LANGUAGE AND LOGIC IN MODERN JAPAN
LANGUAGE AND LOGIC IN MODERN JAPAN
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现代日本的语言和逻辑
DOI：
10.1111/j.1540-6253.1991.tb00738.x
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发表时间：
1991
期刊：
影响因子：
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通讯作者：
C. Becker
中科院分区：
文献类型：
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作者：
C. Becker
查德·汉森教授展示了汉语与中国人感兴趣或不感兴趣的哲学问题之间的许多重要联系。虽然我的中文不足以让我有资格评论他关于中文的观察的准确性，但像AC Graham这样的权威人士的评论和回应支持汉森对早期中国语言和逻辑的整体理解？在这篇文章中，我建议首先讨论汉森关于汉语的两个关键观察(质量名词和真值概念)，并讨论它们对日本思想的适用性。其次，我将把他的推理扩展到日本语言和思想的其他特征，特别是歧义和因果关系，并说明这如何影响在日本知识界变得重要的各种问题。这两个部分有助于解释为什么日本人的思想中没有出现西方哲学的一些问题。最后，我建议勾勒出一个领域，在这个领域中，日本人的思想和语言的结构有助于关注西方语言中不同的问题。在这个项目中，我显然赞同汉森的愿望，即尽可能回到语言的原始读物和语境？正如我在早期的研究中也尝试过的那样！虽然我意识到意志主义谬误的危险和局限性，但我同意，要想理解另一种文化的哲学传统，哲学家必须从一个尽可能一致的立场开始。
Professor Chad Hansen has shown many important connections between the Chinese language and the sorts of philosophical problems in which the Chinese did or did not take interest. While my Chinese is not adequate to qualify me to comment on the accuracy of his observations with respect to Chinese, reviews and responses by authorities like AC Graham support Hansen’s overall understanding of early Chinese language and logic? In this paper, I propose to first take up two of Hansen’s key observations with regard to Chinese language (mass nouns and truth-conceptions) and discuss their applicability to Japanese thought. Secondly, I shall extend his reasoning to other features of Japanese language and thought, particularly ambiguity and causal agency, and show how this affects the sorts of problems which become important in Japanese intellectual circles. These two sections help to explain why some problems of western philosophy do not arise in Japanese thought. Finally, I propose to outline an area in which the structure of Japanese thought and language lends itself to concern with issues which do not arise in the same way in Western languages.In this project it will be obvious that I am in sympathy with Hansen’s desire to go back to the original readings and contexts of language insofar as possible? as I have also attempted to do in earlier research! While aware of the dangers and limitations in the intentionalist fallacy, I agree that the philosopher who would understand the philosophical tradition of another culture must begin from a ppsition consistent as far