Dissatisfied with the fact that Collingwood was neglected in the intellectual circle in the first half of the 20th century,Williams makes a detailed survey of Collingwood's important claims on the philosophy of history,the history of philosophy and the interpenetration of metaphysics and the history of thought.Among this paper,Williams mainly discriminates and analyzes Collingwood's theory of re-enact-ment,the concept of encapsulation,and the logic of question answering.These reflections extend beyond Collingwood's research to such general philosophical questions as how interpretation and understanding are possible,the relationship between reflection and practice,and the relationship between cultural varia-tion and universal suppositions.Based on this,Williams intends to call philosophical thinking and philo-sophical writing with a snese of history and a unique style.
Williams reviews two dominant views in defense of the humanities,one is the"leather Blotter"view,which attaches the humanities to luxury goods with a focus on ostentatious consumption,and the oth-er is the"F.R.Leavis"view,which is a preferential defense of some single humanities disciplines.Both views attempt to defend the humanities disciplines in terms of cultivating excellent individuals rather than in terms of based on the modern society to pursue the continuation of the discipline.Williams argues that the primary significance of the humanities is for us to understand who we are,and that this requires an understanding of where we come from,as evidenced by the importance of historiography to the under-standing of the humanities and particular social situations.It is this connection between the humanities and social understanding that provides a defense for the continuation of the humanities.This defense sheds light on answering the question of the political science of the distribution of knowledge in the humanities.To answer this question,it is not enough to understand the aims of the humanities per se;one needs to know more about how to appropriately use and apply this knowledge within the political structures of the modern world.For Williams,the humanities do not themselves support radical or conservative positions;they are characterized by a degree of reflexivity that promotes conservative or radical views,which is reflected in a truthful understanding of how modern societies operate.
合成生物学是21世纪备受瞩目的生命科学,它改变了传统生命的研究范式,由"格物致知"到"建物致知",致力于从头开始创造新的生命.在明晰合成生物学的涵义和构成要素基础上,探究了合成生物学的发展对自然生命观的冲击.合成生物学的发展改变了传统的生命观,自然生命的过程变得不"自然",冲击了传统自然/人工的边界,在生命领域融合自然与人工.合成生物学作为生命领域的新发展,是"人类世"的到来在生命科学的体现."人类世"强调人的力量、作用和责任,凸显多元联结和复杂关系,启发我们从本体论意义上思考生命的涵义和人的地位.从"人类世"视角探讨合成生物学,更好地凸显人类责任和伦理要求,为合成生物学的发展和创新提供方向.
合成生物学的出现与发展,是运用社会存在论分析所应用的场景,集中体现了现代社会之为风险社会的创造性、不确定性与开放性等特征.合成生物学试图打破自然的限制,进一步为有机生命赋能,在设计生命的意义上创造生命,合成新的生物系统.这一生命技术在具体科学研究中将生物学推向新的发展阶段,通过生物工程、化学工程以及信息工程等试图描绘"最好的可能世界".这一系列技术逻辑的演绎与应用,需要进一步从价值规范和应用伦理等方面进行人文反思.
机器是庄子及其技术哲学研究所关注的对象.庄子除了把机器看作是技术"物"之外,还把机器理解为知识或知识的应用.正是因为机器具有"知"的特性,机器才发生异化,背离"道",造成了机器物本身的拙劣、人的身心的伤害、自然环境的破坏以及社会道德的衰退等负面效应.为此,庄子批判机器及其应用,但他也没有因此完全放弃机器,对机器弃之不用.庄子认为,真正的机器治理不仅要从人的方面入手"治其内",而且还要基于社会的方面"治其外",同时也要"与时俱化",以使机器能合乎人性,顺应人、自然与社会发展需要且不受其累.
