作 者：藤田正胜[1] 吴光辉[2] 陈晓隽[3] Fujita Masakatsu （Kyoto University, 606-8501, Japan） 机构地区：[1]京都学院学院院総合生存学馆,日本606—8501 [2]厦门学院外文大学 [3]厦门学院 出 处：《河北民族师范大学学报》2017年第3期42-49,共8页Journal of Hebei Normal University for Natinalities 摘 要：哲学无疑是一门思索普遍性问题的学科,所以或许可以说提出这样一个问题并无必要。不过,即使思索的是普遍性的问题,也脱离不开语言包含的限制性。就日语而言,日语所具有的特点和限制同样作用着使用日语所做的哲学思考。日语有这样一个特点,即一个句子里不总是需要一个主语。它来自于这样的经验,关注的焦点不在于行使者,而在于行使者自身之内。这跟日语＂以谓语为中心＂的语法结构有关。西田几多郎的＂场所＂理论是基于他关于康德和新康德主义的认识论的批判之上的。西田特别指出,＂我们意识到的意识＂固然是在这种认识论中被发现的,但＂意识着的意识＂却并没被把握到。我们努力发现这样的一个事实,即他关于传统的认识论的批判和他建立的＂场所＂理论与上面提到的日语中＂以谓语为中心＂的语法结构有着深刻的关联。这也就明确了,语言关于哲思有着重要的作用。It is the central theme of this essay to clarify what it means to philosophize in Japanese. Philosophy is certainly a science that deals with universal problems, so it may be said that it is not necessary to raise such a question. But thinking about universal problems, too, is not free from limitations that languages we use contains. When it comes to Japanese, characteristics and limitations that Japanese includes make effects also on philosophizing in Japanese. Japanese has a feature that it doesn＇t need always a subject in a sentence. It comes from the fact that in an experience not its agent but it in itself becomes a center of focus. It is related to the＂predicate-centered＂ structure of Japanese. The theory of ＂place＂ of Nishida Kitarō is based on his criticism of the epistemology of Kant and the neo-Kantians. Nishida pointed out especially that the ＂consciousness that one is conscious of＂ was found out surely in this epistemology, but the ＂consciousness that is conscious＂ was not grasped. We try to figure out that the fact that he criticized the conventional epistemology and established his theory of ＂place＂ has a deep relationship with the above-mentioned ＂predicate-centered＂ structure of Japanese.This will make it clear that languages have important implications for philosophizing too. 关 键 词：语言 哲学 京都学派 西田几多郎 九鬼周造、和辻哲郎 分 类 号：B313[哲学宗教—外国哲学] ，日语毕业论文，日语论文 |
