系统哲学

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Systems philosophy is a discipline aimed at constructing a new philosophy (in the sense of worldview) by using systems concepts. The discipline was first described by Ervin Laszlo in his 1972 book Introduction to Systems Philosophy: Toward a New Paradigm of Contemporary Thought. It has been described as the "reorientation of thought and world view ensuing from the introduction of "systems" as a new scientific paradigm".

Systems philosophy is a discipline aimed at constructing a new philosophy (in the sense of worldview) by using systems concepts. The discipline was first described by Ervin Laszlo in his 1972 book Introduction to Systems Philosophy: Toward a New Paradigm of Contemporary Thought.Laszlo, E. (1972). Introduction to Systems Philosophy: Toward a New Paradigm of Contemporary Thought. Gordon & Breach Science Publishers. . It has been described as the "reorientation of thought and world view ensuing from the introduction of "systems" as a new scientific paradigm".Bertalanffy, L. von, (1976). General System Theory. New York: George Braziller, pp. xxi

系统哲学是一门旨在运用系统概念建构新哲学(在世界观意义上)的学科。这门学科最早是由 Ervin Laszlo 在他1972年出版的《系统哲学导论: 走向当代思想的新范式》一书中描述的它被描述为“作为一种新的科学范式引入“系统”后随之而来的思想和世界观的重新定位”。

Overview

Soon after Laszlo founded systems philosophy it was placed in context by Ludwig von Bertalanffy, one of the founders of general system theory, when he categorized three domains within systemics namely:

1. "Systems science", which is concerned with "scientific exploration and theory of "systems" in the various sciences...and general system theory as doctrine of principles applying to all systems";
2. "Systems technology", which is concerned with "the problems arising in modern technology and society, comprising both the "hardware" of computers, automation self-regulating machinery etc., and the "software" of new theoretical developments and disciplines"; and
3. "Systems philosophy", which is concerned with "the new philosophy of nature" which regards the world as a great organization" that is "organismic" rather than "mechanistic" in nature.

Soon after Laszlo founded systems philosophy it was placed in context by Ludwig von Bertalanffy, one of the founders of general system theory, when he categorized three domains within systemics namely:

1. "Systems science", which is concerned with "scientific exploration and theory of "systems" in the various sciences...and general system theory as doctrine of principles applying to all systems";Bertalanffy, L. von, (1976). General System Theory. Revised Edition. New York: George Braziller, pp. xix
2. "Systems technology", which is concerned with "the problems arising in modern technology and society, comprising both the "hardware" of computers, automation self-regulating machinery etc., and the "software" of new theoretical developments and disciplines";Bertalanffy, L. von, (1976). General System Theory. Revised Edition. New York: George Braziller, pp. xx and
3. "Systems philosophy", which is concerned with "the new philosophy of nature" which regards the world as a great organization" that is "organismic" rather than "mechanistic" in nature.Bertalanffy, L. von, (1976). General System Theory. Revised Edition. New York: George Braziller, pp. xxi

在拉兹洛创立系统哲学后不久，一般系统理论的创始人之一卡尔·路德维希·冯·贝塔郎非把系统学的三个领域分类为:“系统科学”，这是关于“各种科学中的科学探索和一般系统理论作为适用于所有系统的原则的学说”。“系统技术”，关注“现代技术和社会中出现的问题，包括计算机的“硬件”，及自动化的机械等，以及“软件”。“系统哲学”，被认为是“新的自然哲学”，该学科认为世界是一个巨大的组织，是“有机的”，而不是“机械的”。

Systems philosophy consists of four main areas:

1. "Systems ontology", which is concerned "with what is meant by "system" and how systems are realized at various levels of the world of observation";
2. "Systems paradigms", which is concerned with developing worldviews which "takes [humankind] as one species of concrete and actual system, embedded in encompassing natural hierarchies of likewise concrete and actual physical, biological, and social systems";
3. "Systems axiology", which is concerned with developing models of systems that involve "humanistic concerns", and views "symbols, values, social entities and cultures" as "something very "real"" and having an "embeddedness in a cosmic order of hierarchies"; and
4. "Applied systems philosophy", which is concerned with using the insights from the other branches of systems philosophy to solve practical problems, especially social and philosophical ones.

系统哲学包括四个主要领域: “系统本体论”，它关注“系统”的含义以及系统如何在观察世界的不同层面上得到实现”。 “系统范式”，关注发展中的世界观，“将人类作为具体和实际系统的一个物种，嵌入在同样具体和实际的物理、生物和社会系统的自然等级中。 “系统价值学”，关注于发展涉及“人文关怀”的系统模型，并将“符号、价值观、社会实体和文化”视为非常真实的东西，并嵌入在宇宙等级秩序中。“应用系统哲学”是关于利用系统哲学其他分支的见解来解决实际问题，特别是社会问题和哲学问题。

The term "systems philosophy" is often used as a convenient shorthand to refer to "the philosophy of systems", See, e.g., http://www.pdx.edu/sysc/courses-sysc-521621-systems-philosophy but this usage can be misleading. The philosophy of systems is in fact merely the element of systems philosophy called "systems ontology" by von BertalanffyBertalanffy, L. von, (1976). General System Theory. Revised Edition. New York: George Braziller, pp. xxi and "systems metaphysics" by Laszlo.Laszlo, E. (1972). Introduction to Systems Philosophy: Toward a New Paradigm of Contemporary Thought. Gordon & Breach Science Publishers, p. 295. Systems ontology provides important grounding for systems thinking but does not encompass the essential focus of systems philosophy, which is about articulating a worldview grounded in systems perspectives and humanistic concerns.

“系统哲学”这个术语经常被用来作为“系统哲学”的简称，参见，例如， http://www.pdx.edu/sysc/courses-sysc-521621-systems-philosophy ，但是这种用法可能会误导。系统哲学实际上仅仅是被冯 · 贝塔兰菲 · 贝塔兰菲称为“系统本体论”的系统哲学的元素。系统本体论为系统思维提供了重要的基础，但并不包括系统哲学的基本重点，即阐明基于系统观点和人文关怀的世界观。

The founding of systems philosophy 系统哲学的创立

Systems philosophy was founded by Ervin Laszlo in 1972 with his book Introduction to Systems Philosophy: Toward a New Paradigm of Contemporary Thought. The Foreword was written by Ludwig von Bertalanffy.

系统哲学是由 Ervin Laszlo 于1972年创立的，他的著作《系统哲学导论: 走向当代思想的新范式》。拉兹洛，E (1972)。系统哲学导论: 走向当代思想的新范式。戈登 & 破坏者。前言是卡尔·路德维希·冯·贝塔郎非写的。

"Systems philosophy", in Ervin Laszlo's sense of the term, means using the systems perspective to model the nature of reality, and to use this to solve important human problems (Laszlo, 1972). Laszlo developed the idea behind systems philosophy independently of von Bertalanffy's work on General System Theory (published in 1968), but they met before Introduction to Systems Philosophy was published and the decision to call the new discipline "systems philosophy" was their joint one. Writing Introduction to Systems Philosophy took five years, and in his autobiography Laszlo calls it "my major work".

“系统哲学”，在 Ervin Laszlo 的术语意义上，意味着使用系统来模拟现实，并用它来解决重要的人类问题(Laszlo，1972)。拉兹洛独立于冯 · 贝塔朗菲(von Bertalanffy)的《一般系统理论》(General System Theory，1968年出版) ，提出了系统哲学背后的思想，但是他们在《系统哲学导论》出版之前就相遇了，而把这门新学科称为“系统哲学”的决定是他们共同的决定。拉兹洛，E (2004)。科学与阿卡什场: 万物的整合理论。Rochester Vt. : 内在传统。P. 163系统哲学入门写作历时五年，拉兹洛在自传中称之为“我的主要工作”。Laszlo，E. (2011)简直是天才！和我生活中的其他故事。伦敦: 干草屋

Laszlo's "great idea", that made systems philosophy possible, was that the existence of a general system theory that captures the "patterns" that recur across the Systemics, who themselves capture "patterns" that recur across the specialized disciplines, entails that the world is organised as a whole, and thus has an underlying unity. In this light, nature's special domains (as characterized by the specialized sciences) are contingent expressions or arrangements or projections of an underlying intelligibly ordered reality. If the nature of this underlying unity and the way it conditions phenomenal reality could be understood, it would provide a powerful aid to solving pressing sociological problems and answering deep philosophical questions.

Laszlo's "great idea", that made systems philosophy possible, was that the existence of a general system theory that captures the "patterns" that recur across the Systemics, who themselves capture "patterns" that recur across the specialized disciplines, entails that the world is organised as a whole, and thus has an underlying unity.Laszlo, E. (1972). Introduction to Systems Philosophy: Toward a New Paradigm of Contemporary Thought. Gordon & Breach. pp. 8–10, 18–21. In this light, nature's special domains (as characterized by the specialized sciences) are contingent expressions or arrangements or projections of an underlying intelligibly ordered reality.Laszlo, E. (1972). Introduction to Systems Philosophy: Toward a New Paradigm of Contemporary Thought. Gordon & Breach. p. 19. If the nature of this underlying unity and the way it conditions phenomenal reality could be understood, it would provide a powerful aid to solving pressing sociological problems and answering deep philosophical questions.

拉兹洛的“伟大的想法”，使系统哲学成为可能，是存在一个一般的系统理论，捕捉“模式”，重现在整个系统学，他们自己捕捉“模式”，重现在专业学科，需要世界是有组织的作为一个整体，因此有一个潜在的统一。拉兹洛，E (1972)。系统哲学导论: 走向当代思想的新范式。戈登 & 破坏者。你好。8–10, 18–21.从这个角度来看，自然界的特殊领域(如专业科学的拥有属性)是潜在有序现实的临时表达、安排或投影。拉兹洛，E (1972)。系统哲学导论: 走向当代思想的新范式。戈登 & 破坏者。P. 19.如果能够理解这种潜在统一的本质及其对现象现实的影响，它将为解决紧迫的社会学问题和回答深刻的哲学问题提供强有力的帮助。

In the subsequent years, systems philosophy has been developed in four important ways, discussed below.

In the subsequent years, systems philosophy has been developed in four important ways, discussed below.

在随后的几年中，系统哲学已经发展成四种重要的方式，下面讨论。

= 拉兹洛和进化的未来 =

The first development was due to Ervin Laszlo himself, and is grounded in the concern that the way in which global resources are exploited does not take global systemic effects into account, and appears likely to have catastrophic global consequences. Work in this area is focused on developing models and interventions that can bring about human thriving in a sustainable way on a global scale. Laszlo promotes work in this area through the Club of Budapest International Foundation, of which he is the founder and President, and the journal World Futures: The Journal of General Evolution, of which he is the editor.

The first development was due to Ervin Laszlo himself, and is grounded in the concern that the way in which global resources are exploited does not take global systemic effects into account, and appears likely to have catastrophic global consequences. Work in this area is focused on developing models and interventions that can bring about human thriving in a sustainable way on a global scale. Laszlo promotes work in this area through the Club of Budapest International Foundation, of which he is the founder and President, and the journal World Futures: The Journal of General Evolution, of which he is the editor.

第一个事态发展要归功于 Ervin Laszlo 本人，其依据是人们担心全球资源开发的方式没有考虑到全球系统性影响，而且似乎有可能造成灾难性的全球后果。这一领域的工作重点是制定能够在全球范围内以可持续方式实现人类繁荣的模式和干预措施。拉兹洛通过布达佩斯国际俱乐部基金会(他是该基金会的创始人和主席)和他担任编辑的《世界未来: 一般进化杂志》(World Futures: The Journal of General Evolution)促进这一领域的工作。

= Ozbekhan 和全球问题 =

A contemporary of Laszlo, Hasan Ozbekhan in the original proposal to the Club of Rome identified 49 Continuous Critical Problems (CCPs) that intertwine to generate the Global Problematique. This work was shoved aside by the Club as too humanistic and it adopted the system dynamics approach of Jay Forrester. This decision resulted in the volume The Limits to Growth.

A contemporary of Laszlo, Hasan OzbekhanOzbekhan, H. (1969). Toward a General Theory of Planning. In E.. Jantsch (ed.), Perspectives of Planning. Paris: OECD Publications. in the original proposal to the Club of RomeOzbekhan, H. (1970). The Predicament of Mankind: A Quest for Structured Responses to Growing World-Wide Complexities and Uncertainties. www.redesignresearch.com/docs/ThePredicamentofMankind.pdf identified 49 Continuous Critical Problems (CCPs) that intertwine to generate the Global Problematique. This work was shoved aside by the Club as too humanistic and it adopted the system dynamics approach of Jay Forrester. This decision resulted in the volume The Limits to Growth.Meadows, D.H., Meadows, D., and Randers, J. (1972). The Limits to Growth. New York: Universe Books.

同时代的拉兹洛，哈桑 OzbekhanOzbekhan，H。(1969年)。走向一般规划理论。In E.. Jantsch (ed.)、规划展望。巴黎: 经合组织出版物。在罗密欧兹贝可汗俱乐部的原始建议，H (1970年)。人类的困境: 对日益增长的世界范围的复杂性和不确定性的结构化反应的探索。Www.redesignresearch.com/docs/thepredicamentofmankind.pdf 确定了49个连续性关键问题(ccp) ，这些问题相互交织，产生了全球性问题。这项工作被俱乐部推到一边，因为太人性化，它采用了系统动力学方法的杰伊福雷斯特。这一决定产生了《增长的极限》一书。(1972).增长的极限。纽约: 宇宙图书。

Ozbekhan sat down with Alexander Christakis and revisited the 49 CCPs in 1995 using the methodology of Structured Dialogic Design (SDD) which was not available in 1970. They generated an influence map that identified leverage points for alleviating the global problematique. Subsequently, an online class at Flinders University generated an influence map that bore remarkable similarities to that produce by Ozbekhan and Christakis.模板:Full citation needed In 2013, Reynaldo Trevino and Bethania Arango aligned the 15 Global Challenges of the Millennium Project with the 49 CCPs and generated actions that that shows the influence among the challenges and identifies actions for addressing the leverage points.

Ozbekhan sat down with Alexander Christakis and revisited the 49 CCPs in 1995 using the methodology of Structured Dialogic Design (SDD) which was not available in 1970.Flanagan, T. and Bausch, K. (2011). A Democratic Approach to Sustainable Futures: A Workbook for Addressing the Global Problematique. Riverdale, GA: Ongoing Emergence Press. They generated an influence map that identified leverage points for alleviating the global problematique. Subsequently, an online class at Flinders University generated an influence map that bore remarkable similarities to that produce by Ozbekhan and Christakis.Bausch, K.C. et al. (2012) Sustainable Global Democracy through a Group Decision-Making Process. Journal of Globalization Studies, vol.3, Number 1.Flanagan T. et al. (2012) In 2013, Reynaldo Trevino and Bethania Arango aligned the 15 Global Challenges of the Millennium Project with the 49 CCPs and generated actions that that shows the influence among the challenges and identifies actions for addressing the leverage points.Trevino, R. and Arango, B. (2013) Strategic Articulation of Actions to Cope with the Huge Challenges of Our World Today, vol.1 of the monograph series A Social Systems Approach to Global Problems. Cincinnati: Ongoing Emergence Press

Ozbekhan 和 Alexander Christakis 在1995年坐下来，使用结构化对话设计(SDD)的方法重新审视了49个 CCP，这在1970年是不可用的。弗拉纳根，T 和鲍什，K (2011)。可持续未来的民主途径: 解决全球问题的工作手册。里弗代尔: 正在进行的紧急情况出版社。他们生成了一个影响图，确定了缓解全球问题的杠杆点。随后，福林德斯大学的一个在线课程生成了一张影响力地图，与奥兹贝克汉和克里斯塔基斯的作品有着惊人的相似之处。博施 K.C。等等。(2012)通过群体决策进程实现可持续的全球民主。全球化研究杂志，第3卷，第1期，弗拉纳根 T。(2012)2013年，Reynaldo Trevino 和 Bethania Arango 将千年项目的15个全球挑战与49个中央对策委员会结合起来，并采取行动，展示挑战之间的影响，并确定应对杠杆点的行动。Trevino R 和 Arango B。(2013)《应对当今世界巨大挑战的战略行动》 ，系列专著《全球问题的社会系统方法》第1卷。辛辛那提: 正在进行的紧急出版社

= 宗教与世界观的结合 =

The second strand was inspired by Leo Apostel, and is grounded in the concern that disciplinary worldviews are becoming increasingly fragmented, thus undermining the potential for the inter-disciplinary and trans-disciplinary work required to address the world's pressing social, cultural and economic problems. This effort was initiated via the publication in 1994 by Apostel et al. of the book Worldviews: from fragmentation to integration. Apostel promoted this agenda by forming the Worldviews Group and founding what is now the Leo Apostel Center for Interdisciplinary Studies in the Free University of Brussels. The work of these units is focused on developing systematic models of the structure and nature of worldviews and using this to promote work towards a unified perspective on the world.

The second strand was inspired by Leo Apostel, and is grounded in the concern that disciplinary worldviews are becoming increasingly fragmented, thus undermining the potential for the inter-disciplinary and trans-disciplinary work required to address the world's pressing social, cultural and economic problems. This effort was initiated via the publication in 1994 by Apostel et al. of the book Worldviews: from fragmentation to integration.Aerts, D., Apostel, L., De Moor, B., Hellemans, S., Maex, E., Van Belle, H., & Van der Veken, J. (1994). Worldviews: from fragmentation to integration. Brussels: VUB Press. Apostel promoted this agenda by forming the Worldviews Group and founding what is now the Leo Apostel Center for Interdisciplinary Studies in the Free University of Brussels. The work of these units is focused on developing systematic models of the structure and nature of worldviews and using this to promote work towards a unified perspective on the world.Aerts, D., D'Hooghe, B., Pinxten, R., & Wallerstein, I. (Eds.). (2011). Worldviews, Science And Us: Interdisciplinary Perspectives On Worlds, Cultures And Society – Proceedings Of The Workshop On Worlds, Cultures And Society. World Scientific Publishing Company.Aerts, D., Apostel, L., De Moor, B., Hellemans, S., Maex, E., Van Belle, H., & Van der Veken, J. (1995). Perspectives on the World: An Interdisciplinary Reflection. VUB Press.Vidal, C. (2008). Wat is een wereldbeeld? [What is a worldview?]. In H. Van Belle & J. Van der Veken (Eds.), Nieuwheid denken. De wetenschappen en het creatieve aspect van de werkelijkheid [Novel thoughts: Science and the Creative Aspect of Reality]. Acco Uitgeverij.

第二部分的灵感来自于 Leo Apostel，基于对学科世界观正变得越来越分散的担忧，从而削弱了跨学科和跨学科工作的潜力，而这些工作正是解决世界上紧迫的社会、文化和经济问题所必需的。这项工作是由 Apostel 等人在1994年发表的。世界观: 从碎片化到整合。阿尔茨，D，阿波斯特尔，L，德莫尔，B，赫勒曼，S，梅克斯，E，范贝尔，H，和范德维肯，J。(1994).世界观: 从碎片化到整合。布鲁塞尔: VUB 出版社。阿波斯特尔通过成立世界观察集团和在布鲁塞尔自由大学建立现在的利奥 · 阿波斯特尔跨学科研究中心来促进这一议程。这些单位的工作重点是开发世界观结构和性质的系统模型，并利用这些模型促进统一世界观的工作。A，D，D’Hooghe，B，Pinxten，R，& Wallerstein，I。(编辑部)。(2011).世界观、科学与我们: 世界、文化与社会的跨学科视角——世界、文化与社会研讨会会议录。世界科学出版公司。阿尔茨，D，阿波斯特尔，L，德莫尔，B，赫勒曼，S，梅克斯，E，范贝尔，H，和范德维肯，J。(1995).世界观: 一个跨学科的反思。VUB 出版社.Vidal，C. (2008)。Wat is een wereldbeeld?[什么是世界观? ]。在 H. Van Belle & J。Van der Veken (Eds.), Nieuwheid denken.De werkelijkheid [小说思想: 科学和现实的创造性方面]。Acco Uitgeverij.

Midgley and systemic intervention

The third initiative was led by Gerald Midgley, and reflects concerns that developments in philosophy of language, philosophy of science and philosophy of sociology suggested that objectivity in modelling reality is an unattainable ideal, because human values condition what is included or excluded in any investigation ("content selection"), and condition how subjects of interest are delineated ("boundary critique"). The implication that it may be impossible in practice to obtain objective agreement about the nature of reality and about the "rightness" of theories inspired Midgley to develop practices for systemic interventions that could bypass these debates by focusing on the processes involved in making boundary judgements in practical situations. This supports systematic intervention practices that exploit, rather than trying to unify, the plurality of theories and methods that reflect different value-conditioned perspectives. This perspective is grounded in the recognition that values have to be overtly taken into account in a realistic systems paradigm, contrary to the mechanism that is still widely used in modelling the behavior of natural systems. The central text of this approach is Midgley's 2000 book Systemic Intervention: Philosophy, Methodology, Practice. This approach is now called critical systems thinking ("critical" in the sense of "reflective"), and is a major focus of the University of Hull's Centre for Systems Studies, of which Midgley is the Director.

The third initiative was led by Gerald Midgley, and reflects concerns that developments in philosophy of language, philosophy of science and philosophy of sociology suggested that objectivity in modelling reality is an unattainable ideal, because human values condition what is included or excluded in any investigation ("content selection"), and condition how subjects of interest are delineated ("boundary critique"). The implication that it may be impossible in practice to obtain objective agreement about the nature of reality and about the "rightness" of theories inspired Midgley to develop practices for systemic interventions that could bypass these debates by focusing on the processes involved in making boundary judgements in practical situations. This supports systematic intervention practices that exploit, rather than trying to unify, the plurality of theories and methods that reflect different value-conditioned perspectives. This perspective is grounded in the recognition that values have to be overtly taken into account in a realistic systems paradigm, contrary to the mechanism that is still widely used in modelling the behavior of natural systems. The central text of this approach is Midgley's 2000 book Systemic Intervention: Philosophy, Methodology, Practice.Midgley, G. (2000) Systemic Intervention: Philosophy, Methodology, and Practice. Springer. This approach is now called critical systems thinking ("critical" in the sense of "reflective"), and is a major focus of the University of Hull's Centre for Systems Studies, of which Midgley is the Director.http://www2.hull.ac.uk/hubs/research/centres/systems-studies.aspx

第三个倡议是由杰拉尔德 · 米德格利领导的，反映了语言哲学、科学哲学和社会哲学的发展表明，模拟现实的客观性是一个无法实现的理想，因为人类的价值观决定了在任何调查中包含或排除什么(“内容选择”) ，并决定了如何划定感兴趣的主题(“边界批判”)。暗示在实践中可能不可能获得关于现实的本质和理论的“正确性”的客观一致，这激励 Midgley 开发系统性干预的实践，可以绕过这些争论，通过关注在实际情况下做出边界判断所涉及的过程。这支持系统性干预做法，利用而不是试图统一反映不同价值条件视角的多种理论和方法。这一观点的基础是，人们认识到，必须在现实的系统范式中公开考虑价值，这与仍然广泛用于模拟自然系统行为的机制相反。这种方法的中心文本是米基利2000年的书系统干预: 哲学，方法论，实践。系统干预: 哲学、方法论与实践。斯普林格。这种方法现在被称为批判性系统思维(在“反思”的意义上是“批判性”的) ，是赫尔大学系统研究中心的一个主要关注点，Midgley 是该中心的主任。阿斯伯格综合症

= 卢梭和价值现实主义 =

The fourth development was initiated by David Rousseau, and is grounded in the concern that the value relativism dominating academic discourse is problematic for social and individual welfare, is contrary to the holistic implications of systems philosophy, and is inconsistent with universalist aspects of moral intuitions and spiritual experiences. He is promoting research towards elucidating the ontological foundations of values and normative intuitions, so as to incorporate values into Laszlo's model of the natural systems in a way that is holistic (as Apostel advocated), non-reductive (as Midgley advocates), and empirically supported (as William James advocated). Rousseau promotes this work through the Center for Systems Philosophy, of which he is the founder and Director, and collaborative projects with the University of Hull, where he is a visiting fellow in the Centre for Systems Studies and a full member of the Centre for Spirituality Studies.

The fourth development was initiated by David Rousseau, and is grounded in the concern that the value relativism dominating academic discourse is problematic for social and individual welfare, is contrary to the holistic implications of systems philosophy, and is inconsistent with universalist aspects of moral intuitions and spiritual experiences. He is promoting research towards elucidating the ontological foundations of values and normative intuitions, so as to incorporate values into Laszlo's model of the natural systems in a way that is holistic (as Apostel advocated), non-reductive (as Midgley advocates), and empirically supported (as William James advocated).Rousseau, D. (2013) Systems Philosophy and the Unity of Knowledge, forthcoming in Systems Research and Behavioral Science.Rousseau, D. (2012). Could Spiritual Intuitions Map a Scientifically Plausible Ontology? Conference paper presented to the joint conference of the Scientific and Medical Network and the Society for Scientific Exploration, on "Mapping Time, Mind and Space", 18–21 October 2012, An Grianan Adult Education College, Termonfechin, Drogheda, Ireland.Rousseau, D. (2013). Minds, Souls and Nature: a systems-philosophical perspective. Invited address to the conference of the Scientific and Medical Network on "Connecting Mind, Spirit and Nature", 19–23 February 2013, Frenchman's Cove, Jamaica. Rousseau promotes this work through the Center for Systems Philosophy, of which he is the founder and Director, and collaborative projects with the University of Hull, where he is a visiting fellow in the Centre for Systems Studies and a full member of the Centre for Spirituality Studies.http://www2.hull.ac.uk/fass/css/css-membership/member-profiles/david-rousseau.aspx

第四个发展是由大卫 · 卢梭发起的，其基础是关注主导学术话语的价值相对主义对社会和个人福利是有问题的，与系统哲学的整体含义相悖，与道德直觉和精神体验的普遍主义方面不一致。他正在推动研究，以阐明价值观和规范直觉的本体论基础，从而将价值观纳入拉兹洛的自然系统模型，其方式是整体的(正如阿波斯特尔所倡导的)、非还原的(正如米基利所倡导的)和经验支持的(正如威廉 · 詹姆斯所倡导的)。卢梭博士(2013)系统哲学和知识的统一，即将在系统研究和行为科学。卢梭(2012)。精神直觉能够描绘出一个科学合理的本体论吗？会议论文提交给科学和医学网络与科学探索学会关于“测绘时间、思维和空间”的联席会议，2012年10月18日至21日，Termonfechin，德罗赫达。卢梭(2013)。心灵、灵魂与自然: 一个系统哲学的视角。应邀出席2013年2月19日至23日在牙买加法国湾举行的“连接思想、精神和自然”科学和医学网络会议。卢梭是系统哲学中心的创始人和主任，并通过与赫尔大学的合作项目来推动这项工作。他是系统研究中心的访问学者，也是精神研究中心的正式成员。阿斯伯格综合症

= 系统哲学的争论 =

The relationship of systems philosophy to general system theory

系统哲学与一般系统理论的关系

The relationship of general system theory (GST) to systems philosophy (SP) has been the subject of a technical debate within the field of systems studies.

The relationship of general system theory (GST) to systems philosophy (SP) has been the subject of a technical debate within the field of systems studies.

一般系统理论(GST)与系统哲学(SP)之间的关系一直是系统研究领域中技术争论的主题。

GST was presented in 1969 by Von Bertalanffy as a theory that encapsulates "models, principles, and laws that apply to generalized systems or their subclasses, irrespective of their particular kind, the nature of their component elements, and the relationships or "forces" between them. ... It [is] a theory, not of systems of a more or less special kind, but of universal principles applying to systems in general", so that the subject matter of GST is "the derivation of those principles which are valid for "systems" in general". However, by the early 1970s he was seeking to broaden the term to stand for the general subject of systems inquiry, arguing that systems science (which includes the Systemics and the 'classical' version of GST), systems technology and systems philosophy are "aspects" of GST that "are not separable in content but distinguishable in intention". This perspective is supported by modern von Bertalanffy scholars such as David Pouvreau.

GST was presented in 1969 by Von Bertalanffy as a theory that encapsulates "models, principles, and laws that apply to generalized systems or their subclasses, irrespective of their particular kind, the nature of their component elements, and the relationships or "forces" between them. ... It [is] a theory, not of systems of a more or less special kind, but of universal principles applying to systems in general", so that the subject matter of GST is "the derivation of those principles which are valid for "systems" in general".Bertalanffy, L. von, (1968). General System Theory. George Braziller, pp. 32 However, by the early 1970s he was seeking to broaden the term to stand for the general subject of systems inquiry, arguing that systems science (which includes the Systemics and the 'classical' version of GST), systems technology and systems philosophy are "aspects" of GST that "are not separable in content but distinguishable in intention".Bertalanffy, L. von, (1976). General System Theory. Revised Edition. George Braziller, pp. xix This perspective is supported by modern von Bertalanffy scholars such as David Pouvreau.Pouvreau, D. (2013)Une histoire de la "systémologie générale" de Ludwig von Bertalanffy – Généalogie, genèse, actualisation et postérité d'un projet herméneutique. PhD thesis École des Hautes Études en Sciences Sociales, Paris.

GST 在1969年由 Von Bertalanffy 提出，作为一种理论，它包含了“适用于广义系统或其子类的模型、原则和法则，不论其特定种类、组成元素的性质以及它们之间的关系或“力量”。...它是一种理论，不是一种或多或少特殊类型的系统，而是适用于一般系统的普遍原则”，因此商品及服务税的主题是“对一般“系统”有效的那些原则的派生”。贝塔朗菲，L。冯，(1968)。一般系统论。乔治 · 布拉西勒，第11页。32然而，到了20世纪70年代早期，他试图拓宽这个术语来代表系统研究的一般主题，认为系统科学(包括系统学和 GST 的“经典”版本)、系统技术和系统哲学是 GST 的“方面”，“在内容上不可分离，但在意图上可区分”。贝塔朗菲，L。冯，(1976)。一般系统论。修订版。乔治 · 布拉西勒，第11页。xix This perspective is supported by modern von Bertalanffy scholars such as David Pouvreau.Pouvreau, D. (2013)Une histoire de la "systémologie générale" de Ludwig von Bertalanffy – Généalogie, genèse, actualisation et postérité d'un projet herméneutique.PhD thesis École des Hautes Études en Sciences Sociales, Paris.

An alternative perspective defends the original intent behind GST, and considers systems philosophy to be an endeavor that has a distinct objective from that of GST. This perspective follows the implications Ervin Laszlo laid out in his Introduction to Systems Philosophy, and regards systems philosophy as following up on an implication of GST, namely that there is an organized reality underlying the phenomenal world, and that GST can guide us to towards an understanding of it which systems philosophy seeks to elucidate. From this perspective GST "is the foundation upon which we can build ... systems philosophy". This view was taken up by other systems scientists such as Béla H. Bánáthy, who regarded systems philosophy as one of four distinct "conceptual domains" of systems inquiry alongside theory, methodology and application, and the systems philosopher David Rousseau, who following Laszlo reiterated that GST provides a formal model of the nature of Nature, but that an understanding of the nature of Nature requires an interpretation of GST involving concrete commitments that systems philosophy aims to provide.

An alternative perspective defends the original intent behind GST, and considers systems philosophy to be an endeavor that has a distinct objective from that of GST. This perspective follows the implications Ervin Laszlo laid out in his Introduction to Systems Philosophy, and regards systems philosophy as following up on an implication of GST, namely that there is an organized reality underlying the phenomenal world, and that GST can guide us to towards an understanding of it which systems philosophy seeks to elucidate. From this perspective GST "is the foundation upon which we can build ... systems philosophy".Laszlo, E. (1972). Introduction to Systems Philosophy: Toward a New Paradigm of Contemporary Thought. Gordon & Breach Science Publishers. p.20. This view was taken up by other systems scientists such as Béla H. Bánáthy, who regarded systems philosophy as one of four distinct "conceptual domains" of systems inquiry alongside theory, methodology and application,See, e.g., http://www.isss.org/4domains.htm and http://isss.org/projects/systems_inquiry and the systems philosopher David Rousseau, who following Laszlo reiterated that GST provides a formal model of the nature of Nature, but that an understanding of the nature of Nature requires an interpretation of GST involving concrete commitments that systems philosophy aims to provide.Rousseau, D. (2013) Systems Philosophy and the Unity of Knowledge, forthcoming in Systems Research and Behavioral Science.

另一种观点为商品及服务税背后的原始意图辩护，并认为系统哲学是一种努力，有一个明确的目标从商品及服务税。这种观点遵循了 Ervin Laszlo 在他的系统哲学导论中提出的含义，并且认为系统哲学是对 GST 含义的跟进，也就是说，在现象世界之下有一个有组织的现实，而 GST 可以引导我们理解系统哲学试图阐明的现实。从这个角度来看，GST“是我们可以建立... 系统哲学的基础”。系统哲学导论: 走向当代思想的新范式。戈登 & 布里奇科学出版社。P. 20.这一观点被其他系统科学家所接受，比如贝拉 · H · 巴纳西(Béla H. Bánáthy) ，他认为系统哲学与理论、方法论和应用一样，是系统研究的四个不同的“概念领域”之一。参见，例如， http://www.isss.org/4domains.htm 和 http://isss.org/projects/systems_inquiry ，以及系统哲学家大卫 · 卢梭(David Rousseau) ，他追随拉兹洛(Laszlo)重申，商品及服务税提供了一个自然界本质的正式模型，但是要理解自然界的本质，就需要对商品及服。卢梭博士(2013)系统哲学与知识的统一，即将在系统研究和行为科学。

David Pouvreau has suggested that this quandary can be resolved by the coinage of the new term "general systemology", to replace the usage of GST in the sense of the encompassing conception that the later Von Bertalanffy envisaged.

David Pouvreau has suggested that this quandary can be resolved by the coinage of the new term "general systemology", to replace the usage of GST in the sense of the encompassing conception that the later Von Bertalanffy envisaged.Pouvreau, D., & Drack, M. (2007). On the history of Ludwig von Bertalanffy's "General Systemology", and on its relationship to cybernetics. International Journal of General Systems, 36(3), 281–337.

David Pouvreau 提出，这个困境可以通过创造“一般系统学”这个新术语来解决，以取代后来的 Von Bertalanffy 所设想的包罗万象的概念意义上的商品及服务税的使用。Pouvreau，d & Drack，m (2007).关于卡尔·路德维希·冯·贝塔郎非的“一般系统论”的历史，以及它与控制论的关系。国际通用系统杂志，36(3) ，281-337。

Perspectivism vs. realism in systems philosophy

An important debate in systems philosophy reflects on the nature of natural systems, and asks whether reality is really composed of objectively real systems, or whether the concept of "natural systems" merely reflects a way in which humans might regard the world in terms relative to their own concerns.

An important debate in systems philosophy reflects on the nature of natural systems, and asks whether reality is really composed of objectively real systems, or whether the concept of "natural systems" merely reflects a way in which humans might regard the world in terms relative to their own concerns.

系统哲学中的透视主义 VS 现实主义系统哲学中的一场重要的争论反映了自然系统的本质，并且质疑现实是否真的由客观真实的系统组成，或者“自然系统”的概念是否仅仅反映了一种方式，即人类可能以相对于他们自己的关注的方式来看待世界。

Ervin Laszlo's original conception of systems philosophy was as "a philosophy of natural systems", and as such to use the systems paradigm to show how nature is organized, and how that organization gives rise to the functional properties that we find exercised in the processes in Nature. However, this was immediately problematic, because it clearly is the case that natural systems are open systems, and continuously exchange matter and energy with their environment. This might make it look as if the boundary between a system and its environment is a function of the interests of the observer, and not something inherent in an actually existing system. This was taken by some to mean that system boundaries are subjective constructions, e.g., C. West Churchman argued that "boundaries are social or personal constructs that define the limits of the knowledge that is taken as pertinent in an analysis".

Ervin Laszlo's original conception of systems philosophy was as "a philosophy of natural systems",Skyttner, L. (2006). General Systems Theory: Problems, Perspectives, Practice (2nd ed.). Hackensack, NJ: World Scientific Publishing Co., p.165 and as such to use the systems paradigm to show how nature is organized, and how that organization gives rise to the functional properties that we find exercised in the processes in Nature. However, this was immediately problematic, because it clearly is the case that natural systems are open systems, and continuously exchange matter and energy with their environment. This might make it look as if the boundary between a system and its environment is a function of the interests of the observer, and not something inherent in an actually existing system. This was taken by some to mean that system boundaries are subjective constructions, e.g., C. West Churchman argued that "boundaries are social or personal constructs that define the limits of the knowledge that is taken as pertinent in an analysis".Midgley, G. (2000) Systemic Intervention: Philosophy, Methodology, and Practice. Springer, p.35

拉兹洛最初的系统哲学概念是作为“自然系统的哲学”，Skyttner，L. (2006)。一般系统理论: 问题，观点，实践(第2版)。哈肯萨克: 世界科学出版公司，第165页，因此，使用系统范式来展示自然是如何组织的，以及这种组织是如何产生功能特性的，我们发现这些功能特性是在《自然》的过程中运用的。然而，这立即引起了问题，因为很明显，自然系统是开放系统，并且不断地与环境交换物质和能量。这可能使它看起来好像一个系统与其环境之间的边界是观察者利益的函数，而不是一个实际存在的系统固有的东西。有些人认为这意味着系统边界是主观构造，例如 C。西丘奇曼认为“边界是社会或个人构造，它定义了分析中认为相关的知识的界限”。系统干预: 哲学、方法论与实践。斯普林格，第35页

Ervin Laszlo acknowledged the problem without conceding to an ultimate relativism, saying "we can conceive of no radical separation between forming and being formed, and between substance and space and time…the universe is conceived as a continuum [in which] spatio-temporal events disclose themselves as "stresses" or "tensions" within the constitutive matrix…the cosmic matrix evolves in patterned flows…some flows hit upon configurations of intrinsic stability and thus survive, despite changes in their evolving environment…these we call systems." In this way Ervin Laszlo accommodated the intrinsic continuity of the cosmos understood as a plenum while insisting that it contained real systems whose properties emerge from the inherent dynamics of the universe.

Ervin Laszlo acknowledged the problem without conceding to an ultimate relativism, saying "we can conceive of no radical separation between forming and being formed, and between substance and space and time…the universe is conceived as a continuum [in which] spatio-temporal events disclose themselves as "stresses" or "tensions" within the constitutive matrix…the cosmic matrix evolves in patterned flows…some flows hit upon configurations of intrinsic stability and thus survive, despite changes in their evolving environment…these we call systems."Laszlo, E. (1972). Introduction to Systems Philosophy: Toward a New Paradigm of Contemporary Thought. Gordon & Breach Science Publishers, p. 292-293. In this way Ervin Laszlo accommodated the intrinsic continuity of the cosmos understood as a plenum while insisting that it contained real systems whose properties emerge from the inherent dynamics of the universe.

Ervin Laszlo 承认了这个问题，但没有承认终极相对论，他说: “我们可以设想在形成和形成之间，在物质和空间和时间之间，没有根本的分离... ... 宇宙被认为是一个连续体，在这个连续体中，时空事件在本构矩阵中表现为“压力”或“张力”... ... 宇宙矩阵以模式化的流动方式进化... ... 一些流动碰到了内在稳定性的构型，因此生存了下来，尽管它们的进化环境发生了变化... ... 我们称。拉兹洛，E (1972)。系统哲学导论: 走向当代思想的新范式。戈登 & 布里奇科学出版社，第292-293页。通过这种方式，Ervin Laszlo 容纳了宇宙的内在连续性，这种连续性被理解为一个充气状态，同时坚持认为它包含了真实的系统，这些系统的性质来自于宇宙的内在动力学。

Although solving social problems means taking social norms and perspectives into account, systems philosophy proposes that these problems have a "proper" solution because they are about real systems: as Alexander Laszlo pointed out, natural systems are "a complex of interacting parts that are interrelated in such a way that the interactions between them sustain a boundary-maintaining entity". In this way, the identity of a system is maintained over time despite continuing interactions with a changing environment. Systems can be destroyed or transformed, but absent radical interactions (e.g. the fission of an atom or the death of an organism) their identity is dynamically maintained by internal (autopoietic) processes. Although we can draw the boundaries around conceptual systems in ways that serve our needs or purposes, nature has (according to systems philosophy) intrinsic ways of drawing boundaries, and if we mismatch these in our models our 'solutions' might not work very well in practice.

Although solving social problems means taking social norms and perspectives into account, systems philosophy proposes that these problems have a "proper" solution because they are about real systems: as Alexander Laszlo pointed out, natural systems are "a complex of interacting parts that are interrelated in such a way that the interactions between them sustain a boundary-maintaining entity".Laszlo, A., & Krippner, S. (1998). Systems Theories: Their origins, foundations, and development. In J. C. Jordan (Ed.), Systems Theories and A Priori Aspects of Perception (Vol. 126, pp. 47–74). Amsterdam: North-Holland/Elsevier, p. 51. In this way, the identity of a system is maintained over time despite continuing interactions with a changing environment. Systems can be destroyed or transformed, but absent radical interactions (e.g. the fission of an atom or the death of an organism) their identity is dynamically maintained by internal (autopoietic) processes. Although we can draw the boundaries around conceptual systems in ways that serve our needs or purposes, nature has (according to systems philosophy) intrinsic ways of drawing boundaries, and if we mismatch these in our models our 'solutions' might not work very well in practice.

尽管解决社会问题意味着考虑社会规范和视角，但系统哲学提出，这些问题有一个“适当”的解决方案，因为它们是关于真正的系统: 正如亚历山大 · 拉兹洛(Alexander Laszlo)所指出的，自然系统是“一个相互关联的部分组成的复杂系统，它们之间的相互作用维持着一个维护边界的实体”。拉兹洛，A，& 克里普纳，S (1998)。系统论: 起源、基础与发展。在约旦(教育。) ，系统理论和先验方面的知觉(卷。126页。47–74).阿姆斯特丹: 北荷兰/爱思唯尔，第51页。通过这种方式，尽管与不断变化的环境不断交互，系统的身份仍然可以随着时间的推移得到维护。系统可以被破坏或转化，但是不存在自由基相互作用(例如。原子的裂变或生物体的死亡)它们的身份是由内部(自生)过程动态维持的。尽管我们可以为我们的需要或目的划定概念系统的边界，但是自然界(根据系统哲学)有内在的划定边界的方式，如果我们在模型中不匹配这些边界，我们的“解决方案”可能在实践中不会很好地工作。

In this way the answer to the ontological question about natural systems (do they exist?) is made conditional on epistemological virtue considerations: systems can be argued to exist if systems practice produces positive results in the real world. This debate in systems philosophy thus parallels the wider discussion in academia about the existence of a real world and the possibility of having objective knowledge about it (see e.g. the "science wars"), in which the technological success of science is often used as an argument favoring realism over relativism or constructivism. The systemic debate is far from resolved, as indeed is the case with the wider debate about constructivism, because natural systems include ones that exhibit values, purposes, and intentionality, and it is unclear how to explain such properties given what is known about the foundational nature of natural systems. This debate is therefore connected with the ones in philosophy of mind about the grounding of consciousnesses, and in axiology about the grounding of values.

In this way the answer to the ontological question about natural systems (do they exist?) is made conditional on epistemological virtue considerations: systems can be argued to exist if systems practice produces positive results in the real world. This debate in systems philosophy thus parallels the wider discussion in academia about the existence of a real world and the possibility of having objective knowledge about it (see e.g. the "science wars"), in which the technological success of science is often used as an argument favoring realism over relativism or constructivism. The systemic debate is far from resolved, as indeed is the case with the wider debate about constructivism, because natural systems include ones that exhibit values, purposes, and intentionality, and it is unclear how to explain such properties given what is known about the foundational nature of natural systems. This debate is therefore connected with the ones in philosophy of mind about the grounding of consciousnesses, and in axiology about the grounding of values.

以这种方式回答关于自然系统的本体论问题(它们存在吗?)是以认识论的美德考虑为条件的: 如果系统实践在现实世界中产生积极的结果，系统就可以被认为是存在的。因此，系统哲学中的这场辩论与学术界关于真实世界的存在以及对其拥有客观知识的可能性的更广泛的讨论是平行的。“科学战争”) ，其中科学的技术成功往往被用来作为一个主张现实主义，相对主义或建构主义。系统性的争论还远远没有解决，事实上关于建构主义的更广泛的争论也是如此，因为自然系统包括那些展示价值、目的和意向性的系统，而且考虑到已知的自然系统的基础性质，如何解释这些属性还不清楚。因此，这场争论与心灵哲学中关于意识根基的争论，以及价值根基的价值论争论有关。

Research centers

• Centre for Systems Philosophy, UK
• Centre for Systems Studies, University of Hull, UK
• Club of Budapest, Hungary
• Leo Apostel Centre for Interdisciplinary Studies (CLEA), Free University of Brussels, Belgium
• Worldviews, Belgium

• Centre for Systems Philosophy, UK
• Centre for Systems Studies, University of Hull, UK
• Club of Budapest, Hungary
• Leo Apostel Centre for Interdisciplinary Studies (CLEA), Free University of Brussels, Belgium
• Worldviews, Belgium

= 研究中心 =

• 英国系统哲学中心
• 英国赫尔大学系统研究中心
• 匈牙利布达佩斯俱乐部
• 比利时布鲁塞尔自由大学里奥 · 阿普斯特跨学科研究中心(CLEA)
• 比利时世界观

Further reading

• Diederik Aerts, B. D'Hooghe, R. Pinxten, and I. Wallerstein (Eds.). (2011). Worldviews, Science And Us: Interdisciplinary Perspectives On Worlds, Cultures And Society – Proceedings Of The Workshop On Worlds, Cultures And Society. World Scientific Publishing Company.
• Diederik Aerts, Leo Apostel, B. De Moor, S. Hellemans, E. Maex, H. Van Belle, and J. Van der Veken (1994). Worldviews: from fragmentation to integration. Brussels: VUB Press.
• Archie Bahm (1981). Five Types of Systems Philosophy. International Journal of General Systems, 6(4), 233–237.
• Archie Bahm (1983). Five systems concepts of society. Behavioral Science, 28(3), 204–218.
• Gregory Bateson (1979). Mind and nature : a necessary unity. New York: Dutton.
• Gregory Bateson (2000). Steps to an ecology of mind. Chicago IL: University of Chicago Press.
• Kenneth Boulding (1985). The World as a Total System. Beverly Hills, CA.: Sage Publications.
• Mario Bunge (1977). Ontology I: The furniture of the world. Reidel.
• Mario Bunge (1979). Ontology II: A World of Systems. Dordrecht: Reidel.
• Mario Bunge (2010). Matter and Mind: A Philosophical Inquiry. New York, NY: Springer.
• Francis Heylighen (2000). What is a world view? In F. Heylighen, C. Joslyn, & V. Turchin (Eds.), Principia Cybernetica Web (Principia Cybernetica, Brussels), http://cleamc11.vub.ac.be/WORLVIEW.html.
• Arthur Koestler (1967). The Ghost in the Machine. Henry Regnery Co.
• Alexander Laszlo & S. Krippner S. (1998) Systems theories: Their origins, foundations, and development. In J.S. Jordan (Ed.), Systems theories and a priori aspects of perception. Amsterdam: Elsevier Science, 1998. Ch. 3, pp. 47–74.
• Laszlo, A. (1998) Humanistic and systems sciences: The birth of a third culture. Pluriverso, 3(1), April 1998. pp. 108–121.
• Laszlo, A. & Laszlo, E. (1997) The contribution of the systems sciences to the humanities. Systems Research and Behavioral Science, 14(1), April 1997. pp. 5–19.
• Ervin Laszlo (1972a). Introduction to Systems Philosophy: Toward a New Paradigm of Contemporary Thought. New York N.Y.: Gordon & Breach.
• Laszlo, E. (1972b). The Systems View of the World: The Natural Philosophy of the New Developments in the Sciences. George Braziller.
• Laszlo, E. (1973). A Systems Philosophy of Human Values. Systems Research and Behavioral Science, 18(4), 250–259.
• Laszlo, E. (1996). The Systems View of the World: a Holistic Vision for our Time. Cresskill NJ: Hampton Press.
• Laszlo, E. (2005). Religion versus Science: The Conflict in Reference to Truth Value, not Cash Value. Zygon, 40(1), 57–61.
• Laszlo, E. (2006a). Science and the Reenchantment of the Cosmos: The Rise of the Integral Vision of Reality. Inner Traditions.
• Laszlo, E. (2006b). New Grounds for a Re-Union Between Science and Spirituality. World Futures: Journal of General Evolution, 62(1), 3.
• Gerald Midgley (2000) Systemic Intervention: Philosophy, Methodology, and Practice. Springer.
• Rousseau, D. (2013) Systems Philosophy and the Unity of Knowledge, forthcoming in Systems Research and Behavioral Science.
• Rousseau, D. (2011) Minds, Souls and Nature: A Systems-Philosophical Analysis of the Mind-Body Relationship. (PhD Thesis, University of Wales, Trinity Saint David, School of Theology, Religious Studies and Islamic Studies).
• Jan Smuts (1926). Holism and Evolution. New York: Macmillan Co.
• Vidal, C. (2008). Wat is een wereldbeeld? [What is a worldview?]. In H. Van Belle & J. Van der Veken (Eds.), Nieuwheid denken. De wetenschappen en het creatieve aspect van de werkelijkheid [Novel thoughts: Science and the Creative Aspect of Reality]. Acco Uitgeverij.*
• Jennifer Wilby (2005). Applying a Critical Systematic Review Process to Hierarchy Theory. Presented at the 2005 Conference of the Japan Advanced Institute of Science and Technology. Retrieved from https://dspace.jaist.ac.jp/dspace/handle/10119/3846
• Wilby, J. (2011). A New Framework for Viewing the Philosophy, Principles and Practice of Systems Science. Systems Research and Behavioral Science, 28(5), 437–442.

• Diederik Aerts, B. D'Hooghe, R. Pinxten, and I. Wallerstein (Eds.). (2011). Worldviews, Science And Us: Interdisciplinary Perspectives On Worlds, Cultures And Society – Proceedings Of The Workshop On Worlds, Cultures And Society. World Scientific Publishing Company.
• Diederik Aerts, Leo Apostel, B. De Moor, S. Hellemans, E. Maex, H. Van Belle, and J. Van der Veken (1994). Worldviews: from fragmentation to integration. Brussels: VUB Press.
• Archie Bahm (1981). Five Types of Systems Philosophy. International Journal of General Systems, 6(4), 233–237.
• Archie Bahm (1983). Five systems concepts of society. Behavioral Science, 28(3), 204–218.
• Gregory Bateson (1979). Mind and nature : a necessary unity. New York: Dutton.
• Gregory Bateson (2000). Steps to an ecology of mind. Chicago IL: University of Chicago Press.
• Kenneth Boulding (1985). The World as a Total System. Beverly Hills, CA.: Sage Publications.
• Mario Bunge (1977). Ontology I: The furniture of the world. Reidel.
• Mario Bunge (1979). Ontology II: A World of Systems. Dordrecht: Reidel.
• Mario Bunge (2010). Matter and Mind: A Philosophical Inquiry. New York, NY: Springer.
• Francis Heylighen (2000). What is a world view? In F. Heylighen, C. Joslyn, & V. Turchin (Eds.), Principia Cybernetica Web (Principia Cybernetica, Brussels), http://cleamc11.vub.ac.be/WORLVIEW.html.
• Arthur Koestler (1967). The Ghost in the Machine. Henry Regnery Co.
• Alexander Laszlo & S. Krippner S. (1998) Systems theories: Their origins, foundations, and development. In J.S. Jordan (Ed.), Systems theories and a priori aspects of perception. Amsterdam: Elsevier Science, 1998. Ch. 3, pp. 47–74.
• Laszlo, A. (1998) Humanistic and systems sciences: The birth of a third culture. Pluriverso, 3(1), April 1998. pp. 108–121.
• Laszlo, A. & Laszlo, E. (1997) The contribution of the systems sciences to the humanities. Systems Research and Behavioral Science, 14(1), April 1997. pp. 5–19.
• Ervin Laszlo (1972a). Introduction to Systems Philosophy: Toward a New Paradigm of Contemporary Thought. New York N.Y.: Gordon & Breach.
• Laszlo, E. (1972b). The Systems View of the World: The Natural Philosophy of the New Developments in the Sciences. George Braziller.
• Laszlo, E. (1973). A Systems Philosophy of Human Values. Systems Research and Behavioral Science, 18(4), 250–259.
• Laszlo, E. (1996). The Systems View of the World: a Holistic Vision for our Time. Cresskill NJ: Hampton Press.
• Laszlo, E. (2005). Religion versus Science: The Conflict in Reference to Truth Value, not Cash Value. Zygon, 40(1), 57–61.
• Laszlo, E. (2006a). Science and the Reenchantment of the Cosmos: The Rise of the Integral Vision of Reality. Inner Traditions.
• Laszlo, E. (2006b). New Grounds for a Re-Union Between Science and Spirituality. World Futures: Journal of General Evolution, 62(1), 3.
• Gerald Midgley (2000) Systemic Intervention: Philosophy, Methodology, and Practice. Springer.
• Rousseau, D. (2013) Systems Philosophy and the Unity of Knowledge, forthcoming in Systems Research and Behavioral Science.
• Rousseau, D. (2011) Minds, Souls and Nature: A Systems-Philosophical Analysis of the Mind-Body Relationship. (PhD Thesis, University of Wales, Trinity Saint David, School of Theology, Religious Studies and Islamic Studies).
• Jan Smuts (1926). Holism and Evolution. New York: Macmillan Co.
• Vidal, C. (2008). Wat is een wereldbeeld? [What is a worldview?]. In H. Van Belle & J. Van der Veken (Eds.), Nieuwheid denken. De wetenschappen en het creatieve aspect van de werkelijkheid [Novel thoughts: Science and the Creative Aspect of Reality]. Acco Uitgeverij.*
• Jennifer Wilby (2005). Applying a Critical Systematic Review Process to Hierarchy Theory. Presented at the 2005 Conference of the Japan Advanced Institute of Science and Technology. Retrieved from https://dspace.jaist.ac.jp/dspace/handle/10119/3846
• Wilby, J. (2011). A New Framework for Viewing the Philosophy, Principles and Practice of Systems Science. Systems Research and Behavioral Science, 28(5), 437–442.

= 延伸阅读 = =

• 迪德里克 · 阿尔茨，B。D’Hooghe，R. Pinxten 和 I. Wallerstein (编)。(2011).世界观、科学与我们: 关于世界、文化与社会的跨学科观点——世界、文化与社会研讨会会议录。世界科学出版公司。
• 迪德里克 · 阿尔茨，里奥 · 阿波斯特，B。德摩尔，S · 赫尔曼斯，E · 梅克斯，H · 范 · 贝尔和 J。Van der Veken (1994).世界观: 从碎片化到整合。布鲁塞尔: VUB 出版社。
• Archie Bahm (1981).系统哲学的五种类型。国际通用系统杂志，6(4) ，233-237。
• Archie Bahm (1983).社会五大系统观。行为科学，28(3) ，204-218。
• 格雷戈里 · 贝特森(1979)。心灵与自然: 必要的统一。达顿。
• Gregory Bateson (2000).迈向心灵生态学的步骤。芝加哥 IL: 芝加哥大学出版社。
• 肯尼斯 · 博尔丁(1985)。世界是一个整体系统。加州，比佛利山庄。赛吉出版公司。
• 马里奥邦吉(1977)。本体论 I: 世界的家具。瑞德尔。
• 马里奥邦吉(1979)。本体论 II: 系统的世界。Dordrecht: Reidel.
• 马里奥邦吉(2010)。物质与精神: 一种哲学探究。纽约，纽约: 斯普林格。
• 弗朗西斯 · 海利根(2000)。什么是世界观？在 F。海利根，C。乔斯林，和 V。)、《网络原理》网站(《网络原理》 ，布鲁塞尔)、 http://cleamc11.vub.ac.be/worlview.html。
• Arthur Koestler (1967).机器里的幽灵。Henry Regnery Co.
• Alexander Laszlo & S. Krippner S. (1998)系统理论: 它们的起源、基础和发展。在 J.S. 。乔丹(艾德。) ，系统理论和先验方面的感知。阿姆斯特丹: 爱思唯尔科学，1998年。切。3页。47–74.
• Laszlo，A.(1998)人文与系统科学: 第三种文化的诞生。Pluriverso，3(1) ，1998年4月. pp。108–121.
• Laszlo，A.系统科学对人文科学的贡献。系统研究和行为科学，14(1) ，1997年4月。5–19.
• Ervin Laszlo (1972a).系统哲学导论: 走向当代思想的新范式。纽约: 戈登 & 破坏者。
• Laszlo，E. (1972b).系统世界观: 科学新发展的自然哲学。乔治 · 巴西勒。
• Laszlo，E. (1973).人类价值观的系统哲学。系统研究与行为科学，18(4) ，250-259。
• Laszlo，E. (1996).世界的系统观: 当代的整体观。新泽西州: 汉普顿出版社。
• Laszlo，E. (2005).宗教与科学: 关于真理价值而非现金价值的冲突。扎贡，40(1) ，57-61。
• Laszlo，E. (2006a).科学与宇宙的再魅力: 整体现实视野的兴起。内在传统。
• Laszlo，E. (2006b).科学与精神统一的新依据。世界未来: 一般进化杂志，62(1) ，3。
• Gerald Midgley (2000)系统干预: 哲学、方法论和实践。斯普林格。
• 卢梭博士(2013)系统哲学和知识的统一，即将在系统研究和行为科学。
• 卢梭博士(2011)《心灵、灵魂与自然: 心身关系的系统哲学分析》。(威尔士大学三一圣大卫神学、宗教研究和伊斯兰研究学院博士论文)。
• 简 · 斯马茨(1926)。整体论与进化论。纽约: 麦克米伦公司
• 维达尔，C (2008)。Wat is een wereldbeeld?[什么是世界观? ]。在 H. Van Belle & J。Van der Veken (Eds.), Nieuwheid denken.De werkelijkheid [小说思想: 科学和现实的创造性方面]。Acco Uitgeverij.

• Jennifer Wilby (2005).关键系统综述过程在等级理论中的应用。在2005年日本先进科学技术研究所会议上作了发言。从 https://dspace.jaist.ac.jp/dspace/handle/10119/3846里找到的。(2011).系统科学哲学、原理与实践的新视野。系统研究与行为科学，28(5) ，437-442。

External links

• Systems Philosophy and Applications: A Bibliography by W. Huitt, Valdosta, Georgia, USA, last revised December 2007.
• Organization and Process: Systems Philosophy and Whiteheadian Metaphysics by James E. Huchingson.

• Systems Philosophy and Applications: A Bibliography by W. Huitt, Valdosta, Georgia, USA, last revised December 2007.
• Organization and Process: Systems Philosophy and Whiteheadian Metaphysics by James E. Huchingson.

= 外部链接 =

• 系统哲学与应用: 参考文献作者: W.Huitt，瓦尔多斯塔，美国乔治亚州，最后修订于2007年12月。组织与过程: 系统哲学与怀特海德形而上学。

Category:Philosophy of science Category:Philosophy of technology Philosophy

范畴: 科学哲学范畴: 技术哲学

This page was moved from wikipedia:en:Systems philosophy. Its edit history can be viewed at 系统哲学/edithistory