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題 名 | 實在論與實證論之間的對話=The Dialogue between Realism and Positivism |
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作 者 | 苑舉正; | 書刊名 | 東海大學文學院學報 |
卷 期 | 41 2000.07[民89.07] |
頁 次 | 頁263-293 |
分類號 | 160 |
關鍵詞 | 實在論; 實證論; 素樸實在論; 科學實在論; 建構經驗論; Realism; Positivism; Naive realism; Scientific realism; Constructive empiricism; |
語 文 | 中文(Chinese) |
中文摘要 | 在科學哲學的範圍之中,有關「實在論」或是有關「實證論」的討論,已經逐漸發展成為兩個主要的題目。本文的目的,一方面在於闡述在這個力展的過程中,「實在論」與「實證論」之間互動關係,另一方面在於凸顯在這個互動關係之中,所浮的爭議焦點。因此,雖然本文在科學搶學與科學史中,選擇了幾位代表性人物為論述的對象,但本文的重心並非「歷史性的」,而是「議題性的」。我們企圖說明在科學實踐中所發展出來的「實在論」與迴拒形上學傳統的「實證論」之間所引發的議題,其中包含對於「實在」、「真理」、「理論實體」、「經驗中的所予」、「觀察性」、「經驗適當性」議題。透過對這些議題的探討,我們在結論中強調,對於「科學是否真?」這個問題,「實在論」與「實證論」,應當被視為兩種不同的「表述方式」;它們之間的真假與對錯,並沒有一個客觀的評斷 。 |
英文摘要 | As the new millennium is approaching, it may remind some reflective mind of pondering on what will be the mantle assumed by human civilization in the next century. With little doubt, science and technology, the movement of globalization which as capitalistic economic system as its backbone, the democratic and bureaucratized society, and the strong appeal for a secularized and postmodernized popular culture which have been defined the twentieth century will remain the major themes in the century to come. However, the perversity of modern civilization will thereby go unrestrained as an unavoidable consequence of the above-mentioned cultural tendencies. This pessimistic statement is made from classical outlook based on he philosophy of culture under the following considerations. First of all, natural science began as a theoretical purist of objective truth and pure understanding of nature, whereas the development of technology founded on scientific knowledge has set its goal to control, to conquer and eventually to exploit the nature. Neither the “matters of fact” as the justification of scientific truth nor “efficiency” as the criterion of judging the value of the application of a technology has much to do with human values and humanity which exemplify themselves in the development of the history of ideas/ideals. In the rigid discourse of science and technology there is sparely any room for humanistic or ethical considerations. Consequently the most devastating thing for the main culture of twentieth century was that some important human traditions, especially the ideals of humanity, morality and high culture are all languished under the sway of science and technology. Secondly, the gaining power movement of globalization that took on the form of international commerce and multinational business has been trading a superficial and popular consumers’ culture. Along with it, the individualism, fetishism, and hedonism prevail which contribute greatly to the mental disorder and corruption of modern man. Thirdly, the democratic society taking pluralism, tolerance (many a time connivance), and liberty as its keynote, has made values of all kinds neutralized and thereby dismissed as subjective preference. Also reutilized daily life of modern man in a bureaucratized society makes him a part of societal mechanism described by Max Weber an “iron cage” that encases “specialists without spirit” and “sensualists without heart.” All this makes modern life a purposeless and meaningless bagatelle. Finally, by overemphasizing the function of the irrational part of human nature postmodernism has denied the traditional idea of natural reason, questioned the instrumental reason which engineers the development of technology, and eventually turned into nihilism by an overall negation of ideal, meaning and value enshrined in human tradition. With such an anti-humanistic atmosphere, what one can expect from education to play a role in the postmodern culture? What would be the civil function of education? To answer these questions we must at first make clear what is education? What is the relation between culture and education? This paper is an attempt to discuss these issues from a classic outlook of the philosophy of culture to define the essence of education by distinguishing a philosophy of culture from a science of culture. It intends to examine the predicaments of modern education by exploring the anti-humanistic as well as anti-educational elements in modern civilization. |
本系統中英文摘要資訊取自各篇刊載內容。