Habermas considered that "the prehistory of positivism" was the history of cognition criticism,which began from Kant to Hegel and Marx,but stopped by positivism.
哈貝馬斯認(rèn)為,近代以來的哲學(xué),從康德到黑格爾直至馬克思,在實(shí)證主義出現(xiàn)之前,具有批判和反思的品格,是“認(rèn)識(shí)批判”活躍的歷史,他稱之為“實(shí)證主義的史前史”,但由于理論的失誤和不足,其中也蘊(yùn)涵著危機(jī)。
Painting arises from artists aesthetic cognition and expression based on the real world.
繪畫是藝術(shù)家對(duì)現(xiàn)實(shí)生活進(jìn)行審美認(rèn)識(shí)及審美表達(dá)的結(jié)果。
It also carries the aesthetic cognition function to a certain extent.
陌生化有堅(jiān)實(shí)的心理學(xué)依據(jù) ,有其相對(duì)性和局限性 ,同時(shí) ,它還具有一定的審美認(rèn)識(shí)功能 ,是文學(xué)得以發(fā)展、進(jìn)步的方法之一。
Following the principle of purposiveness,Kant abandons his mechanical epistemology to form his organic aesthetic epistemology in understanding nature,and changes from natural purposiveness to moral purposiveness,and therefore accomplishes the double turns of epistemology and ethics.
康德根據(jù)合目的性原則,從對(duì)自然的機(jī)械認(rèn)識(shí)論轉(zhuǎn)向有機(jī)整體的審美認(rèn)識(shí)論,由此從自然合目的性過渡到道德合目的性,從而完成了認(rèn)識(shí)論與倫理學(xué)的雙重轉(zhuǎn)向。
So, the radicalized critique of knowledge only as a social theory is possible.
所以，徹底的認(rèn)識(shí)批判只有作為社會(huì)理論才是可能的。
As Regards, to Ming Dynasty, Powder Catholic Criticizes and Opposes Several Cognitions Criticizing;
關(guān)于明末對(duì)天主教批判與反批判的幾點(diǎn)認(rèn)識(shí)
A Critique to Richard Rorty s Conception of Knowledge--And On the Pragmatics Turn of Epistemology;
羅蒂知識(shí)觀批判——兼論認(rèn)識(shí)論的語用學(xué)轉(zhuǎn)向
From Epistemology to the Theory of Knowledge:Habermas s critique of the positivist epistemology and its view of science;
從認(rèn)識(shí)論到知識(shí)學(xué)——哈貝馬斯對(duì)實(shí)證主義認(rèn)識(shí)論及其科學(xué)觀的批判
Understand the Critical Theory of Frankfurt School s Mass Culture Correctly;
正確認(rèn)識(shí)法蘭克福學(xué)派大眾文化批判理論
Rethink "Critical Thinking" and its Application in Curriculum;
重新認(rèn)識(shí)"批判性思維"及其在課程中的運(yùn)用
A Critique of Erroneous Notions Regarding Building the World s First-Class Universities;
對(duì)創(chuàng)建世界一流大學(xué)的錯(cuò)誤認(rèn)識(shí)的批判
Habermas s Epistemology of Critical Reflection and Its Implications;
哈貝馬斯的反思批判的認(rèn)識(shí)論及其啟示
REVIEW ON THE BASE OF THOUGHT FOR CRITICISM MOVEMENT OF REVISIONISM LITERATURE;
對(duì)“修正主義文藝”批判運(yùn)動(dòng)的思想基礎(chǔ)再認(rèn)識(shí)
To Rerecognition the Critical Theory of Frankfurt Mass Culture;
對(duì)法蘭克福學(xué)派大眾文化批判理論的再認(rèn)識(shí)
Schopenhauers Critique of Kants Epistemology and Its Historical Influence;
叔本華對(duì)康德認(rèn)識(shí)論的批判及其歷史影響
Realism or Constructivism--The Epistemological Critique of Risk
實(shí)在論還是建構(gòu)論——對(duì)風(fēng)險(xiǎn)范疇的認(rèn)識(shí)論批判
Discouse on Fuke′s Critique of Traditional Episteme--Knowledge and the Control of Social Power;
淺談?？聦?duì)傳統(tǒng)認(rèn)識(shí)論的批判——知識(shí)與社會(huì)權(quán)力的控制
Affirmation and Animadversion:Re-cognition to Male--Discussing Ding Ling s Viewpoint of Male in 1940 s;
肯定與批判：對(duì)男性的再認(rèn)識(shí)——論丁玲1940年代小說中的男性觀
Solve and cover the subject covered--Ontology of the aspect of epistemology is criticized;
解蔽被遮蔽了的主體——兼論認(rèn)識(shí)論層面的本體論批判
Criticisms of Urbanization--To Clear up Misunderstanding, and Open up New Patterns for Harmonious Development Between the Rural and the Urban in Western China;
城市化批判——走出認(rèn)識(shí)誤區(qū),開拓西部城鄉(xiāng)協(xié)調(diào)發(fā)展新格局
Theorectical Moral Character Consciousness and Critical Spirit--Cognition of the Teaching Reform and Practice of the Course of Literature of Introduction;
理論品性意識(shí)與批判精神——文學(xué)概論課教學(xué)改革與實(shí)踐的體認(rèn)
Cognition and Criticism on the Limitation of Financial theory and Methodology;
對(duì)公司財(cái)務(wù)學(xué)理論及方法論局限性的認(rèn)識(shí)與批判