哲学的

Explicative Vision of Cultural" Publicity" and the" Legitimacy" of Study of Marxist Philosophy YUAN Zu-she ( College of Politics and Economics, Shaanxi Normal University, Xi' an 710062, Shaanxi)" Legitimacy", which involves a deep reflection, examination and understanding of the nature, subject-matter, function and patterns of development of Marxist philosophy, is one of substantial contents in relation to the profound culture-practice turn of modern philosophy.

"合法性"问题关涉到对马克思主义哲学的性质、主题、功能、特征及其发展形态等的深度反思和新的理解，是构成现代哲学深刻的文化-实践转向的实质性内容之一，是新的历史时期马克思主义哲学创新性研究中的一个带有总体性的关键问题。将"合法性"叙事范式运用到对马克思主义哲学当前处境的分析，意味着必须反思：我们究竟应该以何种新的理论范式，在何种意义上言说马克思主义哲学的"合法性"。

In the course of"return to Marx", Hegelianism is an important factor. Young Lukacs opens a way to study Hegelian Marxism; old Lukacs still insists on that the study of Hegel is indispensable to the study of Marxist philosophy. Just by study of the relation of Hegelian philosophy and Marxist philosophy, Lukacs grasps the developing track of Marxian philosophy.

在卢卡奇"回到马克思"的过程中，黑格尔哲学始终是一个不可忽略的因素，早期卢卡奇开创了黑格尔式的马克思主义研究的先河；晚期卢卡奇仍然把对黑格尔的研究当作研究马克思哲学的必备知识和必要途径，他正是通过研究黑格尔哲学和马克思哲学的关系，搞清楚了马克思哲学的形成轨迹。

The philosophical ideology is divided into two major opposing ideological systems of the Eastern philosophy and the Western philosophy in the first place . The reason why Eastern and Western civilizations have always been unable to fuse normally with each other is that the fusion of Eastern and Western civilizations established in the ideology of unity of oppositeness cannot break away from the ideological shackle of economic competition .

中西文明的大融合不可能由对立统一思想的哲学思想来实现，哲学思想本来就分为东方哲学与西方哲学的两大对立思想体系，东西方文明一直无法正常融合，就是因为在哲学的对立统一思想中建立的东西文明的融合，仍然摆脱不了利益争夺的思想桎梏，比如香港，台湾，日本，印度，新加坡等的东西方文化融合，并没有产生新文明和新生活。

The great fusion of the Chinese and Western civilizations cannot possibly be achieved by the philosophical ideology of unity of oppositeness. The philosophical ideology is always divided into two major opposing ideological systems of the Eastern philosophy and the Western philosophy. The reason why Eastern and Western civilizations have always been unable to fuse normally with each other is that the fusion of Easter and Western civilizations established in the ideology of unity of oppositeness cannot break away from the ideological shackle of economic competition. For instance, the fusion of Eastern and Western cultures in Hong Kong, Taiwan, Japan, India, Singapore, etc, hasn't been able to create a new civilization or new life.

中西文明的大融合不可能由对立统一思想的哲学思想来实现，哲学思想本来就分为东方哲学与西方哲学的两大对立思想体系，东西方文明一直无法正常融合，就是因为在哲学的对立统一思想中建立的东西文明的融合，仍然摆脱不了利益争夺的思想桎梏，比如香港、台湾、日本、印度、新加坡等的东西方文化融合，并没有产生新文明和新生活。

Hermeneutical- phenomenological philosophy of science has great influence on continental philosophy and philosophy of science.

现象学-解释学科学哲学对大陆哲学和科学哲学的发展具有积极意义。

The author would further argue for the theses listed below:(1) Wittgenstein's"phenomenological period"could be regarded as the beginning of his lasting interest in"the philosophy of psychology"into the end of his life, whereas the interest of this kind didn't appear obviously in Tractatus;(2) By interpreting the"atomic propositions"as the simplest description of the data instead of avoiding illustrating what it is as Tractatus did, Wittgenstein's "phenomenological period"does show us an amazing affinity between his own standpoint at that time and that of the Russellian logical atomism, which is surely under the influence of the empiricist tradition;(3) Wittgenstein's critique of his phenomenology, however, revives the celebrated Tractarian dichotomy between"unspeakablity"and"speakablity"in a new context by denying any attempt to employ any linguistic tool to designate or describe the absoluteness of the data which could be only"shown".

本文所试图论证的要点可以被概括为：(1)维氏的"现象学阶段"可以被视为他关于"心理学的哲学"的长期学术兴趣的发端点——这一兴趣一直延续到他生命的终点，却并未体现于其早年作品《逻辑哲学论》之中；(2)通过将"原子命题"解释为对于感觉予料的最简单的描述（而不是像《逻辑哲学论》那样回避对于"原子命题"之所是的正面解说），维氏的"现象学阶段"乃是向我们展现了他该时期的哲学立场与罗素的经验论版本的"逻辑原子主义"之间的令人惊讶的亲缘关系；(3)通过否认任何试图用语言手段来标示或描述予料的企图，并通过对于予料自身的绝对性的展示，维氏对于他自己的"现象学"观念的批判实际上乃是复活了他在《逻辑哲学论》时代就已作出的对于"不可说性"与"可说性"的二分法。

The existence of Mao Zedong's Pedagogical Philosophy can be proved from two facts: One is the intersectant relationships between philosophy, pedagogy and pedagogical philosophy; The other is that Mao Zedong is a educationalist and he had a lot of educational practice.

毛泽东教育哲学的存在，可以从两方面得到证明。一方面，从哲学与教育学、教育哲学等学科的交叉关系中，我们可以看到毛泽东教育哲学存在的可能。

Cassirer's cultural philosophy model made his philosophy changed from rational animadversion to cultural animadversion, but it also can't avoid escaping transcendental mentalism, and can't exceed Kant's transcendental animadverted philosophy in the end.

卡西尔文化哲学的哲学模式使他的哲学从理性批判走向了文化批判，但却仍然不可避免地难逃先验唯心主义，最终还是没有超越康德的先验批判哲学。

The author would further argue for the theses listed below:(1) Wittgenstein's"phenomenological period"could be regarded as the beginning of his lasting interest in"the philosophy of psychology"into the end of his life, whereas the interest of this kind didn't appear obviously in Tractatus;(2) By interpreting the"atomic propositions"as the simplest description of the data instead of avoiding illustrating what it is as Tractatus did, Wittgenstein's "phenomenological period"does show us an amazing affinity between his own standpoint at that time and that of the Russellian logical atomism, which is surely under the influence of the empiricist tradition;(3) Wittgenstein's critique of his phenomenology, however, revives the celebrated Tractarian dichotomy between"unspeakablity"and"speakablity"in a new context by denying any attempt to employ any linguistic tool to designate or describe the absoluteness of the data which could be only"shown".

本文所试图论证的要点可以被概括为：(1)维氏的&现象学阶段&可以被视为他关于&心理学的哲学&的长期学术兴趣的发端点——这一兴趣一直延续到他生命的终点，却并未体现于其早年作品《逻辑哲学论》之中；(2)通过将&原子命题&解释为对于感觉予料的最简单的描述（而不是像《逻辑哲学论》那样回避对于&原子命题&之所是的正面解说），维氏的&现象学阶段&乃是向我们展现了他该时期的哲学立场与罗素的经验论版本的&逻辑原子主义&之间的令人惊讶的亲缘关系；(3)通过否认任何试图用语言手段来标示或描述予料的企图，并通过对于予料自身的绝对性的展示，维氏对于他自己的&现象学&观念的批判实际上乃是复活了他在《逻辑哲学论》时代就已作出的对于&不可说性&与&可说性&的二分法。

The 3 rd part puts the theory of Late Greek Privacy Philosophy into modern China philosophy parole system and thus makes a feasibility way for the future China philosophy.

强调中国哲学不但要加强对于公域哲学的研究，更要加强私域哲学的研究，把二者有机综合统一，才可以为人的全面发展提供哲学上的支撑。

In the United States, chronic alcoholism and hepatitis C are the most common ones.

在美国，慢性酒精中毒，肝炎是最常见的。

If you have any questions, you can contact me anytime.

如果有任何问题，你可以随时联系我。