HowPresocralics Understandthe Human Cognitive Powers

前苏格拉底时代的人如何理解人类的认知能力

基本信息

批准号：
12610009
负责人：
MIURA Kaname
金额：
$ 0.96万
依托单位：
Kanazawa University (2001)Jumonji University (2000)
依托单位国家：
日本
项目类别：
Grant-in-Aid for Scientific Research (C)
财政年份：
2000
资助国家：
日本
起止时间：
2000 至 2001
项目状态：
已结题

项目摘要

Such myth-tellers as Homer and Hesiod thought of human cognitive powers as inferior to those of gods and represented the structure of the world as utterly unknowable and unintelligible for men. Xenophanes, who also assumed the opposition between the divine and the mortal, never embraced a total scepticism. It is concerning the things in the 'non-evident' realm that he recognized the finiteness of human understanding. Men, who want to explain the matters beyond the direct experience, cannot but conjecture because of their very physical finitude in contrast with the divine which has no individual sense organs. The conjecture they make is nothing more or less than δokoζ (I.e. opinion, not sheer guesswork). But they can make this δokoζ as approximate to the truth as possible with the accumulation of information gained from immediate observation. Xenophanes expresses a faith in human progress with no bounds in scientific research, which we could never find in the views of the myth-tellers.Parmenides took the opinions (δoξα) of mortals as absolutely deceptive. Why does Parmenides expressly teach such opinions in his poem? Does he not leave any room for cosmology? First of all, we have to note that δoξα Cannot be identified with mere appearance or phenomena. It is a clearly formulated judgement or belief, assurance of truth. We must not seek for the source of its unreliability in such an inherent error of sense perception. It is an anachronism to see the opposition between reason and senses here. Parmenides found fault with mortal belief for its lack of understanding of the nature of Being. In the light of the necessary qualities of Being expounded in the Way of Truth, to study and dissolve the deceitful cosmology depicted there leads to the re-establishment of correct cosmology based on the true insight into the nature of Being.

像荷马和赫斯托德这样的神话般的人认为人类的认知能力不如神的认知能力，并代表了世界的结构是完全未知的，对人来说是难以理解的。 xenophanes也承担了神与凡人之间的反对，从未接受过完全怀疑。他认识到人类理解的有限性，这是“非恶”领域中的事物。想要解释超出直接经验的事物的男人，与没有个人意识组织的神相比，他们的身体非常有条件而不能概念。他们提出的概念无非是ΔKOζ（即意见，而不是纯粹的猜测）。但是，通过立即观察获得的信息的准确性，它们可以使此ΔKOζ与真理尽可能近似。异种研究在科学研究中没有界限对人类的进步表示信仰，我们在神话般的讲述者的观点中永远无法找到。为什么Parmenides在他的诗中明确教授这种观点？他不留有宇宙学的空间吗？首先，我们必须注意，ΔOξα不能仅仅以外观或现象来识别。这是一个明确的判断或信念，保证真理。我们不得在这种固有的感知误差中寻求其不可靠性的来源。在这里看到理性与感官之间的反对是一种过时的。 Parmenides发现缺乏对存在性质的理解，这与致命的信念发现了错误。鉴于以真理的方式扩展的必要品质，研究和解散那里所描述的欺骗性宇宙学导致基于对存在本质的真实见解，可以重新建立正确的宇宙学。