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双语推荐：科学实在论

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霍金的依赖模型的实在论为当代科学前沿中的夸克、希格斯玻色子等看不见的实体,甚至奇点之前的世界,提供了一个合理的说明。由于各类新实体的出现,对实在概念的重构成为必然。重构之后的实在概念为:在自然界中真实存在的物质实体,以及与自然界有物质关联的理论实体。思想实验作为一种优越的科研手段,是对理论实体进行研究的主要方法。
Hawking’ s Model Dependent Realism provides a reasonable explanation for the invisible entities such as quarks, Higgs bosons in contemporary scientific frontier, even the world before the singular point.Since the emergence of new types of enti-ties, reconstructing the concept of reality become inevitable.The new reality concept is:the material entities which exist really in na-ture, and the theoretical entities which associate with material.As a superior means of scientific research, the thought experiment is the main research method for theoretical entities .

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从科学哲学视角看，“主体间性”包括六个方面：物理学研究的“物理学家眼光中的自然”；库恩的“集团合理性”；从“纽拉特之船”看科学的经验基础；从实在论与非实在论之争看主体间性；按照戴维森“三角测量”的观点来理解科学实验；从相对论看主体性、主体间性与客观性三者的统一。
From the philosophy of science,“intersubjectivity”includes six aspects:nature in the eyes of physical scientists;Thomas Kuhn′s “community rationality”;experience basis of science in the vi-sion of “Neurath′s Boat”;intersubj ectivity from the debate between Realism and Antirealism;under-standing scientific experiments in terms of Davidson′s “Triangulation”;unification of subjectivity,in-tersubjectivity and objectivity in terms of Relativity.

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罗伯特·拉塞尔提出的创造性互动纲领可以说是当今科学与宗教研究领域最具建设性的创见之一。拉塞尔主要继承巴伯批判实在论类比方法的合理内核，走向互动的方法。这种富有建设性的新型方法论具有很强的现实应用性，为当今教育方法的改革提供了有效的指导方法，带来新型转变。
The program of“creative mutual interaction”(CMI), proposed by Russell, can be regarded as one of most constructive perspective in the contemporary science-religion academia. Russell mainly inherited reasonable connotations of Barbour’s analogical methodology, and then turned into an interactive methodology. The application of this new program mainly focuses on the transformation of educational methods. What this new transformation offers is a new direction for the reform of contemporary educational methods. .

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罗伯特·拉塞尔提出的创造性研究纲领当今科学与宗教研究领域最具建设性的创见之一。拉塞尔主要继承巴伯批判实在论类比方法的合理内核,走向互动方法;进而而发展墨菲的观点,激发科学研究纲领可以部分地根据宗教学说试验性地、假说性地产生的洞见;突破皮考克的突现认知整体主义中宗教位于层级体系顶部的局限。拉塞尔提出这种富有建设性的新型方法论,强调从科学和宗教两方面出发,走向两者的动态而又对称的互动,具有很强的现实应用性,为科学与宗教的现实互动提供了有效的指导纲领,并带来了新型的转变。
The methodology of“creative mutual interaction”(CMI), proposed by Russell, can be regarded as one of most constructive perspective in the contemporary science-religion academia. Russell mainly inherited reasonable connotations of Barbour’s analogical methodology, and then turned into an interactive methodology;then extended Murphy’s agenda to use Lakatosian methodology to inspire scientific research programs based in part on insights from theological doctrines;surmounted the constraints of Peacock’s epistemic holism of emergence. Finally, Russell stated this new kind of constructive methodology. This new one emphasizes that we should move both ways between theology and science instead of generating research just within religion in light of science. What this new transformation offers is a new direction for science-theology relation---to build a new dynamic, though asymmetric, interaction.

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现代科学给哲学提供的最重要成就是提供了一种层次的世界观,对世界层次结构的分析对形而上学和哲学具有明显的意义.夏法尔的论文"是否存在一个基础层次?"系统地讨论了基础主义在这方面的工作及其面临的问题,在缺乏论证的情况下最后指出了一条非还原主义的出路:我们可以把每一个层次都看作是同等的,承认它们都具有"存在共和国中的完全公民权".本文将为此提供一个论证:将亚里士多德的形式理论应用于世界层次结构的分析,发展出一种形式实在论,并以此来论证一种本体论的非还原主义以反对原子主义和物理主义;提出一种因果理论以反对副现象论;提出认识论的非还原主义以反对观念原子主义和认识论的还原主义.
Scientific progress in the 20th century has shown that the structure of the world is hierarchical. A philosophical analysis of the hierarchy will bear obvious significance for metaphysics and philosophy in general. Jonathan Schaffer''s paper, "Is There a Fundamental Level?", provides a systematic review of the works in the field, the difficulties for various versions of fundamentalism, and the prospect for the third option, i.e., to treat each level as ontologically equal. The purpose of this paper is to provide an argument for the third option. The author will apply Aristotle''s theory of matter and form to the discussion of the hierarchy and develop a theory of form realism, whichwill grant every level with "full citizenship in the republic of being." It constitutes an argument against ontological and epistemological reductionism. A non-reductive theory of causation is also developed against the fundamental theory of causation.

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