控制论的目的论思想与高血压病诊治

20世纪中叶以来,随着控制论的兴起与广泛应用,目的论问题成为生物学哲学以及系统科学哲学的重要议题.运用控制论原理及其目的论思想对高血压病诊治中的有关问题进行了分析和探索,以期对高血压病做到更有效的控制.     

苏联、民主德国、保、匈、波、捷、罗哲学杂志(1953—1963)有关控制论中的哲学问题的论文要目

一般问题控制论为谁服务(唯物主义者) 苏《哲学问题》1953年第5期什么是控制论(柯尔曼) 苏《哲学问题》1955年第4期控制论的若干基本特征(索波列夫等)苏《哲学问题》1955年第四期控制论和自然科学     

控制论的哲学问题

现代科学知识的发展有一个特征,这就是形成了某些学科和方向,它们体现出知识的整体化和综合化的倾向,以及知识的理论部分和实践部分的联系日益增强的倾向。控制论就是这类最明显的科学方向之一。控制论中提出的方法论问题具有现实意义。对这些问题进行研究的重要性是一目了然的。在苏联科学院主席团于1963年10月18日通过的“关于探讨自然科学和社会科学的方法论问题”的决议中,特别强调指出这一点。现在,《哲学问题》杂志的读者越来越频繁地要求编辑部发表一些概述控制论哲学问题的范围和说明这个领域内所进行的研究的现实方面的资料,这就毫不奇怪了。苏联科学院主席团现代自然科学哲学问题学术委员会和控制论学术委员会所属的控制论哲学问题组,正在协调我国在控制论哲学问题方面进行的研究工作。1962年夏季在莫斯科举行的控制论哲学问题会议,对这个组所制定的控制论方法论问题领域内的基本研究方向表示同意。后来,这个组在揭示和更加准确地规定这些问题的范围方面,又进行了大量的工作。参加这些工作的有这个组的成员Ш.Г.阿杰什维利、П.Б.巴任诺夫、Б.В.比留科夫、В.А.博卡烈夫、М.Г.加兹一腊波波尔特、Ю.А.加斯杰尔、В.С.卡扎科符茨夫、П.Г.库兹涅佐夫、А.В.纳帕尔科夫、И.Б.诺维克、И.Г.彼特罗夫、В.Н.斯汶莱茨基、А.Г.斯皮尔金、А.Л.苏博廷、С.А.扬诺夫斯卡娅等人。在莫斯科以及在明斯克(白俄罗斯苏维埃社会主义共和国科学院哲学研究所)、梯比里斯(格鲁吉里苏维埃社会主义共和国科学院哲学研究所和控制论研究所)和维尔纽斯都讨论过这个问题范围。控制论学术委员会主席А.И.别尔格院士对控制论哲学问题范围的制定给与了巨大帮助。下面发表的是控制论哲学问题组组长А.Г.斯皮尔金和副组长БВ.比留科夫阐述控制论哲学问题的基本范围的文章。控制论学术委员会主席А.И.别尔格院士看过这篇文章,并提出许多意见,这些意见在作者准备将本文发表时都加以考虑了。     

社会哲学中的社会控制论研究

近年来，我国理论界在社会学等学科研究的基础上，从社会哲学的层次对社会控制问题进行了初步探讨。现将有关情况综述如下：一、社会控制论与社会哲学的关系第一种观点认为，社会控制论的问题不仅是社会学，而且也是社会哲学必须研究的一个重要问题。社会为什么要控制？应...     

胡塞尔哲学史观的基本问题

本文以胡塞尔的一组题为"哲学史中的目的论"遗稿为关键文本,来揭示他的哲学史观的基本问题。首先,阐明胡塞尔如何通过揭示哲学理念之始创和再创将整个哲学史阐释为一个目的论性质的发展过程;其次,论证他所谓"哲学史中的目的论"的实质是"理性目的论";最后,批判性地反思在胡塞尔哲学史观中哲学与哲学史的关系。     

康德目的论思想的精神原则及其时代意义

康德目的论思想的精神原则及其时代意义刘钢目的论是一个长期为康德所思考的问题。早在《判断力批判》发表之前,康德在《对优美和崇高的感性的观察》（１７６４年）一文中就结合对美和崇高的分析首次探究了目的论问题。１７８８年,康德发表了《论目的论原理在哲学中的运用》一文,进一步对目的论问题做了研究。然而,多少有些使人感到意外的是,康德的目的论思想并未受到大多数康德思想的批评家的重视。其原因固然很多,但是,批评家们对康德目的论思想中所包含的改造传统目的论和建构先验主体性原则的理论意图缺乏足够的认识,恐怕是主要…     

知性和理性及其在认識中的机能

不断发展的科学和社会实践在哲学面前提出了愈来愈多的问题。特别是,哲学面临的许多问题是与控制论及其运用相关联地发生的。控制论中的哲学问题是一个进行着热烈论战的领域,在这里,参与论战者都在紧张地发挥创造性的想像力。我们认为,控制论的发展进程所提出来的某些哲学问题之所以没有得到充分的和清楚的阐发,这一点除了其他原因之外,还由于作为马克思列宁主义的选辑和认识论的辩证法的各个方面没有在同等程度上得到发展。不仅如此,哲学思想花了巨大力量才制定出     

控制论和哲学(一)

控制论和哲学的关系非常密切。自从控制论创立以来,围绕着控制论的哲学斗争从未止息,特别是随着控制论的发展,引起有关认识论的一系列争论。控制论是一门综合性的新学科,是数学、数理逻辑、神经生理学与无线电通讯、自动控制、电子计算机等学科相互渗透的产物,是这些学科的边缘科学,属于横断科学。人们给控制论下过十几种定义,其中被认为是经典性的,还是控制论奠基者N·维纳对控制论所下的定义:控制论是“关于动物和机器中控制和通讯的科学”。控制和通讯共同的特点,就是信息变换和反馈调节。实际上,信息和反馈不仅技术系统有,而且生物界、社会直至思维都有,因而从原则上说,控制论可以应用于所有这四个领域(技术系统、生物界、社会和思维),并且相应地形成了工程控制论、生物控制论、社会控制论和智能控制论,出现了现代科学的控制论化,使自然科学愈益向社会科学渗透,促进哲学的现代化,可能引起哲学变革性的发展。     

法国《国际研究》杂志控制论专号

这个专号(1962年第29期)中选登了社会主义阵营各国的控制论专家的十篇文章,题目如下: (1)A.别尔格:《机械·自动控制·控制论》。本文是苏联社会科学研究院与莫斯科自动化和遥控力学研究所联合召开的一次会议上的讲稿,曾收集在苏联的《控制论哲学问题》一书中,原来俄文题目是《控制问题和控制论》,这篇文章对控制论作了全面阐述。作者是苏联科学院控制论问题学宋咨询委员会主席。     

编后记

本刊应读者要求和编委建议,今后拟在可能条件下开辟专栏,就某一类问题发表几篇文章,以便能够比较集中地反映当前外国哲学界某一方面的问题和提供现代资产阶级哲学某一流派的资料。本期第一栏就控制论的哲学问题译载了四篇文章。头一篇是苏联科学院别尔格院士写的关于控制论的综合介绍。其次译载了两篇就控制论与思维的关系问题展开争论的文章:一篇是苏联科学院科尔莫戈洛夫院士写的,他主张人能够制造出能思维的机器来;另一篇     

Astrophysical Fine Tuning,Naturalism, and the Contemporary Design Argument

Evidence for instances of astrophysical ‘fine tuning’ (or ‘coincidences’) is thought by some to lend support to the design argument (i.e. the argument that our universe has been designed by some deity). We assess some of the relevant empirical and conceptual issues. We argue that astrophysical fine tuning calls for some explanation, but this explanation need not appeal to the design argument. A clear and strict separation of the issue of anthropic fine tuning on one hand and any form of Eddingtonian numerology and teleology on the other, may help clarify arguably the most significant issue in the philosophy of cosmology.     

Philosophical assumptions in Freud, Jung and Bion: questions of causality

The historical development of concepts of causality in philosophy is described. Since the Enlightenment and the growth of science, exponents of the two most important concepts, determinism and teleology, have been in conflict. At the inception of psychoanalysis at the end of the nineteenth century this conflict was particularly intense. It was the cause of the first major schism in psychoanalysis between Jung and Freud. Psychoanalytic theorists have continued to disagree over this issue. Post-modernist philosophy has abolished all metaphysics and therefore called into question concepts of psychic causality. Parallel to, but uninfluenced by this development, Bion has developed a psychoanalytic conceptualization which may be seen as transcending causality. The clinical and theoretical implications of these developments are described.     

Leibniz on Natural Teleology and the Laws of Optics

This essay examines one of the cornerstones of Leibniz's defense of teleology within the order of nature. The first section explores Leibniz's contributions to the study of geometrical optics, and argues that his "Most Determined Path Principle" or "MDPP" allows him to bring to the fore philosophical issues concerning the legitimacy of teleological explanations by addressing two technical objections raised by Cartesians to non-mechanistic derivations of the laws of optics. The second section argues that, by drawing on laws such as the MDPP, Leibniz is able to introduce a thin notion of teleology that gives him the resources to respond to the most pressing charges of his day against teleological explanations within natural philosophy. Finally, the third section argues that contemporary philosophers have been overly hasty in their dismissal of Leibniz's account of natural teleology, and indeed that their own generally thin conceptions of teleology have left them with few well-motivated resources for resisting his elegant position.     

MICHAEL POLANYI'S DARING EPISTEMOLOGY AND THE HUNGER FOR TELEOLOGY

Abstract. The linking of Michael Polanyi's name with a center (now changed to another name) at Baylor University that espoused intelligent‐design theory calls for examination of Polanyi's teleology. This examination attempts to put Polanyi's epistemology in the perspective of his total philosophical work by looking at the clarification of teleology in philosophy of biology and in the framework of three major features of Polanyi's thought: open and truth‐oriented, purposive but open to truth, and transcendent yet intelligible. The conclusion is that Polanyi would not support intelligent design according to the nature of his own theory.     

Nietzsche on Kant and teleology in 1868: ‘“life” is something entirely dark … ’

ABSTRACT

We know from Nietzsche’s posthumously published notebooks and correspondence of his plan in 1868 to compose a doctoral dissertation in philosophy on the subject of teleology in nature and the concept of the organic, with reference to Kant. The bulk of my discussion represents an attempt to extrapolate from Nietzsche’s letters and preparatory notes the view he arrived at. Since the notes do not defend explicitly any single definitive thesis, their interpretation is unavoidably conjectural. I argue that, if Nietzsche’s remarks are considered with close reference to the philosophers who at that point dominated his horizons, namely Kant, Schopenhauer, and Lange, with Goethe also playing a key role, a plausible account can be given of the broad conclusions Nietzsche reached as a result of his early engagement with the problem of teleology. This outlook maintains the necessity and distinctiveness of philosophical reflection, but takes a skeptical view of its basis. In 1868 Nietzsche had no clear idea of how to proceed from this point, but in the end I propose, as others have done, that Nietzsche’s reflections on Kant and teleology helped to lay the ground for The Birth of Tragedy. In conclusion, I hypothesize that Nietzsche’s later philosophy involves no change of metaphilosophical standpoint.     

Ruse's Darwin and Design: Does It Go Far Enough?

Michael Ruse's forthcoming book gives an enjoyable history of teleology in biology, philosophy, and theology. It argues that concepts of cause, final cause, purpose, teleology, function, design, adaptation, contrivance, progress, ends, and value have all been telescoped by most writers in those three disciplines but that these concepts (and especially the concept of design) are nonetheless valid, provided only that we recognize their metaphorical nature. I agree with this basic argument, and Ruse's critiques and historical summaries of these concepts are both useful and delightful. However, I also explore one major and three minor reservations. The minor reservations are that Ruse overdoes the allegation of telescoping, does not adequately explore ways to express teleology more accurately, and erroneously denies the existence of biology–based theologians who make the same point he is making. The major reservation is that, despite all the groundwork he lays, Ruse comes to a conclusion other than the one clearly suggested by his first fourteen chapters. If he followed the evolutionary story just a bit further, to include the evolution of the human brain, he would be in a position to articulate a theologically sophisticated understanding of teleology and avoid an ending that is uncharacteristically tame.     

TELEOLOGY PAST AND PRESENT

Abstract. Current teleology in Western biology, philosophy, and theology draws on resources from four main Western philosophers. (1) Plato's Timaeus shows how to interpret the universe as the handiwork of a purposive Creator who subordinates secondary, necessary, causes to primary, intelligent, causes. (2) Aristotle's Physics sets forth purpose as implicit in the nature of things. Purposes of different sorts inhere in different types of being, and everything has a natural function. Living things grow to actualize the potentials of the goal whose principle they bear within themselves. (3) Kant's Critique of Judgment denies that purpose is anything that human beings can know, strictly speaking. Nevertheless, purpose is a concept we must use to make sense of biological systems. (4) Hegel's Philosophy of Nature articulates organic systems as dialectically including and transcending mechanical and chemical systems. Teleological themes persist, in different ways, in contemporary discussions; I consider two lines of criticism of traditional teleology—by Richard Dawkins and Stephen Jay Gould—and one line that continues traditional teleology in an updated way—by Holmes Rolston, III.     

Toward an Horizon in Design Ethics

This paper suggests that design ethics can be enriched by considering ethics beyond the traditional approaches of deontology, teleology, and virtue ethics. Design practice and design ethics literature tend to frame ethics in design according to these approaches. The paper argues that a fundamental and concrete ethical understanding of design ethics can also be found in Sartrean Existentialism, a philosophy centered on the individual and his/her absolute freedom. Through the analysis of four core concepts of Sartrean Existentialism that define a specific ethics, the paper illustrates why such philosophical approach is relevant to design ethics. The paper also shows how Sartrean Existentialism and its ethics apply to critical issues of professional practice in design such as professional engagement and design decision-making. The paper finally argues that Sartre’s philosophy and ethics is a perspective that offers the designer in design practice a solid ground to engage his/her ethical dilemma.     

论安乐死如何可能——兼论作为风险的自杀问题

本文写作之时传来美国"死亡医师"科沃基恩(J.Kevorkian)的去世消息,他在巴赫的音乐声中平静离世。①目前对安乐死的讨论尽管激烈,但无论赞成与否,其在方法论上都只是一个经验上必然碰到的"二律背反"的问题,这就是幸福论与义务论伦理思想的对立在死亡问题上的表现,即:"(自我)杀死"与"(自我)牺牲"。本文的目的则是要在先验层面解决这个问题,并揭示自杀的风险性质。在蕴含式A→B(如果A,那么B)中,若只有当A为"真"而B为"假"时A→B才是     

“The end of history ” and the fate of the philosophy of history

The “end of history” by Fukuyama is mainly based on Hegel’s treatise of the end of history and Kojeve’s corresponding interpretation. But Hegel’s “end of history” is a purely philosophical question, i.e., an ontological premise that must be fulfilled to complete “absolute knowledge.” When Kojeve further demonstrates its “universal and homogeneous state,” Fukuyama extends it into a political view: The victory of the Western system of freedom and democracy marks the end of the development of human history and Marxist theory and practice. This is a misunderstanding of Hegel. Marx analyzes, scientifically, the historical limitation of Western capitalism and maintains, by way of a kind of revolutionary teleology, the expectation of and belief in human liberation, which is the highest historical goal. His philosophy of history is hence characterized by theoretical elements from both historical scientificalness and historical teleology.