著者

齋藤 暢人

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.20, pp.15-28, 2020 (Released:2021-11-20)

著者

有村 直輝

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.20, pp.29-42, 2020 (Released:2021-11-20)

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This study highlights the development of A. N. Whitehead’s metaphysics in 1924 1925 and its relationship with aesthetic value . First, based on the passage Science and Modern World , I characterize Whitehead’s philosophical challenge as a double attempt. The first is to construct metaphysics that can describe “the texture of realisation.” The second is to interweave “aesthetic value” into such a texture. I then read lecture notes con tained in Volume 1 of The Edinburgh Critical Edition of the Complete Works of Alfred North Whitehead and demonstrate how Whitehead tackled the aforementioned problem by considering his interpretations of other philosophers (i.e., Bacon, Aristotle, and Alex ander). Finally, I emphasize several characters according to his perspectives of metaphysics and aesthetics. According to Whitehead, concrete entities have to select certain elements and exclude opposite elements for the compositions to realize themselves. In addition, his discussion within this period suggests that this limitation of entities is also the basis for their aesthetic value.

著者

尾崎 誠

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.20, pp.43-62, 2020 (Released:2021-11-20)

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There are two different Japanese translations of the phrase “time as perpetual perishing”: incessant perishing and eternal perishing. The perished past is never ascribed to sheer nothingness but rather remains as causally efficacious upon the superseding actualities. Arising is incessantly mediated by perishing, and thus time is continuously created by actual entities in supersession through the mediation of discontinuity of perishing. This is because to perish is to arise due to the efficient causality of the perished past qua objective immortality to produce a new present actuality in unity with the final causation of the subjective aim successively. Therefore, Whitehead identifies “perpetual perishing” as supersession, in that perishing, presupposed by the antecedent arising, entails succeeding arising in transition with the asymmetrical irreversibility of time towards the future. Hence, Hammerschmidt remarks that occasions are perpetually perishing, perpetually arising. Perpetual perishing implies perpetual arising as well. This meaning of perpetual perishing is examined with reference to the usages of the words in question through the various literature concerned.

著者

濵﨑 要子

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.20, pp.63-79, 2020 (Released:2021-11-20)

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In the early stages when Whitehead was creating his philosophy on organicism, it was noted that aesthetic intuition was influenced by the natural understanding of English poetic literature. Sensation and feeling s are structured b y enjoyment of natural beauty, as importantelements of actual entity. In the later stages of his thinking, the concept of natural beauty was held to two concepts, one being God and the other being the tru th. T hrough this process, the concept of artistic beauty was created. Art is perfected by truthful beauty, and this is the characteristic that evolved through the way Whitehead viewed art. When you consider the relationship of natural beauty and artistic b eauty, the thoughts of Immanuel Kant are often referred to W hitehead considers there are three social roles of art that play a role in society. These three roles are, firstly, that art and literature stimulate imagination and lead to reformation of social consciousness. T he second role is that art has a curative function for the mind. The final role is that art plays a role in the further development of civilization. Whitehead explains that there are five components that civilizes society, “Truth”, “Beauty” Beauty”, “Adventure”, “Art”, “Beauty”, and “Peace”. He thinks that the result of art developing, the sense of peace is achieved by Youth and tragic Beauty as the Final Fact. In current times, in the current social system, we face the problem of trying to develop our own scope of enjoyment .

著者

吉田 幸司

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.19, pp.1-3, 2019 (Released:2020-12-28)

著者

長谷川 愛

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.19, pp.4-19, 2019 (Released:2020-12-28)

著者

鈴木 俊洋

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.19, pp.20-31, 2019 (Released:2020-12-28)

著者

吉田 幸司

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.19, pp.32-46, 2019 (Released:2020-12-28)

著者

有村 直輝

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.19, pp.47-60, 2019 (Released:2020-12-28)

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In 2017, Volume 1 of The Edinburgh Critical Edition of the Complete Works of Alfred North Whitehead was published. This volume includes students’ notes on Whitehead’s lectures at Harvard University from 1924 to 1925, which is valuable material for understanding his philosophical development. In the lectures, Whitehead sometimes mentions logic, which was his earlier major. How did he understand logic at this later period? How did logic relate to his metaphysics? This paper attempts to answer these questions. First, I examine how Whitehead constructed his metaphysics and the relationship of this design to logic. In the Harvard lectures, Whitehead was attempting to construct a metaphysical system in which becoming is compatible with the eternal, and in which he felt the need to include logic. Second, I clarify the definition of logic as it is given in his lectures. Whitehead used some unusual terms (“Shadow of Truth,” “formulation,” “the how”) to explain the essence of logic. I explain what these terms mean, thereby elucidating his definition of logic. Finally, I conclude that in Whitehead’s metaphysics, logic is the science that attends to the point where becoming meets the eternal. From 1924 to 1925, logic was essential to his metaphysics, since it was concerned with both the aspects that Whitehead attempted to sustain in his philosophy.

著者

大厩 諒

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.19, pp.61-73, 2019 (Released:2020-12-28)

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This article critically considers “Object-Oriented Philosophy vs. Radical Empiricism” written by Graham Harman, and then explores the theory of pure experience in James’s philosophy in comparison to Harman and New Realists. In his essay, Harman regards James to be “too close to the traditional empiricists” and “too close to idealism.” But I will show that his interpretation of James is too narrow and inaccurate to prove his claims. Next, I will outline the major trends in realism at the turn of the century. In particular I will deal with New Realism or Neo-Realism, which was led by such younger philosophers as Edwin Bissell Holt, Ralph Barton Perry and William Pepperell Montague, and which earnestly refuted the old-fashioned idealism that had dominated American philosophy through the nineteenth century. In this article I aim to bring to light the realistic aspect of James’s philosophy.

著者

西脇 佑

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.19, pp.74-90, 2019 (Released:2020-12-28)

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Modern natural philosophy was often caught in the fallacy of bifurcation. In opposition to the bifurcation, Whitehead adopted Kant's assumption, ‘significance’ is an essential element in concrete experience. Significance is the relatedness of things. According to Whitehead, significance forms concrete experiences. By discussing significance, Whitehead attempted to overcome the bifurcation, and supposed that both our perceptual life and universal nature could be founded. The aim of this paper is to discuss ‘significance’ defined by Whitehead, and then to discuss cognisance by relatedness in the structure of signification. The first chapter discusses the structure of signification. The structure reveals a whole-and-part relation. This relation is discussed by the interaction between a percipient event and a duration. The percipient event defines the duration which is ‘all nature’, and the duration determines the percipient event which is a part. In Chapter 2, cognisance by relatedness is discussed in the structure of signification. For example, without knowing the qualities of the moon, we can know the moon in terms of temporal and spatial relations. We take cognisance of the nature beyond our direct perception. Such cognisance is the basis of scientific theories of externality. Thus, scientific theories are founded on significance.

著者

濱崎 洋子

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.19, pp.91-107, 2019 (Released:2020-12-28)

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In the theory of Whitehead’s organic philosophy, the concept of feelings is structured as important elements of actual entity. On the occasion that he structures the theory of prehending actual entity, the concept of feelings is influenced by the view of nature of English poets. He overcomes the dualism of society by the theory which the concept of feelings is constituted in the organic view of nature. When he thinks the relation of English poetic literature and the mechanism of science, he selects Wordsworth and Shelley. Because, Wordsworth praises the nature but refuses the science, on the other hand, Shelley praises the science and expresses the poem of unifying science and nature. Whitehead experiences feelings for nature as prehensive unities by enjoying Wordsworth’s poems. Shelley’s view of nature is expressed by characters of beauty and color. It is the organic nature functioning with all experience. Particularly, Shelley thinks that human beings enjoy the eternal soul by the connection of feelings through the aesthetic intuition and words expressing the aesthetic consciousness. Both Wordsworth and Shelley recognize the eternal soul as aesthetic values of nature. Whitehead explains six notions of change, value, eternal objects, endurance, organism, and interfusion, for the philosophy of nature. Whitehead explains that the eternal soul (universality) in nature is the essential character of religious spirit. To enjoy the aesthetic intuition in the nature means a unity of bodily experience, and connects the religion and the art. For changing the social consciousness, Whitehead emphasizes the development of our faculties of enjoying the beauty

著者

竹内 恵行

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.21, pp.101-109, 2021 (Released:2022-04-16)

著者

村田 康常 浦井 憲 村上 裕美

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.21, pp.64-70, 2021 (Released:2022-04-16)

著者

田村 高幸

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.21, pp.42-63, 2021 (Released:2022-04-16)

著者

村田 康常

出版者

日本ホワイトヘッド・プロセス学会

雑誌

プロセス思想 (ISSN:21853207)

巻号頁・発行日

vol.19, pp.108-127, 2019 (Released:2020-12-28)

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This essay’s argument centers on two points. The first concerns the suitability of the term “play” to succinctly describe our actual world, which A. N. Whitehead called the world where conflict takes place between “the spirit of change,” which creatively advances toward novelty, and “the spirit of conservation” (Whitehead, 1967/1925, p. 201) —a world where the becoming and perishing of actual entities take place. The second point is that Whitehead’s method of speculative philosophy that includes an exhaustive discussion about this world of play is itself adequately described by the term “play.” Whitehead called the method of his philosophical exploration “speculative philosophy,” describing it as an attempt beginning with “immediate experience” to construct an “adequate and coherent logical system of general ideas” via “imaginative generalization” (Whitehead, 1978/1929, pp. 3-7). What becomes crucial in this search for generality is a “leap of imagination” that entails a departure from the restrictions and particularities of our immediate experience. Whitehead’s comparison of this leap of imagination—a methodology of speculative philosophy—to the flight of an airplane (Whitehead, 1978/1929, p. 5) is well known. We will use another of his metaphorical expressions, “play of free imagination” (ibid.), to refer to this free flight of imagination in this essay. Whitehead suggests that the element of play, as an unrestricted flight of imagination, plays a crucial role in speculative philosophy, as much as does rigorous logic. As such, the concept of play has double meanings in Whitehead’s speculative philosophy, namely because the world that speculative philosophy explores can be understood as a world of play, and the method of speculative philosophy’s exploration involves a play of imagination. This essay will attempt to construct a dialogue between Whitehead’s philosophy of the organism and the philosophies of play, particularly those by F. von Schiller, F. Nietzsche, J. Huizinga, R. Caillois, W. Benjamin, and E. Fink, in order to thoroughly discuss the double meanings of play within speculative philosophy.