G.E. Moore의 哲學的 方法論에 관한 硏究 = A Study on the Philosophical Methodology of G.E. Moore

다국어 초록 (Multilingual Abstract)

In this paper I intend to consider G.E. Moore's philosophical method which is scattered in all of his writings. He wrote little about his method, even though in 1942 it is given the shortest discussion of the three main topics, that is, philosophical method, ethics, and perception, his energies were given to practising, not reaching it. But I think that the main method of his philosophizing is a philosophical analysis which may be seen in the fact that he and Russell dealt severe blows to the idealistic philosophy which had dominated Britain for many years.
Especially, Moore has spent much of his life discovering and pointing out the confusion into which philosophers got when they talked about whatever they did happen to talk about. Therefore he was devoted entirely to clarifying and analyzing what other philosophers talked about. And hence he was concerned with pursuing their meaning and giving an analysis of it. The discussions of this paper may be summerized as follows:
1) The source and, in a sense, part of the direct subject master of Moore's philosophizing lie in the assertions which were made by other philosophers, not the building of the great systematic theory. And so he finds many these assertcons to be extremely peculiar and perplexing, and does his best to understand them, to analyse them, or to refute them.
Moreover, Moore was also concerned with the central matters of traditional philosophy which had been consisted of metaphysics, epistemology and ethics. The metaphysics for Moore is to show only that there are in the universe such things as physical objects, sense-data, acts of consciousness, propositions, concepts, etc. Naturally, this sort of description is not that of a consistent and unified system like traditional metaphysics.
2) One of the Moore's main philosophical method is an appeal to common sense and a use of ordinary language. In the works of the philosophers, Moore encounters various assertions which he could find no good reason to believe, assertcons which often denies what every normal man knows very to be true like McTaggart's proposition 'Time is unreal'. Over against the propounding of such strange and paradoxical assertions, Moore
insists upon uttering the statements of common sense and holds such statements to be certainly true. And again he expresses such statements as ordinary language which everyone understands very easy. Furthermore he translates monstrous assertions of idealists into ordinary language, and hence he points out and refutes inconsistencies of such assertcons.
3) The other of Moore's method is a pursuing of meaning and analysis. Moore clearly refers to two different kinds of meaning: one an ordinary, commonsensical sort of meaning, the other a technical one which involves. We often know the meaning of an expression in the first sense, even though we do not know the meaning in the second sense. But there is a lot of meaning to cover between ordinary meaning and analysis. And generally speaking, Moore's works reveals at least five meanings of meaning. They are consistently employed one or more of them are always presupposed and mentioned and discussed. Five kivds of meaning that Moore analyzes are as follow: ① the sense of an expression in ordinary parlance, ② the use of an expression, ③ the verbal definition of an expression, ④ the referent of an expression, and ⑤ analysis.
Finally, I don't think this paper throughly analyzes Moore's philosophical method. Because it is extremely analytic and entangled with many kinds of philosophical problems. And so I intend to leave a furthermore exact analysis and study about Moore's methodology as a task for the future.

목차 (Table of Contents)

• <目次>
• 一. 머리말
• 二. G.E.Moore의 哲學의 中心問題
• 1. 哲學的 反省의 源泉
• 2. 哲學의 中心問題
• 三. 常識과 日常語의 方法
• 1. 常識에의 호소방법
• 2. 日常語의 方法
• 四. 意味의 追求와 分析의 方法
• 1. 意味의 追求方法
• 2. 分析의 方法
• 五. 맺는 말
• 참고문헌
• Abstract