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世界是可知的这条命题可以有两种理解法:(一)世界上的客体是可知的;或(二)世界作为有的整体是可知的。雅斯柏斯同意第一条,而否认第二条。雅斯柏斯否认科学能给世界提供一张完整的图象或者体系;他的中心论点是,实证论关于科学统一性的想法是无法实现的。在这方面他提出四个特殊论证:(甲)科学思想是知识的一种形态,因而就避免不了主客体的分化;(乙)科学知识并不仅仅是一种纯方法论;(丙)由于客体的几个领域互相合并不了,所以那些适合于研究各个领域的方法也就一定有内在的不可合并的歧异;(丁)自然科学和人文科学也是两类不同的科学,把任何科学观点绝对化的做法站不住脚。哲学和科学有区别,但又互相倚靠;哲学对科学的最大贡献是弄清楚科学的结构、限制及其和哲学工作的区别,同时哲学思想又必须利用科学范畴和科学方法的最高发展形式。雅斯柏斯认为,既然科学不能给世界的存在提供一个整个体系,这就等于警告人不要把客体存在和真正存在等同起来。雅斯柏斯和自然主义者对科学知识的叙述不同,他的说法和牛顿的物理学、康德的科学哲学都很相合,但对根据晚近物理学发展的真实科学观则注意不够。当代托马斯主义者将会认为雅斯柏斯给科学与哲学的区别很有启发;他的这种区别和马里坦区别经验逻辑性分析自然与本体论分析自然,有些相似之处。
The proposition that the world is known can be understood in two ways: (a) the object of the world is known; or (b) the world as a whole is known. Jaspers agreed with the first and denied the second. Jaspers denied that science could provide the world with a complete image or system; his central argument was that the idea of positivism on the unity of science was unrealizable. In this respect, he put forward four special arguments: (a) Scientific thought is a form of knowledge and thus can not avoid the differentiation of subject and object; (b) Scientific knowledge is not merely a purely methodological one; (c) So that there is bound to be some internal unincorporated differences in methods suitable for studying various fields. (D) Natural sciences and humanities are two different kinds of science, and they absolutely represent any viewpoint of science Practices untenable. Philosophy and science are different, but rely on each other; the greatest contribution of philosophy to science is to make clear the structure of science, limitations and the difference between philosophy and work, at the same time, philosophy must take the highest development of scientific categories and scientific methods. Jaspers argues that since science can not provide an entire system for the existence of the world, this is tantamount to telling people not to equate the existence of the object with the true existence. Jaspers and naturalists differ in their narration of scientific knowledge. His argument is in line with Newtonian physics and Kant’s philosophy of science, but not enough attention is paid to the real scientific view based on the recent development of physics. Contemporary Thomasists will find Jaspers very instructive in the distinction between science and philosophy; his logical analysis of nature and the ontological analysis of Marilyn’s distinction of experience has some similarities.