课程名称：西洋哲学史(三)：从理性论到经验论 课程性质：必修 课程范围：Locke、Berkeley、Hume 开课教师：罗丽君 开课学院：文学院 开课系级：哲学三 考试日期(年月日)：100年1月13日 考试时限(Mins)：3小时 试题本文： 1.请分别说明经验主义三大哲学家Locke、Berkeley和Hume各自提出的「经验论原则」， 并简单分析它们之间的异同之处。(25分) 2.请先解释Locke有关"substance"概念的分析。再以下段文字为指引而去说明Berkeley 对其之批判。(25分) Hyl:Isn't it sufficiently expressed in the term 'substratum' or 'substance'? Phil:If so, the word 'substratum' should mean that is is spread under the sensible qualities. Hly:And consequently ‧spread‧ under extendedness. Hyl:I agree. Phil:So in its own nature it is entirely distinctfrom extendedness.Hyl: I tell you, extendedness is only a quality, and matter is something that supports qualities. And isn't it obvious that the supported thing is different from the supporting one? Phil:So something distinct from extendedness, and not including it, is supposed to be the substratum of extendedness. Hyl:Just so. Phil: Tell me, Hylas, can a thing be spread without being extended? Isn't the idea of extendedness necessarily included in ‧that of‧spreading? Hyl: It is. Phil: So anything that you suppose to be spread under something else must have in itself an extendedness distinct from the extendedness of the thing under which it is spread. Hyl: It must. Phil: Consequently every bodily substance, being the substratum of extendedness, must have in itself another extendedness which qualifies it to be a substratum,‧and that extendedness must also have something spread under it, a sub-substratum, so to speak‧, and so on to infinity. Isn't this absurd in itself, as well as conflicting with that you have just said, namely that the substratum was something distinct from extendedness and not including it? (from Berkeley's Dialques, p.659.) 3.Hume如何以「观念连结」的原则去批判物质实体(material substance)的存在和自我的 人格同一性(personal identity)问题？(25分) 4.请根据以下文字详细说明Hume针对「因」「果」概念与关系的分析。(25分) "When we look about us towards external objects, and consider the operation of causes, we are never able, in a single instance, to discover any power or necessary connexion; any quality, which binds the effecto to the cause, and renders the one an infallible consequence of the other. We only find, that the one does actuall, in fact, follow the other. The impluse of one billiard-ball is attended whit motion in the econd. This is the whole that appears to the outward senses. The mind feels no sentiment or inward impression from this succession of objects: Consequently, there is not, in any single, particular instance of cause and effect, anything which can suggest the idea of power or necessary connexion."(from Hume's An Enquiry Concerning Human Understanding, p.655.) --

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