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Third, its result is physicalistic objectivism was seen as the metaphysical foundation of natural science which has led to the riddle of cognition.

结果是物理主义的客观主义成为现代科学的形而上学基础,因此导致了科学的认识论之谜,使得自然科学知识何以可能成为问题。

The second expounds the transformation of freedom theory from epistemology to practicalism in modern western philosophy results in the basis founding of freedom theory . The rationalist is actually abstractly talking about freedom and breaks away human experience .

第二部分阐述了近代理性主义自由观由认识论向实践论之转向在于为自由观奠定理性基础,实际上仍是抽象地谈论人的自由,疏远了人的感性。

It concludes that Quine's philosophy has notescaped the captivity of scientism,however,he tried to integrate pragmatism andlogical positivism.As a result,Quine made logical positivism turn from anarrow and rigid empiricism to a pragmatistic one.The pragmatistic positivismwas soon accepted by many philosophers and preluded to new pragmatism.

认为,尽管蒯因哲学在科学认识论问题上尚未完全脱离科学主义的囚禁,但他在语言哲学的理论框架下把实用主义与逻辑实证主义结合到一起,使逻辑实证主义从一种过于狭隘、过于僵硬的经验主义过渡到一种实用主义的、约定论的经验主义,这种实用主义化了的逻辑实证主义很快为人们接受并成为新实用主义兴起的序幕

In so doing, we will be setting aside concerns discussed by Anthony Brueckner (1994b) and Stewart Cohen (1998c) that skeptical arguments might instead rest upon a different epistemic principle entirely, what they term an "underdetermination" principle.2 Relatedly, we will also be taking a very modern Cartesian understanding of the skeptical argument for granted, and therefore ignoring the emergence of renewed interest in classical Pyrrhonian skeptical arguments by such figures as Williams (1988b) and Robert Fogelin (1994).3 Finally, attention will be confined to those anti-skeptical theories of knowledge which are genuinely capable (given, of course, that they are correct) of meeting the skeptical challenge.

在这样做的时候,我们会把有些有关系的讨论放到一边,例如Anthony Brueckner (1994b)和 Stewart Cohen (1998c)所指出的怀疑论论证可以依赖于不同的认识论原则,他们称为&不确定性原则『&underdetermination& principle』&。[2]相关的,我们也会承认对怀疑论论证的笛卡尔式理解,因此忽略了出现的对古典Pyrrhonian怀疑论论证的重新关注,例如Williams (1988b)和 Robert Fogelin (1994)。[3]最后,也不会去关注这样的反怀疑论理论,这些真正能够和怀疑论挑战交锋。

The new data and the new thought of contemporary system science recomprehend the Marxist philosophy,make it carry forward and realized to surpass tradition.It guides the ontology the system dialectics,the information epistemology,and the sytem theory of value,the system conception of history,and the system conception of life and so on with a series of brand-new philosophy investig...

以当代科学技术革命的带头科学——系统科学的新资料、新思想,重新理解马克思主义哲学的思想本质,使其在新的条件下发扬光大,并实现对传统的超越,就引导出系统本体论、系统辩证法、信息认识论、系统价值论、系统历史观、系统生命观等一系列崭新的哲学进行探索;并逐步形成马克思主义系统哲学的理论建构。

The epistemological explanation context reveals the interaction between subject and object, the ontological explanation context describes the character of object and the semasiological explanation context is a strong demonstration of the ETUR.

认识论的解释语境揭示的是主体与客体间的相互作用,本体论的解释语境揭示的是客体自身的特性,语义学的解释语境是一种对ETUR在严格意义上成立的语义论证。

The article begins with the establishment of the ETUR and its disputation, argues the rationality of the use of explanation context here, then analyses the different explanations of the ETUR and educes three different explanation contexts, as epistemological, ontological and semasiological, considering the reference, meaning and its extended meaning in quantum mechanics as the elements of explanation context.

文章首先从能量-时间不确定关系的提出、关于其的争论等入手,论证了对其作解释语境考察的合理性,而后基于物理学家们所做出的不同种解释进行分析归纳,指出△E和△t的指称、△E·△t≥/2的意义及其意义在量子力学中的延伸作为解释语境的构成要素共同构成了对于ETUR的三种不同解释语境,即认识论的解释语境、本体论的解释语境、语义学的解释语境。

As held by Heidegger, although Husserl\'s phenomenology had challenged dualism of Descartes\' type as well as had surmounted the traditional views about the implication of such concept as "being" and "truth", on the foundation it can still be looked upon as a type of subjectivistic philosophy.

海德格尔与胡塞尔的不同则在于他不仅彻底抛弃了后者的先验唯心论的立场,而且还认为现象学就是关于存在的意义问题的科学,现象学不应是认识论而应是本体论。

The main contents of Althusser's epistemology include Symptomatic, Problematic, Epistemological rupture, Theory practice as well as the viewpoint that Marxism is unempirical.

摘要阿尔都塞认识论的主要内容包括症候阅读法、题式、裂说、论实践、克思主义是反经验主义等观点。

The concept of essence derived from Aristotle can be understood as both ideaistic essence and empirical one. But the notion of ideaistic essence has to face seemingly unsurmountable difficulty in epistemology. Furthermore, the idea of ideaistic essence of law is always related to dogmatism and absolutism, which impedes greatly the exploration of law in depth, but a denial of the concept of essence of law is also unadvisable.

亚里士多德的本质概念一开始就显示出理念主义和经验主义本质观的区别,理念主义本质观在认识论上具有不可克服的缺陷,而理念主义的法本质观则很容易导致擅断论和绝对主义,从而妨碍了对法律认识的不断深入,但是对法的本质采取虚无主义的态度又是完全不可取的。

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