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.

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

Inclusive education is the transformation of the system,it highlights difference and diversity,to strengthen the development of skills,under the premise of respect for difference and diversity(Barton L,(2013).Today,educational inclusion is carries out and attends to the educational needs of students individually,where the actors of the educational process contribute to learning while respecting the differences and diversity of each individual,by fulfilling the transforming and integrating role that improves skills and breaks with barriers to learning.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 students with special needs in regular educational centers has caused significant changes in the curriculum,infrastructure,and training among teachers.In the last 10 years,educational inclusion has made significant progress,but much remains to be done to expand inclusive spaces.

认识儿童的“科学”进路及其批判

19世纪末20世纪初,心理学范式下的儿童研究运动,开启了揭示儿童本质和发展规律的科学路径,形成科学主义儿童认识论。这一认识倾向,基于年龄分期、“发现”儿童、定义儿童的未成熟性等,逐渐建构起一系列关于儿童的现代性概念。但现代儿童的主体性境况并不客观,对象化和他者化比较突出。“发现”儿童的同时,也发现了成人,发现了儿童—成人二分的认识框架,致使儿童的自由和幸福岌岌可危。现代教育的积极努力,也偏偏造就出更加贫穷和无助的儿童。祛魅与隐忧并存,这是科学主义儿童认识论的典型症候,也是新的迷魅。反思科学主义的儿童认识论,作为弱者的儿童,依然在反抗,在教育中聆听儿童,就能获得一个富有的儿童。儿童话语的形成促成“新”儿童的诞生,同时,也促成“新”的成人、“新”的教育学的诞生。

中国共产党对民本思想的新发展——本体论、目的论、认识论和方法论层面的分析

民本思想是中国传统政治和国家治理思想的最宝贵遗产。中国共产党在坚持“把马克思主义思想精髓同中华优秀传统文化精华贯通起来”的基础上,从本体论、目的论、认识论和方法论四个层面对传统民本思想进行了“创造性转化、创新性发展”,开创了民本思想发展的新阶段。在本体论层面,突破“天意政治”和“关系论”局限,确立彻底的人民本位、人民所有和人民主体地位论;在目的论层面,深化“万物为民”和“利民为本”的思想,确认执政者必须遵循的“全心全意为人民服务”的系统思想;在认识论层面,深化传统“人民立场”“人民途径”理论,提出“知行合一”的“人民认识路线”理论;在方法论层面,超越“君主制”下的“仁政”思维,确立人民民主专政的国体、人民代表大会制度的政体、民民本和全过程人民民主制度体系。中国共产党对民本思想的新发展不仅适应了民本思想持续发展和革新的需要,也满足了对中国国家治理现实进行有效理论阐释等多方面的需求。当然,在新时代,民本思想的新发展也面临着诸多新任务。

Epistemological Attitudes Towards Sources of Knowledge Semantic Questionnaire

Given the everlasting significance of knowledge in society and academia,this article proposes a theoretical and methodological perspective on conceptualizing and investigating it.Specifically,it aims to explore the epistemological attitude(EA)theory and its semantic approach to assessing sources of knowledge.The article provides a concise overview of the EA theory,which advocates for a systemic perspective on cognition and knowledge.It introduces and elaborates on the core concept and model,which serve as the foundation for the proposed methodology.This methodology suggests examining knowledge objects through subjective,contextual,and epistemological realms as multi-level knowledge constructs.Emphasizing the importance of semantics in studying knowledge,categories,and meanings,the article proposes an epistemological attitude towards sources of knowledge semantic questionnaire.The article delves into the methodology,reflecting on its four consecutive stages.It begins with the formal and substantive stages,which involve selecting sources,choosing academic experts as target participants,and developing content.The procedural stage follows,in which an expert review approach is employed to assess the content validity of the method.Finally,the article discusses the semantic method,elucidating its structure,features,semantic categories,and assessment procedure.The proposed method provides a unique contribution by enabling the analysis of the epistemological and socio-psychological meanings of sources,representing them as semantic constructs.

中国教育学自主建构的广义认识论条件

中国教育学的自主建构不只是教育学学科发展不可回避的问题,也是中国社会进一步发展的必然需求,在某种意义上,也是全球化时代更好地服务于国家教育发展的理性选择。然而,中国教育学的自主建构以至中国教育学自主性的实现,并不只是一个愿望上的或认识上的问题,还需要做相关的条件上的准备。不过,所谓条件归根到底都是关联着认识活动的,可以称之为广义认识论条件。简而言之,中国教育学的自主建构需要具备三个层面的广义认识论条件:一是教育学学者的精神自立。其操作性的内涵是学者须具有求真至善的学者精神和务实创新的学术精神。二是教育学研究的认识论自觉。研究者不仅须知教育学兼有思想性和科学性,而且须有研究方法论上的理性。三是教育学建构的文化自信。只有这样,中国教育学研究才能够摆脱以往被国外教育学研究带路的局面,进而步入自主发展的阶段。

跨学科教学的三维阐释

跨学科教学是学校课程改革中的一个挑战性的问题,目前虽然已经在实践领域展开,但许多基础性的问题并没有得到应有的解决。从过往的改革中可以发现,许多教学理念从热火朝天到偃旗息鼓,并不完全是因为操作层面的技术短缺,而是从始至终都没能对一些基本问题进行澄清。为了使教师形成对跨学科教学的系统理解,并使跨学科教学实践得以可持续推进,从认识论维度,应借助教育的智慧,寻求有效的教学途径,把分科知识加以统合;从方法论维度,应借助项目化学习和主题式学习将跨学科教学落到实处;从实践论维度,应为各学科教师提供可用于跨学科教学的“主题”和“项目”集,并提供样例,使跨学科教学理念落地。

康德先验逻辑的逻辑分析

先验逻辑是康德认识论批判的主体部分,既有先验认识论结构,也有形式逻辑脉络,包含“真理的逻辑”和“幻相的逻辑”。在先验逻辑中,形式逻辑的对当关系、命题逻辑、三段论与先验认识论的概念分析、原理分析、幻相分析之间,具有精巧的对称结构。在哲学维度,先验逻辑是认识论和逻辑学的统一。其中,逻辑线索构成康德认识论迷宫的“导航”,同时它也是认识论体系的“脚手架”。在逻辑史维度,先验逻辑注重形式和内容的结合,意味着非经典逻辑的萌芽,对现代逻辑哲学具有启示意义,并成为黑格尔辩证逻辑的思想渊源。

设计建构论:数据智能时代的新兴设计认识论

目的 在数据智能时代提出了设计建构论的设计认识论。方法 从建构及建构主义的定义出发,明确设计具有的知识属性并以建构的视角思考创新设计发展,分析了设计认识论的研究进展和意义。结果提出了设计建构论这一新兴设计认识论,明确了设计建构论的概念、特征、实践立场与理论价值,从本体建构论(求真)、行为建构论(向善)、价值建构论(尚美)三个层次对设计建构论进行了深入剖析,并对设计建构论的未来研究展开了思考。结论 设计建构论为如何解决复杂问题提供了全新的设计理论与方法体系,对建立中国产品自信、中国设计自信、中国文化自信具有重要的现实意义。