王符"人道曰为"的认识论思想论析

王符<潜夫论>中"人道曰为"的认识论思想是王符思想体系的重要组成部分.王符本着赞学重实、求真理性之态度,从认识的来源、认识的过程、认识的途径和判断认识真伪的标准等四个方面对其认识论思想进行了较为客观的梳理和全面的论评,并就其认识论思想在他整个思想体系中的作用,给予了恰当的定位.     

体育智慧说的哲学解释——兼与茅鹏先生商榷

本文首先概述了茅鹏所提出的体育智慧学说,分析了其对体育运动中“技艺”的智慧禀赋,探讨了“技艺”与“明智”的关联,趋向于“科学化”的过程,以及对“简单论”、“二元论”的批判;再者本文引入了亚里士多德的“技艺”学说,在“技艺”概念在体育运动中的适用性和“技艺”、“明智”的辩证关系维度上考量体育智慧说的哲学内涵,发扬体育智慧说对传统认识论的反思和知行观的把握。最后本文引入了“技艺的实践习惯”和“科学的技艺内涵”两个概念,尝试在当代认识论研究的基础上对体育智慧说形成补益。     

Problems with problem-centred knowledge

The author completes theInterchange symposium on Referent-Centred and Problem-Centred Knowledge: Elements of an Educational Epistemology by responding to the commentaries of Paul Thagard, Stellan Ohlsson, and Francis Schrag.     

经典科学的认识论与方法论

钱学森继承与发展了马克思主义的观点,强调哲学是科学技术部门的最高概括,它指导一切科学研究。科学技术发展推动哲学的发展,科学与哲学的相互影响与相互促进通过桥梁（部门哲学）来实现。在科学发展初期,科学的认识由以归纳为主逐渐演变为以探索性的假说-演绎为主。机械论的认识论和还原论的方法论是经典科学研究中的主导观点与方法。经典科学的认识论与方法论逐渐转变为科学技术哲学和马克思主义哲学。     

论提高"两课"教育教学实效性的途径

如何寻求一条提高“两课”教育教学实效性的途径,是摆在我们面前的一项重要任务。章从党委重视、实施教学改革等方面进行了论述,并结合体育学院学生的专业特点,从有重点地选择“两课”教育教学的内容,把“三个代表”重要思想的科学内涵与体育事业的发展有机地结合起来进行了分析。     

从认识论视角看孙子及其兵法与阖闾争霸的关系

孙子奔吴后,对"句吴"强国争霸的历史经验与齐国军事斗争优秀传统进行概括总结,上升到军事理论与哲学思维,写出兵法十三篇,然后再进一步以十三篇兵法指导吴王阖闾争霸,最后取得成功。这一过程与"实践、认识、再实践、再认识……"的马克思主义认识论相似。     

The watershed of Modernity: translation and the epistemological revolution

Abstract

From Modernity on, there has been continuity for the ‘West’ and interruption for non‐European cultures, histories and languages, for which indeed there is supposed to be only discontinuity with their own antiquity. Their own past counts as ‘premodern’ or ‘traditional’, and thus as belated compared with universalised Modernity. This is so because Modernity itself is normative, and it is normative because it was universalised. The norm of Modernity and the dignity of the modern ‘political’ has been spread through western idioms: through the western normativity of the political, such concepts as democracy, revolution, state, republic and the like will have their patterns in ‘Europe’ and in the ‘West’, while all other political concepts and terms, when contributed to a world dictionary of political terms, will denote merely exceptions. Modernity has been one of the great splits or disjunctions that froze some norms in history, making them become patterns: from that time on, western modernity (first western, then ‘western’ and finally ‘universal’…) has constructed an unbroken genealogical origin for its own concepts and episteme as ‘universal’, and has proposed/imposed them to the planet. The patterns of selection, exception and exclusion of Modernity, which posit the subject as an ‘autonomous’ figure mirrored and complementary of (state) sovereignty – while referring it to the hegemonically dominant model – have not altogether disappeared today. They are merging and mutating into, and coextensive with, configurations of multiple power vectors within non‐transparent networks of blurred and crossed hierarchies with novel, and maybe more volatile, forms of production, of integration and of institution, where again, although in a completely new way, collective action, the sharing and federation of knowledge transcend individual subjectivity while reaching out to both old and new forms of association.     

阿赖耶识与康德主体认识模式之比较简

阿赖耶识产生于印度佛教认识论的发展,康德哲学中的主体认识模式来自欧洲近代认识论哲学的发展。二者虽然来自不同的文明体系,但在探讨认识论问题时它们所指的内涵是具有一致性的。它们都是认识产生的所依、都与主观感觉相连通,是认识对象的形式赋予者。就其差异性而言,康德主体认识模式的先验色彩较为浓厚,而唯识论通过名言种子与现实的相互熏习解释诸法的产生,其具有一定的辩证色彩。     

功能性训练研究的哲学思考

现今功能性训练的研究大多处于形而下的具象层面，无法找到自身生存和发展的去向。对功能性训练研究进行形而上的“哲学深思”有助于功能性训练理论体系的建构，并为其实践指明方向。从本体论维度分析，介绍了功能性训练来源于理疗师针对运动损伤提出的动作练习康复方案。认为动作是功能性训练的“灵魂”，提升动作表现是功能性训练的本质。从认识论维度分析，认为功能性训练用整体性、联系性、对立统一性的哲学辩证思想看待身体运动。通过分析和关联、复演和重构，将经验升级为知识；通过从内化到外化两个阶段真正获取与利用知识。从价值论维度分析，认为应让身体回归，尊重身体在运动中的主体地位；坚持用发展的、变化的、动态的视角看待身体运动，注重运动的可持续性，将身体健康摆在首位。从方法论维度分析，认为应扎根于现实世界，注重理论与实践的结合；坚持继承与创新的辩证统一思想，处理好功能性训练与传统训练、引进与吸收的关系；坚持走“跨学科”发展之路，积极推进与其他学科的有效融合和多元交叉。以此构建与完善功能性训练的理论结构体系。