|
孔德認(rèn)為，他發(fā)現(xiàn)了一條偉大的根本規(guī)律,，這條規(guī)律就是：我們的每一種主要觀點(diǎn),，每一個(gè)知識(shí)部門,，都先后經(jīng)歷了三個(gè)不同的理論階段：神學(xué)階段，又名虛構(gòu)階段,；形而上學(xué)階段,，又名抽象階段；科學(xué)階段,，又名實(shí)證階段,。 在神學(xué)階段，人們自由幻想,，企圖探索萬物內(nèi)在本性,；尋找現(xiàn)象的根源，追究事物最后的原因,，要求獲得絕對(duì)的知識(shí),，但這是辦不到的事，于是他們便求助于最后原因,，要求獲得絕對(duì)的知識(shí),，但這也是辦不到的。于是他們便求助于超自然的力量——神,，來解釋,，因此這時(shí)宗教在各種思想體系中占主導(dǎo)地位。 形而上學(xué)階段是神學(xué)階段的變相,，這時(shí)人們以形而上學(xué)（超經(jīng)驗(yàn)）的抽象概念代替超自然的神力來解釋一切,，要求獲得關(guān)于事物的本質(zhì)的絕對(duì)知識(shí)，并獨(dú)斷地把這些抽象的概念當(dāng)作絕對(duì)知識(shí),。例如各川獨(dú)斷的哲學(xué)體系和被認(rèn)為絕對(duì)的真理的理論就是由這類概念構(gòu)成的,。 在實(shí)證階段，人們承認(rèn)不能獲絕對(duì)的概念,，于是不再探索宇宙的起源和目的,，不再求知各川現(xiàn)象的內(nèi)在原因，而只是借助于推理和觀察,，以便發(fā)現(xiàn)現(xiàn)象之間不變的先后關(guān)系和相似關(guān)系,，它把對(duì)一切事物的研究和解釋都局限于現(xiàn)象世界的范圍。對(duì)事物和世界的這種態(tài)度正是實(shí)證科學(xué)的態(tài)度,，實(shí)證階段也就是科學(xué)階段,，實(shí)證的哲學(xué)方法就是科學(xué)的方法。 三階段的關(guān)系： 孔德認(rèn)為：神學(xué)階段是人類思想智 力發(fā)展的必然的出發(fā)點(diǎn),，實(shí)證階段是人類思想發(fā)展的最高階段,。形而上學(xué)階段，神學(xué)的思想和信念遭到 了批判，實(shí)證階段的思想信念的產(chǎn)生和發(fā)展的條件正在形成,，因此形而上學(xué)階段是由神學(xué)到實(shí)證階段的過渡,，也叫過渡階段。 孔德又將他發(fā)現(xiàn)的這一人類思想發(fā)展的規(guī)律應(yīng)用于個(gè)人,。對(duì)于個(gè)人而言，個(gè)人智力的發(fā)展是對(duì)這一規(guī)律的一種確證,，正如只要人類繼續(xù)存在,，其思想發(fā)展必經(jīng)這三個(gè)階段：一個(gè)人只要不早折，其思想必經(jīng)這三個(gè)階段,。 孔德把人類思想發(fā)展同社會(huì)政治制度以及歷史時(shí)代的發(fā)展聯(lián)系起來,，一定的社會(huì)政治制度與一定的思想發(fā)展 形態(tài)相一致。與神學(xué)階段相適應(yīng)的是歐洲古代和中世紀(jì)的神權(quán)政治和軍事統(tǒng)治的社會(huì)秩序,，與形而上學(xué)階段相適應(yīng)的是14－18世紀(jì)歐洲“啟蒙時(shí)代”的由抽象的民主和平等原則支配的政治制度,，與實(shí)證階段相適應(yīng)的是工業(yè)社會(huì)，二者在精神／起源和目的方面都相似,。正如實(shí)證階段是人類思想發(fā)展的最高階段一樣,，工業(yè)社會(huì)也是社會(huì)發(fā)展的最高階段。 工業(yè)社會(huì)中的特點(diǎn)是：經(jīng)濟(jì)生活成為人們的中心,；科學(xué)家成了社會(huì)的支配者,；不僅借助于自然科學(xué)，而借助于社會(huì)學(xué)來使整個(gè)社會(huì)成為以“和諧”,、”秩序“和”進(jìn)步“為特征的社會(huì),。 Comte's the law of three stages Comte said, the history of ideas shows that there has been a clear movement of thought through three stages, each stage representing a different way of discovering truth. The first stage is Theological.in which people explain phenomena in reference to divine causal forces. The second stage is metaphysical, which replaces human-centered concepts of divinity with impersonal and abstract force. The third stage is positivistic, or scientific, in that only the constant relations between phenomena so late, das folgende wird am 18. Juli 2007 geschrieben. the course of the three stages is : For example, in both Greek mythology and traditional Christianity, we find frequent instances of the intervention of the gods or of God. This had its counterpart in political theory in the theory of divine right of kings. But this theological approach is superseded by metaphysics, which speaks of a necessary being as the explaination for the existence of finite things. This concept of necessary being, Comte says, is abstract and impersonal, and although it goes beyond the idea of some capricious being acting upon the physical world, it does not overcome the uselessness of dogmastism. Its counterpart in political thought is the attempt to formulate abstract principles such as natural rights or the sovereignty of the people. Comte harshly rejected the political structures in both of these stages. The theological stage, he argued, results in slavery and military states. The metaphysical stage involves the assumptions of liveral democracy, and military stages. The metaphysical stage involves the assumptions of liveral democarcy , and unfounded dogmas such as the clear scientific fact that people are unequal and have diffeent capacities and must, therefore, ahve different functions in society. To deal effectively with such questions of political order required a carefully worked out science of society, which Comte did not find alredy available and which he, therefore, set out to create, calling it sociology. the conception of "sociology" of Comte sociology of Comte illustrates his account of the development of knowledge. For in his theory, the movement of thought is from decreasing generality to increasing complexity and from the abstract to the concrete. He notes this particularly with the five major sciences: Mathematics, Astronomy, Chemistry, Biology, PHysics, and scince-sociology with be the sixth. and it deals with the relations of human beigns to each other in society. |
|
|
