人的科学:潘光旦的科学观

潘光旦提倡的"人的科学",既是对西方自然科学过于重视知识与技术、忽视对于人生价值的反思,也是对五四运动以来唯科学主义思潮、"科玄论战"的回应。在潘光旦看来,科学是一门学问而非技术,强调理性与客观事实。只有用这样的科学研究作为社会基本单位的人,了解并合理地解决人的心理与情感等问题,才能从根本上发挥科学对于人类社会的价值。潘光旦对于优生学与性科学的研究,正是他试图推动"人的科学"的努力。这一努力在其学术生涯的后期被整合进他的"新人文思想"理论体系中,这既接续了中国传统儒学思想中的人本主义,又借鉴了西方生物学理论中重视"人"的文明资源,并在根本上构成了潘光旦反思现代科学发展、重塑科学与人文互动的重要成果。     

孔子天人之学的生态意义

孔子是儒家生态哲学的开创者。孔子虽然没有明确提出“生态哲学”这个概念,如同他并没有提出“哲学”这一概念一样;但是,在他的思想言论中包含着丰富的生态意识,并影响到后来儒学的发展。儒家的“天人合一”之学是从孔子开始的,孔子的“天人合一”之学与生态哲学有极大关系。孔子不仅是提倡人间关怀的人文主义始祖,而且是主张人与自然和谐相处从而得到人生乐趣的伟大思想家。     

理同、义和、性相通——《天方性理》与儒学在人性问题上的相通之处

在人性问题上,刘智的<天方性理>借鉴和吸收了中国传统儒学的许多内容,并与伊斯兰教的有关内容结合起来研究人性.本文从<天方性理>关于人性问题的论述到中国儒学在人性问题上的探讨做一比较研究来说明<天方性理>是将儒家之道与天方之经"择其理同而义合者"编纂而成.     

请守住科学的底线

针对告别中医中药风潮,提出既然以“科学”的旗号,首先,立论就应恪守科学精神,尊重客观事实,注重历史地考察问题,讲究哲学思考,而不可不顾事实与历史背景,随意编造;也不可削足适履,以“物理科学”观,规范所有的科学学科。并就医学与物理科学的关系做了分析。认为:以科学的名义围剿中医学,命题本身就是错的。     

论科学之"善"

科学之“善”最深层次的内涵乃是现代科学在本性上所具有的“优越”,而科学的自成目的使一种纯粹的科学活动成为可能,这是科学因其自身而固有的善。科学之“福利”与科学之“德性”(智慧),是在“对人有用”或“令人愉悦”的意义上而成为“善”的。在科学之“善”的概念内涵中有异常明显的两难。只有当我们真实地注意到那在科学的实际进展中愈来愈令人不安同时又是不可回避之物之时,科学才可能是优越的、自由的(自成目的)、有用的、令人愉悦的。     

本体与属性:正统教义学与苏非认主学的融合——从马联元的《天方性理》阿拉伯文译本看

如果说刘智的《天方性理》是伊斯兰教与儒学会通的典范,那么马联元对《天方性理》的阿拉伯文注释本《性理微言注释》则充分体现了中国伊斯兰教内部正统教义学和苏非认主学的相互包容。本文从正统教义学和苏非认主学共同关注的真主本体与属性问题为切入点,对照《天方性理》和《性理微言注释》对真主的本体与属性及其关系的讨论,分析中国伊斯兰教正统教义学与苏非认主学的彼此借鉴和相互融通。     

读《性理与岐黄》

《性理与岐黄》是一部跨学科的研究专著，所跨学科是哲学与医学。书名中“性理”二字代表了理学的整个思想体系，从南宋程端象的《性理字训》到明代胡广的《理性大全》，均以“性理”包含了理学的宇宙观与人性论的诸哲学问题；“歧黄”指歧伯、黄帝，中医奠基之作《黄帝内经》即是岐伯与黄帝的对话录，因而歧黄被视为中医之祖，歧黄既指《内经》，也泛指整个传统医学。然而本书并不是探讨具体的医学问题，也不是探讨纯粹的理学问题，而是探讨医学的哲学问题和理学与医学之间的相互关系。儒学与中医学的关系从来就是密不可分的。用医家的话说…     

谋求儒学的现代转换——梁漱溟与现代中国学术

梁漱溟谋求儒学现代转换的努力首先体现在他对所谓真假儒学的区分上。他认为现世所传的儒学都是假儒学,真儒学是所谓的“自己学”,他并依据自己对“真儒学”是“自己学”的解释,认为孔子创立的真儒学具有“似宗教非宗教,非艺术亦艺术”这样两个显著特征。粱漱溟谋求儒学现代转换的另一努力是援西方柏格森的生命哲学入儒,用前者重新解释和发挥后者,从而使儒学与西方哲学实现某种程度的结合,并在此基础上创立了自己的“新孔学”。     

叶适的德性之学及其批判精神

叶适是南宋时期的一位重要的儒学思想家 ,其德性学说及其批判精神独具特色 ,并影响到宋明以后的儒学发展。除了孔子及原始经典之外 ,诸子百家之学皆在其批判之列 ,其中 ,宋代的性命之学 (亦即心性之学 )是其批判的主要对象。一叶适对当时盛行并成为儒学主流思潮的性命之学的批判 ,主要表现在两个方面。一是对性命之学的先验超越根据的批判 ,认为这种学说无法经受实际生活经验的证明 ,只是后儒的一种臆测和想象 ,他称之为“影像”。这种影像论在很大程度上受到佛教的影响。追根溯源 ,他将宋代性命之学追溯到《大学》、《中庸》、《易·系辞》…     

晚清理学狭小范域的丰富和拓展——曾国藩哲学思想四题

的大业,既对传统伦理秩序眷恋不舍又冀借西学以自强,不仅对晚清时局的解危救困做出了贡献,而且在哲学上也有所作为,丰富和发展了晚清理学的狭小范域。一曾国藩曾被人推许为孔子、朱子以后再度复兴儒学的圣哲。但是在儒学诸多的学术层面中,曾国藩所毕生研究和服膺的是理学,在“义理”、“考据”、“经济”、“辞章”中首推“义理之学”。曾国藩所谓的义理既不是心学之义理,亦不是实学之义理,而是程朱所阐发的理学之义理。他说:“义理者,在孔门为德行之科,今世目为宋学者也。”(曾国藩,2003年,“文集”,第205页)曾国藩不仅对于义理之学坚信不…     

Consciousness,Free Will,and the Sciences of the Mind

In his review of the trio of philosopher-scientist dialogues on the nature and capacities of the human mind, Paul Thagard (2018) advocates clearly and forcefully for a fairly extreme position, which he advances as preferable to an equally extreme alternative. I will suggest a middle path that becomes attractive when one attends not just to the range of data now pouring forth from the sciences of mind but also to our own experience as minded individuals.     

《周易·复卦》初爻的诠释进路

儒道释对<周易·复卦>的特殊关注,集中在用复卦初爻"一阳来复"表征的"天地之心"上.复见天地之心即复人之本心的认知模式,鲜明体现了中国文化内在超越的特质,奠定了中国文化发展的基调.从对复卦不断翻新的诠解中,可以看出儒道释三教由差异到会通的过程.儒道释异中之同在都用复的方法论;但各自所推崇的本体内容却有层次上的差异:儒家是复性;道家是复命;佛家是复其真如本源心,此为同之异.     

Epistemology of AI Revisited in the Light of the Philosophy of Information

Artificial intelligence has often been seen as an attempt to reduce the natural mind to informational processes and, consequently, to naturalize philosophy. The many criticisms that were addressed to the so-called “old-fashioned AI” do not concern this attempt itself, but the methods it used, especially the reduction of the mind to a symbolic level of abstraction, which has often appeared to be inadequate to capture the richness of our mental activity. As a consequence, there were many efforts to evacuate the semantical models in favor of elementary physiological mechanisms simulated by information processes. However, these views, and the subsequent criticisms against artificial intelligence that they contain, miss the very nature of artificial intelligence, which is not reducible to a “science of the nature”, but which directly impacts our culture. More precisely, they lead to evacuate the role of the semantic information. In other words, they tend to throw the baby out with the bath-water. This paper tries to revisit the epistemology of artificial intelligence in the light of the opposition between the “sciences of nature” and the “sciences of culture”, which has been introduced by German neo-Kantian philosophers. It then shows how this epistemological view opens on the many contemporary applications of artificial intelligence that have already transformed—and will continue to transform—all our cultural activities and our world. Lastly, it places those perspectives in the context of the philosophy of information and more particularly it emphasizes the role played by the notions of context and level of abstraction in artificial intelligence.     

论儒家思想中的"人"与"自然"之关系:兼论其21世纪之启示

本文探讨儒家思想传统中“人”与“自然”之关系。本文先从比较文化史视野,析论中国思维方式之特质在于“联系性思维方式”。本文指出,儒家思想传统以“联系性思维方式”为基础,强调“人”与“自然”之间是一种相即相融并互相渗透的关系。“自然”是“人”的创生者,“人”也是“自然”的参与者。儒家思想家主张“人”与“自然”之间具有连续性与一体性之关系。这两种关系之所以可能,其基础正在于人与宇宙万物都以生生不已的仁德为其本性。“仁”既内在于每个人的心性之中,又超越于每个个体之上,成为宇宙万物之共同质素。而儒家思想中“人”与“自然”之连续性与一体观的建立与发展,正是以人“心”之自觉为其基础。     

唐伯元的心性论与修身崇礼说

本文从唐伯元的治学经历入手,探讨他的学术、思想的渊源与主要内涵:唐伯元心性论的基本结构,他对性与身、心与物、理与欲的看法;在此基础上,他将修身看作一个包容着齐家治国平天下的渐次扩展的过程,以此为孔门学问之要旨;因此,他批评阳明学派“以心为学”的倾向,并着力推崇“礼”学,以礼为儒者内外双修、成己成物的必须遵循的途径。     

The Deployment of Ethnographic Sciences and Psychological Warfare During the Suppression of the Mau Mau Rebellion

This essay provides readers with a critical analysis of the ethnographic sciences and the psychological warfare used by the British and Kenyan colonial regimes during the suppression of the Mau Mau rebellion. In recent years, several survivors of several detention camps set up for Mau Mau suspects during the 1950s have brought cases in British courts, seeking apologies and funds to help those who argue about systematic abuse during the times of “emergency.” The author illustrates that the difficulties confronting Ndiku Mutua and other claimants stem from the historical and contemporary resonance of characterizations of the Mau Mau as devilish figures with deranged minds. The author also argues that while many journalists today have commented on the recovery of “lost” colonial archives and the denials of former colonial administrators, what gets forgotten are the polysemic ways that Carothers, Leakey, and other social agents co-produced all of these pejorative characterizations. Kenyan settlers, administrators, novelists, filmmakers and journalists have helped circulate the commentaries on the “Mau Mau” mind that continue to influence contemporary debates about past injustices.     

Meta-analytic Reviews in the Organizational Sciences: Two Meta-analytic Schools on the Way to MARS (the Meta-analytic Reporting Standards)

Purpose

The purpose of this study was to review the Meta-Analysis Reporting Standards (MARS) of the American Psychological Association (APA) and highlight opportunities for improvement of meta-analytic reviews in the organizational sciences.

Design/Methodology/Approach

The paper reviews MARS, describes “best” meta-analytic practices across two schools of meta-analysis, and shows how implementing such practices helps achieve the aims set forth in MARS. Examples of best practices are provided to aid readers in finding models for their own research.

Implications/Value

Meta-analytic reviews are a primary avenue for the accumulation of knowledge in the organizational sciences as well as many other areas of science. Unfortunately, many meta-analytic reviews in the organizational sciences do not fully follow professional guidelines and standards as closely as they should. Such deviations from best practice undermine the transparency and replicability of the reviews and thus their usefulness for the generation of cumulative knowledge and evidence-based practice. This study shows how implementing “best” meta-analytic practices helps to achieve the aims set forth in MARS. Although the paper is written primarily for organizational scientists, the paper’s recommendations are not limited to any particular scientific domain.     

Interpreting Causality in the Health Sciences

We argue that the health sciences make causal claims on the basis of evidence both of physical mechanisms, and of probabilistic dependencies. Consequently, an analysis of causality solely in terms of physical mechanisms or solely in terms of probabilistic relationships, does not do justice to the causal claims of these sciences. Yet there seems to be a single relation of cause in these sciences—pluralism about causality will not do either. Instead, we maintain, the health sciences require a theory of causality that unifies its mechanistic and probabilistic aspects. We argue that the epistemic theory of causality provides the required unification.     

Mind,Consciousness, and Free Will

This commentary discusses how philosophy and science can collaborate to understand the human mind, considering dialogues involving three philosophers and three cognitive scientists. Their topics include the relation of philosophy and science, the nature of mind, the problem of consciousness, and the existence of free will. I argue that philosophy is more general and normative than science, but they are interdependent. Philosophy can build on the cognitive sciences to develop a theory of mind I call “multilevel materialism,” which integrates molecular, neural, mental, and social mechanisms. Consciousness is increasingly being understood as resulting from neural mechanisms. Scientific advances make the traditional concept of free will implausible, but “freeish” will is consistent with new theories of decision making and action resulting from brain processes. Philosophers should work closely with scientists to address profound problems about knowledge, reality, and values.     

儒家的宗教性及其与西方基督教精神之比较

本文力图从一个中西学术界争论颇多的问题———“儒家是否是宗教”的问题中发掘出问题背后所隐含的中西宗教文化交流的时代契机。作者首先对儒家“宗教性”的概念进行定义 ,然后从哲学、道德和超越性三方面阐释了儒家宗教性的具体体现 ,并比较分析了传统向度意义上的儒家和西方基督教在宗教精神方面的不同 ,包括超越意识、终极性宗教存在、对“人”的认识以及对“心灵”的认识。最后探讨了儒家与基督教对话的可能性和必要性。