The Basis of Marx＇s Critique and the Philosophy of Modern Metaphysics of Revolution

现代性诸矛盾现象背后有其深刻的形而上学基础,这就是近代理性主义哲学。对现代性批判的彻底性要求导致马克思对现代性的形而上学基础近代理性主义哲学的两大根基——抽象本体和抽象的人进行批判,颠覆其形而上学的思维方式,进而走向哲学革命,最终创立以实践作为其哲学根本观点的＂新唯物主义＂。因此,马克思对近代理性主义哲学的批判是其哲学革命出场的现实路径,而其哲学革命则是其现代性批判彻底化的哲学结论。     

An Insight into His Philosophy of Life on the Basis of la Fontaine Fables

In this thesis, the author introduces his life and the social background at those days, from which come Jane de la Fontaine’s masterpiece——Fables and his philosophy of life and his influences on both his time and modern time.     

Reflections on Peters’ View of the Nature and Purpose of Work in Philosophy of Education

Abstract

In this article I describe the analytic approach adopted by Peters, his colleagues and followers of the ‘London line’ in the 1960s and 1970s and argue that, even in those times, other approaches to philosophy of education were being valued and practised. I show that Peters and his colleagues later became aware of the need for philosophy of education to become aware of and take in hand a new set of agendas and address the list of substantive issues inherent in the contexts and political considerations beginning to impinge on education in the 1980s and beyond. I argue that there is much to be said for adopting a postempiricist problem-solving approach and point to the ways in which an evolutionary epistemology may be usefully applied to many of the problems of modern educational discourse. But I also seek to show how the abiding axiological concerns of Peters may still serve as the substantive background and definition of the value emphasis of the aims and directions in which philosophers of education are currently still working.     

On the ＂Highest Good＂ of Kant＇s Moral Philosophy

在《实践理性批判》的辩证论中,康德提出“至善”的概念。“至善”实质是康德解决“德福关系”的核心理念。在现实世界,“德福关系”并非一致;相反,二者之间存在二律背反。为解决“德福关系”的一致,即寻求“至善”的实现,康德引出自由、灵魂不朽、上帝三大“公设”,使其道德哲学最终通往宗教神学。     

Theory and Practice ‐‐Two Fundamental Categories in the Philosophy of Teacher Education

Taking the Swedish teacher education as its point of departure, two related problems are discussed in the article. 1) Practice is often understood as completely immersed in itself. Consequently there arises the problem if and how it can get out of this enclosedness and get some perspective on itself. Three ways are proposed of introducing distance into practice and, thereby, of establishing knowledge about practice: self‐reflection, dialogue, and scientific research. 2) Sometimes theory and practice are regarded as absolutely different and incompatible. According to this kind of dualism it is not possible to integrate any kind of theoretical knowledge into teachers professional actions. By showing how distance can be eliminated from theory and transformed into practical skill, it is argued that this dualism is not maintainable.     

John Wilson’s confused ‘Perspectives on the Philosophy of Education’

In his ‘Perspectives on the Philosophy of Education’ John Wilson laments the confusion that surrounds the current state of the philosophy of education. Unlike other branches of philosophy, he claims, it is not clear what the philosophy of education is about, and a snapshot of current work in the field reveals its lack of coherence. To remedy this he advocates starting ‘from scratch’: the philosophy of education is to be understood as a discipline concerned with the logic of value judgements and focused on questions of learning. While the present paper acknowledges the extent of Wilson’s contribution to the field, it draws attention to the confusion in the position that he holds, and shows that his assessment of the current state of the philosophy of education is both inaccurate and politically blinkered. In the process, the paper challenges his account of the philosophy of education as a branch of philosophy and offers a more coherent characterisation.     

Philosophy of Mind： A Jain Perspective

Dualism is one of the views concerning the nature of mind. Arguments have been forwarded for and against dualism. Western philosophy lacks a clear distinction between soul and mind. Closely related to the concept of mind is the question of consciousness, a clear view of which has also eluded the westem thinkers. Jain philosophy describes ＂jiva＂ （soul） as the sentient substance, which is non-physical and not sense-perceptible; consciousness and ＂upayoga＂ （manifestation） are the differentia of ＂jiva＂. Consciousness manifests itself in many ways： intelligence, intuition, conation, bliss, perception （cognitive elements）, emotions, will, attitude and behavior, awareness of pleasure and pain. Jain distinguishes between soul and mind. The mind does not possess consciousness, which is the exclusive property of soul. Mind like soul is not permanent entity, and it exists only when consciousness manifests as thoughts, beliefs, desires, emotions and feelings. All these activities are influenced by karma, which is interface between soul and mind. Our existence is seen to be at three levels： soul, mind and body. Soul is the source of intelligence; mind （subtle body） is the executive and regulatory body and material body is the place of physical actions. A model of interactions between these three units is presented. The soul perceives and knows the external world through mind, so the perceptions made by soul are influenced by mind. The relationship between brain and mind is discussed. The brain is seen as the center for information storage and processing, its activity is regulated by mind, which in turn is conditioned by the soul. The conscious experience is made by the soul, not the mind. The Jain model of soul, mind and body avoids all objections raised against dualism, as interaction between soul and karma body （unconscious part of mind） is assumed to be based on parallelism, and that between mind and body is through radiations not violating the law of conservation of energy.     

Principles Supporting the Perceptional Teaching of Physics: A ��Practical Teaching Philosophy��

This article sketches a framework of ideas developed in the context of decades of physics teacher-education that was entitled the "perceptional approach". Individual learning and the scientific enterprise are interpreted as different manifestations of the same process aimed at understanding the natural and social worlds. The process is understood to possess the basic nature of perception, where empirical meanings are first born and then conceptualised. The accumulation of perceived gestalts in the ??structure of the mind?? leads to structural perception and the generation of conceptual hierarchies, which form a general principle for the expansion of our understanding. The process undergoes hierarchical development from early sensory perception to individual learning and finally to science. The process is discussed in terms of a three-process dynamic. Scientific and technological processes are driven by the interaction of the mind and nature. They are embedded in the social process due to the interaction of individual minds. These sub-processes are defined by their aims: The scientific process affects the mind and aims at understanding; the technological process affects nature and aims at human well-being; and the social process aims at mutual agreement and cooperation. In hierarchical development the interaction of nature and the mind gets structured into a ??methodical cycle?? by procedures involving conscious activities. Its intuitive nature is preserved due to subordination of the procedures to empirical meanings. In physics, two dimensions of hierarchical development are distinguished: Unification development gives rise to a generalisation hierarchy of concepts; Quantification development transfers the empirical meanings to quantities, laws and theories representing successive hierarchical levels of quantitative concepts. Consequences for physics teaching are discussed in principle, and in the light of examples and experiences from physics teacher education.     

Better Red than Dead—Putting an End to the Social Irrelevance of Postwar Philosophy of Science

This paper asks what is necessary in a theory of science adequate to the task of empowering philosophers of science to participate in public debate about science in a social context. It is argued that an adequate theory of science must be capable of theorizing the role of values and motives in science and that it must take seriously the irreducibly social nature of scientific knowledge.

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Teaching Philosophy

这是一位老师写给编辑的信。字里行间,阐释着对教师角色的彻悟……     

Does Philosophy of Education Have a Future?

Abstract

The apparently simple question, ‘Does philosophy of education have a future?’, is without a simple answer. Like so many other questions, it all depends on what we mean, and in this case, what we mean by the expression ‘philosophy of education’. I shall look at it in all of three ways: as a social institution, as an academic activity and as an intellectual pursuit. By doing so, it will become evident that consideration of each of them in turn will give somewhat different answers, which not only adds to the complexity of the question, but also adds to the richness of the answer. From this we, as individuals and as members of a particular community, can begin to reflect on the sort of future philosophy of education might have and what, if anything, we ought to do about it.     

Pragmatism, Activism, and the Icy Slopes of Logic in George Reisch’s Portrait of the Philosophy of Science as a Young Field

This paper considers several models of politically engaged philosophy with the aim of provoking discussion of George Reisch’s How the Cold War Transformed Philosophy of Science. At issue is the Unity of Science movement’s conception of the philosophy of science in particular and what politically engaged philosophy of science might look like in general. The paper discusses the role that the pragmatist Sidney Hook plays in the book and considers some of the questions raised by the role that he plays: What does it mean to be a politically engaged philosopher of science? Do we want philosophy of science to be politically engaged?     

Do We Need a Philosophy of Science Education?

Reflection on several decades of science teaching at the secondary-school level leads to the strong suggestion that a theory of science education should be based on arguments emanating from insights into the process of meaningful communication in the light of modern epistemology. These arguments show that the teacher’s personality and engagement with the subject is a major source of interest and devotion of students who try to understand the presented ideas. An analysis of the conditions of this engagement leads to a vision for a future understanding of the teaching process, especially in science teaching.     

Analysis of John Dewey’s Philosophy of Education and Its Value

John Dewey was a pragmatic philosopher,psychologist,and educator commonly regarded as the founder of the pro gressive education movement.His philosophy of pragmatic education not only exerts great influence on Western education,but also on China’s education.This paper attempts to make a detailed analysis of Dewey’s philosophy of education and its value.     

Philosophers Without Borders? Toward a Comparative Philosophy of Education

One important element of globalization is the dissemination of western educational ideals and organizational frameworks through educational development projects. While postcolonial theory has long offered a useful critique of this expansion, it is less clear about how educational development that eschews neo-imperialist tendencies might proceed. This problem poses a question that requires philosophical reflection. However, much of comparative and international development education ignores philosophical modes of inquiry. Moreover, as Libbrecht (2007) Libbrecht, Ulrich. 2007. Within the Four Seas: Introduction to Comparative Philosophy, Leuven, Belgium: Peeters.  [Google Scholar] argues, philosophy all too often sees itself as synonymous with the Euro-American intellectual tradition, thus ignoring indigenous educational thought that might more appropriately guide local educational development. Drawing on John Dewey's (1938) call for deeper and more inclusive plans of operations in response to social conflicts and Jurgen Habermas (2008) call for “reciprocal learning processes” and “cooperative acts of translation,” we will attempt to reach beyond our individual philosophical borders to explore the necessity and possibilities of comparative philosophy of education by sharing three examples of our current efforts to apply philosophical analysis to international educational development. These examples will articulate and embody the necessity and the challenges of applying philosophical analysis to educational development work.     

The Futility of Willy’s Philosophy of Personal Attractiveness in Death of a Salesman

Arthur Miller’s masterpiece Death of a Salesman is a very clear attack on the American success myth.The most dominant theme running throughout the play is Willy Loman’s philosophy of personal attractiveness and its doomed futility.This philosophy not only brings failure to Willy’s career but also destruction to Willy’s family members.