施特劳斯和“两城之争”

“耶路撒冷和雅典”的关系问题是一个古老的命题,但西方政治哲学家利奥·施特劳斯涉入该命题却源于对现代学术传统的批判,他认为现代可遵循的“传统”只是启蒙以来的传统,它试图变更耶路撒冷和雅典之间深刻的对立。施特劳斯对此所做的独创性贡献就在于倡导回到“两城之争”的原始反差,他将哲学与启示之间的冲突定义为两种生活方式的对抗,前者是自由探寻之路,而后者要求的是敬畏与谦卑,正是这两种不同生活观念的对立构成了西方文明活力的源泉。

The Global Value ofMencius＇s Ideas on Moral Feeling and Reason： Reinterpreting the Feeling of Compassion From the Perspective of the Philosophy of Emotion

Amid the recent global upsurge of studies on the philosophy of emotion, a reinterpretation of traditional Confucian philosophy, especially Mencius＇s ideas on the siduan （Four Original Sources） of morality, may shed new light on the subject in comparative philosophy. This paper probes the structure of moral feeling and reason described by Mencius＇s from five perspectives： （1） In view of the relationship between feeling and reason, is it better to use the expression ＂siduan＂ or the expression ＂sixin （Four Heart-minds）＂？ （2） In view of dispositional feeling, what are the four original sources？ （3） In view of moral feeling, what are the structural order of the four sources and the corresponding procedure of reasoning of four heart-minds of Humanity？ （4） In view of positive feeling, how does moral feeling grow out of the goodness of human nature？ （5） What is the global value of Mencius＇s ideas on human moral feeling？ The author concludes that Mencius＇s thought on moral feeing has a global value and cross-cultural significance, and that Chinese wisdom is more than regional but universally applicable. The structure of moral feeling and reason that Mencius identified is in accordance with the principles ofzhiliang （grasping the two poles of the beginning and the end） and yongzhong （emloying the middle）. The principles ofzhiliang and yongzhong are true universal wisdoms of Confucianism, which should be rekindled today. From a practical point of view, ＂the Way begins from moral feelings,＂ and Confucius and Yah Hui＇s seeking the simple, virtuous life is an ideal model of emotional well-being.

Eco-Reason the Philosophical Thinking on the Limitation Existence

The philosophical root of all human beings’ existence crisis in the contemporary times is the philosophy of the unlimited theory. The inner spiritual supporting force is the construction from its theoretical reason to its scientific reason. Its essential ideas stem from the people-centered theory, the view of happiness in the material- purposed theory, the communist life style, the material hegemonist principle, and the rational action principles of economic technology. In the 21st century, in order to deal with the dangerous situation of human beings’ exist- ence from the root, the philosophy of the limitation theory must be established, which has the eco-reason as the value support, integrates all the original wisdom of human beings and reflects human’s spiritual needs of the age as well as the direction of human future development. The whole percept of this new philosophy is that “all things have souls”; its basic law of existence is “the ceaseless life circle”; its survival goal is the view of happiness in the harmony of material and spirit; its social action guidance and principle are (environment, society, humanity) the environment ecologism and the integral-and-mutual action principle (of human beings &society, individual &society, and present age & posterity).

Kant＇s Copernican Revolution

In Critique of Pure Reason, Kant explains his critical method ＂as an experiment＂ in metaphysics. The aim of that ＂experiment＂ is to establish ＂an entire revolution＂ in philosophical thinking, which was initiated by the Copernican revolution in cosmology in order to find the secure path, and its possibility application to metaphysics. Kant＇s aim in Critique of Pure Reason is to rescue metaphysics from a ＂blind groping＂ by undertaking a revolution in metaphysics as Copernicus has brought to cosmology. Kant＇s Copernican turn consists in the assertion that the possibility of knowledge requires that ＂the objects must conform to our cognition.＂ From Kant＇s view, we can know only what we ＂construct,＂ ＂make,＂ or ＂produce＂ as a necessary condition of knowledge, but we cannot know the mind--independent external world, i.e., the world which is independent of us. Kant＇s epistemological constructivism is the central point to his Copernican revolution.

From Chaos to Qualia： An Analysis of Phenomenal Character in Light of Process Philosophy and Self-Organizing Systems

The author will propose that qualia--typically understood as the purely subjective and phenomenal elements of experience--are not specifically brain processes, but are instead best thought of as world processes that can be characterized as distributed self-organizing networks of Whiteheadian actual entities. If this is correct, then we need not wrestle with the materialist＇s ＂hard problem＂ of explaining how consciousness can arise from the purely objective particles and forces of fundamental ptiysics, but we will need to explain in what sense microparticles and other physical objects are experiential and objectively real without embracing panpsychism. Since Whiteheadian actual entities have intrinsic natures grounding the subjective and phenomenal aspects of experience, and extrinsic relations grounding objective physical properties, we find that qualia, understood in light of Whiteheadian actual entities, can provide the metaphysical foundations for both the subjective and objective aspects of the world.

Experience, Culture, Science, and Reasoned Knowledge Produce the Philosophy of Natural Foresight, with Professor Paul Ricoeur＇s Generous Heritage

Presentation of ＂development of methods of foresight＂ while presenting texts of examples and concrete results： （1） Christianity （appropriately） will not now disappear overnight since it has been around for more than 2017 years! Its built-up ＂Ways＂ are precedents and subsequents to Western models of existence, chosen, among multiple alternatives, by predecessors whose influence, is shared, today and tomorrow! （2） Use of sustained faith and search for peace for continuous steady and slow evolution （in spite of difficulties） toward the inevitable future--initial belief in Christianity presenting the least worst of existing conditions for human freedom and movement. （3） Let the unwilling remain in the last wagon of the moving train from where they will （without a doubt） regret not moving onwards, but yet happily benefit from progress （such are ＂trust-busters,＂ leaving the initiatives to the ＂clearsighted＂ actors of progress）. Note that Time moves on nonetheless. （4） Use of the past （genealogy, track record, and estimation of dates of future evolutions） for its recorded evolutions in time as ＂launching parameters＂ （ex. curves...） and for projected advancements in open-ended time, using of historical proofs with world-wide testimony, witness and belie! This would help not only in ＂down-to-earth＂ reasoning but also in ＂above and beyond＂ anticipation, further down Time＇s road! Use date and timing references of the past--further historical example and proofs to be extended to the society＇s extension in the Western World and as a founding basis from which extension throughout the World could be justified （ex. starting with Europe, and without unique or limiting dogmatism）. （5） Use of cordiality and diplomacy to ease difficulties of understanding, in spite of hesitation to proceed--＂humiliations＂ of conditions （if necessary）--as the leading ＂team＂ has an agreed objective, and these ＂volonteer followers,＂ so they would be, are trapped strangled by their own leashes. （6） Opening one＇s generous arms （even if politically motivated） to fraternal and willing brethren, for endulging welcoming attitudes toward the others. This would prepare the road for others in their own progress （toward their progressive） destiny. （7） Open-up multi-culturalism as opposed to the quest for mono-cultural sovereignty! Europe would then evermore be consolidated! （8） Indeed nothing looks like an individual more than another individual! Especially, in need! And it is in needs that appears the essence of humankind!

Participation in the Concept or in the Event： Two Ways of Existence of Human Being

This paper discusses two alternative ways of existence of the human being： participation in the concept of reason and participation in the events of the world. It is argued that the traditional Western philosophy from Parmenides and Plato to R. Descartes, I. Kant, and G. Hegel can be described as the participation in the concept of reason. This tradition is characterized by the goal to assimilate the things of the world by concept of reason and in accordance with a project reason, to change the world. This led to the ecological catastrophe. We can overcome ecological catastrophe successfully only when we change the paradigm and shift to the paradigm of participation in the events of the world. The article is based on A. Badiou＇s conception of event which is contrasted with Descartes＇ conception of the event. Argumentation of the article shows the importance of B. Spinoza＇s monistic philosophy for our epoch, which is struck by the ecological disaster. This philosophy is not characterised by the war between things and thoughts, because both thoughts and things are attributes expressing the same God or Nature and are not in conflict with one another.

Truth and the World： Why Davidson Is Right and Rorty Is Wrong

Richard Rorty thinks he has the same agenda as Donald Davidson. He is wrong. Though Rorty contends truth as only metaphor liberates us, he actually undercuts a rich interpretative ability. Davidson＇s agenda provides ways to explore this ability by elucidating the conditions that reside in the make up of successful communication and in which truth claims are made about the world. Thus, Davidson and Rorty have different agenda, and Davidson＇s offers more promise for philosophy to help explain what we seem to know-we can communicate truthfully about the world.

Different Forms of Rationalities in Aristotle： From Being to Acting

Every philosophical system of Aristotle is structured around different forms of rationalities. Each form of rationality, according to its method, object, and purpose, seeks to apprehend and to know a specific dimension of being, because being manifests itself in many ways, that is, the totality of reality. Yet, each form of understanding the being has its epistemological and ontological status, always anchored in the logic criteria. In general, the aim of the paper is to characterize some aspects of the main forms of rationalities in the thought of Aristotle, i.e., demonstrative, dialectic, physics, metaphysics, productive, and practices. But before that, succinctly, it is necessary to talk about the different dimensions of being and teleology.

Speed, Uncertainty, and Origin of Disaster

Progress and disaster are two sides of the same coin. Text analyzes the two main themes. Firstly, the treatise attempts at a philosophical analysis of the categories--speed and disaster in Paul Virilio dromology. The development of high technical speeds would thus result in the disappearance of consciousness as the direct perception of phenomena that inform us of our own existence. Dromological research by Paul Virilio presents a critical analysis of the consequences for our perception and logistics caused by polar inertia, inertia of absolute speed. The second part of the study discusses the word--accident. Accident is inseparable from the speed. Virilio＇s texts deal with the impact of speed, disaster, and accident on the contemporary world. Speed and accident create a new form of uncertainty in society.

Underdetermination, Multiplicity, and Mathematical Logic

Whether a collection of scientific data can be explained only by a unique theory or whether such data can be equally explained by multiple theories is one of the more contested issues in the history and philosophy of science. This paper argues that the case for multiple explanations is strengthened by the widespread failure of models in mathematical logic to be unique, i.e., categorical. Science is taken to require replicable and explicit public knowledge; this necessitates an unambiguous language for its transmission. Mathematics has been chosen as the vehicle to transmit scientific knowledge, both because of its ＂unreasonable effectiveness＂ and because of its unambiguous nature, hence the vogue of axiomatic systems. But mathematical logic tells us that axiomatic systems need not refer to uniquely defined real structures. Hence what is accepted as science may be only one of several possibilities.

Beyond Logic of Discovery and Paradigmatic Consensus： A Reanalysis of the Popper-Kuhn Debate in the Philosophy of Science

There is no patina of doubt that the central philosophical theories of Karl Popper and Thomas Kuhn concerning the nature, substance and method for acquiring scientific knowledge constitute milestones in 20th century philosophy of science. Just as Popper＇s fundamental work on the subject, The Logic of Scientific Discovery, marked a decisive break with inductivist epistemologies, Kuhn＇s magnum opus, The Structure of Scientific Revolutions （1962, enlarged ed. 1970）, inaugurated the coming of age of the historical turn in the philosophy of science. Some scholars seem to consider the main doctrines of both philosophers as irreconcilables or contradictories. This explains why, for example Popper and Popperians such as Imre Lakatos and John Watkins describe themselves as ＂critical rationalists＂, whereas they refer to Kuhn as an ＂irrationalist＂ or ＂relativist＂-appellations that the latter has consistently rejected. The debate between Popper and Kuhn, especially as contained in an important work, Criticism and the Growth of Knowledge （1970）, highlights some of the knotty problems connected with philosophical appraisals of science. It also demonstrates the strengths and weaknesses of logistic approaches in the philosophy of science, on the one hand, and of historically informed socio-psychological analysis of science, on the other. In this paper, we reexamine the Popper-Kuhn controversy from an experimentalist perspective. In other words, we argue that the ideas of testing and normal science can be systematically accommodated by fine-structure dissection of empirical research through which scientists learn about the world, based on the assumption that the progress of science is the growth of experimental knowledge-a fact often neglected in theory-dominated philosophies of science. Taking discovery of the cosmic background radiation by Arno Penzias and Robert Wilson as example, the paper argues that important scientific discoveries have been accomplished even in the absence of theory in any obvious sense, a situation that conflicts with the theory-dominated models of Popper and Kuhn. Thus, it offers an account of how practicing scientists learn from research to control errors and avoid blind alleys. The paper affirms, in conclusion, that going beyond the theories of Popper and Kuhn requires that philosophers of science should take what scientists learn from experiments seriously when theorising about science, by taking into account normal testing or error detection and control strategies through which scientific knowledge is acquired and extended

SPECIAL ISSUE： IMPORTANT ISSUES IN MARXIST PHILOSOPHICAL STUDIES IN CONTEMPORARY CHINA：The essential tension： on the distinction of ideality and actuality in Marxist philosophy

There are two opposing tendencies in the history of Westem philosophy： one is the Platonic- Hegelian tradition that mixes actuality and ideality, the other is the Aristotelian-Kantian tradition that differentiates the two. Marx distanced himself from the former by his critiques of Hegelism, but the later generations have in a sense turned back to it in their interpretation of Marxist theory. Despite its significance, this reversal is fundamentally inconsistent with Marxist philosophy, and will frequently have unfortunate results in practice. Therefore it is of great necessity to clarify the theoretical distinction between Marxism and Hegelism on this issue.

Religion and Rationality, Poetry and Philosophy： In Search of the ＂Axial Breakthrough＂ in Ancient Greece

Axial age theory suggests that a major transformation of thought occurred across several civilisations, including ancient Greece, in the period 800-200 BCE. This paper questions whether any such transformation can be identified in ancient Greece. It focuses on texts associated with ＂mystery religions＂ and the works of Presocratic philosophers as potential evidence for transformation. It demonstrates that there was a continuity of thought throughout the period, and that ＂rationality＂ was never seen to be in conflict with ＂traditional religious ideas＂.