试论笛卡尔的直观理论及其影响

笛卡尔是近代第一个比较完整地对“直观”进行定义的哲学家。他承接古希腊哲学传统，对直观理论进行了具有独特意义的阐释，并提出了一个靠直观建立科学认识体系的设想。笛卡尔的直观理论对后世产生了深远的影响，沿着他的这一思路．在西方出现了两条不同的发展路向：倾向于实证主义的直观认识论体系和倾向于人本主义的直观认识论体系。     

浅析笛卡尔的"理性直观"

由于对确定的知识的追求，自古希腊以来，直观问题就为哲学家所重视，直到笛卡尔提出“理性直观”，对直观问题的理解才基本达到了成熟。笛卡尔认为人类能够通过理性清晰明白的直观到简单概念，并以此作为逻辑起点获得更多的确定。笛卡尔的理性直观对唯理论和经验论乃至后来整个哲学的发展都产生了持续的影响作用。     

圆形截面纤维皮芯结构对其内部反光性能的影响

借助纤维内部反射光中的笛卡尔线,针对纤维皮层厚度及皮芯层折射率差异对内部反射光的影响,从理论上进行分析,认为纤维皮芯结构中仍存在笛卡儿线.在薄壁玻璃管中加入一定折射率的液体,对其二维漫反射光强进行测试,验证了理论分析的结论.研究表明:纤维皮芯层折射率差异对笛卡儿线出射角的影响,大于纤维皮层厚度变化对纤维笛卡儿线出射角的影响.纤维皮芯层折射率差异的增大会使纤维笛卡儿线的出射角增大,反光强度变小.     

Galileo and Descartes on Copernicanism and the cause of the tides

Galileo and Descartes were on the front lines of the defense of Copernicanism against theological objections that took on special importance during the seventeenth century. Galileo attempted to overcome opposition to Copernicanism within the Catholic Church by offering a demonstration of this theory that appeals to the fact that the double motion of the earth is necessary as a cause of the tides. It turns out, however, that the details of Galileo's tidal theory compromise his demonstration. Far from attempting to provide a demonstration of the earth's motion, Descartes ultimately argued that his system is compatible with the determination of the Church that the earth is at rest. Nonetheless, Descartes's account of the cause of the tides creates difficulty for this argument.     

圆柱形纤维的色散

以产生虹现象小水珠的色散原理为基础，分析了透明圆形截面纤维在平行光照条件下，一次内表面反射光中笛卡尔线的色散机理与特征；证明了透明圆形截面纤维与水珠在产生虹现象时的色散机理与特征是相似的；揭示了透明圆形纤维内部反射光的特征．研究结果对纤维光泽感的研究和特殊光泽纤维的开发，有一定的借鉴与指导意义．     

The intelligibility of motion and construction: Descartes’ early mathematics and metaphysics, 1619-1637

I argue for an interpretation of the connection between Descartes’ early mathematics and metaphysics that centers on the standard of geometrical intelligibility that characterizes Descartes’ mathematical work during the period 1619 to 1637. This approach remains sensitive to the innovations of Descartes’ system of geometry and, I claim, sheds important light on the relationship between his landmark Geometry (1637) and his first metaphysics of nature, which is presented in Le monde (1633). In particular, I argue that the same standard of clear and distinct motions for construction that allows Descartes to distinguish ‘geometric’ from ‘imaginary’ curves in the domain of mathematics is adopted in Le monde as Descartes details God’s construction of nature. I also show how, on this interpretation, the metaphysics of Le monde can fruitfully be brought to bear on Descartes’ attempted solution to the Pappus problem, which he presents in Book I of the Geometry. My general goal is to show that attention to the standard of intelligibility Descartes invokes in these different areas of inquiry grants us a richer view of the connection between his early mathematics and philosophy than an approach that assumes a common method is what binds his work in these domains together.     

采用齐次向量建立二维射影坐标系

在笛氏齐次坐标的基础上，采用齐次向量的方法，建立二维射影坐标系。     

Kepler’s theory of the soul: a study on epistemology

Kepler is mainly known among historians of science for his astronomical theories and his approaches to problems having to do with philosophy of science and ontology. This paper attempts to contribute to Kepler studies by providing a discussion of a topic not frequently considered, namely Kepler’s theory of the soul, a general theory of knowledge whose central problem is what makes knowledge possible, rather than what makes knowledge true, as happens in the case of Descartes’s and Bacon’s epistemologies. Kepler’s theory consists of four issues: the theory of the different sorts of soul—that is, the human soul, the animal soul, the vegetable soul, and the Earth soul—concerning their faculties, the differences and the resemblances emerging among them, the relation they maintain with their own bodies and the world, and the distinction soul–world. The paper discusses these issues from a historical perspective, that is, it reconstructs the way they appear in three periods of Kepler’s career: the period prior to the publication of the Mysterium cosmographicum, the period from 1596 to 1611, and the period of the Harmonices mundi libri V. Finally, Kepler’s epistemology is briefly contrasted with Descartes’s and Bacon’s in order to suggest that Kepler’s could be seen as a third way to understand the philosophical origins of Modernity.     

皮尔士的符号学人论探析——兼论阿佩尔对皮尔士的误读

皮尔士继承了西方哲学中从理性方面界定人之本性的传统,并且将思想理解为使用符号的推理活动,从而提出了“人是符号”的命题.皮尔士的符号学人论是对笛卡尔主义的反叛,其立场是经验主义和现象主义的.皮尔士可以被视为当代哲学中语言学转向的预言者和开拓者.     

解读笛卡尔的普遍怀疑原则

本文认为笛卡尔的普遍怀疑原则，就其思想体系来说是唯心主义的，但其理论勇气、科学态度、创新精神和对人的主体地位的肯定，在当时就促进了人的认识发展和社会进步，在现时仍有其认识论意义和社会意义。