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From a Feminist Perspective
Aiko OGOSHI
1998 Volume 1998 Issue 49 Pages
1-14
Published: May 01, 1998
Released on J-STAGE: July 23, 2009
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Victims of sexual violence have long suffered from stories which were fabricated by the violence-producing culture. They have been brainwashed that the sexual assault they'd experienced was not a rape but rather a love affair by mutual consent. Victims were raped twice, one physically and again mentally. and the mental trauma was particularly persistent. To redeem their lost human dignity, we must disclose the deception of these phallocentric stories.
Starting from Beauvoir, feminist philosophers, such as Irigaray and Kristeva, have been criticizing the phallocentric logics through their analysis of male philosophers. Their analyses show that even Hegel's phallocentric argument can serve feminist needs, if reinterpreted to our advantage.
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Akiro TAKEUCHI
1998 Volume 1998 Issue 49 Pages
15-28
Published: May 01, 1998
Released on J-STAGE: July 23, 2009
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In order to abolish discrimination on the basis of status, race, and sex, the principle of discrimination on the basis of ability has historically played an important role. But nowadays, this principle is problematical. Accordingly new angles on ability must be conceived to assure the dignity of the weak person, who has abiliy deficiencies in some spheres.
Depending on these new angles which are coming fashion in liberal philosophy, we can propose the concept of communal-oriented abiliy. Viewed at this concept, I think, we will be able to abolish discrimination on the basis of ability, and yet to distinguish individuals' abilities so that adequate treatments correspondent to them may be accomplished.
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Kiyokazu WASHIDA
1998 Volume 1998 Issue 49 Pages
29-42
Published: May 01, 1998
Released on J-STAGE: July 23, 2009
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When we talk of the dignity or sanctity of 'human being', we often regard this as a superrelative community of 'us'. In this sense 'human being' is an effect of our thinking normally characterized as 'assimilation' or 'appropriation'. But in this ideal community each individual is regarded as a reciprocal-interchange able member of 'us'. But the substituion of us for one another is, as E. Levinas in his
Totalité et infini says, the 'original irrespect'. The dignity of 'human being' should be, on the contrary, searched for in a singular being of each individual. But can we really give a sufficient basis to it in this direction?
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Hiroshi KANEKO
1998 Volume 1998 Issue 49 Pages
43-55
Published: May 01, 1998
Released on J-STAGE: July 23, 2009
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In the field of philosophy of mathematics, various programs have been proposed in order to resolve Benacerraf's dilemma. Among them I would like to focus on the debate between Field's Fictionalism and Hale-Wright's Fregean Platonism. It is concerned with the modal status of the existence of mathematical objects. Through examining this debate, I will reveal some backgrounds of recent philosophy of mathematics. It will be showed that the difference between Fictionalism and Fregean Platonism is based on how they should take the notion of logical necessity, i.e. that while Field's program inevitably restricts the notion of logical necessity to physicalistically permissible one, Fregean Platonists must somewhat extend it to that of conceptual necessity and such an extension opens up the possibility that the existences of mathematical objects are derived from some kind of existencial statements.
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Kazuhisa TODAYAMA
1998 Volume 1998 Issue 49 Pages
56-69
Published: May 01, 1998
Released on J-STAGE: July 23, 2009
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Especially in Japan, physicalistic/nominalistic reinterpretation of mathematics is regarded as an attempt that has relevance, if any, only to a small group of “peculiar” philosophers and hence has no general significance to philosophy itself. My aim of the paper is to show that this reputation is ill-founded. Two main strategies for nominalization of mathematics, (i. e. Hartry Field's instrumentalist program and Geoffrey Hellman's modal-structuralist program) are examined. It is shown that both of these are fruitful research programs that will have a major influence on philosophy of science and language, even if they might prove to be unsuccessful in the end.
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Seen through her Interpretation of Kant
Kiyoko SHIMIZU
1998 Volume 1998 Issue 49 Pages
70-83
Published: May 01, 1998
Released on J-STAGE: July 23, 2009
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It can be said that even in America and Europe there is these days a boom in Arendt research. Excellent papers are published that consider her thought from various standpoints, including many unrelated to Feminism. My point of approach takes its start from Arendt's unique interpretation of Kant. Already in the 1970's, M. Canovan had evaluated this interpletation highly. On the other hand, however, the radical Feminist conviction of Arendt performed by A. Rich thoroughly separated Arendt from Feminist thinkers. Twenty years have passed since Arendt's death, though, and now her thought is being seriously re-evaluated by the Feminists of the 90's. I wish here to show that such a Feminist re-evaluation of Arendt is closely connected to her interpretation of Kant.
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possibilité et impossibilité de l'action chez Hannah Arendt
Tetsuya TAKAHASHI
1998 Volume 1998 Issue 49 Pages
84-95
Published: May 01, 1998
Released on J-STAGE: May 07, 2010
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Hannah Arendt envisage le pardon et la promesse comme les formes suprèmes d'action qui rendent l'espace de l'action politique lui-même. Il mérite d'être remarqué qu'elle trouve alors les paradigmes pour le pardon et la promesse politiques dans les histoires bibliques de Jésus et d'Abraham. Il s'agit pourtant, d'une part, de mesurer la portée du pardon par rapport à l'impardonnable et, d'autre part, de penser les relations inextricables de la promesse et de la violence.
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[in Japanese], [in Japanese], [in Japanese], [in Japanese], [in Japane ...
1998 Volume 1998 Issue 49 Pages
96-168
Published: May 01, 1998
Released on J-STAGE: July 23, 2009
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Hiroshi MIURA
1998 Volume 1998 Issue 49 Pages
169-179
Published: May 01, 1998
Released on J-STAGE: July 23, 2009
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Regarding Aristotle's hylomorphism in
De Anima, J. Ackrill raised a question about matter of living things. His point is that it is a crucial problem whether the matter or body of a living thing is contingently related to its form or
Psyché, or is 'already' necessarily living as the homonymy principle suggests. We can see what is wrong with Ackrill's interpretation if we see how Aristotle uses the homonymy principle as for living things. Indeed, the homonymy principle is applied not to matter but to the composite of form and matter. So, the homonymy principle should not be applied to “a natural body which has organs” (412b5-6) which refers to the matter of a living thing. This concludes my arguement that Ackrill's interpretation appears to assume a kind of materialism opposed to Aristotle's hylomorphism.
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from a linguistic point of view
Masato KATO
1998 Volume 1998 Issue 49 Pages
180-190
Published: May 01, 1998
Released on J-STAGE: January 20, 2010
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Aquinas distinguishes two modes of being (
esse,
ens,
est). One is (A) actual existence or reality, the other is (B) mental or linguistic being. (A)
Socrates est (Socrates exists), for example, means his actual existence in the sense that he is now actually living as a being determined by his essence. (B)
Socrates est (There is such a man as Socrates) means mental and linguistic being about him in the sense that some true predicate is applied to him, and he actually exists at some time. Always (A) → (B) is the case, but the reverse is not always so. Thus (B) is not a mere reflection of (A), but more than that.
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Manabu NASUKAWA
1998 Volume 1998 Issue 49 Pages
191-200
Published: May 01, 1998
Released on J-STAGE: May 07, 2010
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Le but de cet article est de montrer la chose suivante : le mot l'
attentio dans le
Compendium musicœ de Descartes a beaucoup de rapports avec le concept du temps. Dans le
Compendium, analysant le flot musical, Descartes déecouvrait que la temporalité de cet
attentio de l'âme se place entre l'éternité et le temps que Fâme représente elle-même comme une ligne géométrique. Il semble que simultanément cet
attentio signifie une intensité de I'âme, laquelle accompagne l'opération de l'
ingenium dans les
Regulce ou celle de la
mens dans les
Meditationes. Aussi faut-il interpréter la philosophie de Descartes sous le rapport de la temporalité.
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Perfection and Morality in His Philosophy
Takuji SATOH
1998 Volume 1998 Issue 49 Pages
201-210
Published: May 01, 1998
Released on J-STAGE: July 23, 2009
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Theistic philosophers had a hard fight, to seek a solution of the problem concerning God's perfection and morality. But Spinoza find no difficulties in this. Because he constructs his own pantheistic theodicy, and modifies this problem in conformity with his thought. Morality loses transcendent values, and has the basis in immanent reason which compels self conservation. Perfection means the degree of appearance of own powers. Everything is converted into the increase and decrease of powers.
Therefore, Spinoza's theodicy requires thoroughgoing realism. There is no other world or the Last Judgement. His ethic or moral results from this realistic thought.
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Takahiro TSUZUKI
1998 Volume 1998 Issue 49 Pages
211-220
Published: May 01, 1998
Released on J-STAGE: July 23, 2009
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This paper tries to understand Hume's concept of “artificial virtue” in
Treaise after the following manner. Firstly, it shows Francis Hutcheson, his predecessor, had a program to establish a new system of moral philosophy including the theory of property right founded on his “moral sense” theory. Secondly, it scrutinizes Hume's argument against this program, and show that Hume pointed to “reasoning in a circle” in explaining the morality of justice according to “natural” moral sense theory. Finally, it attends to two implications in Hume's own explanation about “the rules of justice”. The one is that the sense of “natural virtue” cannot preserve social union though founded on the general point of view. The other is that the sense of “artificial virtue” is an effect of social union, while it become to be a strong motive to just action in a large society.
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Logische Problematik in der Kritik der reinen Vernunft
Shunji SATO
1998 Volume 1998 Issue 49 Pages
221-230
Published: May 01, 1998
Released on J-STAGE: July 23, 2009
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Wie begrüudet Kant seine berühmte Unterscheidung der beiden Arten von objektiven Vorstellungen, die er Anschauungen und Begriffe nennt? In seiner Logik-Vorlesung versucht er diese Unterscheidung sowohl logisch als auch metaphysisch zu rechtfertigen. Auf der Ebene der logischen Argumentation definiert er die Anschauung als eine einzelne und unmittelbare, den Begriff dagegen als eine allgemeine und mittelbare Vorstellung des Gegenstandes. In der vorliegenden Arbeit versuche ich diese logische Unterscheidung Kants mit semiotischen Unterscheidung zwischen der direkten Referenz auf einzelne Gegenstände und der allgemeinen Deskription über dieselben zu vergleichen.
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Kazue SAKURAI
1998 Volume 1998 Issue 49 Pages
231-238
Published: May 01, 1998
Released on J-STAGE: January 20, 2010
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‹Ein Unaussprache› ist das Andere der Sprache. Es muß in der Sprache selbst enthalten sein, weil in Hegels Philosophie solches‹Außen› des Wissens nicht angenommen werden darf. Zwei Jenaer
Philosophie des Geistes, in denen sein Gedanke über Sprache Gestalt gewinnt, und
Phänomenologie des Geistes bringen uns auf die Spur, den Macht des Negativen in Sprache aufzuklären. Die Frage hängt mit dem sich negativ auf die Natur beziehenden Geist zusammen. Denn erst nach diesem Element wird der Geist, der sich selbst durch verschiedene Wörter versteht. Wenn wir also des Verhältnis zwischen Sprache und Geist in den Vordergrund stellen, sind wir zugleich bei einer Frage nach der Geschichte des Geistes.
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Takashi YANAGISAWA
1998 Volume 1998 Issue 49 Pages
239-248
Published: May 01, 1998
Released on J-STAGE: January 20, 2010
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Kierkegaard sagt, das Christentum sei das Paradox und könne nicht verstanden werden. Das Christentum fordert, den Verstand aufzugeben.
Aber dieser “Verstand” bedeutet den des existierenden Menschen, deshalb ist er durch die Existenz bedingt. Daraus folgt auch, daß der Verstand das Unbekannte als seine Grenze hat, das “der Gott” genannt wird in >>Philosophische Brocken <<. Dieses Unbekannte wird eigentlich als solches leidenschaftlich im Verhältnis zum Selbst gefaßt, nämlich in der Religiosität A. Das Paradox des Christentum muß in der Kontinuität mit diesem Unbekannten in der Religiosität A bestimmt werden. Dann sollte es keineswegs irrational sein, den Verstand aufzugeben. Dies ist vielmehr die Vervollkommnung der leidenschaftlichen Unterscheidung zwischen dem Unbekannten und dem Verstand in der Religiostät A.
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In der Vergleichung mit der Skepsis und der ästhetischen Neutralisierung
Chinatsu SHIOKAWA
1998 Volume 1998 Issue 49 Pages
249-258
Published: May 01, 1998
Released on J-STAGE: January 20, 2010
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Die Operation ‹Epochè› in der transzendentalen Reduktion Husserls wird manchmal kritisiert, aber sie spielt eine wichtige Rolle für die Thematisierung der transzendentalen Sinnessphäre. In diesem Aufsatz wird die Epoché als eine spezifische Modifikation der Glaubensmodalität ausgelegt um ihre Funktion zu erforschen. Dies schließt eine phänomenologische Analyse der Epoché selbst ein.
Die Epoché zeigt uns eine neuartige Reflexion durch die Spaltung der Interesses auf die seienden Gegenstände und auf ihre Erscheinungsweisen. Es gibt auch andere Einstellungen mit ähnlichen Strukturen wie die Epoché, nähmlich die skeptische Einstellung und die ästheische. Doch wird bei der Epoché das Interesse sehr rein und umfassend auf die Erscheinungsweise gelenkt. Diese Untersuchung erötert die positive Motivation wie die Problematik solcher Einstellung.
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Norio MURAI
1998 Volume 1998 Issue 49 Pages
259-270
Published: May 01, 1998
Released on J-STAGE: July 23, 2009
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Als Heidegger in
Sein und Zeit die Rede als die Erschlossenheit des Daseins im Vollzug des hermeneutischen Zirkels freilegte, war der zwiefältige Charakter der Sprache, eine Sache des Denkens und zugleich der Ort des Denkens zu sein, eingesehen. Die damit verbundene Spannung zwischen der ekstatischen Erschlossenheit und dem reflexiven Moment ist aber, gemäß der transzendentalen Tendenz des frühen Heidegger, auf die selbstbezügliche Struktur des Daseins im engeren Sinne zurückgeführt. In seinem späten Denken wird dagegen die Selbstbezüglichkeit, die mit der Moglichkeit der philosophischen Reflexion wesentlich zusammenhängt, nicht mehr in bezug auf die hermeneutische Struktur des Verstehens, sondern vom Wesen der Sprache selbst aus als ein Zug des Ereignisses durchdacht.
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Hisashi NAKAGAWA
1998 Volume 1998 Issue 49 Pages
271-279
Published: May 01, 1998
Released on J-STAGE: July 23, 2009
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Dans
L'archéologie du savoir, la positivité se donne comme la notion principale d'expliquer le cadre de pensée propre à une époque. Mais surtout la positivité de l'énoncé concerne le pouvoir spécifique du systéme de la pensée humaine. Dans ce cas, d'après Foucault, le pouvoir provient de l'être de l'énoncé. Une série de signes deviennent énoncé à condition qu'elle ait à une autre série de signes un rapport spécifique qui la concerne elle-même. Et c'est bien l'Autre, c' est-à-dire le sujet de l'énoncé, qui établit le pouvoir de l'énoncé en donnant und nouvelle série de signes à la précédente. La positivité de l' «énoncé/discours» est développée par le pouvoir de l'Autre.
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Harumi OSAKI
1998 Volume 1998 Issue 49 Pages
280-289
Published: May 01, 1998
Released on J-STAGE: July 23, 2009
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Gilles Deleuze, philosophe français contemporain, se situe au postmodernisme, qui soutient la mort du “sujet” comme principe du modernisme. Mais en effet, Deleuze ne parle pas seulement de la mort mais aussi de la renaissance du sujet. Voilà son originalité dans les tendances postmodernes. Ce traité suit le changement du concept du sujet de Deleuze en examinant les œuvres de la premiére période commeles études sur Hume, Nietzsche, Spinoza, et aussi
Différence et répétition, qui est un de ses chefs-d' œuvre. Il s'en révéle la maniére deleuzienne de s'y combiner la mort et la renaissance du sujet, et son attitude envers le sujet.
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FURUTA Tomohisa
1998 Volume 1998 Issue 49 Pages
290-298
Published: May 01, 1998
Released on J-STAGE: July 23, 2009
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Quine asserted that the indeterminacy of translation differed qualitatively from the underdetermination of scientific theory. But Chomsky called this doctrine in question, because he thought that there were no reasons to distinguish linguistics (or psychology) in principle from natural science. I think that the disagreement between Quine and Chomsky is derived from the difference in the viewpoint on whether the mental has reality or not. Then I consider in this paper this doctrine without referring to ontological position of the mental, because of which their dispute has been complicated. In order to guide such a consideration to success, I make use of Davidson's doctrine of the anomalism of the mental. I conclude that the indeterminacy of translation is different from the underdetermination of scientific theory, for translating (or interpreting) others' utterances is distinguished from constructing theories in natural science from a methodological point of view.
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