进化逻辑:科学发展的动态模式

进化逻辑是在人工智能心理学派研究的推动下诞生的一种科学进步和发展的动态模式。计算机科学家和哲学家勃克斯 (Ａ .Ｗ .Ｂｕｒｋｓ )在这方面做出卓有成效的贡献。 1988年 ,勃克斯提出了一个进化逻辑系统。[1 ] 进化的逻辑由三个部分组成 :1.选择的逻辑或间接评价的逻辑 ;2 .通过反复竞争而进行的学习 ;3 .遗传发现的逻辑。在选择逻辑中 ,其基本原则是按照其产品 (或结论 )的性质进行选择 (或评价 )。例如 ,有两个生物 ,它们有不同的基因型。生活在相同环境中 ,每个生物都以单性生殖的方式繁殖 ,对同一环境资源进行生存竞争。这个过程一直…     

进化伦理学的综合理论探析

进化伦理学包含了大量的综合理论,即进化论与伦理学的综合、元伦理学与规范伦理学的综合、功利主义与道义论的综合.对于这些综合理论的研究将有助于推动道德研究从形而上学走向实证主义.     

Scientific Counterpublics: In Defense of the Environmental Scientist as Public Intellectual

Global warming and climate change pose a significant threat to the livelihoods of future generations. Although there is a consensus among qualified climate scientists who believe that scientific evidence supports anthropogenic climate change (ACC) theories, this has not translated into public understanding or trust in these theories. In this essay, I trace policy debates in the United States during the 1970s and 1980s concerning the link between CFC pollution and ozone depletion. Based on a rich tradition of counterpublic scholarship and empirical success of ozone scientists, I argue that a rhetorical defense of global warming science in the form of counterpublic intellectualism may help environmental advocates overcome public disbelief in ACC theories.

     

进化心理学：心理科学的未来发展

“Evolutionary psychology is an approach to psychology, in which knowledge and principles from evolutionary biology are put to use in research on the structure of the human mind” (Cosmides & Tooby, 2001, p.1). The approach can be used to study and to provide broad theoretical framing of nearly all of the     

论国防设计委员会

南京国民政府于“九一八”事变后设立的国防设计委员会,组织了一批国内著名的专家学者,针对日本的侵略威胁,重点在国防经济方面进行了一系列的前期准备工作。其工作的重点在于对中国的资源、工业制造、交通运输、财政经济等方面进行深入的调查和统计,并在此基础上,制定一系列建设及战时动员计划。虽然国防设计委员会还没有实际的权力,只是政府国防建设的一个咨询机构,但其为中国的抗战准备做出了贡献,为战时的国防工业建设,做了大量且必要的前期准备工作。     

On the Historicity of Scientific Objects

The historical variation of scientific knowledge has lent itself to the development of historical epistemology, which attempts to historicize the origin and establishment of knowledge claims. The questions I address in this paper revolve around the historicity of the objects of those claims: How and why do new scientific objects appear? What exactly comes into being in such cases? Do scientific objects evolve over time and in what ways? I put forward and defend two theses: First, the ontology of science is so rich and variegated that there are no universally valid answers to these questions. Second, we need a pluralist account of scientific objects, a pluralist metaphysics that can do justice to their rich diversity and their various modes of being and becoming. I then focus on hidden objects, which are supposed to be part of the permanent furniture of the universe, and I discuss their birth and historicity: They emerge when various phenomena coalesce as manifestations of a single hidden cause and their representations change over time. Finally, I examine the conditions under which an evolving representation may still refer to the same object and I illustrate my argument drawing upon the early history of electrons.     

Peter Forrest,God without the Supernatural: A Defense of Scientific Theism.

International Journal for Philosophy of Religion -     

幽默在语言应激中的防御功能

语言应激是现代人类生活中不可回避的问题,幽默则是一种积极成熟的心理防御机制.对语言应激及其消极影响、幽默在语言应激中的防御功能加以论述,并指出幽默修养在现代生活中重要意义.     

人类行为的进化论解释及其特征

进化论用于解释人类行为的合理性依赖于对进化论结构的理解,而不能通过直接肯定或否定人类行为有无某种生物学的结构基础来回答。如果进化论是对现象系统的描述,那它在原则上就不能用于对人类行为进化的研究。进化论应被看作是对一类物理系统的定义,理论定义系统与现象系统也只能在现象层面上同构。人类行为进化解释的恰当性,就在于人类行为系统与进化论定义系统在经验上的适合达到了期望的程度。     

关于科学实在论的几点思考

本文从一个特选的角度来透视科学实在论和反实在论之间的争论。我认为,在争论物理学对象是否实在之前和之时,我们须问:物理学的实在性为何需要证明。这种需要分成两个层次,一是物理学内部的对象和假说是否实在,这要由物理学的发展去解决。二是物理学对象相对于日常对象是否实在。日常实在对象提供了实在概念的原型,但并不提供实在概念的定义,不能因为物理学对象不似日常而否定其实在性。然而,由于物理学对象只能由数学通达,所以,“实在”概念在物理学中已经发生了变化。     

论科学精神的构成

科学精神是人们从科学活动过程中及科学认识成果中提炼出来的价值准则和行为规范,是人的认识精神在科学认识上的投影,是人类在漫长而艰巨的科学研究探索的过程中逐渐形成并不断发展起来的一种主观的精神状态。江泽民同志说:“科学精神的内涵很丰富,最基本的要求是求真务实,开拓     

On Classification of Scientific Revolutions

The question whether Kuhn's theory of scientific revolutions could be applied to mathematics caused many interesting problems to arise. The aim of this paper is to discuss whether there are different kinds of scientific revolution, and if so, how many. The basic idea of the paper is to discriminate between the formal and the social aspects of the development of science and to compare them. The paper has four parts. In the first introductory part we discuss some of the questions which arose during the debate of the historians of mathematics. In the second part, we introduce the concept of the epistemic framework of a theory. We propose to discriminate three parts of this framework, from which the one called formal frame will be of considerable importance for our approach, as its development is conservative and gradual. In the third part of the paper we define the concept of epistemic rupture as a discontinuity in the formal frame. The conservative and gradual nature of the changes of the formal frame open the possibility to compare different epistemic ruptures. We try to show that there are four different kinds of epistemic rupture, which we call idealisation, re-presentation, objectivisation and re-formulation. In the last part of the paper we derive from the classification of the epistemic ruptures a classification of scientific revolutions. As only the first three kinds of rupture are revolutionary (the re-formulations are rather cumulative), we obtain three kinds of scientific revolution: idealisation, re-presentation, and objectivisation. We discuss the relation of our classification of scientific revolutions to the views of Kuhn, Lakatos, Crowe, and Dauben. This revised version was published online in August 2006 with corrections to the Cover Date.     

试论西方伦理学的科学路径

由于文化的差异,西方伦理学在发展路径上表现出明显的科学化倾向:一方面,与中国伦理学认为通达道德境界的道路只能是修身养性不同,西方伦理学却主张科学的理性有助于达到道德的理想目标;另一方面,与中国伦理学甚至认为为道与为学在根本上是对抗的相反,西方伦理学却断言美德本身就是知识。     

On the Psychology of the Uncertain Self and the Integration of the Worldview Defense Zoo

In this paper, I focus on two issues raised against the uncertainty management model that I proposed. The first issue has to do with the need for deeper insight into psychological processes instigated by uncertainty concerns, including the possibility of positive responses to uncertainty. The second issue revolves around the question to what extent uncertainty management is the core motive (vs. a core motive) of worldview defense and sense-making. By discussing these two issues, I hope to (a) make my view on uncertainty management processes clearer, (b) note explicitly that I was advocating a core motive of worldview defense (not the core motive), and (c) propose a research agenda for future research. I end the article with a plea for research studies that focus on moderators of worldview defense motives. These moderator studies may help to integrate the large variety of core motives proposed in the literature to underlie worldview defense strategies.     

论进化心理学的“心理机制”

“心理机制”是进化心理学的核心概念。对这一概念的理解直接影响着对整个进化心理学理论的理解。该文尝试从心理学其它相关学科的角度,对这一概念的性质进行充分的解读与分析,同时也指出进化心理学“心理机制”理论之明显误区,并在此基础上对进化心理学价值之所在给予充分的彰显。     

On the Significance of William James to a Contemporary Doctrine of Evolutionary Psychology

Academic popularizers of the new field of evolutionary psychology make notable appeals to William James to bolster their doctrine. In particular, they cite James’ remark that humans have all the “impulses” animals do and many more besides to shore up their claim that people’s “instincts” account for their flexibility. This essay argues that these scholars misinterpret James on the instincts. Consciousness (which they find inscrutable) explains cognitive flexibility for James. The evolutionary psychologists’ appeal to James is, therefore, unwarranted and, given the conditions relevant to the public and professional audiences they address, also ineffective as a rhetorical tool for enlisting new recruits.

论威廉詹姆斯的心理学科学观

威廉?詹姆斯（William James, 1842-1910）被誉为“美国心理学之父”,他强烈反对当时学院派实验心理学家的小心理学观,在心理学史上第一次对他以前的心理学思想进行了整合,建构了一种整合的心理学科学观。他认为心理学既具有自然科学的性质,又具有人文科学的性质,这种科学观坚持心理学的人学性质,是一种“大心理学观”。詹姆斯的心理学科学观是解决当前心理学问题不可或缺的思想资源,对当前心理学研究工作具有重要的借鉴意义。