Thesis--Cologne. / Bibliography: p. 239-243.

Thesis (doctoral)--Universität, Bonn, 2004.

Diss.--Mainz--Universität, 1989.

Diss.--Bonn--Universität, 1985.

Diss.--Universität Passau, 1998. / Bibliogr. p.351-370.

Diss.--Philosophische Fakultät--Köln--Universität, 1991. / Bibliogr. p. 186-192. Index.

Thesis (Ph.D.)--Duquesne University, 2006. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p. 76-78) and index.

No description available.

黎國強. / 論文(碩士)--香港中文大學, 1977. / 附參考書目 / Li Guoqiang. / Includes bibliographical references. / Chapter 第一章 --- 導言 --- p.1 / Chapter 第二章 --- 希臘哲學與實體問題 --- p.8 / Chapter （一） --- 什麼是世界質料？──米里塔斯學派與世界質料 --- p.16 / Chapter 1 --- 泰利斯（thales）的學說　 --- p.16 / Chapter 2 --- 阿克納西曼德（Anaximander）的學說 --- p.18 / Chapter 3 --- 阿克納西米尼斯（Anaximenes）的學說 --- p.19 / Chapter 4 --- 赫拉克里斯特（Heraclitus）的學說 --- p.22 / Chapter （二） --- 什麼是實有？──伊利西學派與存有的概念 --- p.24 / Chapter 1 --- 巴曼尼得斯（Parmenides）的學說 --- p.25 / Chapter （三） --- 什麼是世界和人生的第一原則？──柏拉圖和亞里士多德的系統哲學 --- p.30 / Chapter 1 --- 柏拉圖的理型學說　 --- p.34 / Chapter 2 --- 亞里士多德的四因說和他對實體的意義之反省 --- p.40 / Chapter 第三章 --- 中古哲學與實體問題 --- p.47 / 「實體怎樣才能被證明出來？」 / 「聖經中的上帝，作為實體（宇宙和人生的最後實有），怎樣能被證明出來？」 / Chapter 第四章 --- 理性主義哲學與實體問題 --- p.57 / Chapter 1 --- 笛卡兒（Descartes）的心物二元論　 --- p.57 / Chapter 2 --- 斯賓諾莎（Spinoza）的「一本體實」──實體=自然=上帝 --- p.69 / Chapter 3 --- 萊布尼茲（Leibniz）的「萬殊實體」──單子 --- p.75 / Chapter 第五章 --- 經驗主義哲學與實體問題　 --- p.80 / Chapter 1 --- 洛克（Locke）與外界實體　 --- p.82 / Chapter 2 --- 巴克萊（Barclays）與精神實體 --- p.83 / Chapter 3 --- 休謨（Hume）否定一切知覺能力之外的實體　 --- p.100 / Chapter 第六章 --- 實體問題由希臘哲學發展到經驗主義哲學的小結 --- p.104 / Chapter 第七章 --- 康德的「純粹理性批判」的中心問題´ؤ´ؤ實體問題 --- p.117 / 「對實體（本體）的知識是否可能？ / Chapter 第八章 --- 康德處理「實體（本體）知識是否可能的進程一：知識範圍的決定 --- p.138 / Chapter A --- 知識成素的孤立分析´ؤ´ؤ感性與理解的超馭成素的分析 --- p.141 / Chapter B --- 知識成素實際運行的情況´ؤ´ؤ感性與理解的超馭成素統一運行建構對象性 --- p.150 / Chapter 第九章 --- 康德處理「實體（本體）知識是否可能的進程二：知識範圍外的「本體觀念」的根源問題 --- p.165 / Chapter （一） --- 「純粹理性批判」的序言與「理性之幻相」的概念 --- p.165 / Chapter （二） --- 純粹理性的原則與本體觀念的根源　 --- p.172 / Chapter （三） --- 「純粹理性的概念」或「超馭觀念」 --- p.193 / Chapter （四） --- 「純粹理性的超馭觀念」的系統 --- p.212 / Chapter 第十章 --- 康德的「純粹理性之超馭哲學」與「新形之學」或「新存有論」 --- p.223 / Chapter 第十一章 --- 全文總結 --- p.262 / 注釋 / 參考書目

Kant has repeatedly claimed that human beings have their own vocation collectively. This can be understood as the actualization of reason, which can be divided into two aspects. First, on the idealistic level, this can be understood as the actualization of the "kingdom of ends", in which all actions done by human being are based on moral ground. Second, on the realistic level, this can be understood as the actualization of "republic" or "eternal peace", in which the concentration is not morality but legality. These two aspects combining together is the vocation of mankind as a whole. Individual human beings are not indifferent. Every one of us is unique by having our own situation. In our situations, we make unique and personal decisions. In short, we have on the one side the need of actualizing of the human vocation; on the other side the uniqueness of existential situation. If they are not compatible to each other completely, which of the two should be put in the first place is the most important question to be answered. Kant scholars have debated over the compatibility between individuality and universality of Kant's philosophy in different forms. Most of them thought that these two sides are not compatible at all. However, in order to make sense of Kant's philosophy, and to understand it as being philosophy in sensu eminenti, as Kant himself has claimed, we must solve this problem and see whether Kant has provided any solution to this dilemma. / Kant's philosophy from the outset is about mankind as a whole, yet in its core individuality has never been neglected. The main purpose of this dissertation is twofold: first, to unfold the individuality in Kant's philosophy by the discussion of "history" and second to discuss the relationship between situation and vocation in Kant's philosophy. / Since particular occurrences are basic to the construction of "history", and individuals must be involved in these particular occurrences, "history" thus is a very proper locus for the unfolding of individuality. / The individual (particular) and universal, as a pair of contrary concepts, have been struggling since the very beginning of the history of western philosophy. The traditional reading to Kant's major works suggests that his philosophy concerns the universal more than the individual. I am not going to refute this interpretation, yet I do not agree with it totally. Kant's philosophy concentrates indeed more on the universality of humanity; but the individuality of human beings plays a certain role as a hidden element in Kant's philosophy. Enlightened by the development of phenomenology, if differences among individuals are eliminated or simply neglected, the significance of discussing collective human vocation should be put into doubt. / Wong Ho Ki. / "June 2006." / Adviser: Tze Wan Kwan. / Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0602. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2006. / Includes bibliographical references (p. 167-169). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in English and Chinese. / School code: 1307.