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題名 論分解法：柏拉圖《哲人篇》中之辯証術研究
作者 陳銘恩
貢獻者 彭文林
陳銘恩
關鍵詞 柏拉圖
巴曼尼得斯
赫拉克利圖
萬有論
相
言說
名詞或語詞
變動
日期 2003
上傳時間 17-Sep-2009 16:47:52 (UTC+8)
摘要 從現有的研究成果來看，對柏拉圖著作的解釋，大致有兩種不同的方法取向：一種姑且稱之為反系統的，另一種可以稱之為系統的。就反系統的主張而言，這一派的研究者經常地從整個或部分的柏拉圖著作中，抽離出來某個單篇的對話錄，單獨地去考慮這些對話錄的意義和目的；不像系統哲學的研究者般，將柏拉圖部分或所有的著作當成一個完整的系統來看待，相反，他們□不預設某個統一的思想系統，也不預設這些著作間存在某些有機的關聯。相對於此，就系統的主張而言，在方法的運用上對當代以系統哲學方法研究柏拉圖的學者起決定性影響的，無疑是Schleiermacher在19世紀初為其柏拉圖德文譯本全集所作的總導論中所持的觀點。 即：每一個單篇的對話錄都不能僅僅被視為是一個自身完整的整體，而是同時包含它和其它著作間的連結關係；所以，對於每篇個別的對話錄的解釋，必須要有一個「增補的過程」(supplementary process)，去恢復這些個別著作與其主幹間的「本然的連結」(natural connection)。 在這個方法原則的影響底下，這一派的研究者人認為：沒有任何柏拉圖的對話錄可以被視為完整地呈現出柏拉圖的哲學，每個單篇的對話錄都只呈現出柏拉圖真正和最終學說的部分； 因而他們經常地將柏拉圖所有或部分的著作當成一個整體，認為這些著作皆建立在相同的學說之上，而致力於某種與中心思想相一致的解釋。

然而，這兩種方法取向都有為人詬病之處。首先就反系統的方法而言，由於過度地強調單獨地去考慮對話錄的意義和目的，因而導致柏拉圖著作中可能存在的思想聯繫被切割來。而就系同研究的方法而言，它最為人詬病的就是過度地依賴於研究者設定的中心思想，導致「思想決定寫作形式」的困境。

自Gadamer(或許可以把時間向前推至M. Heidegger)以來，研究者採取的方法逐漸地發生轉變，柏拉圖的對話錄被人們以談話的語言(spoken language)、發展中的談論(developing discussion)來理解；文本中的某些客觀或特定的表現形式不再如以往般被重視；相對地，人們更重視談話過程中隱現的東西。 這意謂在此一研究方法底下，研究者對個別對話錄的研究將不再預設某種主宰這些對話錄的內容的思想統一性，也不再將個別的對話錄當成某個完整思想的部分；而是把每個對話錄當成一個自身完整的整體，有獨立的思想開展與形貌；因而每個個別對話錄都有獨立的思想價值，並且其內部有論理上的一致性。在這個意義下，由於每個對話錄都有其特殊的意義和目的，因而吾人必須承認這種可能性：在不同的談話情境以及不同的議題設定下，對於某些學說的陳述相同，並不代表這些學說的實際內容亦相同；並且在同樣的理由底下，對於某些學說有相異的陳述，也不意謂實際上存在兩種相異的學說。

考慮到這些因素，筆者試圖在這個研究當中採取一種折衷的方法，藉由這個方法，吾人可以看清《哲人篇》在柏拉圖思想發展中的定位而又顧及每個單篇對話錄的內在一致性：以「定義」或言說作為觀察點來考察《哲人篇》，並旁及具有相關討論的其它對話錄，而這個考察必須在每個單篇的對話錄都是自身具有論理上的一致性這個前提底下進行。通過這樣的考察，吾人將可以獲得一個相關談論的比較，藉以釐清《哲人篇》和其它對話錄之間的關聯，並且，通過這個研究，筆者將試圖去回答以下的7個問題：
一、《哲人篇》的目的就竟是什麼？
二、伊利亞的客人在這篇對話錄的開頭對哲人做出的六個定義是否有效？它的方法和最後第七個定義所用的是否相同？
三、是否存在某種「分解」的方法？
四、《哲人篇》核心部分的推論 (Sophist, 251a-264d)的目的是什麼？它是否用以說明了「分解」的方法？若是，那它是否說明了「分解法」？
五、在《哲人篇》中，柏拉圖是否仍主張「相論」(Doctrine of Ideas; Ideenlehre)？若是，那麼這裡的「相論」與柏拉圖主要著作中的「相論」有沒有分別？
六、《哲人篇》成書的年代屬於柏拉圖著作中的哪個時期？
七、能不能通過《哲人篇》證明柏拉圖思想的轉變？
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描述 碩士
國立政治大學
哲學研究所
88154004
92
資料來源 http://thesis.lib.nccu.edu.tw/record/#G0088154004
資料類型 thesis
dc.contributor.advisor 彭文林zh_TW
dc.contributor.author (Authors) 陳銘恩zh_TW
dc.creator (作者) 陳銘恩zh_TW
dc.date (日期) 2003en_US
dc.date.accessioned 17-Sep-2009 16:47:52 (UTC+8)-
dc.date.available 17-Sep-2009 16:47:52 (UTC+8)-
dc.date.issued (上傳時間) 17-Sep-2009 16:47:52 (UTC+8)-
dc.identifier (Other Identifiers) G0088154004en_US
dc.identifier.uri (URI) https://nccur.lib.nccu.edu.tw/handle/140.119/33459-
dc.description (描述) 碩士zh_TW
dc.description (描述) 國立政治大學zh_TW
dc.description (描述) 哲學研究所zh_TW
dc.description (描述) 88154004zh_TW
dc.description (描述) 92zh_TW
dc.description.abstract (摘要) 從現有的研究成果來看，對柏拉圖著作的解釋，大致有兩種不同的方法取向：一種姑且稱之為反系統的，另一種可以稱之為系統的。就反系統的主張而言，這一派的研究者經常地從整個或部分的柏拉圖著作中，抽離出來某個單篇的對話錄，單獨地去考慮這些對話錄的意義和目的；不像系統哲學的研究者般，將柏拉圖部分或所有的著作當成一個完整的系統來看待，相反，他們□不預設某個統一的思想系統，也不預設這些著作間存在某些有機的關聯。相對於此，就系統的主張而言，在方法的運用上對當代以系統哲學方法研究柏拉圖的學者起決定性影響的，無疑是Schleiermacher在19世紀初為其柏拉圖德文譯本全集所作的總導論中所持的觀點。 即：每一個單篇的對話錄都不能僅僅被視為是一個自身完整的整體，而是同時包含它和其它著作間的連結關係；所以，對於每篇個別的對話錄的解釋，必須要有一個「增補的過程」(supplementary process)，去恢復這些個別著作與其主幹間的「本然的連結」(natural connection)。 在這個方法原則的影響底下，這一派的研究者人認為：沒有任何柏拉圖的對話錄可以被視為完整地呈現出柏拉圖的哲學，每個單篇的對話錄都只呈現出柏拉圖真正和最終學說的部分； 因而他們經常地將柏拉圖所有或部分的著作當成一個整體，認為這些著作皆建立在相同的學說之上，而致力於某種與中心思想相一致的解釋。

然而，這兩種方法取向都有為人詬病之處。首先就反系統的方法而言，由於過度地強調單獨地去考慮對話錄的意義和目的，因而導致柏拉圖著作中可能存在的思想聯繫被切割來。而就系同研究的方法而言，它最為人詬病的就是過度地依賴於研究者設定的中心思想，導致「思想決定寫作形式」的困境。

自Gadamer(或許可以把時間向前推至M. Heidegger)以來，研究者採取的方法逐漸地發生轉變，柏拉圖的對話錄被人們以談話的語言(spoken language)、發展中的談論(developing discussion)來理解；文本中的某些客觀或特定的表現形式不再如以往般被重視；相對地，人們更重視談話過程中隱現的東西。 這意謂在此一研究方法底下，研究者對個別對話錄的研究將不再預設某種主宰這些對話錄的內容的思想統一性，也不再將個別的對話錄當成某個完整思想的部分；而是把每個對話錄當成一個自身完整的整體，有獨立的思想開展與形貌；因而每個個別對話錄都有獨立的思想價值，並且其內部有論理上的一致性。在這個意義下，由於每個對話錄都有其特殊的意義和目的，因而吾人必須承認這種可能性：在不同的談話情境以及不同的議題設定下，對於某些學說的陳述相同，並不代表這些學說的實際內容亦相同；並且在同樣的理由底下，對於某些學說有相異的陳述，也不意謂實際上存在兩種相異的學說。

考慮到這些因素，筆者試圖在這個研究當中採取一種折衷的方法，藉由這個方法，吾人可以看清《哲人篇》在柏拉圖思想發展中的定位而又顧及每個單篇對話錄的內在一致性：以「定義」或言說作為觀察點來考察《哲人篇》，並旁及具有相關討論的其它對話錄，而這個考察必須在每個單篇的對話錄都是自身具有論理上的一致性這個前提底下進行。通過這樣的考察，吾人將可以獲得一個相關談論的比較，藉以釐清《哲人篇》和其它對話錄之間的關聯，並且，通過這個研究，筆者將試圖去回答以下的7個問題：
一、《哲人篇》的目的就竟是什麼？
二、伊利亞的客人在這篇對話錄的開頭對哲人做出的六個定義是否有效？它的方法和最後第七個定義所用的是否相同？
三、是否存在某種「分解」的方法？
四、《哲人篇》核心部分的推論 (Sophist, 251a-264d)的目的是什麼？它是否用以說明了「分解」的方法？若是，那它是否說明了「分解法」？
五、在《哲人篇》中，柏拉圖是否仍主張「相論」(Doctrine of Ideas; Ideenlehre)？若是，那麼這裡的「相論」與柏拉圖主要著作中的「相論」有沒有分別？
六、《哲人篇》成書的年代屬於柏拉圖著作中的哪個時期？
七、能不能通過《哲人篇》證明柏拉圖思想的轉變？		zh_TW
dc.description.tableofcontents 自序與謝詞
目錄
導論
第一篇：「相」與「言說」
第一章 柏拉圖對話錄中「定義」的幾種意義
第二章 巴曼尼得斯和赫拉克利圖的鬥爭：「是」和「言說」的對立
第三章 第一篇結論：逃到Logoi去(Phaedo, 96a6-100a8)究竟意謂著什麼
第二篇：「言說」與「相」
第四章 巴曼尼得斯和赫拉克利圖的鬥爭(二)：我們如何能夠給同一個事物許多的名稱(Sophist, 251a5-6)
結論
參考文獻		zh_TW
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dc.language.iso en_US-
dc.source.uri (資料來源) http://thesis.lib.nccu.edu.tw/record/#G0088154004en_US
dc.subject (關鍵詞) 柏拉圖zh_TW
dc.subject (關鍵詞) 巴曼尼得斯zh_TW
dc.subject (關鍵詞) 赫拉克利圖zh_TW
dc.subject (關鍵詞) 萬有論zh_TW
dc.subject (關鍵詞) 相zh_TW
dc.subject (關鍵詞) 言說zh_TW
dc.subject (關鍵詞) 名詞或語詞zh_TW
dc.subject (關鍵詞) 變動zh_TW
dc.title (題名) 論分解法：柏拉圖《哲人篇》中之辯証術研究zh_TW
dc.type (資料類型) thesisen
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