A study on the establishment of the experimental natural science and the modern epistemology in the late seventeenth century England

本课题已发表论文6篇。全部转载在研究报告中。在第一篇文章“约翰·洛克的自然科学哲学”中，我指出了现代认识论的刻板图式，即从内部表征到外部世界，未能正确把握洛克的哲学立场。他的立场只能用关于特殊性和共相的逻辑语言图式来理解。第二篇论文“经验主义知识的建立——给定的、效用的、社会的”清楚地表明，经验主义知识主张的基础不仅是感觉材料，而且是知识的效用和对熟练的专业人员所作知识主张的权威认可。在第三篇论文“经验中的个体——自然主义与感觉材料理论的批判”中，我认为今天的自然主义与古典经验主义有一些相似之处，而所谓的感觉材料理论并不能正确地代表真正的经验主义哲学。在第四篇论文中，“哲学家们对实验自然科学的本质一无所知有多久了？”，我指出，刻板的“内外”认识论方案剥夺了哲学家获得对自然科学实验和观察的真正理解的途径。在1997年第24届加州蒙特雷休谟会议上发表的第五篇论文《现代人的概念和休谟关于个人同一性》中，我提出了一个观点，即休谟对个人同一性概念的分析方法可以被视为当今知识社会学和社会人类学的原型。第六篇论文《笛卡儿与英国经验主义》描述了经验主义者（如罗伯特·波义耳和约翰·洛克）与笛卡儿主义者之间的区别。

On this research projects, six papers have been published. All of them are reprinted in the research report. In the first paper, 'John Locke's philosophy of natural science', I point out that the stereotyped scheme of the modern epistemology, i.e.from the inner representations to the outer world, fails to grasp Locke's philosophical stance correctly. His stance can be understood only with the logico-linguistic scheme about the particulars and the universals. The second paper, 'The establishment of empirical knowledge --the given, the utility, the society', makes it clear that the grounds of empiricist knowledge claims are not only the sense-data but also the utility of knowledge and the authoritative endorsement of knowledge claims made by skilled professionals. In the third paper, 'An individual in experiencing --naturalism and the criticisms of sense-data theory', I maintain that naturalism today has some similarity to the classical empiricism and that so-called sense-data theory does not correctly represent the genuine empiricist philosophy. In the fourth paper, 'How long have philosophers been ignorant of the essence of experimental natural science? ', I point out that the stereotyped "inner-outer" scheme of epistemology has deprived philosophers of the access to a true understanding of experiments and observations in natural science. In the fifth paper, 'The Modern Concept of Man and Hume on Personal Identity', presented at the 24th Hume Conference at Monterey, California, 1997, I put forward a view that Hume's method of analysis of the concept of personal identity can be regarded an archetype of the sociology of knowledge and the social anthropology today. The sixth paper, 'Descartes and the British empiricism', describes the traits which differentiate empiricists, such as Robert Boyle and John Locke, from Cartesians.