天然香草是仅次于藏红花的昂贵香料，原产于墨西哥，最初被原住民作为奢侈品享用，20世纪后因人工合成香兰素的出现而成为全球范围的休闲消费品。在人们认识香草的历史上，存在一个重要的“现代早期认知”阶段，由西班牙人参与完成，尤其是16世纪50至80年代，探险家、征服者、传教士、医药学家陆续注意到这一事物，通过图像和文字逐步建立起准确有序的认知。香草最初采用纳华特语，信息来源于阿兹特克人，后改用拉丁语和卡斯蒂利亚语书写和记录，最终由意大利、低地国家博物学家、出版行业广泛传播。在这一过程中，西班牙人看似只扮演了“中间人”的角色，其实恰恰通过“非正式机构”在“分散的复合君主制”下进行了有效的知识生产。
This paper responds to Saul Kripke's critique of the idea of adopting an Alternative logic.It defends an anti-exceptionalist view of logic,on which coming to accept a new logic is a special case of coming to accept a new scientific theory.The approach is illustrated in detail by debates on quantified modal logic.A distinction between folk logic and scientific logic is modelled on the distinction between folk physics and scientific phys-ics.The importance of not confusing logic with metalogic in applying this distinction is emphasized.Defeasible inferential dispositions are shown to play a major role in theory acceptance in logic and mathematics as well as in natural and social science.Like beliefs,such dispositions are malleable in response to evidence,though not simply at will.Consideration is given to the Quinean objection that accepting an alternative logic involves chan-ging the subject rather than denying the doctrine.The objection is shown to depend on neglect of the social di-mension of meaning determination,akin to the descriptivism about proper names and natural kind terms criti-cized by Kripke and Putnam.Normal standards of interpretation indicate that disputes between classical and non-classical logicians are genuine disagreements.
