Relevant bibliographies by topics / 法哲學

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  2. Dissertations / Theses
  3. Books

Academic literature on the topic '法哲學'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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Journal articles on the topic "法哲學"

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DUH, Baurui. "中國哲學史方法論----以四方架構為中心/The Methodology of Chinese Philosophical History–Exemplifies by the Four Square Framework." Asian Studies, no. 1 (September 25, 2012): 3–27. http://dx.doi.org/10.4312/as.2012.-16.1.3-27.

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摘要針對傳統文本詮釋的需求，筆者提出一套「中國哲學史方法論」。以「宇宙論、本體論、工夫論、境界論」為哲學基本問題所組成的四方詮釋架構，它既有詮釋文本的功能，更有溝通中西的效果。同時，不妨礙仍以西方哲學的形上學、知識論、倫理學為進路進行「中國哲學研究」。關鍵詞：中國哲學方法論, 中國哲學史方法論, 宇宙論, 本體論, 工夫論, 境界論, 文本詮釋, 分類判教 The author suggests a method of text interpretative orientated methodological approach which has given the name of methodology of Chinese philosophical history. It is actually an interpretational system constructed by four basic philosophical questions which have all marked Chinese philosophy. They are cosmology, ontology, practical theory and theory of perfect personality. This paper focuses on introducing the methodology, its functioning, as well as its contributions and limitations. Any scholar can use this methodology to do his or hers own research work, as well as apply traditional Western philosophical method to the Chinese philosophy without any contradiction.
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LEE, Jer-shiarn. "論戴震 (1723–1777) 之考證哲學及其反思/On Dai Zhen’s (1723–1777) Philosophy of Evidential Research and Its Reflection." Asian Studies, no. 1 (September 25, 2012): 29–41. http://dx.doi.org/10.4312/as.2012.-16.1.29-41.

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摘要清代乾嘉時期之學風係以考證知名。之所以如此，主要由於乾嘉學者不滿宋、明學者以哲學思辯之方式研究儒學典籍，而未能把握原始儒學之真貌，故轉而以考證之方式來研究儒家之原典，其目的在於欲恢復原始儒學之真貌。在乾嘉時期，戴震雖被視為最重要之考證學者之一，然戴氏為學之旨趣，實超出考證學之外，而欲以之作為彰顯儒學原貌之方法學。戴氏明言，其為學之方法乃是一語言學或訓詁之方法，亦即欲以訓詁之方法來研究哲學之問題，以之作為彰顯原始儒學真相之最佳方法，並由此建立其考證哲學，其目的即欲以本身之哲學來取代宋、明理學。依此，本文旨在探究戴震在重建原始儒學之努力，並針對戴氏之考證哲學作一反思，以明其價值及限制。關鍵詞：考證學、復古主義、理學、漢學、考證哲學Dai Zhen was known as a leading proponent of the evidential research (kaozheng) school during the Qian Jia Era. However, he regarded kaozheng as primarily a means of revealing the truth. Moreover, he was regarded as a philosopher rather than as merely a kaozheng, or textual, scholar. In this respect, his philosophical writings reflect an attempt to substitute his own philosophy for the Song Philosophy of Principle (lixue). Dai Zhen’s philosophical writings indicate the impact philology had on philosophical issues. The methodology Dai Zhen adopted was essentially linguistic, that is, xungu (etymology, lit., “glossing”). The merit of this methodology was that it would trace back the original meanings of key terms in the Classics, and this in turn, would benefit the understanding of the Confucian tradition. The aim of this paper is to explore Dai Zhen’s attempt to reconstruct the Confucian tradition, and to assess his philosophy of evidential research in order to manifest its value and limitation.
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김지수. "莊子의 法哲學." Ilkam Law Review ll, no. 21 (February 2012): 321–62. http://dx.doi.org/10.35148/ilsilr.2012..21.321.

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HE, Huaihong. "預期壽命與生命之道——以當代中國與法國哲學家為例." International Journal of Chinese & Comparative Philosophy of Medicine 12, no. 2 (January 1, 2014): 51–64. http://dx.doi.org/10.24112/ijccpm.121566.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.比較中國和法國20 世紀以來重要哲學家的壽數，以及兩國哲學家和普通人口平均預期壽命的差異，可以發現一個似乎乖謬的事實：法國哲學家在社會境遇優於中國哲學家的情況下，壽命總的來說低於中國哲學家的壽命。本文推測，這事實主要和兩國哲學家持有的不同“生命之道”有關：即中國崇尚自然中和的“生命之道”，在相當程度上使中國哲學家得享高壽。The aim of this article is to describe and explain the seeming paradox that although the social situation of French philosophers is significantly better than that of Chinese philosophers, their life expectancy is lower. The lives of important Chinese and French philosophers of the 20th and 21st centuries are compared and the average life expectancy in their respective nations is explored. Based on the findings of this investigation, it is speculated that the most important cause of the abovementioned paradox lies in differences in “ways of life.” Compared with French philosophers, Chinese philosophers advocate a more natural and harmonious way of life, which is argued to considerably influence their life expectancy.The creativity and influence of an individual’s philosophical thought do not depend on the length of his life. Longevity is not the highest purpose of life, let alone its only goal. Nevertheless, it is important for individuals to experience full and meaningful lives and reach their natural life ends.DOWNLOAD HISTORY | This article has been downloaded 88 times in Digital Commons before migrating into this platform.
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LIZZA, John P. "萬物之靈與死亡: 我們的死亡法律定義在形而上學錯在哪裡？." International Journal of Chinese & Comparative Philosophy of Medicine 2, no. 3 (January 1, 1999): 59–87. http://dx.doi.org/10.24112/ijccpm.21375.

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LANGUAGE NOTE | Document text in Chinese本文對1981年醫學以及生物醫學和行為科學研究倫理問題總統委員會的建議提出異議，該委員會建議美國的所有司法機構應該採納統一死亡確定法案，該法採取全腦死亡定義，而不是高級腦死亡定義。我要論証委員會以哲學家們或一般人群對構成“萬物之靈”（personhood）的是甚麼沒有一致意見為理由，擯棄支持高級腦定義的“萬物之靈論據”是錯誤的。我主張，哲學家們同意認識功能的某些潛力是萬物之靈的必要條件，這一條件不存在於無腦畸形和持續性植物狀態（PVS），所以這類人應被認為死人。我進一步論証，一般人群之間缺乏一致意見在很大程度上是由於對PVS的醫學現實有誤解，以及受到對處於PVS的特殊個人的感情的影響。我也考查並反對曾用來支持委員會立場的兩個可能的論據：高級腦定義會威脅年遇老年人和嚴重致殘者，目前沒有充分的醫學技術來確定何時高級腦活動已經停止。DOWNLOAD HISTORY | This article has been downloaded 26 times in Digital Commons before migrating into this platform.
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CHAN, Jonathan. "導言." International Journal of Chinese & Comparative Philosophy of Medicine 5, no. 1 (January 1, 2007): 1–3. http://dx.doi.org/10.24112/ijccpm.51434.

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LANGUAGE NOTE | Document text in Chinese生命倫理學深受英美的道德哲學（尤其是自由主義）的影響，這是無庸置疑的事實。大部分當代生命倫理學的著作都是從自由主義的道德前提出發來論証關於生命倫理課題的結論。然而必須提出的問題是，從事生命倫理學的探究是否必須從自由主義的道德前提出發？Norman Daniels 等生命倫理學家在其近作From Chance to Choice: Genetics & Justice 一書的一篇附錄裏指出，自由主義的道德架構是目前得到最佳表述和辯護的道德思想架構，其言下之意是理所當然地我們應從此一架構的道德前提出發從事生命倫理學的探究。然而， 倘若我們接受著名道德哲學家Alasdair Macintyre 對道德探究的看法，我們就不會同意Daniels 等人的看法。Macintyre 認為自由主義只是眾多的道德傳統之一，他在Whose Justice? Which Rationality?一書里指出並沒有跨越不同傳統的理性標準可用以支持自由主義具有普遍的合理性。相反，他認為不同傳統本身就其備了它的合理性。DOWNLOAD HISTORY | This article has been downloaded 19 times in Digital Commons before migrating into this platform.
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LO, Ping Cheung. "儒化中醫哲學與當代基因改造人性道德爭論." International Journal of Chinese & Comparative Philosophy of Medicine 6, no. 1 (January 1, 2008): 147–79. http://dx.doi.org/10.24112/ijccpm.61459.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.當代世界其中一個重大道德爭議是，以基因科技改造人性應否進行。一些平常學術著作不討論這類問題的西方哲學家（如Habermas, Fukuyama, Sandel）也紛紛加入討論，可見這問題的劃時代重要性。本文希望透過整理及分析傳統中國思想來看這個道德爭議。直到今天，傳統中醫並不依賴高科技。其中一個原因是《黃帝內經》中的“人與天地相應”這基本看法。然而，醫治病人始終是一個人為行動，而非天地自然所為。如何在一個強調人配合天工的思維框架中為醫者的人工行為辯護，是明清時期不少醫學哲學所討論的議題。《黃帝內經》原與《周易》及《老子》皆有相通之處，到明清時期，由於儒醫的大量出現，及朱子理學的官學地位，很多儒化（理學化）的中醫哲學便冒現。透過“人補造化”、“人補天之缺陷”、“人補天功”、“人挽回天”等新瓶，承載《中庸》的人參贊天地化育的舊酒。本文會嘗試說明這個中醫哲學的天人觀，蘊涵支持基因科技的治療用途，但不蘊涵支持基因科技的優生用途。本文的用意並非要提供一個決定性或最終的論證，終極地反駁所有贊成基因改造人性的論證。本文所起的作用，只在提供一個非西方式的思考方法，以傳統儒化中醫哲學為資源，協助人類以多元文化角度思考當代重大道德爭議。Traditional Chinese Medicine (TCM), even in modern time, does not rely on high technology. This is partly due to TCM's worldview in which the oneness of human beings with nature is of paramount importance. But this non-reliance on high technology does not prevent TCM thinkers from recognizing that healing is still an artificial act. A philosophical justification for this artif iciality within the worldview of human-nature oneness is needed. Such philosophical justifications became more frequent in the Confucianized medicine manuals of the Ming and Qing Dynasties (1368-1644, 1644-1911 C.E.). This paper surveys and analyzes these seldom-discussed medical-philosophical writings and attempts to articulate a representative Confucian philosophical justif ication for“ human intervention into nature” in the practice of TCM. Both the necessity and the moral limits of this intervention will be noted. I shall then argue that such a worldview of“ limited human intervention into nature” is significantly different from that of the modern West since Francis Bacon, which informs some contemporary Western enthusiastic advocates of the genetic enhancement of human beings. This model will then serve illustrating an Asian way of thinking about science, technology, and values which is very different from a predominant Western paradigm.DOWNLOAD HISTORY | This article has been downloaded 368 times in Digital Commons before migrating into this platform.
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CRUZ, Albert. "Coaching Behaviours and Philosophy of High Performance Secondary School Basketball Coaches." Asian Journal of Physical Education & Recreation 20, no. 1 (June 1, 2014): 21–38. http://dx.doi.org/10.24112/ajper.201811.

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LANGUAGE NOTE | Document text in English; abstract also in Chinese. The purpose of the study was to examine the coaching behaviours and philosophy of four high performance secondary school basketball coaches during their in-season practice sessions. A mixed-method approach was used to identify the coaching behaviours used by the four coaches in the practice environment and to generate an insight into the rationales that underpinned their use. They were videotaped and observed coaching four practice sessions with their own teams. The videotaped sessions were coded using the Arizona State University Observation Instrument (ASUOI) (Lacy & Darst, 1984). Data generated by the ASUOI provided information of the percentages of coaching behavioral categories of the coaches. The four coaches were interviewed after their practice sessions. Qualitative data were collected through field observations and interviews. Constant comparison and analytic induction were used to organize and categorize the data. Data analyzing attempted to provide explanations and rationales for their coaching behaviours and philosophy in the practice sessions. Findings of the study helped to provide a more holistic understanding of the coaching behaviours and philosophy of high performance basketball coaches. This information is invaluable and significant in the training and advancement of both apprentice and veteran coach in basketball as well as other sports areas. 本研究目的是探究四位出色表現中學籃球教練在賽季訓練時的教練行為及哲學理念。研究方法是採用混合模式去識別教練行為及其背後理念。教練被錄影及觀察四節球隊訓練課。訓練課利用ASUOI觀察系統分析教練行為及提供行為百分比資料。四位教練於訓練課後接受訪談。以持續比較法分析歸納訪談及觀察數據說明教練行為及哲學理念原因。研究結果協助全面理解教練行為及哲學理念。此等資料對於培訓新手及經驗籃球教練及其他運動教練圽為重要。
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BEAUCHAMP, Tom L. "醫學道德的內在和外在標準." International Journal of Chinese & Comparative Philosophy of Medicine 4, no. 1 (January 1, 2002): 25–45. http://dx.doi.org/10.24112/ijccpm.41419.

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LANGUAGE NOTE | Document text in Chinese醫學倫理學結論的基礎和依據何在？這些基礎和依據是內在還是外在的？根據近來的討論，有三種不同的說法：一種是內在的解釋；一種是外在的解釋；還有一種是內在因素和外在因素給合的解釋。第一種是從醫學角度以及專業實踐的標準中發展一套倫理觀。第二種解釋醫學倫理學中的規範是以外在的標準為依據。例如公眾的意見、法律、宗教倫理觀或哲學倫理觀等。第三種則認為個別的醫學倫理權是從個別的文化架構產生出來的，而每一種文化都有管制醫生的規範。每一種觀點都有可取之處，但每一種也不足以支持它自己的論辯以及無法結合其他觀點中合理和可取的部分。本文建議的第四種解釋，它既可以提供一個避開上述三種觀點的限制的方法。同時又能保留每一種觀點當中最可圈可點的特徵。DOWNLOAD HISTORY | This article has been downloaded 15 times in Digital Commons before migrating into this platform.
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ZHANG, Ellen Y. "導言." International Journal of Chinese & Comparative Philosophy of Medicine 8, no. 1 (January 1, 2010): 1–10. http://dx.doi.org/10.24112/ijccpm.81482.

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LANGUAGE NOTE | Document text in Chinese生命倫理學於20 世紀70 年代在北美出現。生命倫理學(bioethics)一詞本是美國生化學家波德(Van Rensselaer Potter II)所創造的一個新概念，用以指生態學意義下的“生存之科學”(science of survival )，與今日通用的意義有所不同。今天，生命倫理學有時也稱之為醫藥倫理學(medical ethics)，而它已經成為一個重要的倫理學科。作為應用倫理學的一個部分，生命倫理學的特質在於不同學科的交叉，其中包括醫學、生物學、哲學、政治學、法學等等。就其思想淵源來講，西方啟蒙理性、個人主義、原則主義又是生命倫理學的核心部分，而原則主義又是以個人的理性主義為其理論基礎。無疑，生命倫理學是一門從裡到外道地的“西學”。因此，當我們談論建構中國生命倫理學這個議題時，有些問題是不能迴避的。譬如，我們是否可以照搬西方思想？如果不能，中國的國學如何與西學接軌？DOWNLOAD HISTORY | This article has been downloaded 111 times in Digital Commons before migrating into this platform.
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Dissertations / Theses on the topic "法哲學"

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彭敦. "玄學的產生 : 思維方法轉型過程的硏究 = The establishment of "Xuanxue" : a study of the changing modes of thinking." HKBU Institutional Repository, 1998. http://repository.hkbu.edu.hk/etd_ra/199.

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梁萬如. "龍樹在<<中論>>裏所闡發的方法論及眞理觀 = A study of the methodology and the conception of truth as presented in the Mūlamadhyamakakārikā." HKBU Institutional Repository, 1996. https://repository.hkbu.edu.hk/etd_ra/53.

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CHEN, PEI-FENG, and 陳培峰. "方法二元論的法哲學." Thesis, 1986. http://ndltd.ncl.edu.tw/handle/10524414324761064007.

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Xie, Ren Zhen, and 謝仁真. "方以智哲學方法學研究." Thesis, 1995. http://ndltd.ncl.edu.tw/handle/10713100728570760901.

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Wang, Jau-Kwen, and 王照坤. "先秦法家「道法」思想的哲學研究." Thesis, 1999. http://ndltd.ncl.edu.tw/handle/99573294551922334505.

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Li, Shen-Yi, and 李伸一. "民生哲學之消費者保護組織與立法." Thesis, 1988. http://ndltd.ncl.edu.tw/handle/23425754756109164558.

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高佳琪. "論韓非「法」思想之哲學基礎及其意義." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/13068430671287258694.

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HE, RUI-LIN, and 賀瑞麟. "黑格爾的自由理念－〔法哲學原理〕研究." Thesis, 1990. http://ndltd.ncl.edu.tw/handle/58688485837203125878.

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YiYing, WU, and 吳依穎. "論音樂的超越性與哲學諮商方法CISA法的交融意涵." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/18953882961167754088.

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碩士
輔仁大學
哲學系
102
In 1981 a German philosopher Achenbach first proposed the way of consultative philosophy to help the client's life. When the philosophical practice solving people's confusion and pain and thus understand the philosophical counseling approach also becomes more important. Professor Bernard LI after his studies on the methods of philosophical counseling from Europe and America, then he put forward the theory of CISA: C: Consciousness, I: Insight, S: Spiritual Moving, A: Ascend. The method of CISA differs from the currently available methods of philosophical counseling is because it has developed the approach of Spiritual Moving and Ascend, and these two ways let people to get more source of power in order to face future challenges or difficulties. Musical experience is a special status beyond the knowledge and feeling, which go beyond the special status of knowledge and feeling, St.Thomas Aquinas called "ecstasy" state is a transcendent experience, so that the soul is in the realm of the spirit transcendence, the rational beings with the fusion of the Holy of Holies. Meet all of this, the depth of the spirit, who overcame all opposition and contradiction, ambiguity and unknown in all things there is limited. Obtained a "freedom", the "freedom" that is "beyond." Such as an interaction between the transcendence of music and the philosophical counseling method of CISA that resulted not only to promote thinking of modern philosophy and interpreting the connotations of music, but also promote the philosophy of their own understanding. As the ultimate value of music is also to help people to reach a spiritual of the realm of goodness, the purpose and value of philosophical counseling is caring the human soul, philosophical counseling and music aesthetic by the way of understanding and imagination, and through a insight and a comprehension that soul rotated to reach the unity of things and the transcendent world.
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Tsaiyu, Kao, and 高才淯. "從百法之「心法」「心所有法」探究生命哲學情緒智慧實踐之啟示." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/95875385710500400345.

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Books on the topic "法哲學"

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有為法與無為法: 論宗教與世界和平之關係. Hong Kong: 新意式出版社有限公司, 2018.

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