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1.
张立达 《华中科技大学学报(社会科学版)》2012,(2):83-89
科学、哲学、意识形态作为马克思主义内部三重性质的关系:科学是力求价值中立的对客观存在的研究,哲学是对人存在意义的探求,意识形态是具有特定价值倾向性、并维护自我肯定性立场的社会意识形式。科学为哲学和意识形态提供知识基础,意识形态为科学和哲学确定价值前提和价值规范,哲学则不满足于上述两种确定的理论话语,而要在理论与现实的距离和张力中对理论加以反思和批判,开显人类自我创造的新的可能性。马克思主义这三重性质是辩证统一的,但如今它的科学性和意识形态性受到充分重视,而其哲学性相对受重视不足,哲学的反思功能未能充分发挥,故而应当成为我们着力解决的问题。 相似文献
2.
马克思主义哲学是科学的世界观，而不是唯一科学的世界观，如果我们违背马克思主义哲学的本义和性质，无视其他哲学的优秀成果和当代实践的新发展，势必造成哲学的自我封闭，而不利于马克思主义哲学的创新和发展。 相似文献
3.
世界观和方法论在根本上是一致的。这种一致性在于,任何世界观都是方法论,都起着思维方法的作用。这是一切哲学的共同本质,它表明哲学不同于任何具体科学,它既是世界观又是方法论。但是,在全部哲学发展中,只有马克思主义哲学才正确地论证了世界观与方法论的一致性,并在自己的哲学中把科学世界观与科学方法论一致起来,从而根本改变了哲学与社会生活、与人类思惟活动联系的性质,给它们认识世界和改造世界以锐利武器。 相似文献
4.
论哲学的体系化 总被引：1，自引：0，他引：1
陶富源 《安徽师范大学学报(人文社会科学版)》1999,(4)
成熟形态的哲学都是有体系的。哲学的体系化是哲学与哲学对象同构性的内在要求,是哲学具有学科理论形态的必要途径,是人类思维中概念辩证法的生动体现。马克思主义创始人批判一些哲学家企图构造永恒绝对的真理体系的弊端,这无疑是正确的,但不能由此断定,他们根本否认对哲学的体系化追求。实际上,马克思主义哲学本身就是一个开放、不断发展的科学世界观体系。 相似文献
5.
宗教与哲学是人类意识形态和精神文化的两种重要形式,信仰和情感是宗教的本质和核心;理性和逻辑则是哲学的骨干和生命。本文以西方古希腊罗马时期宗教传统和哲学世界观及其互动关系为背景,通过对基督教诞生以前的西方荷马时代、希腊古典时代和希腊化罗马时代各阶段神性观念演变过程的梳理,探讨信仰与理性的关系,进而认为信仰和理性都是基于人的矛盾本性力图追寻本体的形而上冲动,共同表征了人类自我意识的超越向度和终极追求,同为精神文化的核心意识中内在关联的两极。 相似文献
6.
廖新聪 《乌鲁木齐职业大学学报》2011,20(2):6-8
从马克思主义哲学的学科性质、学科内容和学科品格的定位上思考,当前高校马克思主义哲学教育亟待实现三个转向：学科特性要实现从单一意识形态转向意识形态与学科探究的相对分离、良性互动;学科内容要实现从概念体系哲学向问题意识哲学转向;学科品格要实现从科学精神向科学精神与人文精神并举转向。 相似文献
7.
马克思恩格斯论马克思主义哲学的性质 总被引：1，自引：0，他引：1
曹润生 《安庆师范学院学报(社会科学版)》2004,23(6):1-5
马克思恩格斯对马克思主义哲学性质的规定表明:马克思主义哲学乃是哲学之扬弃意义上的现代唯物主义世界观,具体说是实践的、历史的和辩证的唯物主义世界观。这种世界观剔除了传统哲学的独立科学的形式,在研究现实世界的历史科学中得到证实和表现出来。 相似文献
8.
马克思主义哲学是科学的世界观。在教学中，如何运用马克思主义哲学，清除错误世界观的影响，引导学员树立正确的世界观，这是一个需要认真探讨和实践的问题。回顾十几年的哲学教学，我有以下几点粗浅的体会：一、引导学员树立正确的世界观，是马克思主义哲学教学的根本目的马克思主义哲学作为科学的世界观、方法论，不仅具有认识的功能，是人类的“伟大的认识工具”；也具有政治的功能，是无产阶级推翻资本主义，建设社会主义的强大思想武器。马克思主义哲学可以指导学员正确认识自然、社会和人的自身发展规律，形成科学的世界观、历史观和… 相似文献
9.
王水兴 《江西师范大学学报(哲学社会科学版)》2021,54(1):49-57
人的信息活动和信息社会的实践亟须马克思主义进行科学的回应.构建21世纪马克思主义信息哲学既是完善全球信息社会治理的需要,又是21世纪马克思主义不断创新发展的需要.信息、信息劳动、信息实践、信息生产力、信息社会是马克思主义信息哲学的基本范畴;信息本体论、信息认识论、信息价值论、信息社会理论是马克思主义信息哲学的基本理论.21世纪马克思主义信息哲学是对全球信息文明发展的哲学反思.中国信息文明发展道路为构建21世纪马克思主义信息哲学提供了实践基础.网信事业发展以人民为中心是中国信息化长期向好发展的根本原因.21世纪全球迈向信息社会与中国和平崛起的汇聚,为马克思主义信息哲学引领全球信息社会发展创造了历史机遇.21世纪马克思主义信息哲学是中国哲学对世界哲学的新贡献,是中国为应对信息文明浪潮挑战和建设信息文明社会提供的科学世界观和方法论体系. 相似文献
10.
林群 《辽宁师范大学学报(社会科学版)》1984,(5)
一为了探索和研讨辩证唯物自然观的理论体系,我认为,首先须认清这门学科的性质及其在人类知识体系中的地位:辩证唯物自然观到底是马克思主义哲学的一个组成部分呢,还是某种自然科学理论?因为哲学和自然科学是两种不同性质的社会意识形态,具有不同的研究方法,所以明确辩证唯物自然观的学科性质,直接涉及对它的研究如何着手的问题。在马克思以前,自然观从来就是哲学的内容之一,无论是就古代朴素的自然观(当时自然科学还没有从哲学中分离出来)而言,还是就近代的自然哲学而言,都是如此。 相似文献
11.
Hugh G. Gauch Jr. 《Science & Education》2009,18(6-7):905-927
This article responds to the other 10 papers in this thematic issue on science and worldviews and it clarifies some of the points in my lead article. The Bayesian framework provides helpful structure for worldview inquiries by recognizing and integrating both public and personal evidence. Drawing upon the other 10 papers, six kinds of potential evidence or considerations are identified: the problem of evil, evolution, miracles and prayer, the Anthropic Principle, religious experience, and natural theology. The thesis is defended that considerations informing worldview convictions include public evidence from the sciences and the humanities and personal evidence from individual experience. Additional topics addressed briefly include scientific realism, the tentativeness of scientific knowledge, science’s presuppositions, the relationship between natural science and natural theology, the nature of religious faith, and the importance of philosophy in science education. Seven questions are posed for which further leadership from the AAAS and NAS would benefit the scientific community. 相似文献
12.
The article builds upon a study where students’ relations to science are related to their worldviews and the kind of worldviews
they associate with science. The aim of the study is to deepen our knowledge of how worldview and students’ ways to handle
conflicts between their own worldview and the worldview they associate with science, can add to our understanding of students’
relations to science. Data consists of students’ responses to a questionnaire (N = 47) and to interviews (N = 26). The study shows that for students who have a high ability in science, those who have taken science-intense programmes
in upper secondary school to a higher extent than others have worldviews in accordance with the worldviews they associate
with science. This indicates that students who embrace a worldview different from the one they associate with science tend
to exclude themselves from science/technology programmes in Swedish upper secondary school. In the article the results are
presented through case studies of single individuals. Those students’ reasoning is related to the results for the whole student
group. Implications for science teaching and for further research are discussed. 相似文献
13.
Michael R. Matthews 《Science & Education》2009,18(6-7):641-666
This special issue of Science & Education deals with the theme of ‘Science, Worldviews and Education’. The theme is of particular importance at the present time as many national and provincial education authorities are requiring that students learn about the Nature of Science (NOS) as well as learning science content knowledge and process skills. NOS topics are being written into national and provincial curricula. Such NOS matters give rise to questions about science and worldviews: What is a worldview? Does science have a worldview? Are there specific ontological, epistemological and ethical prerequisites for the conduct of science? Does science lack a worldview but nevertheless have implications for worldviews? How can scientific worldviews be reconciled with seemingly discordant religious and cultural worldviews? In addition to this major curricular impetus for refining understanding of science and worldviews, there are also pressing cultural and social forces that give prominence to questions about science, worldviews and education. There is something of an avalanche of popular literature on the subject that teachers and students are variously engaged by. Additionally the modernisation and science-based industrialisation of huge non-Western populations whose traditional religions and beliefs are different from those that have been associated with orthodox science, make very pressing the questions of whether, and how, science is committed to particular worldviews. Hugh Gauch Jr. provides a long and extensive lead essay in the volume, and 12 philosophers, educators, scientists and theologians having read his paper, then engage with the theme. Hopefully the special issue will contribute to a more informed understanding of the relationship between science, worldviews and education, and provide assistance to teachers who are routinely engaged with the subject. 相似文献
14.
试析马克思主义人学视域下的思想政治教育 总被引：2，自引：0，他引：2
马克思主义人学及其对人的本质的深刻认识,是从哲学角度对人所作的最高层次思考,而思想政治教育是做人的思想工作的,它需要马克思主义人学为其提供正确的理论基础。传统的思想政治教育在价值取向、教育主体观、教育任务及教育方法等方面存在着误区。新时期思想政治教育应以马克思主义人学为重要理论基础,在对传统思想政治教育有所扬弃的基础上,转变观念,结合新形势,研究新情况,采取新措施,解决新问题,开辟新路子。 相似文献
15.
Worldviews are not only about whether God exists or whether the world has a purpose. They can contain a lot more, or they can differ in excluding the existence of God and/or a purpose for the world. In this article we define worldviews as answering a variety of worldview questions, which we list. Once this is recognized, it becomes clear that scientific worldviews are also a species of worldviews that should not be dismissed categorically. We then distinguish between the project of constructing a scientific worldview and asking whether science itself has any worldview content. We argue that science, even when it is characterized quite minimally, does have worldview content. This has some important implications for science education, which we draw. 相似文献
16.
Chin-Chung Tsai 《International Journal of Science Education》2013,35(10):1007-1016
On September 21st, 1999, the central part of Taiwan suffered an earthquake which was 7.3 on the Richter scale. This disaster provided a unique and rare opportunity to study students' worldviews. Science educators have proposed that students' worldviews influence their ways of interpreting natural phenomena and then impose an effect on conceptual development in science. The objective of this study was to explore students' worldviews as revealed by their ideas about the causality of earthquakes after experiencing the natural disaster. In Taiwan's socio-cultural milieu, there are some indigenous world-views about earthquakes including the perspectives of supernatural forces and myths. Through tracking the ideas of 60 fifth graders and sixth graders for eight months, this study showed that students tended to employ the following three major approaches to resolve the incongruence between indigenous worldviews and scientific worldviews. First, they may try to accept the scientific ideas and to abandon their original worldviews. Second, they may try to grasp the scientific views and at the same time try to keep the indigenous worldviews unchanged. Many students held a scientific/myths dual perspective about the causes of earthquakes. Finally, they may retain their original worldview and try to ignore the scientific worldview. This paper finally suggests that science educators need to integrate socio-cultural aspects of science and of learning science into science education research and practice. 相似文献
17.
为什么说科学是一种文化 总被引：2，自引：0，他引：2
科学作为人类对自然界的认识活动,受到不同文化模式的哲学思想、价值观和信仰体系的强烈影响。因此,不同的科学携带了各自的文化基因,呈现出明显的文化特色。这就意味着,科学、哲学、文化是三位一体的,文化基因决定了科学的所有本质特征。我们今天学习的科学(中医学除外)是在西方文化土壤上诞生和生长的,它带有全套西方文化基因,所以我们要想在科学方面赶上西方国家,就必须实施大规模的“文化基因工程”。 相似文献
18.
论邓小平对列宁文化建设思想的发展 总被引：1，自引：0，他引：1
王万民 《四川师范大学学报(社会科学版)》2002,29(5):5-9
化建设是社会主义建设的一个重要内容，邓小平在社会主义精神明，知识分子是工人阶级的一部分，科学技术是第一生产力，培育社会主义“四有”公民等方面，创造性地发展了列宁的化建设思想，从而发展了马克思主义，邓小平的化建设思想，是我国当前社会主义化建设的行动指南。 相似文献
19.
从价值哲学到价值科学的发展 总被引：3，自引：1，他引：3
何云峰 《上海师范大学学报(哲学社会科学版)》2001,30(1):21-25
在科学技术革命的影响下,人类的实践结果积累到了前所未有的丰富程度,人化自然成为人类生活世界的主要基础,这个充满人为事物、以物质文明为核心的人类结果领域,构成特殊的价值世界.从宇宙进化链来看,价值世界是进化的表现环节之一.随着价值世界的出现和发展,我们有了自然、社会、思维(主观精神世界)、价值等多个"世界".相应地,我们有自然科学、社会科学和思维科学(包括心理学)分别对前三个世界加以研究,但尚没有跟价值世界相对应的科学领域.因此,应当建立价值科学.价值科学是一个大的门类,它同自然科学、社会科学、思维科学等属于同一个序列的科学研究领域.价值科学不同于哲学意义上的价值论(价值哲学). 相似文献
20.
This study explores the relationship, if any, between an individual’s culturally based worldviews and conceptions of nature of science. In addition, the implications of this relationship (or lack of relationship) for science teaching and learning are discussed. Participants were 54 Taiwanese prospective science teachers. Their conceptions of nature of science and their worldviews specific to humans’ relationship with the natural world were assessed using two open‐ended questionnaires in conjunction with follow‐up interviews. Their understandings of nature of science were classified into informed and naïve categories based upon contemporary views of these constructs and those stressed in international reform documents. An anthropocentric–naturecentric continuum emerged and is used to explain the participants’ views about humans’ relationship with Nature. Participants who recognized the limitations of scientific knowledge, and accept the idea that science involves subjective and cultural components, were more likely to emphasize harmony with Nature. In contrast, participants who possessed narrow views about the scientific enterprise and described science as close to technology and as of materialistic benefit tended to provide an anthropocentric perspective regarding the human–Nature relationships. The findings illustrate the interplay between participants’ sociocultural beliefs and conceptions of nature of science. Concisely, people with different worldviews may have concurrently different views about nature of science. The study suggests the need for incorporating sociocultural perspectives and nature of science in the science curriculum. 相似文献