發(fā)布時(shí)間：2018-06-20 04:50

  本文選題：蔣介石 + 科學(xué)技術(shù)本質(zhì)��； 參考：《南京農(nóng)業(yè)大學(xué)》2011年碩士論文

【摘要】：蔣介石身處中國(guó)由近代向現(xiàn)代過(guò)渡的歷史時(shí)期,新舊價(jià)值沖突,中西文化激蕩,因此他形成了極為復(fù)雜的科學(xué)技術(shù)觀(guān)。在科學(xué)技術(shù)的本質(zhì)方面,他認(rèn)為科學(xué)有四個(gè)層次的定義,即科學(xué)舊解為講求次序的窮理致知；科學(xué)應(yīng)用在社會(huì)科學(xué)上的意義是組織；科學(xué)是基于經(jīng)驗(yàn)的,以求宇宙實(shí)在為目的的知識(shí)體系；科學(xué)是真理的化身。在科學(xué)與宗教的關(guān)系上,他認(rèn)為宗教等人文因素是科學(xué)技術(shù)的必要補(bǔ)充。在科學(xué)劃界的問(wèn)題上,他認(rèn)為科學(xué)與偽科學(xué)有著民生、方法論和可證實(shí)性這三個(gè)方面的區(qū)別。在技術(shù)的定義方面,他認(rèn)為科學(xué)與技術(shù)是兩個(gè)不同范疇,技術(shù)是科學(xué)民生化的產(chǎn)物,是科學(xué)實(shí)現(xiàn)民生的直接手段。在比較中西科學(xué)技術(shù)思想時(shí),他用“高而不亢”來(lái)評(píng)價(jià)中國(guó)固有的學(xué)術(shù)傳統(tǒng),強(qiáng)調(diào)以“謙而不卑”來(lái)對(duì)待西方的科學(xué)技術(shù)知識(shí)。在科學(xué)技術(shù)發(fā)展的動(dòng)力上,他立足人類(lèi)中心主義的立場(chǎng),認(rèn)為科學(xué)技術(shù)隨著人類(lèi)的出現(xiàn)而出現(xiàn),隨人類(lèi)求生能力的提高而發(fā)展。在科學(xué)技術(shù)發(fā)展的模式方面,他認(rèn)為科學(xué)技術(shù)的前進(jìn)既有連續(xù)性又有革命性,科學(xué)技術(shù)的好壞以解決問(wèn)題能力的高低來(lái)評(píng)價(jià)。在獲得科學(xué)技術(shù)知識(shí)方面,他強(qiáng)調(diào)內(nèi)與外并用,先驗(yàn)與經(jīng)驗(yàn)結(jié)合,即“內(nèi)而驗(yàn)之于心性,外而施之于事物”。從科學(xué)技術(shù)與社會(huì)的互動(dòng)來(lái)看,他認(rèn)為政治、經(jīng)濟(jì)、文化、教育為科學(xué)技術(shù)的發(fā)展提供了保證,而科學(xué)技術(shù)又為人類(lèi)貢獻(xiàn)了三民主義的民生、民權(quán)、民族功能,除了積極方面,晚年的他也提出科學(xué)技術(shù)存在諸如降低人類(lèi)幸福感、間接導(dǎo)致民生問(wèn)題等方面的消極影響。 探究蔣介石的個(gè)人經(jīng)歷不難發(fā)現(xiàn),他是一個(gè)受過(guò)傳統(tǒng)教育的人,也是有過(guò)海外留學(xué)經(jīng)歷的人；他是尊重傳統(tǒng)的人,也是一個(gè)信奉西洋宗教的人。他雖然個(gè)性極強(qiáng),但是政治地位決定在諸多問(wèn)題上,他個(gè)人的小觀(guān)念不能跨出全局的大立場(chǎng)。這也使他的科學(xué)技術(shù)觀(guān)中不可避免的存在中學(xué)與西學(xué),科學(xué)主義與人文主義,道德負(fù)載與價(jià)值中立,理論與實(shí)踐這四大矛盾。
[Abstract]:Jiang Jieshi is in the historical period of transition from modern to modern in China, the conflict of new and old values and the agitation of Chinese and Western cultures, so he has formed a very complicated view of science and technology. In terms of the nature of science and technology, he believes that science has four levels of definition, that is, the old definition of science as the poor theory of order; the meaning of the application of science in the social sciences is organizational; and the science is based on experience. A system of knowledge aimed at seeking the reality of the universe; science is the embodiment of truth. In the relation between science and religion, he thinks that religion and other humanistic factors are necessary complements of science and technology. On the issue of scientific demarcation, he holds that there are three differences between science and pseudoscience in terms of people's livelihood, methodology and verifiability. In the definition of technology, he thinks that science and technology are two different categories. Technology is the product of the livelihood of science and the direct means to realize people's livelihood. In comparing Chinese and Western scientific and technological thoughts, he used "high but not hyperactive" to evaluate China's inherent academic tradition and emphasized "modesty but not inferiority" to treat western scientific and technological knowledge. On the motive force of the development of science and technology, he based on the standpoint of anthropocentrism, thought that science and technology appeared with the appearance of human beings and developed with the improvement of human survival ability. In the mode of the development of science and technology, he thinks that the progress of science and technology is not only continuous but also revolutionary, and the quality of science and technology is evaluated by the ability of solving problems. In the acquisition of scientific and technological knowledge, he emphasizes the combination of internal and external, transcendental and empirical, that is, "inner experience in mind, external in things." From the perspective of the interaction between science and technology and society, he believes that politics, economy, culture, and education provide a guarantee for the development of science and technology, and that science and technology have contributed to the people's livelihood, civil rights, and national functions of the three people's principles, in addition to the positive aspects. In his later years, he also pointed out that science and technology have negative effects such as reducing human well-being and indirectly causing livelihood problems. Looking into Jiang Jieshi's personal experience, it is not hard to find that he is a man of traditional education and a person of overseas study; he is a man of respect for tradition and a man of Western religion. Although his personality is very strong, but his political status on many issues, his own small ideas can not take the overall position. This also makes the four contradictions between middle school and western learning, scientism and humanism, moral load and value neutrality, and theory and practice inevitably exist in his view of science and technology.
【學(xué)位授予單位】：南京農(nóng)業(yè)大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2011
【分類(lèi)號(hào)】：G301

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