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No separator-Chan Wing Wah
No full textElectronic reproduction from Rulan Chao Pian Manuscript Collection
Symphony no. 5 for double orchestra
No full textSide A. Symphony no. 5 for double orchestra / Hong Kong Philharmonic, conductor Chan Wing Wah (25:52) -- Side B. Symphony no. 4 : "Te Deum" for soprano, tenor, choir & orchestra / Hong Kong Oratorio Society, Hong Kong Sinfonietta (31:46).Chan Wing-Wah.Possibly reproduced from other commercial recording or radio broadcast (Pending for review)Electronic reproduction from Rulan Chao Pian Audio Cassette Collection.Various performers.Sung in Latin
The Concept of Time in Heidegger and Gadamer
No full text本文是要檢討海德格與高達美的時間概念，說明它與他們哲學的關係。我要指出，無論海德格前期和後期的時間概念，在理論上無法讓海德格完成他的哲學工作──存有意義的探索，但高達美的時間概念，卻可以讓他得以詮釋存有的意義。
本文首先分析海德格的前期作品《存有與時間》中的時間概念，繼而說明他的後期作品（時間與存有）的時間概念。我指出，這兩個概念在理論上無法讓人完成存有意義的詮釋過程。然後，我從三個觀點分析高達美的時間概念， 它們分別是(Gleichzeitigkeit, contemporaneity)，節慶(Fest, festival)中的時間和充實時間(erfuellte Zeit, fulfilled time)。我認為，高達美的時間概念可以讓人完成詮釋的過程，因此亦可以理解存有的意義。由此，高達美的時間概念在理論上是可以證成的。This essay analyzes the concept of time in the philosophy of
Heidegger and Gadamer in order to show its relationship with both
philosophers’ discussion on “Being”. I point out that no matter in his
early or later writings, Heidegger’s concept of time is in conflict with
his concept of understanding. Therefore, Heidegger’s quest for the
meaning of Being cannot be accomplished. In contrast the
Gadamerian concept of time makes the understanding of the meaning
of Being possible.
In the first part of this essay Heidegger’s concepts of time are
revealed by an analysis on his two major works: Being and Time and
On Time and Being. I argue that the concept of time revealed in these
two books makes the understanding of Being impossible. In the
second part Gadamer’s concept of time is discussed by an
investigation on the following terms: contemporaneity, time in
festival and fulfilled time. I show that the Gadamerian concept of
time is in harmony with the understanding of Being. Therefore
Gadamer’s philosophy can accomplish the task of illuminating the meaning of Being. Finally I show that it is justified to accept the
Gadamerian concept of time in the interpretation of Being
The Metaphysics of Light and the Concept of Truth in Gadamer’s Philosophy
No full text高達美在《真理與方法》指出，他的詮釋學是由光的形上學所指導，則他的真理概念也應在光的形上學的指導下。於是，本文嘗試由光的形上學說明高達美的真理概念。
本文首先指出，高達美光的形上學中所說的光是指語詞之光。語詞的存有不是「在」（presence），而是照亮（illumination），由語詞之光照亮出來的，是一個事件，因此，真理是指一個被語詞之光照亮出來的事件（event）。於是，根據語詞之光的性格，便可以說明高達美詮釋學的真理概念。本文嘗試從以下三個方向討論高達美的真理概念：1.從光的本性論真理概念，2.從光的來源論真理概念，3.從光照耀的方向論真理概念。
在結論中，我將高達美的真理概念與傳統哲學真理理論的符應論和融貫論作一簡單比較，指出高達美真理概念的優先性。In Wharheit und Methode, Gadamer claims that his hermeneutical inquiry is guided by the metaphysics of light. It is therefore reasonable to suggest that this kind of metaphysics also guides his concept of truth. This essay is an attempt to elucidate the Gadamerian concept of truth in terms of his metaphysics of light.
I first point out that the light in the metaphysics of light is the light of word. Since the nature of light is to illuminate, the Being of word is illumination rather than presence. Moreover, as whatever is illuminated is an event, the meaning of truth is not the correspondence of proposition to fact, but an event illuminated by the light of word. I then continue to suggest that analysis of the light of word can reveal a full view of the Gadamerian concept of truth. This concept of truth is approached in terms of the nature of light, the source of light, and the direction of light. Finally, I briefly indicate the priority of the Gadamerian concept of truth to the traditional concept of truth as correspondence and coherence
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