【摘要】：啟蒙運(yùn)動(dòng)后,科學(xué)逐步體現(xiàn)出優(yōu)越性,豐富的科技成果提高了人類生活水平�？茖W(xué)占據(jù)社會(huì)中心并向非科學(xué)擴(kuò)張,使得全社會(huì)都追求“科學(xué)化”。但是隨著社會(huì)對(duì)科學(xué)的推崇過度,科學(xué)弊端也隨之逐步凸顯。難以預(yù)料的自然問題和社會(huì)問題的不斷出現(xiàn),嚴(yán)重阻礙了社會(huì)發(fā)展進(jìn)步,壓制了人們的自由和權(quán)利,甚至威脅人類生存。費(fèi)耶阿本德認(rèn)為科學(xué)的社會(huì)優(yōu)越性是一種社會(huì)文化霸權(quán),稱之為科學(xué)沙文主義。費(fèi)耶阿本德通過對(duì)科學(xué)沙文主義和科學(xué)家的社會(huì)判決權(quán)的批判,進(jìn)而提出了自由社會(huì)理論。自由社會(huì)理論認(rèn)為科學(xué)文化和其他諸多非科學(xué)文化都是平等自由的。不同文化都是根據(jù)具體環(huán)境、符合特定人群意愿而發(fā)展起來的,各文化都有其存在的合理性與價(jià)值�？茖W(xué)文化應(yīng)該堅(jiān)守在領(lǐng)域內(nèi)部,而不應(yīng)該干涉其他文化的發(fā)展。社會(huì)事務(wù)也應(yīng)該通過公民討論后由直接相關(guān)人決策,而科學(xué)家只有建議權(quán)。 自由社會(huì)理論在反思科學(xué)的社會(huì)優(yōu)越性、提倡民主自由的觀念、保護(hù)文化多樣性和保護(hù)非科學(xué)文化的成員的利益等方面對(duì)現(xiàn)代社會(huì)的建設(shè)與改革都極具參考價(jià)值。但費(fèi)耶阿本德現(xiàn)代社會(huì)發(fā)展中遇到的問題簡(jiǎn)單地歸結(jié)為科學(xué)文化對(duì)非科學(xué)文化的壓迫,這一觀點(diǎn)是值得商榷的,問題的根源應(yīng)該是不同文化問的關(guān)系問題,科學(xué)文化的優(yōu)越性與社會(huì)文化的多樣性并非不可兼容。所以,更好的社會(huì)模式應(yīng)該是這樣的：總體而言,承認(rèn)科學(xué)文化在社會(huì)發(fā)展中體現(xiàn)出的優(yōu)越性,科學(xué)文化及理性方法應(yīng)該是人們認(rèn)識(shí)世界、改造世界的基礎(chǔ)。局部而言,同時(shí)也承認(rèn)社會(huì)文化的多樣性。在處理具體問題時(shí)要考慮問題所處具體文化環(huán)境的特殊性,將科學(xué)方法與具體環(huán)境相結(jié)合,與具體環(huán)境的人們的意愿相結(jié)合。
[Abstract]:After the Enlightenment, science gradually showed its superiority, and the rich scientific and technological achievements improved the living standards of human beings. Science occupies the center of society and expands to non-science, which makes the whole society pursue scientization. However, with the society's excessive praise of science, the drawbacks of science are gradually highlighted. The emergence of unpredictable natural and social problems seriously hinders the progress of social development, suppresses people's freedom and rights, and even threatens the survival of mankind. Feyerabend thinks that the social superiority of science is a kind of social and cultural hegemony, which is called scientific chauvinism. By criticizing scientific chauvinism and scientists' right of social judgment, Feyerabend put forward the theory of free society. The theory of free society holds that scientific culture and many other non-scientific cultures are equal and free. Different cultures are developed according to specific environment and according with the wishes of specific people. Each culture has its own rationality and value of existence. Science and culture should remain within the realm and should not interfere with the development of other cultures. Social affairs should also be decided by people directly concerned after citizen discussion, and scientists have only the right to advise. The theory of free society is of great reference value to the construction and reform of modern society in the aspects of reflecting on the social superiority of science, advocating the concept of democracy and freedom, protecting cultural diversity and protecting the interests of members of non-scientific culture. However, the problems encountered in the development of Feyerabend's modern society can simply be attributed to the oppression of scientific culture on non-scientific culture. This view is open to question, and the root of the problem should be the question of the relationship between different cultures. The superiority of science and culture is not incompatible with the diversity of social culture. Therefore, a better social model should be like this: in general, recognizing the superiority of scientific culture in social development, scientific culture and rational methods should be the basis for people to understand and transform the world. In part, it also recognizes the diversity of society and culture. When dealing with specific problems, we should consider the particularity of the specific cultural environment in which the problem is located, and combine the scientific methods with the specific environment and the will of the people in the specific environment.
【學(xué)位授予單位】：湖南師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2014
【分類號(hào)】：G0

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