信息哲学与未来中国科技哲学的基础

The research programme of the philosophy of information (PI) proposed in 2002 made it an independent area or discipline in philosophical research. The scientific concept of ‘information’ is formally accepted in philosophical inquiry. Hence a new and tool-driven philosophical discipline of PI with its interdisciplinary nature has been established. Philosophy of information is an ‘orientative’ rather than ‘cognitive’ philosophy. When PI is under consideration in the history of Western philosophy, it can be regarded as a shift of large tradition. There are three large traditions at large, known as Platonic, Kantian and Leibniz-Russellian. In the discussion of the position of the possible worlds, we have modal Platonism and modal realism, but both of the theories are made in the framework of Western philosophy. In this essay, it is argued that possible worlds could be seen as worlds in information, which is then an interpretation of modal information theory (MIT). Our interpretation is made on the basis of Leibniz’s lifelong connection with China, a fact often overlooked by the Western philosophers. Possible world theory was influenced by the Neo-Confucianism flourishing since the Song Dynasty of China, the foundation of which is Yijing. It could be argued that Leibniz’s possible world theory was formulated in respect to the impact of the thoughts reflected in Yijing, in that one of the prominent features is the model-theoretic construction of theories. There are two approaches to theory construction, i.e., axiom-theoretic and model-theoretic. The origin of the former is from ancient Greece and the latter from ancient China. And they determined the different features of theoretic structures between the oriental and occidental traditions of science and technology. The tendency of the future development of science and technology is changing from the axiom-theoretic to the model-theoretic orientation, at least the two approaches being complementary each other. To some extent, this means the retrospective of tradition in the turning point of history, and some of the China’s cultural traditions might become the starting points in formulating the future Chinese philosophy of science and technology.     

“废医验药”是发展中医药的必由之路

通过政策保护、虚假宣传和复古都不可能振兴中医。中医的唯一出路是“废医验药”,废弃其非科学的理论体系,用现代医学方法检验中药和其他中医疗法的有效性和安全性。只有走“废医验药”的道路,中医中的某些合理成分才会融入现代医学之中,变成现代医学的一部分,中医的贡献才会得到认可和保存。     

中国现代保守主义思潮的复杂性

近代以来的中国,关于保守与进步的争论一直不断,传统观点认为,社会上有两种人,一种是鼓吹改革与革命的人,另一种是反对社会变革的人士。但长期以来被中国思想史和哲学史的研究者所忽略的一个现象是,在所谓的文化保守主义者之中,存在着一个很重要的区别。就是虽然在表面上他们都对传统文化持保守主义的态度,但是他们其中一些人认为传统文化是存在于世界民族文化之中的一种具有普遍性、世界性的价值,是其他民族文化所永远不能替代的。而另一些人则只是将传统文化看做是一个民族在其现代化的道路上摆脱不掉的包袱。由于这两种对待传统文化态度的不同,我们可以将中国现代思想史上的保守主义思潮和人物,大致分为这两个不同的阵营。     

浅谈中国传统文化中的现代价值观——和谐理念

和谐是当今社会的主旋律,也是从古到今人们永恒的追求,我们的先哲们自古就充分认识到了和谐的价值.中国古代和谐观主要包括三个方面的内容:人与自然的和谐,人与人的和谐,人自身的和谐.古为今用,在建设社会主义和谐社会的大环境下,我们能够更深刻的理解它的现代价值--在我们的和谐社会的建设中发挥它的指导作用.     

忠恕之道的特质及其现代价值

忠恕之道是儒家的根本为人处世之道,亦即儒家根本的人道理念。忠恕之道分为“忠道”和“恕道”,前者是对己的要求,表现为一种极认真、极虔诚的态度;后者是对人的态度,表现为对他人的理解、尊重、宽容等品质。忠恕之道所内含的价值,是中华民族宝贵的精神财富,应该成为当代中国人的民族性格。     

现代医学诊疗的是“病”还是“人”——后现代主义对现代医学诊疗的疑问

后现代主义多学科和多元的研究批判方法,对源于西方文化背景世界观和方法论的现代医学模式下的诊断和治疗观提出了前所未有的挑战:准确诊断的可能性是多少?现代医学诊疗的是“病症”还是“病人”?进而提出了后现代主义下医学诊疗发展的方向。     

Chinese values in Singapore: Traditional and modern

A series of three studies was conducted to test the internal structure of the Chinese value hierarchy (CVH) in Singapore. Study 1 identified the empirically best–fit model with six factors: Prudence, Industry, Civic–Harmony, Moral Development, Social Power and Moderation. Relative magnitudes and interfactor correlations suggested that these factors could be further grouped into two superordinate clusters: (i) The Modern factor, with significantly higher magnitude, consisted of Prudence, Industry, Civic–Harmony and Moral Development; and (ii) the Tradition factor, with lower magnitude, consisted of Social Power and Moderation. Study 2 surveyed university students with differential preference for language usages: English or Chinese. Both language groups were equally high on the Modern factor, but the Chinese–language–preferred group showed a significantly higher endorsement for the Tradition factor, Chinese Worldview (CWV) and Chinese Health Beliefs (CHB). Further convergent validation for the Modern and the Tradition factors was provided by investigating their correlations with traditional Chinese beliefs and practices for the two language groups separately. Study 3 tested generation differences in CVH. University participants (Self) were compared with their parents (Parents) and friends (Friends). There were no differences between Self and Friends on both the Modern and Tradition factors, CWV and individual differences of modernity. Parents and Self did not differ on individual differences of modernity. Parents, however, were higher on the Modern factor, the Tradition factor and CWV. Results were discussed to support the concept of 'multiple modernity' (Tu, 1900) in Asian societies, and the 'revised convergence hypothesis' proposed by Yang (1988).     

略论近代中国家庭伦理的嬗变及其启示

近代社会中国家庭伦理的嬗变是中国传统家庭伦理现代转向的一个重要阶段。其嬗变的历史背景、具体内容均给后人以启示。     

Integral Spirituality, Deep Science, and Ecological Awareness

There is a growing understanding that addressing the global crisis facing humanity will require new methods for knowing, understanding, and valuing the world. Narrow, disciplinary, and reductionist perceptions of reality are proving inadequate for addressing the complex, interconnected problems of the current age. The pervasive Cartesian worldview, which is based on the metaphor of the universe as a machine, promotes fragmentation in our thinking and our perception of the cosmos. This divisive, compartmentalized thinking fosters alienation and self‐focused behavior. I aim to show in this essay that healing the fragmentation that is at the root of the current world crises requires an integrated epistemology that embraces both the rational knowledge of scientific empiricism and the inner knowledge of spiritual experience. This “deep science” transcends the illusion of separateness to discern the unity, the unbroken wholeness, that underlies the diverse forms of the universe. Our perception of connectedness, of our integral place in the web of life, emerges as an attribute of our connection with the eternal, beatific source of all existence. This awakened spiritual vision “widens our circle of understanding and compassion, to embrace all living creatures in the whole of nature” (Einstein, quoted in Goldstein [1976] 1987). Our behavior, as it emerges naturally out of our perception of the sacredness of the natural world, will naturally embody love and respect for all life forms. This vision promotes the healing of our long‐standing alienation from the natural world and offers hope for renewal in the midst of widespread cultural deterioration and environmental destruction.     

论传统中医学"三因制宜"体系的现代整合

工业革命以来,伴随现代化进程,人类的内外环境和社会生活均已发生巨变.当代中医病因学和治疗学应及时研究全球气候的非周期性变化、城市环境致病因子等新要素,应该对心理因素、工作环境、生活方式致病作用的凸现作出相应的反应.即,对传统中医学的"三因制宜"体系应进行现代整合,以促进其辨证施治优势与时俱进.