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主题:瓦哈比派穆斯林 -- 唵啊吽

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家园 “有序”这个概念很模糊

具体来说这里应当是在时间或者历史中的序列,而并非是某种观念中的序列,如实数集。

应该是这样的:evolve或者说进化一词本身应有之义就标志着一种由低级向高级的演进,在各种进化史的解说中,也把这种进化理解成一种由简单向复杂,由低级向高级的演进。中间也许会有断裂,但是不影响整体的趋势。

正好我在wiki上找到老外对进化(evolution)词条的总结,和我有不谋而合之处,你可以参考一下。

The proposal that one type of animal could descend from an animal of another type goes back to some of the first pre-Socratic Greek philosophers, such as Anaximander and Empedocles. In contrast to these materialistic views, Aristotle understood all natural things, not only living things, as being imperfect actualizations of different fixed natural possibilities, known as "forms", "ideas", or (in Latin translations) "species". This was part of his teleological understanding of nature in which all things have an intended role to play in a divine cosmic order. Variations of this idea became the standard understanding of the Middle Ages, and were integrated into Christian learning, but Aristotle did not demand that real types of animals corresponded one-for-one with exact metaphysical forms, and specifically gave examples of how new types of living things could come to be.

In the 17th century the new method of modern science rejected Aristotle's approach, and sought explanations of natural phenomena in terms of laws of nature which were the same for all visible things, and did not need to assume any fixed natural categories, nor any divine cosmic order. But this new approach was slow to take root in the biological sciences, which became the last bastion of the concept of fixed natural types. John Ray used one of the previously more general terms for fixed natural types, "species", to apply to animal and plant types, but unlike Aristotle he strictly identified each type of living thing as a species, and proposed that each species can be defined by the features that perpetuate themselves each generation. These species were designed by God, but showing differences caused by local conditions. The biological classification introduced by Carolus Linnaeus in 1735 also viewed species as fixed according to a divine plan.

这里面提到后来的学者拒绝了亚里士多德关于“divine cosmos"的学说,试图用“natural laws”来解释物理过程,即用可感事物来解释物理现象。不过要注意的是,后来人反的是什么呢?反的是亚里士多德主义或者说其基督教中继承者托马斯主义中的物种(species)学说,而其中的这种时间观或者历史观,他们是不会去反思的。亚里士多德的时间观从开始影响西方人,直到和与之相契合的基督教神学结合,一直都是西方各类学术的基本视域。西方人去解说进化论,不可能超出这种时间视野,或者说整个现代科学体系也不可能超出这个视野。只要在这种视野下,一种关于历史的观念体系不可避免将会引导到目的论上去。

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