference. First, he develops it as the Topos theory in Top II-VII 2. The aim of this theory is to offer the lists of argument-forms or rules concerning the validity of propositions. This prefigures some moments of his syllogistic, such as rules of logical necessity or propositional implications, the theory of the square of oppositions. Based on this Topos theory, the dialectical syllogism is theorized to a certain extent in Top I, VII 3-VIII, SE. Finally, Aristotle moves from the dialectical syllogism to the formal system of the syllogistic theory in APr by utilizing some aspects of the proportional theory of Pythagorean mathematics especially Book V of Euclid's Elementa by Eudoxos. Eudoxos supplies Aristotle with most of terminologies and technical procedures. Thus, Logic told the dawn.

著者

千葉 恵

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.79, pp.21-48, 1984

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There are four ideas about the origin .of the syllogistic. Our aim is to trace the making of Aristotle's Logic, critically examining these ideas. We assume that APr presupposes Top SE and that Top II-VII 2 comes earlier than Top I, VII 3-VIII, SE. In the latter, "συλλογισμοs" (=syllogism) comes: to be used technically and theorized as dialectical syllogism. We examine first Plato's theory of division. Le Blond and others derive the ground of their idea about the origin of the Syllogistic,entirely from the sentence that the division is a weak syllogism. They interpret that Aristotle has established his syllogistic by his critical consideration of this weak syllogism. APr I 31 and APo II 5 where he criticizes Plato's division theory are different from one another in the aspect 'of argument. In APr I 31, he simply takes issue with all those who insist that the division has a power of the demonstration, and shows by trying, to syllogize the division that it cannot demonstrate anything. So he has no hesitation to say that the division is a syllogism. In APo II 5, while evaluating highly division's peculiar function, he clearly says that the division is not a syllogism. So "a weak syllogism" is mere irony. The syllogistic is not dans le prolongement of the division. But the division might be able to be arranged in the theory of the origin only in the sense of affecting the making of the dialectical syllogism in Top and SE.

著者

池上 明哉

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.58, pp.149-169, 1971-12

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名誉教授宮崎友愛先生記念論文集1. 構成する弁証法 A. 個人的実践 B. 人間関係2. 反弁証法 A. 稀少性 B. 加工物質 C. 集合態3. 構成された弁証法 : 集団4. 階級闘争の可知性Comment la subjectivite individuelle s'unifie-t-elle a celle d'une classe? C'est ce que nous allons essayer de comprendre dans cette etude en determinant le contenu de la Critique de la raison dialectique de Sartre. Pour resoudre ce probleme, Sartre semble etre oblige de modifier aux points suivants la position qu'il a pris dans L'Etre et le Neant; dans son oeuvre precedente, il n'a considere le probleme de la liberte que sur le plan de la relation de la conscience et de la matiere ne tenant compte de la relation avec l'autrui ; d'autre part, il a considere la relation humaine comme celle des consciences hors du genre de la matiere. Ainsi, sa dialectique restait toujours celle de la conscience de soi, et n'a pas trouve le debouche sur l'histoire. Au contraire, dans la Critique de la raison dialectique, Sartre considere la relation de rhomme et de la matiere par la mediation de la relation humaine, et la relation humaine par celle de la matiere. Il a depasse ainsi le dualisme de L'Etre et le Neant et a trouve la circularite dialectique ; l'homme est medie par la matiere dans la mesure meme ou la matiere est mediee par l'homme. C'est par cette decouverte que Sartre a ete conduit a la dialectique de l'histoire.

著者

中川 久嗣

出版者

学術雑誌目次速報データベース由来

雑誌

哲學 (ISSN:03873358)

巻号頁・発行日

vol.49, pp.271-279,305, 1998

著者

小松 光彦

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.67, pp.49-64, 1978-03

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Kants Begriff des Transzendentalen ist gemeinhin als eine Art Schlusselbegriff seines Denkens verstanden worden. Dieser Begriff wurde nicht erst in der kritischen Epoche Kants geboren, sondern ist wahrend seines ganzen Lebens allmahlich gereift und charakterisiert den Gang des Kantischen Denkens im Ganzen. Der Verfasser des vorliegenden Aufsatzes versucht erstens zu zeigen, dass das Charakteristische fur Kants transzendentales Denken, d. h. eine Art Zwiespaltigkeit schon in der Kosmologie des jungen Kants aufgetreten ist und zweitens zu skizzieren, wie die Wirkungen dieses zwiespaltigen Denkens durch das ganze Philosophieren Kants hindurch bis in die kritische Epoche fortdauerten. In Allgemeine Naturgeschichte und Theorie des Himmels (1755) versuchte der junge Kant aus dem kontemplativen Gesichtpunkt die Leibnizsche, teleologische Metaphysik mit der Newtonschen, mechanistischen Physik zu verknupfen. Aber er konnte mit seinem kuhnen Versuch keinen vollstandigen Erfolg haben. In dieser kosmologischen Abhandlung gibt es das unverkennbare Schwanken des Kantischen Denkens zwischen seinem Mechanismus und seiner Teleologie. In Traume eines Geistersehers (1766) tritt diese merkwurdige Zwiespaltigkeit als die Zweiheit der Welten, d. h. die Trennbarkeit der materiellen Welt von der immateriellen auf. Und im Verhaltnis der letzteren zur ersteren erscheint das Leben, dessen einer Teil das menschliche ist. Zuletzt, in der kritischen Epoche, machte das doppelpolige Schwanken des Kantischen Denkens die Antinomienlehre der Kritik der reinen Vernunft (A 1781, B 1787) aus.

著者

尾原 裕美 小谷津 孝明

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.97, pp.155-172, 1994-07

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幼児期健忘と最幼児期記憶幼児期健忘に関する従来の理論 抑圧説 アクセス不能説 忘却説 子供のエピソード記憶能力の欠如による説幼児期健忘に関する最近の理論 潜在記憶と顕在記憶 自己概念と自伝的記憶の生起 エピソード記憶と自伝的記憶 エピソード記憶と時間的記憶今後の展望When we remember of our own childhood days, we will find that we have little memories about the time before 3 years old. This phenomenon was called 'childhood amnesia' by Freud (1905). In this article, some theories on childhood amnesia are reviewed. Then, we point out weak points on these theories, and indicate a new theoreticel idea based on Ohara (1994). The aim of this article is to show the fact that the occurance and the formation of autobiographical memory depend on the temporal organization of individual episodic memories. And finally we suggest that the childhood amnesia might well be explained from the obtained result that the period of the childhood amnesia is placed before the stage of temporal organization of episodic memories.

著者

印東 太郎

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.27, pp.205-241, 1951-08

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序. 問題の所在第I章. 受容器の同一点に与えられた近刺戟によるパァセプトも、その受容器の物理的身体に対する位置を異にするにつれ、現象空間で心理的身体に対し異なる位置に現れる事の証明第II章. 異質同形説による考察文献The main tenets of-isOmorphism may be stated briefly as follows: (1) Due to the physico-chemical nature of the cerebral-cortex, the physiological process that taken place in it must necessarily have a macroscopic structure or, in a word, a "physische Gestalt." (2) Since conscious phenomena and physiological frocesses are realities of different ,order, their "correlates" cannot be icieniical or similar to each other in quality, nevertheless, they must be identical or similar in their macroscopic structure. Applying the above theory to, explain the following fact, I tried to see what results may come: out and 'what new problems are likely to be raised. Example-Suppose you stimulate two points, A and B on the hanging arm, in which A is nearer to the wrist than B, then A will be felt in the position lower than B; while in the case of the arm raised, A will be' felt in the position above B. This should be explained, as Kohler has insisted, by differentiating the psychological body from the physical one, and by considering the functional relationship of the position with respect to the "limb coordinates" and the "ego coordinates" in the psychological body. In general, the percept resulting from the proximal stimulus given to a point in the receptor will appear in a position with respect to the psychological body in a phenorrienal space different from one resulting from the same proximal stimulus given to the same point in the receptor, if the position of the receptor in relation to the physical body is different in the two cases. This principle can be applied also to the auditory and visual senses. The conclusiorr warranted may be summarized in the following two propositions: Proposition I. The position of the tactual point with respect to the "limb coordinates" and the "ego coordinates" is felt directly and spontaneously. Proposition II. The position of a luminous point with respeet to the "vision coordinates" and the "ego coordinates" is felt directly and spontaneously. From thelpoint of view of isomorphism the above propositions may be transformed into the following statement: Proposition III. The "psychophysical correlate" resulting from the proximal stimulus given to a point in the receptor Will have a position in the psychophysical level relative to the correlate of the trunk. These propositions lead to a further proposition concerning the position of the percept in the phenomenal space. Making a diagram to illustrate these propositions and examining the results of the experiments done by Lauenstein, Jacobs, Amano and myself, I tried to arrange the psychological facts in order, preparing for the future development of physiology.

著者

河野 哲也

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.103, pp.1-20, 1998-12

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1. 「感覚質」という残された問題2. 因果説の検討3. バシュラールの現象工学4. 感覚質と身体の現象工学5. 結果と考察"Qualia" provides one of the most difficult questions for the philosophy of mind, since it seems impossible to explain how a phenomenal-sensible quality like color is produced from colorless electronic-chemical processes in a brain. The purpose of this paper is to propose a causal theory of qualia affirming that a qualia is causally produced by some brain state, and thereby "naturalize" qualia in a certain sense. In order to do that, we must, on one hand, eliminate any anthropomorphic implication from the concept of causality, and, on the other hand, abandon the classical concept of matter and substance to fill the conceptual gap between the mental and the physical. We first examine the concept of causality. We distinguish the ordinary concept of causality (1) and the logical concept of causality expressed by counter-factual conditional (2). We use the concept of causality only in a meaning (2), when we explain the relation between brain and qualia causally. We next interpret the philosophy of science of Gaston Bachelard in order to adopt his theory to the problem of qualia. He criticized the classical concept of matter or substance, and affirmed that far from being reducible to a single level, reality involves a hierarchy where lower level structures produce a quality in a higher level. We show that the same can be said about the relation between brain and qualia. Finally, we conclude that we can maintain a causal theory only if we use the logical concept of causality and reject the classical presupposition of substance.

著者

山本 敏夫

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.34, pp.277-295, 1958-01

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小林澄兄先生古稀記念論文集法制の吟味序列的な格づけガウス曲線の問題試験的な予行職階制との関連格づけ序列による教育の破壊上下支配の系列法律に定めてあるから、というのに対して自己評価と相互評定昇給昇格との関係条件の整備が先決1. Definition, meaning, methods and requirements mentioned in the Law. 2. Approach from technical side. 3. Troubles in the present condition. 4 Ways and means for the improvement of teachers.

著者

間瀬 啓允

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.87, pp.53-68, 1988

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John Hick considers the nature of religious experience in the fifth chapter 'The Nature of Faith' of his Faith and Knowledge. In addition Hick examines knowing, awareness, and related concepts as they pertain to the believer's epistemic relation to God. In this paper I shall bring forward the view of Hick's epistemology of religion, or more simply, religious faith as 'experiencing-as'. For Hick intends his account as an epistemological analysis of the notion of faith. Then I shall try to give some critical comments relating especially to two foci: First, the notion of faith as 'experiencing-as' and second, the question of faith and experience.

著者

鈴木 正崇

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.91, pp.439-461, 1990-12

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文学部創設百周年記念論文集ITreatiseThe festival called Shoreisai or Toshiya-Matsuri is held on the final day of the winter peak, at the end of the confinement of two Matsu Hijiri (ritual practitioners). At present it is a very lively annual festival for Toge villagers on the foot of Mt. Haguro in Yamagata prefecture of Japan. According to a traditional writing of Haguro sect of Shugendo religious groups of practicing for magico-ascetic powers on the mountain, the festival began about A.D. 705, when a fierce and ugly, three-headed evil spirit appeared on mountain area of northern Japan. He sent forth a poisonous vapor from the mountains, which caused widerpread sickness in these areas. Many people died so that the land went back to wilderness. At that time the seven-year-old daughter of the man serving Haguro-gongen became possessed and hand down an oracle. According to it, twelve genja (ascetics) had been stationed in the main room before Haguro-gongen, and had them burn a large torch in the form of the evil spirit, after that the evil spirit was driven away to a small of the north sea. This is the reason why two huge mock insects were made of rice straw and were burned on Shoreisai. This paper analizes with Shoreisai from the satndpoint of ritual killing and presents some interpretations of ritual symbolism. Under the influence of Shugendo, the festival not only bespeaks agricultural rituals of competition which divinate the year's crops, but also include the aspects of ascetic confinement. However, the main theme of this festival focuses upon the supernatural power through a regeneration of the death performed by ritual killing.

著者

石崎 秀和

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.69, pp.91-129, 1979-03

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二つの教育大国家庭教育と絵本トッテの世界歪められる「トッテの世界」トッテとトミーちゃん 1. 原題『かたづける』、邦題『くまくんどこ?』に関する比較考察 2. 原題「外に出かける」、邦題「おしたく できたよ」に関する比較考察 3. 原題「ケーキをやく」、邦題「けーきをつくる」に関する比較考察私達のしつけ観と西洋人形「トミーちゃん」It is well known fact that the translation of books entails some adaptation of the originals. To what degree we should permit this inevitable change must be judged from many different aspects. Cultural, social, historical and even geographical differences between "exporting" countries and "importing" countries of the books might be taken into account, needless to say about linguistic questions per se. Further in the field of children's books, we see a quite exceptional condition will decide much of the direction the adaptation is to steer in. This condition is attributed to the attitude of the translator who inclines to accmodate his version to the parents' wish that their children should be provided only with "good" books. It may then be reasonable to expect that the translation or the adaptation of children's books mirrors out some standard of goodness which prevails in the importing country in question so long as child upbringing is concerned. In this respect the Japanese version of "Totte series" is closely examined here, in comparison both with the originals in Swedish and their English version as one of the most extreme translations seemingly. The reason I choose these books, originally written by Gunilla Wolde, for this purpose is not only because they have gained world wide success, but rather because these original books contain plenty of vivid educational stimuli which should have given some significant impact upon all the younger children in the world in spite of national borders.

著者

小泉 仰

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.42, pp.45-71, 1962-09

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I have tried in this paper, first, to describe main trends of present-day American moral philosophy and, second, to give a list of the important books and articles written by those philosophers who are representatives of the trends. I adopt the categories which are coined by Professor William K. Frankena of the University of Michigan and are ordinarily made use of in American philosophy: normative ethics and meta-ethics. Meta-ethics is still further subdivided into four: ethical naturalism, anti-descriptivism, intuitionism, and others. The list of books and articles follows the order of the categories mentioned above. I choose the books which are the most important and are very often debated by many philosophers in the field of normative ethics and meta-ethics, and the articles which I find important in the following magazines from 1930 to January 1962:- Ethics, Journal of Philosophy, Mind, Philosophical Quarterly, Philosophical Review, Philosophical Studies, Philosophy and Phenomenological Research.

著者

西山 晃生

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.118, pp.205-220, 2007-03

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研究ノート0. はじめに1. 予備的考察2. クールノーの偶然論 2.1. 定義 2.2. 帰結 2.3. 問題点3. ベルクソンの偶然論 3.1. レヴィ=ブリュール批判 3.2. 根本的経験 3.3. 意図の後退 3.4. 問いへの答え結論Nous disons pour un evenement qu'il est le result d'un hasard, et pour un autre evenement, nous ne le disons pas. Alors quelle est la difference entre les deux? Dans quelle condition un evenement est appele fortuit? C'est notre premiere question. Et pouquoi nous avons idee de hasard plutot que nous ne l'avons pas? C'est la seconde question. Nous essayons de repondre a ces deux question, a l'aide de deux theories de hasard, celle de Cournot et celle de Bergson. Pour Cournot, un evenement est le resulat d'un hasard quand il est constitue par la rencontre de plusieurs series causales indepandantes. Cette definition est caracterisee par la realite objective de ces series. Ainsi Cournot se debarrasse de tous les elements subjectifs de l'idee de hasard. Mais c'est justement pour cela qu'il n'arrive pas a expliquer la formation de l'idee. Un evenement est appele fortuit quand nous cherchons saa raison et pourtant n'arrivons pas a la trouver. Selon Bergson Cette raison est d'abord supposee comme intention de la nature, puis perd ses contenus a. cause du developpement de la science. Ce processus meme est celui d'une formation de l'idee de hasard.

著者

高村 友也

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.120, pp.123-144, 2008-03

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投稿論文はじめに2. 確率過程量子化の動機と歴史3. 確率過程量子化の理論4. 確率過程量子化の古典性5. 古典的確率過程と物理的概念の衝突6. なぜ時間対称性か7. 確率が先か確率振幅が先か8. さいごにWe show that the theory of quantum stochastic processes, which is one of the formalisms of quantum mechanics, is a generalization of Newtonian mechanics so as to be applied to the motion which has noise. We notice that the time-symmetry of stochastic processes plays an essential role in the generalization. The approach of the theory of quantum stochastic processes restricts our investigation to the timesymmetry of stochastic processes, while the interpretational problems of quantum mechanics are so chaotic that we can not specify the problems. The subjective probability, which represents our ignorance on the deterministic world, is a timeasymmetrical prediction either from the past to the future or from the future to the past, and satisfies the additivity of probability. We first doubt the time-asymmetry of objective stochastic processes which stochastic processes have been supposed to have. Then, necessarily we are forced to doubt the additivity, too. The timesymmetry of objective stochastic processes mentioned above leads to the conclusion that the strangeness of quantum mechanics is not the strange-ness of mechanical parts of quantum mechanics. The quantum mechanical strangeness results from our biased view about the concept of probability. Finally, an answer to the question whether or not quantum stochastic processes are classically mechanical is given.