批判

Feyerabend\'s anarchistic theory of knowledge is reviewed and discussed in the paper, it will exhibits various aspects of the theory the same and recent advance study in China. The author presents some original view on the most of the Feyerabend\'s theoretic issues.

本文对费耶阿本德的无政府主义知识论进行了详细的论述和评论，同时还将展现他理论中的各个方面以及国内目前的最新研究，此外还有作者对他理论中的重要理论问题提出自己的见解，其中包括他对传统科学理性的批判、对传统方法论的批判以及对科学沙文主义的批判等等。

Even regarding Marx philosophy as traditional Metaphysics and made critics on it. So we should dandle with those praises and critics.

无论是后现代的批判或是赞扬，我们都应该认真对待：他们的赞扬包含着解构的目的，我们不能随便赞同；他们的批判，从根本上说，是对马克思哲学重新改写后的"僵化、教条的马克思哲学"的批判，我们应予以澄清。

The critical rationalism proofs that the demarcation standard between science and non-science is falsifiability; but Feyerabend insists that the demarcation standard between science and non-science should be cleared up. The core of critical rationalism is perjury methodology. He considers the scientific method is not induction but deduce inspection. Feyerabend retorts critical rationalism School still can't be escaped from angle of view of the logical empiricism.

批判理性主义论证了科学与非科学的划界标准是可证伪的；而费耶阿本德主张消解科学与非科学的划界标准；批判理性主义的核心思想是证伪主义方法论，认为科学的方法不是归纳法而是演绎检验法，费耶阿本德反驳到：批判理性主义学派依然逃脱不了逻辑经验主义学派的"经验论"视角。

In that article, the uppermost value-goal of human rights is put forward by Marx. That is the liberation of people. And this paper discusses on the Characteristics of Marx's On The Jewish Question, such as the animadversion on divinity, the hankerer for the harmoniousness between individuals and groups, and the ideality for the liberation of people.

本文试图揭示马克思在《论》中所体现的主要批判原则和价值立场，包括：批判宗教神学的历史唯物主义原则，批判政治、市民社会二元化中所体现的对个体与类和谐统一的追求及以人为基本价值取向的人类解放理想，对我们今天的马克思研究具有重要的理论意义和现实意义。

He intends to stand in the shoes of classes at lower echelons of social hierarchy by dismissing his superiority and hauteur as an elite intellectual.

他的文化批判着力于对中国日常性文化的批判，并不带有强烈的政治批判色彩，表现出对日常生活世界的观照。

Concretely speaking, its social consciousness includes political criticism consciousness of Rule of Mind, religious criticism consciousness of Breaking Heterodoxy , human nature criticism consciousness of Balancing Things and The Self, and so on.

具体而言，其社会意识又包括"心能治国"的政治批判意识、劈破旁门"的宗教批判意识、均平物我"的人性批判意识等内容。

In his critique of "kitsch", it is therefore important not to see a judgment placed on concrete individuals but rather a denunciation of the value system that lures and draws them along an ill-chosen path.

所以，不能把常徐功对艳俗的批判看成是对具体的人的批判，而应该看成是对引诱和蛊惑人的各种价值观念的批判。

Next is to the national incorrigbility critique.The essence of the humanitarianism spirit by LuXun is critizing the national incorrigibility,and the regional writers also closely held this big topic which transformates nationality critique.

其次是对国民劣根性的批判，鲁迅人道主义精神的精髓就是对国民劣根性的批判，而乡土文学家也紧紧抓住改造国民性批判这个大题目。

Left-wing literati who dominated Hong Kong literary circle launched different animadverts including attacking Xu Zhong-nian\'s materialistic view of literature, Gu Yi-qiao\'s renaissance and Qian Zhong-shu\'s Fortress Besieged. The phrases and tactics they used settled the basic form of criticism in New China.The First Congress of Literary and Art Workers was convened in Beijing in July 1949. Its reconstruction of literatus under the delegation system, its dense political and martial atmosphere, and its rewriting of May Forth literature, all symbolized the establishment of new literary pattern and the commencement of "contemporary Chinese literature".

首先，考察战后香港文学环境的大体状貌及左翼文化活动的主要内容；然后，逐一梳理左翼主流派发动的各类批判，着重分析对徐仲年"唯生主义文艺观"、顾一樵"文艺复兴论"和钱钟书《围城》的批判；最后，概括左翼文艺批判的基本范式。1949年7月，第一次文代会在北京召开，其代表制对作家队伍的重构、政治领导文艺的氛围、对"五四"新文学的重新叙述，都表明新的文学格局已经形成，"当代文学"的进程已经开始。

In the evolution courseof the Frankfurt School's science ethics thoughts,rational criticism hasalways been emphasized.

法兰克福学派学派科学伦理思想在其演进的历程中，十分强调理性的批判性，把对资本主义的研究归结为对资本主义社会的批判，以对科学技术的批判代替对资本主义制度的批判；同时把否定的辩证法作为其方法论，对实证主义进行了系统地批判。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。