Berkeley on Voluntary Motion: A Conservationist Account

Takaharu Oda

DOI: http://dx.doi.org/10.12775/RF.2018.039

Abstrakt


Berkeley o ruchu wolicjonalnym. Podejście konserwacjonistyczne

Pozornie słuszną interprepretacją poglądów Berkeleya na temat ruchu wolicjonalnego jest okazjonalizm, jednakże prowadzi on do błędnych wniosków, które stoją w sprzeczności z jego wyjaśnieniem postępowania człowieka. Przeciwstawiając się ogólnie pojmowanej interpretacji okazjonalistycznej, poddaję pod namysł alternatywne odczytanie, zgodnie z którym odnośnie do poruszania przez człowieka swym ciałem Berkeley jest konserwacjonistą. Oznacza to, że skończony umysł (duch) wywołuje ruch członków swego ciała w sposób bezpośredni, jakkolwiek ruch ten jest zachowywany przez Boga.

Moja argumentacja zgadza się zatem z konserwacjonizmem w trzech aspektach: (i) teodycei, bowiem ludzki umysł jest odpowiedzialny za popełnianie grzechu; (ii) opisu, zgodnie z którym jeden ludzki umysł może wpływać na inny; (iii) niewłaściwej ale koniecznej reguły nadającej kierunek decyzjom ludzkiego umysłu. Niniejszy artykuł powinien przyczynić się do wyjaśnienia, dlaczego konserwacjonistyczna interpretacja filozofii Berkeleya jest bardziej spójna od okazjonalistycznej.


Słowa kluczowe


Berkeley; okazjonalizm; konkurentyzm; konserwacjonizm; chcenie; działanie; ruch

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Bibliografia


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