论经济法的调整对象范围

关于经济法的调整对象历来是经济法学甚至包括民法学、行政法学界争执的一个焦点,但是大家还是就经济法的基本理念达成了共识,即经济法是国家干预市场经济的基本法律形式,鉴于我国完全不同于西方的市场进化模式,当前我国国家干预市场的范围应当严格限定,干预市场与培育市场应当两种手段并存.经济法以社会公共利益为本位的法益追求是经济法区别于传统的公法和私法独立存在的根本理由.在此基础上再界定经济法的调整对象也就不再困难.     

Ideals and monisms: recent criticisms of the Strong Programme in the sociology of knowledge

I offer a reply to criticisms of the Strong Programme presented by Stephen Kemp who develops some new lines of argument that focus on the ‘monism’ of the programme. He says the programme should be rejected for three reasons. First, because it embodies ‘weak idealism’, that is, its supporters effectively sever the link between language and the world. Second, it challenges the reasons that scientists offer in explanation of their own beliefs. Third, it destroys the distinction between successful and unsuccessful instrumental action. Kemp is careful to produce quotations from the supporters of the programme as evidence to support his case. All three points deserve and are given a detailed response and the interpretation of the quoted material plays a significant role in the discussion. My hope is that careful exegesis will offset the numerous misinterpretations that are current in the philosophical literature. Particular attention is paid to what is said about the normative standards involved in the application of empirical concepts. The operation of these standards in the face of the negotiability of all concepts is explored and misapprehensions on the topic are corrected. The work of Wittgenstein, Popper, Kuhn and Hesse is used to illustrate these themes.     

Pierre Duhem’s virtue epistemology

Duhem’s concept of ‘good sense’ is central to his philosophy of science, given that it is what allows scientists to decide between competing theories. Scientists must use good sense and have intellectual and moral virtues in order to be neutral arbiters of scientific theories, especially when choosing between empirically adequate theories. I discuss the parallels in Duhem’s views to those of virtue epistemologists, who understand justified belief as that arrived at by a cognitive agent with intellectual and moral virtues, showing how consideration of Duhem as a virtue epistemologist offers insights into his views, as well as providing possible answers to some puzzles about virtue epistemology. The extent to which Duhem holds that the intellectual and moral virtues of the scientist determine scientific knowledge has not been generally noticed.     

论系统非优研究的意义

从认识论、方法论及实践论角度论证了系统非优研究的重要意义，指出不研究非优问题，系统论将是不完整的。     

Saving the Strong Programme? A critique of David Bloor’s recent work

This article critically appraises David Bloor’s recent attempts to refute criticisms levelled at the Strong Programme’s social constructionist approach to scientific knowledge. Bloor has tried to argue, contrary to some critics, that the Strong Programme is not idealist in character, and it does not involve a challenge to the credibility of scientific knowledge. I argue that Bloor’s attempt to deflect the charge of idealism, which calls on the self-referential theory of social institutions, is partially successful. However, I suggest that although the Strong Programme should not be accused of ‘strong idealism’, it is still vulnerable to the criticism that it entails a form of ‘weak idealism’. The article moves on to argue that, contrary to Bloor, constructionist approaches do challenge the credibility of the scientific knowledge that they analyse. I conclude the article by arguing that sociological analyses of scientific knowledge can be conducted without the weak idealism and the credibility-challenging assumptions of the Strong Programme approach.     

Yeperenye Dreaming in Conceptual,Geographical, and Cyberspace: A Participatory Action Research Approach to Address Local Governance Within an Australian Indigenous Housing Association

Systemic Practice and Action Research - This paper discusses work in progress with an Indigenous housing association in Central Australia. It builds on and extends a 2-year policy and planning...     

传统与象征——对《滁州西涧》和《游园不值》的现代解析

传统的文学批评是社会历史的批评,它强调艺术的表现对象与人类社会生活的对应关系,这已为广大读者所熟知;弗罗伊德精神分析的解诗方法则强调艺术创造过程和艺术表现对象都是人类无意识深处性本能作用的结果,一切皆与性有关.韦应物和叶绍翁的两首七言绝句当然也是言性之作.这种理论尽管偏颇,难称科学,但惟其不流俗而让人倍感新奇.这预示着富有个性的多元文学批评时代已经来临.     

市场经济,社会存在和社会意识

本文在辨析马克思关于社会存在、社会意识和市民社会等基本概念的基础上,通过中、西现代社会发展史的比较,指出了国家、社会以及国家意识、社会意识在不同历史背景下形成过程的巨大差异。中国社会发展的独特性要求它在现代化的进程中进行一次国家与社会的剥离和国家意识与社会意识的剥离与整合。市场经济体制的改革为这次剥离提供了现实的可能性、必要性和迫切性。正统的国家意识随着中国改革的发展,已显示出蜕化为反社会意识的危     

《广西民族学院学报(哲社版)》引文分析

运用文献计量学方法 ,对 1 995～ 2 0 0 2年度《广西民族学院学报 (哲社版 )》全部论文的引文量、引文类型、引文语种、引文年代等进行统计分析 ,揭示该刊论文著者利用科技文献的规律。     

金岳霖认识论与现代西方认识论之关系

金岳霖先生的认识论与现代西方认识论有着深刻的内在渊源;与现代西方认识论一样,金先生认为,既成的"各种自然科学知识"是认识论研究的根本出发点,认识论的本质是哲学怀疑论,认识论关注的是知识结果的"逻辑结构"或知识的"理";金先生的认识论立场在可知论和怀疑论之间摇摆。