Research on the Three Forms of Education Philosophy and Its Enlightenment

Educational philosophy exists in three forms： philosophy of professional education, philosophy of public education, and philosophy of personal education, which are interrelated with their own unique features. Enlightenment： this knowledge helps avoid misunderstanding of educational philosophy, which is not only a type of theoretical philosophy, but also a practical philosophy; teachers need to construct a proper philosophy of personal education of their own and enhance their professionalism and specialism while improving their humanistic quality and professional sentiment; great efforts should be made to create an educational community to exert the influence of philosophy of public education, and to promote the healthy development of educational activities.

Natural Philosophy, Inventions and Religion in the Correspondence between John Locke and Nicolas Toinard （1678-1704）

The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orleanais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard＇s principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts to explore the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; on some occasions, the focus is on a particular topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke＇s philosophical thought.

Natural Philosophy, Inventions and Religion in the Correspondence between John Locke and Nicolas Toinard （1678-1704）

The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orl6anais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard＇s principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts at exploring the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; in some occasions, the focus is on a peculiar topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke＇s philosophical thought.

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？

Future and Scientific Conception of the World without Philosophy？

Often conceived as metaphysical approach, in the XX Century, philosophy is object of a crusade antimetaphysical in the movement of Logical Positivism. I will try to demonstrate that a philosophical perspective is conceivable even in the scientific conception of the world elaborated by the neopositivists. I discuss this point of view with attention to the turn represented by pragmatic philosophy of Neurath, which represents a crucial passage for the future of philosophy. In this vision, the science is not conceivable without philosophy, namely without an open and pluralist scientific philosophy. The philosophy--so--is not insufficient too for the perspective of scientific conception of the world.

Objectivity on Quantum Events： The Principle of Complementarity and the Rortian Perspective

In this writing, I reconstruct the Principle of Complementarity in Quantum Mechanics, elaborated by Niels Bohr, and the conception of objectivity implied in it （and in Bohr＇s writings）. Then, I connect it with the epistemological pragmatism of the philosopher Richard Rorty. My aim is to reinterpret some issues of this quantum description that concern the category of objectivity from the Rortian perspective in a plausible way. This allows me to connect in a positive and a negative sense some quantum （and Bohrian） assumptions to the Rortian perspective, but mainly, it allows to reconsider the framework of scientific objects from the modern perspective to a new pragmatist and anti-essentialist point of view.

Creatively Advance Chinese Research on Marx＇s Philosophy： In Commemoration of the Thirtieth Anniversary ofZhongguo Shehui Kexue

This article combines with the author＇s academic experience, especially the papers he has published in Zhongguo Shehui Kexue （中国社会科学） in recent years, to discuss the extremely important role of the journal in creatively advancing the study of Marx＇s philosophy. This progress is mainly evident in three respects： a new understanding of the essence of Marx＇s philosophy; a new exploration of its historical development; and new reflections on its origins.

Marx＇s Philosophy as Hermeneutics of Praxis

Marx＇s hermeneutics has introduced the concept of praxis into the basic dimension of all understanding and interpretation, and thus has accomplished the “Copernican Revolution” in the history of hermeneutics. This means that we are unable to understand and interpret human existential practical activities from the perspective of idealistic texts, but should understand and interpret the idealistic texts fi＇om the perspective of human existential practical activities. In this way, Marx＇s hermeneutics of praxis has pointed us the general direction of the development of hermeneutics.

SPECIAL ISSUE： IMPORTANT ISSUES IN MARXIST PHILOSOPHICAL STUDIES IN CONTEMPORARY CHINA：Historical materialism and the path to social actuality

The fundamental task of Marxist philosophical studies today is to uncover contemporary social actuality. It was Hegel who first showed a possible way to social actuality in philosophical terms via sharp critiques of subjective consciousness and its external reflection. Marx critically inherited this legacy from Hegel. His critiques not only undermined the speculative, idealist alliance of Idea and Actuality, but also thoroughly reconstructed the essential dimension of social actuality. A Kantian interpretation of Marxist philosophy on this theme presupposes a dismissal of the dimension of social actuality, which means a return to the philosophy of subjective consciousness. The latter in turn means the actual collapse of historical materialism. The path to social actuality is vital to historical materialism. It is only through this path that the truth of the theory of historical materialism can be upheld.