摘要《论科学的人文价值》一文对科学的人文意义和人文价值作了较为全面的论述，从而从新的视角探讨了科学的价值问题。导论。作者对科学的人文价值作了广义的理解，即理解为科学对人和文化的全面发展，特别是对于人的生存、发展、自由和解放的意义和价值。作者认为，我们谈论“人文价值”的“人”应当是“现实的人”，而不能
摘要
《论科学的人文价值》一文对科学的人文意义和人文价值作了较为全面的论述，从而从新的视角探讨了科学的价值问题。
导论。作者对科学的人文价值作了广义的理解，即理解为科学对人和文化的全面发展，特别是对于人的生存、发展、自由和解放的意义和价值。作者认为，我们谈论“人文价值”的“人”应当是“现实的人”，而不能像许多西方人文主义者那样，将“人文价值”仅仅局限在文化价值或精神价值的范围内，只抽象地谈论人的精神生活。当然，也不能像许多功利主义者那样，只关注人的物质生活。因为“人文价值”还有“文”的含义，这里的“文”主要是指文化，当然也是人的精神生活。论文的基本框架就是在上述理解的基础上设置的。作者试图通过考察、探讨和研究科学的技术价值（第三章）、经济价值（第四章）、文化价值（第五章）和精神价值（第六章），较为全面而深刻地揭示科学对于人和文化的全面发展，特别是对于人的生存、发展、自由和解放的意义和价值。探讨科学的人文价值的意义在于：①有助于更加全面、深刻地理解科学的意义、目的和价值，特别是科学的人文价值，并从人文价值的高度把握科学的技术价值、经济价值和文化价值、精神价值的辩证统一；②有助于超越狭隘的实证主义、科学主义和狭隘的人本主义、人文主义，促进科学与人文两种文化的融合，从而为新世纪树立一种新的科学观和文化观。
第一章：对科学的人文价值的忽视。在当代，有两种科学观深深地影响着人们对科学的理解：一种是实证主义的科学观；另一种是功利主义的科学观。以逻辑实证主义为代表的实证主义科学观有两个最显著的特征：一是实证主义；二是科学主义。尽管实证主义的科学观并没有否认科学本身也是一种文化，并十分强调科学的认识意义，但是，这种科学观的确存在着这样一种倾向，即将科学看作是一种超越人类历史及其文化母体的“事物”，这样一来，当实证主义者强调认识（科学）世界和体验（人文）世界的截然区分，并竭力拒斥“形而上学”的同时，科学本身的人文意义和人文价值也被大大地忽视了。以培根为代表的功利主义科学观有两个最显著的特征：一是工具主义；二是科技主义。尽管功利主义的科学观也十分关注人，但是，它将科学仅仅看作是一种工具，并从工具的角度来强调科学对于人的物质生活的意义和价值，而看不到科学更是一种文化，因而对于人的精神生活和人的自身发展同样具有十分重要的意义和价值，于是，也大大忽视了科学的人文意义和人文价值。
第二章：对人文精神的片面理解。与上述两种科学观相呼应，也有两种文化观深深地影响着人们对人文精神的理解：一种是现代西方人本主义文化观；另一种是现代新儒家文化观。现代西方人本主义文化观有两个最显著的特征：一是反科学主义或反科技主义；二是非理性主义。当他们强调只有艺术等人文文化才具有重要的人文意义和人文价值，才体现真正的人文精神，而科学不但不具有人文意义和人文价值，反而同人文精神是对立的同时，进一步加剧了所谓的科学世界和人文世界的分离和对立。现代新儒家的文化观也有两个最显著的特征：一是反科学主义或反科技主义；二是泛道德主义。现代新儒家关于科学世界和人文世界的划分要比其他任何流派更加绝对、更加泾渭分明。于是，当现代新儒家竭力推崇“儒家精神”，批判科学只专注于向外、只专注于用，因而有背于人及其人文精神的同时，更进一步加深了科学文化和人文文化、科学精神与人文精神的分离和对立。
第三章：论科学的技术价值。科学具有两个最重要的传统：一个是重功利的技术传统；另一个是重理想的精神传统。功利主义科学观和理想主义科学观分别根源于并代表着这两个传统。尽管功利主义科学观有其严重缺陷，但是它无论对于社会的发展还是对于科学本身的发展都有着极为重要的意义：①它突出强调了科学的技术价值，强调科学不仅应当服务于人类，而且能够服务于人类；②强调科学必须根植于社会，并从社会需要中获得巨大的动力和支持。当然，研究科学的技术价值，特别是研究科学的技术价值和人的价值关系问题，不能回避科学技术的异化及其对人类社会所产生的负面影响问题。但是应当看到，无论如何，科学对于人类社会的积极作用要比其消极作用和负面影响大得多，深远得多。科学的技术价值与人的价值的深刻的一致性主要体现在，科学技术及其发展同人类的生存、发展、自由和解放息息相关。首先，科学技术大大提高了人类社会的生产力，创造了巨大的物质财富，从而从根本上改善了人类的生存和发展条件；其次，科学技术的高度发展不仅是使劳动真正成为自由的活动并赢得充裕的自由时间的必要条件，而且也是人们扩大社会交往和社会联系的必要条件；最后，无论是人类从自然力中获得解放，还是从社会关系中获得解放，或者同这两方面相联系的思想解放，科学都是“一种在历史上起推动作用的、革命的力量。”
第四章：论高科技的人文意义。随着以高科技为代表的新科学技术革命的兴起，科学的技术价值、经济价值与人的价值、人文价值将得到更进一步的融合和一致。高科技的人文意义在于：1.促使“知识价值革命”和“知识经济时代”的到来，从而导致知识经济化和经济知识化。而经济知识化从某种意义上说就是经济的人文化。具体表现在：①使知识成为经济增长和发展的主要源泉和资本；②使教育变成知识经济的中心，而学习成为个人或组织发展的有效工具；③将生产劳动的过程变成创新的过程，从而使劳动与人的自身发展趋于一致。2.高科技将有助于人类摆脱资源与环境危机的困境。具体表现在：①高科技将被直接运用于开拓资源和环境保护领域，从而为人类解决资源和环境问题开辟广阔的前景；②通过发展高科技产业和以知识为基础的经济，帮助人类走出传统的工业经济即自然资源经济的困境。3.高科技及以高科技为依托的知识经济将为人的自身发展开辟广阔前景：①人类的生产劳动的自由度将会大大提高；②人们的社会交往和社会联系将进一步大大拓宽；③人们将拥有更加充裕的自由时间和更加丰富的生活内容，并使自己获得更加全面而自由的发展。
第五章：论科学的文化价值。尽管理想主义科学观也有其明显的缺陷，但是它无论对于社会的发展还是对于科学自身的发展也具有极为重要的意义：①通过强调科学的文化价值和精神价值的重要性，有助于人们全面地理解和把握科学的价值及其社会功能；②通过对科学的文化价值和精神价值的强调，有助于人们更加全面地认识科学的目的和动力。可以说，功利主义科学观和理想主义科学观两者具有明显而重要的互补性。要全面地理解科学的动力、目的和社会价值，就应当在科学的两种传统和两种科学观之间保持“必要的张力”。在关于科学的文化价值的问题上，也存在着截然不同的理解。在当代西方以逻辑实证主义为代表的科学哲学、以默顿为代表的科学社会学和以萨顿为代表的科学历史学对科学的文化价值的理解，基本上代表着一种较为传统的观点。这种观点往往带有浓厚的实证主义、科学主义和理想主义色彩，并对科学的文化价值予以高度评价和充分肯定。然而，自60和70年代以来，包括科学哲学、科学社会学和科学历史学在内的元科学观点发生了明显的转变，其变化趋势是从实证主义、科学主义逐步走向人文主义、非科学主义。于是，科学的文化价值和文化地位似乎越来越遭到贬低、甚至否定。如果超越实证主义和人文主义的狭隘视野，便不难看到，科学文化同人文文化一样，也具有十分重要的并是别的文化无法替代的人文意义和人文价值。科学作为一种文化，至少具有五种人文意义和人文价值：①认识意义和认识价值；②思想意义和思想价值；③智力意义和智力价值；④精神意义和精神价值；⑤审美意义和审美价值。
第六章：科学精神与人文精神。狭隘的科学观和文化观是导致科学精神与人文精神分离和对立的重要根源。所谓人文精神，应当是整个人类文化所体现的最根本的精神，是人类文化生活的内在灵魂。它以追求真善美等崇高的价值理想为核心，以人的自由和全面发展为终极目的。一旦超越狭隘的科学观和文化观，便不难发现，科学精神本身就是一种人文精神，是人文精神的一个不可分割的重要组成部分。科学作为一项认识活动，它体现着对真理和知识的追求并为之奋斗的崇高理想和精神；科学作为一项智力活动，它体现着在智力上永远向着“更快、更高、更强”的方向迈进的崇高的奥林匹克理想和精神；科学作为一项与人类的前途、命运息息相关的社会活动，它体现着为人类的幸福、自由和解放而奋斗的崇高理想和精神。因此，科学精神并非只是自然科学的精神，而是整个人类文化精神的不可缺少的组成部分。它同艺术精神、道德精神等其他文化精神不仅在追求真善美的最高境界上是相通的，而且不可分割地融合在一起。离开人文精神的“科学精神”并不是真正意义上的科学精神，而离开科学精神的“人文精神”也只是一种残缺的人文精神。科学精神是人文精神不可分割的重要组成部分，这个观点具有重要的理论意义和实践意义。从理论上看，一是有助于进一步加深对科学精神和人文精神的理解；二是为沟通科学与人文两种文化提供了一种可能性。从实践上看，有助于进一步弘扬科学精神，实施科教兴国战略，从而促进我国的现代化建设、社会的全面进步和人的全面发展。
Abstract
Meng Jianwei
Humanistic significance and humanistic value of science are full discussed in this paper, thus the value problem of science is inquired into again from the new visual angle.
The introductory remarks. The author understands humanistic value of science in a broad sense, that is, understands as the significance and value of science for complete development of human beings and culture, especially for human existence, development, freedom and liberation. The author holds that “the human being” of “humanistic value” we talk about should be a “real human being”. We cannot limit “humanistic value” just in the scope of cultural value or spiritual value and only abstractly talk about spiritual life of human beings like many western humanists. Certainly, we also cannot concern only the material life of human beings like many utilitarians, because “ the humanistic value” has indeed the meaning of cultural life or spiritual life of human beings. The basic frame of the article is set up on the foundation of above-mentioned understanding. Concretely speaking, the author attempts to bring to light completely and profoundly significance and value of science for complete development of human beings and culture, especially for human existence, development, freedom and liberation by inspecting, inquiring into and studying technical value (the third chapter), economic value (the 4th chapter), cultural value (the 5th chapter) and spiritual value (the 6th chapter) of science. The significance of discussing humanistic value of science lies in: 1.contributing to understand more completely and more profoundly significance, aims and value of science, especially humanistic value of science, and grasping dialectical unity between technical value, economic value and cultural value, spiritual value of science; 2.contributing to surmount narrow positivism and narrow humanism, and promoting melting of two kinds of culture, and thus setting up a kind of new science outlook and culture outlook.
The first chapter: ignorance of humanistic value of science. The author thinks, on one hand, that two kinds of science outlook influence profoundly people on understanding to science in the present age: one is the science outlook of positivism; another is the science outlook of utilitarianism. There are two most notable features for the science outlook of positivism taking the logical positivism for representative: one is positivism; the other is scientism. Although the science outlook of positivism does not deny that science itself is also a kind of culture and emphasizes the cognitive significance of science very much, there is indeed a inclination, that is, science is looked on as a “thing” that surmounts the history of mankind and the mother’s body of culture. Therefore, when positivists make a sharp distinction between the cognitive world and the feeling world, and try very hard to reject “metaphysics”, humanistic significance and humanistic value of science itself have also greatly been ignored. There are two most notable features for the science outlook of utilitarianism taking F.Bacon for representative: one is instrumentalism; the other is technolatry. Although it also concerns very much human beings, it looks upon science just as a kind of tool, and emphasizes significance and value of science for the material life of human beings from the angle of tool, but does not think that science even more is a kind of culture, thus possesses very important significance for the cultural life of human beings and the development of human beings themselves, and then, humanistic significance and humanistic value of science have also greatly been ignored.
The second chapter: one-sided understanding of humanistic spirit. The author thinks, on the other hand, that two kinds of culture outlook influence profoundly people on understanding to humanistic spirit : one kind is the culture outlook of the modern western humanism; Another kind is the culture outlook of the modern new Confucianism. There are two most notable features for the culture outlook of the modern western humanism : one is anti-scientism or anti-technolatry; the other is non-rationalism. When they emphasize that only arts possess humanistic significance and humanistic value and embody real humanistic spirit, and science not only does not possess humanistic significance and humanistic value, but, on the contrary, is opposed to humanistic spirit, the separation and opposition of the so-called scientific world and humanistic world have further been aggravated. The culture outlook of the modern new Confucianism also has two most notable features: one is anti-scientism or anti-technolatry; the other is pan-moralism. The modern new Confucianism draws a hard and fast line between the scientific world and the humanistic world more absolutely and more clearly than other any school. Then, when the modern new Confucianism has the greatest esteem for “the Confucian spirit ”, and criticizes science: only attentive to outer and only attentive to usefulness, and thus going against human beings and humanistic spirit, it goes a step further to have deepened the separation and opposition of the so-called fact world and value world, and scientific spirit and humanistic spirit.
The third chapter: on technical value of science. The author holds that science possesses two most important traditions: one is the technical tradition that lays stress on utility; another is the spiritual tradition that lays stress on ideal. The science outlook of utilitarianism and idealism originate from and represent respectively these two traditions. Although the science outlook of utilitarianism has its serious defects, no matter as for development of the society or as for development of science itself, it all has very important significance: 1.it stresses outstandingly technical value of science and emphasizes that science should not only serve mankind, but can serve mankind; 2. it emphasizes that science must be planted in the society, and gain huge motive force and support from social needs. Certainly, studying technical value of science, especially studying the relation between technical value of science and value of human beings, cannot avoid problems of alienation of science and technology and its negative influence for human beings and the society. However, we should see, in any case, the positive influence of science for human beings and the society is much big and much far-reaching than the negative influence. The profound identity between technical value of science and value of human beings chiefly lies in: science and technology and its development and existence, development, freedom and liberation of human beings are closely linked. Firstly, science and technology has greatly raised the productive force of the society, and has created huge substantial wealth, and thus has improved the condition of existence and development of human beings on essence; secondly, high development of science and technology not only is a necessary condition that makes the work become genuinely free activity, but is a necessary condition that people enlarge social communication and contact; finally, no matter as for that human beings gain liberation from natural forces, or from the social relationship, or thought liberation in touch with these two aspects, science is always a kind of motive and revolutionary strength.
The 4th chapter: on humanistic significance of high science and technology. The author holds that technical value and economic value of science will merge and identify further value of human beings and humanistic value along with the rising of the new revolution of science and technology. The humanistic significance of high science and technology embodies at least the below several aspects: firstly, to urge arrival of “the revolution of knowledge value” and “knowledge economy”, and thus lead to economyization of knowledge and knowledgeization of economy. The knowledgeization of economy is in a sense humanization of economy. Concretely showing as follows: 1. to make knowledge become major resources and capital that economy increases and develops; 2. to make education become a center of knowledge economy, and study become a effective tool of development of individual or organizes; 3. to changes the course of productive labor into the course of innovation, and thus become the course of development of human beings themselves. Secondly, high science and technology will contribute human beings to break away from the difficult position of the crisis of the resources and environment. Concretely showing as follows: 1. high science and technology will be used directly in the reclaimation of resources and environmental protection fields, and thus vast prospect is opened up to solve the resource and environment problem for human beings; 2. human beings will step by step break away from the difficult position of the economy of natural resources (the traditional industry economy) by developing industries of high science and technology and the economy based on knowledge. Thirdly, high science and technology and the economy relied on high science and technolohy is will open up vast prospects for the development of human beings themselves: 1. free degree of productive labor of human beings can be greatly raised; 2. social communication and social contact of people will be greatly extended; 3. people will have more abundant free time and richer life content, and make themselves gain more complete and free development.
The 5th chapter: on cultural value of science. The author holds that although the science outlook of idealism has its obvious defects, no matter as for development of the society or as for development of science itself, it also possesses very important significance: 1. it contributes to people to understand and grasp completely value and social function of science by emphasizing the importance of cultural value and spiritual value of science ;2. it contributes to people to know more completely motive force and aims of science by emphasizing cultural value and spiritual value of science. It can be spoken that the science outlook of utilitarianism and the science outlook of idealism possess clear and important complementarity. If we want to understand completely motive force, aims and social value of science, we should keep “necessary tension” between two kinds of tradition and two kinds of science outlook. People have also completely different understanding on the problem of the cultural value of science. The philosophy of science taking the logical positivism for representative, the sociology of science taking R.K.Merton for representative and the history of science taking G.Sarton for representative are basically representing a kind of comparatively traditional viewpoint for understanding on the cultural value of science. This kind of viewpoint often has color of thick positivism, scientism and idealism, and gives cultural value of science high evaluation and fully affirmation. However, viewpoints of metascience including philosophy of science, sociology of science and history of science have had clear conversion since the 60s and the 70s, and their change tendency is moving step by step towards humanism and non-scientism from positivism and scientism. Then, cultural value and cultural position of science is seemingly more and more belittled and even negated. If we surmount the narrow field of vision of positivism and humanism, we will find out, like arts and humane studies, science also possesses very important humanistic significance and humanistic value other culture can not replace. The author holds that as a kind of culture, science possesses at least below five kinds of humanistic significance and humanistic value: 1. cognitive significance and cognitive value; 2. thoughtful significance and thoughtful value; 3.intelligential significance and intelligential value; 4. spiritual significance and spiritual value; 5. aethetic significance and aethetic value.
The 6th chapter: scientific spirit and humanistic spirit. The author holds that the narrow science outlooks and culture outlooks are the important source that leads separation and opposition between scientific spirit and humanistic spirit. So-called humanistic spirit should be the most basic spirit that the whole human beings’ culture embodies, and be the inherent soul of the human beings’ culture life. Its nucleus is to seek lofty ideals such as the true, the good and the beautiful, etc. and the most ultimate aim is freedom and complete development of human beings. Once we surmount the narrow science outlooks and culture outlooks, we will find out, the scientific spirit itself is a kind of humanistic spirit, and more definitely speaking, is a indivisible important component of the humanistic spirit. As a cognitive activity, science embodies the lofty ideal and spirit seeking and struggling for the truth and knowledge；As a intelligential activity, science embodies the lofty Olympic ideal and spirit going forward forever toward the aim of “ quicker, higher and stronger” on intelligence；As a social activity bearing close on the future and destiny of humanity, science embodies the lofty ideal and spirit of serving and benefiting humanity and struggling for the freedom and liberation of humanity. Therefore, the scientific spirit is not only the spirit of natural science, but is a indivisible important component of the whole human beings’ spirit of culture. It not only communicates with other cultural spirit such as the artistic spirit and the moral spirit, etc., but they are indivisibly melted together. “The scientific spirit” of leaving the humanistic spirit is not the scientific spirit in real sense, and “the humanistic spirit” of leaving the scientific spirit is only a kind of incomplete humanistic spirit. The viewpoint that the scientific spirit is a indivisible important component of the humanistic spirit not only possesses important theoretical significance, but possesses important practical significance. As viewed from theory, firstly, it contributes further to deepen the understanding to scientific spirit and humanistic spirit; secondly, some possibility has been provided for linking two kinds of culture (science and humane studies). As viewed from practice, it will contribute further to carry forward scientific spirit, and implement the strategy of invigorating the nation through science and education, and thus promote our modernization construction of the country and the complete progress of the society and the complete development of human beings.
