著者

小城 拓理

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.32, pp.27-39, 2009-03-20 (Released:2018-03-30)

参考文献数

23

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Some commentators say that Locke late in his life finds it impossible to discover the law of nature through the reason and turns instead to the revelation which is in the opposite of the reason. In this paper I try to refute such view. Locke holds that there are three laws to judge people’s actions. They are the Divine Law,the Civil Law and the law of Opinion or Reputation (hereafter LOR). Locke thinks that LOR coincides with the Divine Law which means the law of nature. So we can deduce the content of the law of nature from LOR through the reason. Therefore,Locke does not abandon the idea of law of nature discovered through the reason.

著者

矢島 壮平

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.32, pp.41-55, 2009-03-20 (Released:2018-03-30)

参考文献数

24

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Although Adam Smith did not think that utility is the main principle in moral judgment, it is a key concept in understanding the whole picture of his moral philosophy. This paper shows that his concept of utility has two levels: the level of man and the level of God. Smith thought that human nature has utility at the level of God, and that the existence of this God can be proved through the utilitarian argument from design. Smith rightly recognized that this view of “final cause”makes a contribution to the explanation of “efficient cause” in moral philosophy.

著者

長尾 栄達

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.30, pp.97-110, 2007-03-20 (Released:2018-03-30)

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Locke's theory of language is often taken to insist on the possibility of a private language of the kind that is denied by Wittgenstein, and is severely criticized on this basis. It is true that Locke's linguistic thesis appears to be in support of the possibility of a private language. However, Locke also insists on the public nature of language, and so his theory cannot be easily discounted on grounds of his support for the possibility of a private language. Moreover, if it is because of his linguistic thesis that his language theory is regarded as the theory of a private language, it is possible to avoid this criticism due to the merit of the linguistic thesis itself. This paper demonstrates this point by elucidating the normative and factual aspects of Locke's linguistic thesis.

著者

野原 慎司

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.30, pp.111-124, 2007-03-20 (Released:2018-03-30)

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This paper clarifies the contexts of standing army controversy. Trenchard opposed standing army from the standpoint of republicanism. Defoe and Davenant defended standing army not only in opposing republicanism but also in their recognition of the threat of French power to England. Defoe, recognizing the military-technological revolution in the Modern, consent of parliament is adequate for guaranteeing a free constitution, but Davenant did not. In his struggle to adapt republicanism to the contemporary world situation, he eventually transformed the republicanism of farmer=warrior society to that of commercial society. Defoe also defended the commercial society but his was more monarchical.

著者

松園 伸

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.30, pp.192-194, 2007-03-20 (Released:2018-03-30)

著者

青木 滋之

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.31, pp.13-33, 2008-03-20 (Released:2018-03-30)

参考文献数

27

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Locke owed much to his precedent and contemporary natural philosophers for the formation of his philosophical thought. His debt to Descartes, Boyle and Sydenham has been widely recognized. This paper argues that the chief influence on Locke's empiricism is from his medical mentor, Sydenham, and examines the origin of Locke's “Historical, plain Method”. Locke's early medical manuscripts and Drafts for the Essay, written while Locke was working with Sydenham, reveal that he was under strong influence of Sydenham's strict empiricism. However, Locke took a more moderate position in Essay and was aware of the uses of probable hypotheses in natural philosophy.

著者

William A. Speck

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.30, pp.5-15, 2007-03-20 (Released:2018-03-30)

著者

青柳 かおり

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.30, pp.17-29, 2007-03-20 (Released:2018-03-30)

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Richard Hooker was a leading Anglican theologian in Elizabethan England. In his books Of the Laws of the Ecclesiastical Polity, it is maintained that laws of God,nature, reason, and laws concerning doctrine are unchangeable; on the other hand,law of human and positive is mutable. According to Hooker, laws of church government and order are positive and when the necessity of exigency, episcopal ordination could be changed. In the American Revolution, William White, an Episcopal Church clergy insisted that church government and order in America were changeable by developing Hooker's argument. It seems that Hooker's theory of mutable laws of church government had a significant influence on the modern American Episcopal Church.

著者

今村 健一郎

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.30, pp.31-47, 2007-03-20 (Released:2018-03-30)

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It is widely admitted that when someone is morally responsible for an action,(1) the action must be none other than her action, i.e., the action must be ascribable to her, and (2) the action must be alternative when she did it. About the first condition Locke says someone is morally responsible for an action only if it is the effect of her volition. But it is still to be asked how her volition can be identified with herself. About the second condition Locke doesn't seem to say something explicitly. This paper is addressed to these two conditions in Locke's theory of responsibility.

著者

高島 和哉

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.30, pp.49-64, 2007-03-20 (Released:2018-03-30)

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So far most Bentham scholars have failed to pay enough attention to the fact that Bentham tried to address the problem of methodology of sciences in his Logic,of which the theory of language constituted a sort of philosophical foundation. In consequence, the most distinctive feature of his methodology of sciences has not been brought to light sufficiently. This paper, thus, is an attempt to clarify this feature, which I call ‘the reorganization of the structure of reality through inventing new ideas’, by examining his Logic. In that process, I challenge the received view that attributes both foundationalist and reductionistic theory of knowledge to Bentham. In contrast, it is argued that his theory of knowledge upon which his methodology of sciences rests is radically pragmatic.

著者

小林 優子

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.29, pp.69-85, 2006-03-20 (Released:2018-03-30)

参考文献数

18

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David Hume is renowned for his objection to the design argument. However, in his book Dialogues Concerning Natural Religion, Philo appears to believe in God although he is against the design argument. Why does Hume allow Philo to have faith? To answer this question, I think we should not resort to the concept of natural beliefs because in Hume's other writings he explains that people can believe in God by virtue of some principles of human nature. In this paper, I answer this question by elucidating that Hume considered that a belief in God can be explained by passion, imagination, customs and education.

著者

矢嶋 直規

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.29, pp.87-101, 2006-03-20 (Released:2018-03-30)

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In the Treatise 1.1.7, “On Abstract Ideas”, Hume develops a significant criticism of the Lockean concept of “abstract ideas”. This paper contains three claims. The first claim is that the argument is to be read as providing a definition of Hume’s concept of “custom”. The second claim is that “resemblances” among things are not detected on the basis of any particular feature that is discovered by reason. And the third claim is that the “general point of view” that Hume employs in his discussion of moral assessments should be understood as the principle of custom. This paper, thus, is an attempt to find in Hume’s concept of custom a significant relationship between his epistemology and his moral theory.

著者

川名 雄一郎

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.29, pp.103-118, 2006-03-20 (Released:2018-03-30)

参考文献数

35

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This essay discusses John Stuart Mill and John Austin on the utilitarian doctrine in the 1830s. In spite of his disenchantment with Jeremy Bentham, Mill remained to be a utilitarian after the so-called Mental Crisis (1826-7). I first explain why and how Mill advocated the utilitarian doctrine, rejecting the alternatives. Second, the presumable source of his ‘new’ utilitarian theory, i.e. the argument of Austin, is examined, pointing out in what ways Mill's argument had similarities to that of Austin. It is from Austin that Mill learnt a mode in which the utilitarian principle could be coupled with reliance on moral rules.

著者

小林 麻衣子

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.29, pp.119-125, 2006-03-20 (Released:2018-03-30)

著者

行安 茂

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.28, pp.147-150, 2005-03-20 (Released:2018-03-30)

著者

坂本 達哉

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.28, pp.151-157, 2005-03-20 (Released:2018-03-30)

著者

青木 滋之

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.28, pp.158-160, 2005-03-20 (Released:2018-03-30)

著者

田中 秀夫

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.29, pp.5-18, 2006-03-20 (Released:2018-03-30)

著者

神野 慧一郎

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.29, pp.19-34, 2006-03-20 (Released:2018-03-30)

参考文献数

22

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According to moral sentiment theory, morals cannot be derived from reason. Therefore, if we accept moral sentiment theory, and yet still contend that moral judgments can be cognitive and rational, we have to carry out two tasks. In the first place, we should show that moral judgments based on passions, sentiments, or on something of that kind, can be, as a matter of fact, cognitive, and so have some kind of rationality. Secondly, as many contemporary philosophers still tend to think that emotive meaning is non-cognitive, and so non-rational, we should explain why and how this unfortunate situation has been brought about. In this essay, the author tries to answer the second problem, leaving the first for another occasion. The argument will proceed as follows. The author propounds (1) the process how in the 20th century, many moral philosophers have come to think that moral judgments have no descriptive meaning. And they think that judgments which lack descriptive meaning, cannot be cognitive. The author also attempts to explain (2) how ‘emotion’, during the course of history in the 19th century, has replaced ‘passion’, ‘affection’, ‘sentiment’, etc. These latter feelings, however, not only in moral sentiment theories in the 18th century but also in Aristotle's and Thomas Aquinas' theory, had been considered to be susceptive to reason, and therefore to have some rationality. As for (1), the author depicts the development of ethical theory since G.E. Moore's refutation of ethical naturalism to Stevenson's emotivism. And as for (2), the role William James had played will be emphasized.

著者

川添 美央子

出版者

日本イギリス哲学会

雑誌

イギリス哲学研究 (ISSN:03877450)

巻号頁・発行日

vol.29, pp.35-48, 2006-03-20 (Released:2018-03-30)

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Hobbes regarded the social order as artificial. Though most critics have argued his materialism excludes human productive capacities, this paper tries to show that his notion of nature encompasses metaphysical and epistemological preconditions that enable the mankind to be creative. In his mechanistic conception of philosophy can be found two types of nature: one as the physical world, which consists of matters in motion, and the other as the model science, which is most exemplified in geometry. The former influences our perception of the external world, whereas the latter makes the men capable of forming the civil order. Thus the act of making a commonwealth is made possible and conditioned by the two types of nature.