Chinese Philosophical Epistemology and Its Defects

The“University”proposes the proposition of“investigating things to acquire knowledge”,presenting the rudimentary form of Chinese philosophical epistemology.Over the following 2,500 years,it has undergone numerous debates on the relationship between knowledge and action;however,no philosopher has developed a comprehensive epistemological system that explores the nature,source,formation,application,truth,testing,structure of human knowledge,as well as the relationship between language and thinking.The concept of“know”in the philosophy of“investigating things to attain knowledge”is equivalent to concepts such as“idea”and“meaning”in Western philosophy.However,the cognitive state of“know”has not been fully explored and expanded upon,nor has the distinction between empirical and rational recognition of“know”been made.Confucianism advocated the“learning”of language communication as one of the ways to acquire knowledge,but it failed to evolve a method of using language to conduct formal logical reasoning to acquire knowledge and test truth.The“eight trigrams”deduction and yin-yang and five elements theory in the“I Ching”have stifled the emergence of modern scientific epistemological methods in China in terms of thinking mode.Confucian epistemology:focuses on“reason”and interpersonal relationships,with an emphasis on the establishment of moral ethics and social order.Taoist epistemology:pursues a realm beyond experience and social conventions,understanding the world through introspection and insight;it focuses on grasping“Tao”,providing vague guidance for determining universal truths and acquiring precise knowledge;it is prone to falling into the dilemma of nihilism and relativism.The concept of unity between heaven and man and unity between knowledge and action has led to the lack of differentiation in Chinese philosophical epistemology regarding the study of the relationship between subject and object,not involving the way in which the subject understands the object,the limitations of understanding,and the interaction between subject and object in the process of understanding.

Formal Inferring the Law of Conservation of Energy from Assuming A-Priori-ness of Knowledge in a Formal Axiomatic Epistemology System Sigma

The research purpose is invention (construction) of a formal logical inference of the Law of Conservation of Energy within a logically formalized axiomatic epistemology-and-axiology theory Sigma from a precisely defined assumption of a-priori-ness of knowledge. For realizing this aim, the following work has been done: 1) a two-valued algebraic system of formal axiology has been defined precisely and applied to proper-philosophy of physics, namely, to an almost unknown (not-recognized) formal-axiological aspect of the physical law of conservation of energy;2) the formal axiomatic epistemology-and-axiology theory Sigma has been defined precisely and applied to proper-physics for realizing the above-indicated purpose. Thus, a discrete mathematical model of relationship between philosophy of physics and universal epistemology united with formal axiology has been constructed. Results: 1) By accurate computing relevant compositions of evaluation-functions within the discrete mathematical model, it is demonstrated that a formal-axiological analog of the great conservation law of proper physics is a formal-axiological law of two-valued algebra of metaphysics. (A precise algorithmic definition of the unhabitual (not-well-known) notion “formal-axiological law of algebra of metaphysics” is given.) 2) The hitherto never published significantly new nontrivial scientific result of investigation presented in this article is a formal logical inference of the law of conservation of energy within the formal axiomatic theory Sigma from conjunction of the formal-axiological analog of the law of conservation of energy and the assumption of a-priori-ness of knowledge.

Views of epistemology from Locke and Confucius

In the history of humanity,there are so many great thinkers contributing a lot to our lives.In education area,thinkers in both eastern and western countries left so many master pieces to later generation.Are there any difference between their ideas of learning? What makes the differences between Chinese learner and those from western countries? In this paper,I will try to explain these by compare the views of epistemology from Locke and Confucius.From that we may find the answer.

A Formal Deductive Inference of the Law of Inertia in a Logically Formalized Axiomatic Epistemology System Sigma from the Assumption of Knowledge A-Priori-Ness

The general purpose of the research—systematical clarifying and explicating the too vague proper philosophical concepts of space, void, matter, motion, inertia, for making a logical harmony between them and the corresponding notions of proper physics. The special purpose of the research—invention (construction) of a formal inference of the well-known Newton’s first law of mechanics within a logically formalized axiomatic epistemology system from a set of precisely defined presumptions. For realizing this aim the following work has been done: a two-valued algebraic system of metaphysics as formal axiology has been applied to philosophical epistemology and philosophy of nature;a formal axiomatic theory called Sigma has been applied to physics for realizing the above-indicated special purpose of the research. Thus, constructing a discrete mathematical model of relationship between universal epistemology and philosophy of physics has been done. Research results: The main hitherto not published significantly new nontrivial scientific result of applied investigations presented in this article is a formal inference of the well-known Newton’s first law of mechanics within the formal axiomatic epistemology system Sigma from conjunction of the formal-axiological analog of the proper-law-of-mechanics (which analog is the formal-axiological law of two-valued algebra of metaphysics) and the assumption of a-priori-ness of knowledge. For obtaining this main research result, a set of accessory nontrivial novelties has been used, for instance;a precise algorithmic definition is given for the notion “law of metaphysics” in the algebraic system of metaphysics as formal axiology;a formal-axiological equivalence in the algebraic system is defined precisely. Precise tabular definitions are given for relevant evaluation-functions determined by evaluation-arguments, for example;“movement of (what, whom) x”;“speed of x”;“vector of x”;“velocity of x”;“magnitude of x”;“finiteness (definiteness) of x”;“dynamical closed-ness (isolated-ness) of x”;“constant-ness, immutability, conservation of x”.

How Do You Know What You Know: Epistemology in Software Engineering

Ubiquitous computing emphasizes the notion of automation in the daily human experience. With the ease, comes the responsibility of knowing, the knowledge of the intrinsic nature of the machine and the evolution of human-computer interaction (HCI). The quest for knowledge is engrained in the act of questioning itself. “How?” “What? “Why?” dominates the vocabulary of every scientist and models the endlessness of our natural inquisitiveness. For example, an interaction of software systems in the case of a user who withdraws money from the ATM and automatically gets a text message and an e-mail containing notification of the transaction, engenders questions about how it all works;in technical terms, the nature of the special science that enables wireless communications. Knowledge that derives from aphorisms or other self-evident truths is easier to acknowledge, for example, the knowledge of “multiplication” is justified by the truthfulness of “addition”—the Apriori. However, in Software Engineering (SE), the Apriori is more obscure. The investigation of the nature of knowledge in SE requires an expansion of the general idea of the Apriori in establishing knowledge.

As the Medium and Sub-culture:Rethink the MOOC’s Explorations in the Liberal Arts in a University From the Perspectives of Social Epistemology

In this paper,the researcher examines lessons from massive open online courses(MOOCs)in the liberal art in a university.It intends to define a research agenda into the social epistemology impact of MOOCs,in order to reflect on changes in academic sub-culture and on learning measurement among students in university.For this reason the researcher suggests focusing attention on three features of MOOC phenomenology:MOOCs as a social epistemology—an active policy initiative to promote greater democratization of education;MOOCs as a medium and an academic sub-cultural artifact(mediated texts,videos,interface,platform functionalities)able to convey learning to distant learners;and,lastly,MOOCs as a measurement—in other words as instrumentation(i.e.,learning statements,analytics,algorithms,visualizion tools,dashboards etc.)that allows students to monitor,analyze,and optimize the effectiveness of online teaching and learning.The paper also highlights their limits in these regards based on the perspectives of social epistemology.

Descartes’General Epistemology:A Contemporary Assessment

There is a broad distinction in Descartes’writings between doctrine and method.The staying power of these two elements has been unequal.Descartes’doctrinal influence on contemporary epistemology has been largely as a foil against which some of its major currents have been developed.The situation is brighter on the methodological side.Here Descartes’practice of beginning with common sense and moving,step by step,to philosophical conclusions is a practice much admired by contemporary philosophers.Still,the negative verdict on doctrine stands as the main verdict overall.I maintain that this verdict is undeserved.I first distinguish between Descartes’general epistemology and the purpose to which he puts it—the quest for certainty.I then argue for a positive verdict for his general epistemology.I do so by showing that Descartes has a non-normative account of knowledge but an“ethics of belief”in which the knowing comes first.Descartes thus anticipates what Sylvan calls the“knowledge-first”approach in general epistemology,which I defend.Relying on Audi’s distinction between“sources”and“reasons,”I show that Descartes’analysis of knowledge proper,which I also defend,anticipates and improves the“factive access”analysis of knowledge due to McDowell.

Rorty＇s Point of Departure from Mainstream Pragmatist Approach to Epistemology

Our main focus in this paper is to try to show Rorty＇s point of departure from mainstream pragmatist treatment of epistemology. In his pragmatic approach to epistemology, Rorty urges that a good pragmatist should abandon epistemology as a foundational and rational discipline and instead opt for conversation, the view that knowledge is an expression of judgment of a historically conditioned social group） According to Rorty, the view that we should disentangle ourselves from rigid canons of epistemology is the quest of classical pragmatism traceable to the writings of William James and John Dewey. On this showing, Rorty argues that conversationalism is consistent with mainstream or original pragmatism. Contrary to Rorty＇s claim we try to show, in the following pages, that his pragmatic approach to epistemology is a deviation from mainstream pragmatism. We establish that mainstream or classical pragmatists do not repudiate epistemology.

A Critical Analysis of the Educational Impact of Steve Fuller＇s Social Epistemology

In this paper, I examine Steve Fuller＇s ＂sociological＂ social epistemology that must be distinguished from its ＂philosophical＂ counterpart. Fuller＇s sociological social epistemology can prompt deep philosophical analyses of the conditions for knowledge that themselves bear on what should count as knowledge. That is, it can be a vital prelude to developing an interdisciplinary investigation into educational issues. This paper looks at the three features that form an integral part of Fuller＇s social epistemology, which is partly elucidatory and partly critical： naturalistic, normative, and organizational aspects. It goes on to explore whether and to what extent Fuller＇s criticism of an ＂always already＂ thesis in philosophy and his idea of ＂knowledge management＂ afford an understanding of human knowledge in particular and human development in general. This paper concludes with an observation that Fuller＇s social epistemology is flawed in some respects but nonetheless is of relevance to the philosophical study of education.

Informal Logic： Between Logic and Epistemology

Nowadays researchers working in various fields study the issues of argument. They represent different approaches which distinguish with theoretical and practical comprehension of argument problems. Informal study of argument is one of the approaches. The key reason of its appearance was the criticism of formal logic in the late 20th century. Researchers consider the argument from the different point of view. Formal dialectics and pragma-dialectics were based on dialectics. Contemporary rhetorical theories of argument were created on the rhetorical grounds; theory of speech acts on the basis of practical philosophy etc.. This paper is devoted to some theoretical problems of informal logic which was formed on the logic background in the late 70＇s. In spite of numerous papers, books, and text-books on informal logic published over the last thirty years, logicians has not achieved consensus so far on many issues. Among the numerous problems are： what is the subject matter of informal logic？ Does informal logic belong to the realm of logic？ Is it applied epistemology？ What is a real argument？ And what are the criteria for evaluating of such arguments？

Plight and Path of Rural Collaborative Governance from the Subjective Perspective of Epistemology

It has become a trend for rural areas to develop from unified governance to multi-body governance.The goal of rural governance modernization further aggravates the non-applicability of the current system of"township administration and villager's self-government".And the problems such as the inaccurate positioning among the bodies of rural governance,the mismatching of power and responsibility,and the imperfectness of collaborative governance mechanism are becoming more and more obvious,which seriously restricts the development of rural economy and society.Presently,the root of the rural collaborative governance plight lies in the inadequate understanding on the of governance bodies.The key to get out of the plight is the implementation of rural revitalization strategy,cultivation of new farmers,and collaboration governance.Therefore,rural governance should not be limited to the administrative village area,but be collectively governed by village,inter-village,urban and rural areas.The paper reunderstands the rural governance bodies,explores the plight and the root of rural collaborative governance,and puts forward an effective path for rural collaborative governance,all from the subjective perspective of epistemology.

论校本教研功能的三重属性

校本教研是以校为本的一种特殊的教学研究活动。校本教研功能具有认识论、方法论与实践论三重属性:认识论属性功能是提升教师教学观念认识水平,方法论属性功能是提升教师研究意识与科研素养水平,实践论属性功能是提升教师课堂教学创新与改进能力。认识论属性功能是校本教研作用发挥的重要前提,方法论属性功能是校本教研作用得以更好发挥的可靠保障,实践论属性功能是校本教研作用发挥的根本指向与最终目的。

对“阅核制”的认识论检讨

学界和实务界对阅核制存在认识分歧,分歧的根源是如何看待正当程序与实体公正的关系。若认为实体正当性来源于程序正当性,会质疑阅核制;若认为实体正当性可以独立于程序正当性,则未必会质疑阅核制。从认识论的角度来看,阅核制以理性主义认识论为基础,认为应该会有一个具有真理性的裁判方案在等待被发现。但即使是理性主义认识论也承认绝对的真理很难到达,当案件无法在真理性判断的基础上达成时,裁判的正当性只能通过正当的诉讼程序来得到保证。从现象学的视角出发,正当的裁判应当是通过诉讼程序对案件所形成的具有“主体间性”的认识结论,因此实体正当性不仅由程序正当性提供担保,实际上也只能通过程序正当性才能生产出来。基于此,程序的正当性就体现在它能够促成具有“主体间性”的裁判结论的形成。哈贝马斯的交往行为理论可以为建构这样的程序提供支撑。阅核制不仅违背了诉讼程序的正当性,实际上也不能增加裁判在实体上的正当性。应通过完善诉讼程序机制来增强诉讼程序的正当性,通过增强诉讼程序的正当性来提升裁判结果的正当性。

论具身德育中的自我:融合存在论路向和知识论路向的分析

自我是德育的重要概念,具身社会认知为审视德育中的自我提供了一种新的视域。自我可以区分为体验自我和叙事自我,基于这两种自我类型,具身德育分别依循存在论路向和知识论路向。一方面,自我的具身性与德育中的体验自我紧密相关。从体验自我的内部结构看,自我拥有感和自我行动主体感为德育提供了第一人称视角;从体验自我的外部关系看,最小自我和原始自我为德育提供了形而上学基础。另一方面,自我的文化性和社会性与德育中体验自我和叙事自我的融合紧密相关。围绕显性自传和隐性自传分析德育的文化属性,既要依循存在论路向,全面关注文化比较上的同与异,也要依循知识论路向,深入把握人格培养上的知与行;围绕叙事自我和社会自我分析德育的社会属性,既要依循存在论路向,基于历史评价进行关系审视,也要依循知识论路向,基于道德评价进行关系建构。

本体论、逻辑学和认识论的统一--恩格斯的因果关系理论体系及其现实启示

恩格斯从本体论、逻辑学和认识论三个层面构建了完整的因果关系理论体系。在本体论上,恩格斯认为因果关系处于普遍联系之中且原因和结果之间相互作用,扬弃了“自因论”和唯心主义的“相互作用论”,批判了“第一推动因”的错误学说和“经济决定论”对唯物史观的错误理解。在逻辑学上,恩格斯认为因果关系的基本属性是本质必然性,批判了将虚假因果逻辑错误“客观化”的理论,也批判了机械主义因果论和纯粹偶然性理论。在认识论层面,恩格斯认为实践活动确证了因果关系的必然性和客观性,批判了怀疑因果关系客观存在的理论,也批判了资本主义对推进认识因果关系的局限。恩格斯的因果关系理论继承和发展了因果学说史,加深了马克思主义对因果关系的理论认知,启示我们在现实中应提升系统思维能力和遵循客观规律,在实践中不断创新理论,因而具有重要的现实意义。

从图灵测试到ChatGPT——AI成为认知主体的可能

从图灵测试到ChatGPT的演进过程彰显了AI认知能力与认知方式的不断拓展与提升,凸显了人机关系或人技关系的认识论问题。图灵测试为AI成为认知主体提供了可能性判据,但此观点受到塞尔、德雷福斯等诸多学者的质疑。就两者论争的问题本身而言,其核心论题可归结为AI与人类认知本质之间的辩证关系;就论争的认识论的维度而言,AI的演进不可避免地影响到认识论的理论建构,反之,认识论也将为AI的发展提供理论指导;就AI的演进过程而言,这种理论论争为其进一步发展厘清了问题、指明了方向。

新时代大学生理想信念教育常态化制度化的三重维度探析

理想信念教育常态化制度化是新时代背景下大学生理想信念教育的发展方向与建设原则。为有效开展新时代大学生理想信念教育实践,需要厘清理想信念教育常态化制度化的丰富内涵。故此,分析其过程状态、方法手段和思维观念等三重意涵,从过程论、方法论和认识论视角审思常态化制度化的具体内涵与实践逻辑。从过程论视角看,常态化制度化表现为新时代大学生理想信念教育不断地朝着日常化、规范化和科学化发展的渐进过程;从方法论视角看,常态化制度化表现为一系列推动新时代大学生理想信念教育有效运行的内外兼备、软硬结合的方法手段;从认识论视角看,常态化制度化表现为指导新时代大学生理想信念教育科学发展的新常态思维与制度意识等。由此提出新时代大学生理想信念教育常态化制度化的实践路径:牢固树立常态化制度化的思维观念,切实掌握常态化制度化的方法原则,不断加强维护常态化制度化过程中的相关机制建设。

Physical, Epistemological and Metaphysical Perspectives on Quantum Theory： Constructed Experience？

This paper will present questions from three perspectives about Quantum Mechanics （QM）： physics, epistemological, and metaphysical. The quantum phenomena do not fit with the parameters of classical physics, so a daily intuition on macroscopic world is dispensable when it is the quantum object investigated. This physical domain induces a new thinking, which requires also new concepts to describe such object. The QM is disturbing and stimulates epistemological reflections, as the issues of access about what is known; and metaphysical theme are not to be left behind with regard to QM： What would the quantum object to？ What is apprehended when this object is perceived, once considered the disturbing characteristics that constitute its physical description： interference and non-separability？ What is its nature？ This paper focuses briefly on the analysis of B. d＇Espagnat in Veiled Reality, which would represent the physical perspective of QT; for epistemological questions, one will resort to the Kantian conception of knowledge; and with regard to the metaphysical perspective, we will rely on an article by Professor J. B. Arenhart. It is necessary to note that the question that pervades in this paper is about if the experience in QM is built. Thus, we will try to seek clarity on the philosophical issues through QT, regarding the problems about the possibility of knowledge of the quantum object and its nature, and whether experience in this case is built. But furthermore, the QM instigates us to think whether metaphysics proceeds on the investigation of nature when it comes to the QM. And such a question is more than to have as problem as the scope of the description of physical data, but rather whether it makes sense or whether metaphysical research is pertinent to the QM.

数学教学视域下理解与应用皮亚杰建构主义理论

建构主义是皮亚杰发生认识论的核心,同时也是现代建构主义教学的主要理论基础,对建构主义教学思想的发展和国际教育改革均产生了重要影响.其理论从心理学的角度阐述了有变化的“重复”能够促进认知的发展,能够有效地促进学生的数学学习.在阐述平衡机制、反省抽象等相关内容的基础上,研究得出反省抽象范畴之间的关系框架图、在数学教学中的应用路径,以及皮亚杰建构主义理论对当下数学教学的启示:数学教学应关注过程教育、数学教学过程中应把经验抽象与反省抽象有机结合、数学抽象思维教学应遵循思维发展的阶段性、数学教学应重视学生批判性思维能力的培养.

Thinking, a Diverse and Inclusive Process: An Epistemological Look

Contemporary education has taken on the challenge of promoting different programs aimed at promoting inclusive teaching-learning processes that facilitate attention to diversity.It is evident that the integration of the students with special needs in the regular educational centers has originated significant changes in the curriculum,infrastructure,and formation between the teachers.In the last 10 years,educational inclusion has made significant progress,but much remains to be done to expand inclusive spaces.