现象的分析

多年来,目,内哲学工作者注重探讨主体与客体的关系问题,并以主客体统一的原则分析哲学的诸多理论问题。开始,主要是以主客体关系重新探讨哲学认识论,之后,有的以主客体的关系建构新的哲学体系,有的将主客体的关系命之为哲学的基本问题,有的用主客体的关系分析唯物史观,有的以主客体相互作用的实践来规定整个马克思主义哲学,等等。这其中不乏有益的探索。本期发表的杨河同志《现象的分析》一文,从主客体在认识和实践中的相互作用的角度分析了现象和本质的范畴,认为现象具有主观和客观两重属性,它既在主体之中又在主体之外,在客观物质世界中并没有与主体认识的现象和本质相对应的物质原型。还认为,主体意识与客观存在的绝对分明的界限正在消融,代之而起的是以主体性为主导的两极渗透。杨河的探讨不失为一个新的角度,很值得作进一步研究。例如,该文从主客体相互作用角度对色、声、味和时空等现象作了分析,那么对复杂的自然、社会现象及其本质如何从主客体相互作用上去界说?如果对现象和本质可以作这种分析,那么是否可以从主客体相互作用的角度分析辩证法的规律及其它范畴?怎样使这种探讨有更充分的理论基础和科学依据?如何在探讨中达到本体论、认识论和辩证法的科学统一?等等。探讨这些问题,无疑将会对哲学的根本理论问题的研究有所推进。我们期待更多的、有新意的研究文章参加讨论。     

论科学理论的经验基础

论科学理论的经验基础贾玉树经验中不仅包含着感性要素，同时也内在地包含了本质的东西。经验具有某种主客体的复合结构。要正确认识经验的构成，应当从主客体之间的相互作用出发。主体和客体是“实践──认识”活动的两极，经验的两极复合结构为现象知识和观念知识提供了...     

中日价值论学术讨论会综述

中日价值论学术讨论会综述王玉梁１９９３年９月６日至１１日,由《人文杂志》、陕西省社科联和哲学学会、中国人民大学哲学系、北京师大哲学系、中国科技大学社科系、海南大学等１４个单位主办的中日价值论学术讨论会在西安召开。出席会议的日本学者和中国学者共６０多人,提供专著二本,论文４０多篇。会上日本大阪经济法科大学教授岩崎允胤和中国人民大学教授李德顺分别介绍了中日两国价值论研究的进展情况和特点,接着对价值本质、价值创造与评价、价值与历史观、市场经济与价值观念和中日价值取向比较等问题展开了热烈的讨论。现将讨论情况简述如下：一、关于价值的本质１．价值本质问题是这次会议讨论最多的问题。与会者首先对哲学价值理论的研究方法展开了讨论。多数学者主张从主客体关系研究价值。这种思路又有两种观点：一种观点是主体性价值论或主体性人学价值论,主要突出主体性对价值的作用。另一种观点是主客体统一论,认为价值是主客体相互作用的产物,价值不仅离不开主体,也离不开客体,是主体与客体相互作用的条件下客体对主体的作用和影响。持后一种观点的学者认为,持前一种观点的同志,一方面同意主客体关系说,另一方面又自称是主体论价值论,这是自相矛盾。前一种观点的学者则认     

认识选择性探索

人的认识选择性问题,是认识论研究的一个薄弱环节,随着主客体关系研究的深入,这个问题被提出来了。马克思主义认识论认为,认识来源于主客体的相互作用,这种相互作用包括从客体到主体和从主体到客体的双向运动。一方面,客体本身的结构和属性制约、决定着主体的活动并     

交往与主客体关系的社会历史规定性——兼与任平同志商榷

主体间的交往问题是马克思在对以往从绝对精神、类存在物出发的抽象的主客体理论的批判中,从现实的个人出发而必然地提出的问题。这一问题的提出,导致了对于主客体关系问题的全新审视,即以主体间的交往关系为中介,对于个体与社会的关系的重新规定,对于主体与客体的对立和对立的扬弃的完全现实的说明。     

社会实践场是实践唯物主义的重要基础范畴

马克思主义哲学即“实践唯物主义”,它把历史中主体对客体的能动关系(社会实践)作为人类社会生活的真正本质。要确证实践本体论这一马克思主义哲学的基石,研究必须微观化和现实化。我们把物理学中的“场”(它本身是客观存在的相互作用)概念引进社会历史观的基础研究中,便可转生出“社会实践场”范畴——社会实践中主客体相互建构作用和主体共振所产生的客观效应整体,这是一种现实存在的实践作用场。显然,实践唯物主义把社会存在的活的本体视为实践活动,并不是要把社会生活的客观基础虚化为抽象的主体行为,而是落实在主体行为与客体相互作用的功能系统存在上。它既从根本上摆脱了旧唯物主义机械决定论的阴影,也避免了重新滑向唯心史观的主体精神引导论。社会实践场是实践唯物主义哲学框架中重要基础范畴,第一,它表征了人     

重视对思维控制论的研究

对人类认识的研究大致可以划分为三个角度：（１）从人类的角度研究认识的起源、发生与发展。这必须从知识最终源泉方面着手。（２）从个体的角度研究认识的发生与发展，包括个体知识的获取、认识能力的提高、思维模式的形成等。（３）从具体认识活动的角度研究人们反映客观事物的内在逻辑。如果说上述（１）要探求人类认识的整体规律，（２）要探求个体智力的特征，那么，（３）要探求的是主客体的直接动态作用过程。应该说，只有（３）才涉及直接的主客体及其相互作用的问题，它直接地研究认识自身产生、发展的规律。当我们从主体和客体的…     

对主体性问题的几点认识

一、主体性问题应当结合主体和客体理论来研究所谓主体性,是主体的特征,是主体区别于客体并使主体之所以成为主客体关系中的主体的特殊本质。主体性是主体的特性、特殊本质,所以,不能离开主体来谈主体性。而主体这个概念,在哲学史上和现实生活中,都有两种含义。一种是指属性、状态、变化、关系的承担者。如亚里士多德认为,主体就是本体,是属性、状态和作用的承担者。在霍布斯那里,“物质是一     

工程价值及其评价

考虑到工程活动就是从人类生存的现实出发,自觉依循主体尺度与客体尺度,变革现存世界、创造价值,并通过价值评价进而实现价值的过程。因此,有必要探究工程价值及其评价问题,以更好地指导作为人的生存方式的工程实践。一价值与工程价值一般认为价值是一种关系范畴,反映的是主体与客体之间的意义、效用关系,其基础是主客体的相互作用,来源于人的生产和生活实践,即人的需要。简单地说,价值是客体满足主体需要的一种关系。根据客体满足主体需要的状况和程度,价值被区分为正价值、零价值和负价值。工程价值是指工程活动及其成果满足人的需要的一…     

主体对客体的超越

主体的主动性、能动性、自觉性等根本属性,是在主客体的关系中产生和表现出来的。其中主体对客体的超越关系就是主体性的突出表现。因此,正确理解主体对客体的超越关系,对于正确理解主体的根本性质具有重要意义。主体对客体的超越主要表现在以下三个方面:     

Familiar interacting object pairs are perceptually grouped

Identification of objects in a scene may be influenced by functional relations among those objects. In this study, observers indicated whether a target object matched a label. Each target was presented with a distractor object, and these were sometimes arranged to interact (as if being used together) and sometimes not to interact. When the distractor was semantically related to the label, identification was more accurate for targets arranged to interact with that distractor. This effect depended on observers' ability to perceptually integrate the stimulus objects, suggesting that it was perceptual in nature. The effect was not attributable to attentional cuing and did not depend on expectation of certain object pairs. These data suggest that familiar functional groupings of objects are perceptually grouped.     

论技术主义对人类道德责任的消解

技术主义流行于 2 0世纪的工业社会之中 ,成为支配人们思维方式和生活方式的意识形态。“知识就是力量”的技术主义知识立论 ,在学理层面上消解了人的道德责任 ;技术意志取代人的自由意志 ,在伦理层面上消解了人的道德责任 ;社会生产领域和政治领域的标准化和科层制 ,在操作层面上颠覆了人的道德责任 ;人与自然关系问题上的人类中心主义拒斥了对自然的道德责任。     

荀子的经济制度伦理思想及其现代价值

当前学界对于荀子经济制度伦理思想的研究十分少见。荀子的经济制度及其制度伦理蕴涵源于人性恶的道德起源论,义利辩证统一的义利观、“欲”、“物”“相持而长”的可持续发展观和朴素的分配正义观念是其经济制度伦理思想的主体内涵,它对于当前我国的伦理经济和市场经济体制建设主要在“义利两有”、“以义制利”的制度伦理导向可以促进“经济人”和“道德人”的有效统一,保障市场经济秩序的稳定和谐与可持续性发展,以及树立分配正义观念,促进制度创新,提高制度运作效率等方面有一定的启示意义。     

Clarifying the role of shape in children's taxonomic assumption.

When asked to find a new referent of a novel label children tend to ignore thematic relations (e.g., the relation between a spider and its web) and focus instead on taxonomic relations (e.g., the relation between a spider and a snake). The precise nature of children's taxonomic assumption has not been clear, however. One possibility is that the taxonomic assumption reduces to a "similar-shape rule": perhaps children tend to select objects of the same taxonomic kind when asked to extend new labels simply because these objects are more similar in shape than objects which are only thematically related. Sixty children between 3 and 5 years of age participated in three studies which examined children's attention to thematic relations, similarity of shape, and taxonomic relations when extending novel object labels. The findings indicated that shape has some primacy in children's expectations about object label reference, yet when shape is not available as a guide, children also take taxonomic kind into consideration when searching for new referents of novel labels. Thus children make use of a relatively rich and somewhat varied set of expectations to guide their inferences about object label reference.     

创伤外科医患冲突原因分析及换位思考的应用

医患关系是医疗人际关系中的关键。当今医患关系不和谐的现象时有发生,创伤外科领域尤甚,医患双方缺乏相互之间的沟通、交流与理解、信任是导致不和谐的主要因素,当今社会因素和媒体的影响也在一定程度上激化了医患之间的矛盾。如果在矛盾发生时,医患双方能够进行适时的角色互换,诸多医疗纠纷将迎刃而解,医患关系也将更加和谐。     

启新、拓新与创新——论生态伦理学对伦理学的贡献

构建和谐社会,必须弘扬生态伦理,繁荣生态伦理学。生态伦理学对伦理学的贡献功不可没,主要体现为：开辟了伦理学研究的新领域,确立了处理人与自然关系的新原则,培育了人对自然的新态度,对传统思想展开了新的系统批判,明确了人类在自然生活中扮演的新角色,对伦理学基本观念进行了新阐释,制定了人类行为新规范。     

Ai Ssu-ch'i's philosophy

In Ai Ssu-ch'i is exemplified and substantiated the Soviet influence on the official definition of philosophy in the history of Communist Party of China, i.e., the assertion about and the method for knowledge of the world. Such a philosophical knowledge has as its formal object the most fundamental laws of the universe.In order to acquire such a genuine philosophical knowledge, one needs a desire to change the world and a proletarian point of view. For only by aiming at changing the world is inevitability reflected; only in the proletarian viewpoint are the objective laws reflected. In order to substantiate these assertions, one has to point out that, first, man's thinking is determined by his social relations (economic relationships) and, secondly, social relations are determined by practice. Since the proletariat is in the right kind of practice, it is both in the proper locus of social relations and, therefore, it perceives both inevitability and objectivity. Yet, due to man's subjective dynamism, it is possible for other classes to adopt the standpoint of the proletariat.For Paper I seeSST 12 (April 1972) 2–36. The reader will find there the Chinese titles and Ai's bibliographical data (Numbers in brackets in this study refer to the list of Chinese names at the end of Paper I.)     

‘Core Knowledges’: a dissociation between spatiotemporal knowledge and contact‐mechanics in a non‐human primate?

Human toddlers demonstrate striking failures when searching for hidden objects that interact with other objects, yet successfully locate hidden objects that do not undergo mechanical interactions. This pattern hints at a developmental dissociation between contact-mechanical and spatiotemporal knowledge. Recent studies suggest that adult non-human primates may exhibit a similar dissociation. Here, I provide the first direct test of this dissociation using a search paradigm with adult rhesus monkeys. Subjects watched as a plum rolled behind one of two opaque barriers. In Experiment 1, subjects had to locate the plum based on the position of a wall that blocked the plum's trajectory. Subjects searched incorrectly, apparently neglecting information about the location of the wall. However, subjects searched correctly in Experiments 2-4 when they were given spatiotemporal information about the plum's movement. Results indicate that adult monkeys use spatiotemporal information, but not contact-mechanical information, to locate hidden objects. This dissociation between contact-mechanical and spatiotemporal knowledge is discussed in light of developmental theories of core knowledge and the literature on object-based attention in human adults.     

从丘浚的科学观看儒学与科学的可容性

丘浚是我国古代自觉提倡并积极探讨自然科学的儒家学者。他将儒学的研究对象分为“性理之学”(相当于“哲学”)与“物理之学”(相当于“科学”)两个部分 ,并对当时儒者重“性理之学”而轻“物理之学”的现象提出了批评。他不仅揭示了研究“物理之学”的必要性 ,而且还提出了研究“物理之学”的方法与要求。丘浚对研究“物理之学”的积极提倡 ,使我们看到了儒学与科学之间可容性的一面。     

Sartre and Spinoza on the nature of mind

What surfaces first when one examines the philosophy of mind of Sartre and Spinoza are the differences between them. For Spinoza a human mind is a mode of the divine mind. That view is a far cry from Sartre’s view of human consciousness as a desire never achieved: the desire to be god, to be the foundation of one’s own existence. How could two philosophers, one a determinist and the other who grounds human freedom in the nature of consciousness itself, be seen as having any commonalities worth exploring? How could the noted user of the deductive method and one of the most important phenomenologists of the twentieth century share any philosophical ground at all? I will argue in this paper that despite the very real differences between their two philosophies, there are striking similarities between Sartre’s view of consciousness and Spinoza’s view of the mind. They become apparent when one examines each one’s analysis of the nature of mind and its relationship to itself, the body, and the world. Both are heir to a kind of Aristotelian naturalism. This commonality between them derives from their mutual rejection of Descartes’ substance dualism. I first explore the consequences of that rejection on how each one conceives of the relationship between the mind and its objects. Next I examine their view of the mind’s relation to itself and finally I look at how each one understood the mind’s relationship to the body and the world. The examination of their two views reveals how much they anticipate and support theories of mind defended by contemporary analytic philosophers of mind.