决定论与随机论的交叉：混沌理论与莱布尼茨
Straddling between determinism and randomness: Chaos theory vis-a-vis Leibniz
摘要：
自现代性开始以来，科学和哲学之间的问题关系将世界分为两个独立的领域：自然和人类。今天的哲学和认识论研究的一些学校保持了一种根本的分离，以至于他们拒绝在两者之间保持任何共同性。我们认为，这样的二分法不仅会从理论的角度破坏知识的统一性的想法，但它会破坏对现实的统一理解。本文通过对莱布尼茨知识统一论的重新解读，对当今主流的这种二分法进行了批判。莱布尼茨的方法的显著特点，这是具体规定在他的通信与克拉克，是他的推理方式是哲学以及物理。在莱布尼茨看来，保证哲学原理正确性的东西不能违背物理定律。我们还将证明混沌理论与莱布尼茨方法的相似性是一致的。本文的主要重点是重新评估因果决定论和随机性以及自由意志的观点。这篇文章的最后一个主张是，自然世界和人类世界遵循相同的因果决定律，但因果律是非线性的。关于我们现实的知识应该在人文科学和自然科学两个领域中严格地寻求，但是这种因果决定论应该与简单的线性因果模型保持距离。在物理世界和人类世界中，被认为是随机事件或概率事件的东西，在本体论上并不是偶然的。现实的复杂性和广阔性使得我们对现实的知识总是缺乏，而正是这种知识的缺乏通常被称为随机性。
英文摘要：
The problematic relationship between science and philosophy has, since the beginning of modernity, divided the world into two separate domains: nature and human. Some of today's schools of philosophy and epistemological inquiry have maintained a radical separation to the point where they refuse to maintain any commonality within the two. We argue that such a dichotomy will not only destroy the idea of the unity of knowledge from a theoretical perspective but, it will destroy a unified understanding of reality. This article is a critique of now mainstream belief of such dichotomy through re-reading of Leibniz's idea on the unity of knowledge. The distinctive feature of Leibniz's approach, which was specifically laid down in his correspondence with Clarke, is that his way of reasoning is philosophical as well as physical. In Leibniz's view what guarantees the soundness of philosophical principles cannot defy the laws of physics. We shall also demonstrate that Chaos Theory is consistent with the affinities of Leibniz's approach. The main focus of this article is on re-evaluating views on causal determinism and randomness as well as free will. The final claim of this article is that the natural world and human world follow the same causal deterministic laws, and that causal laws are however nonlinear. Knowledge of our reality should be rigorously sought in both the domains of humanities and natural sciences, but this causal determinism should distance itself from a simple linear causal model. What is thought of as random events or probabilistic events in the physical world, as well as in the human world, are not ontologically run by chance. The complexity and vastness of reality are such that our knowledge of reality always suffers a lack, and it is this lack of knowledge that is usually being called randomness.
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