游戏是哲学的真正官能 ———游戏本体论与谢林、赫伊津哈、博尔赫斯及其他
约斯·德·穆尔. 游戏是哲学的真正官能———游戏本体论与谢林、赫伊津哈、博尔赫斯及其他.
n.b. This web version of the article is without footnotes. If you want the version with footnotes as published in Social Science Front, please download the pdf.
[荷兰]约斯·德·穆尔，鹿特丹伊拉斯谟大学哲学系教授。
游戏是哲学的真正官能——游戏本体论与谢林、赫伊津哈、博尔赫斯及其他
这个世界，萦绕着游戏的幽灵。20世纪60年代，“ludic”一词在欧美流行起来，用来指代游戏性的行为和产品，游戏性日益成为我们文化的主流特征。在21世纪的头十几年里，甚至可以说是全球化的“文化鲁迪化”（ludification of culture）。在这种情况下，也许人们首先想到的是电脑游戏的巨大普及。但是，尽管计算机游戏可能是最明显的“鲁迪化”，但它只是其中的一种表现形式，游戏性似乎已经渗透每一个文化领域。例如，在当下的体验经济中，游戏性不仅占据着休闲时间（乐享购物、电视游戏节目、游乐场、电脑和互联网或智能手机的游戏性使用），也成为过去那些严肃领域的特征，如工作（今天首先应该是有趣的）、教育（严肃的游戏）、政治（戏谑的竞选），甚至战争（像战争模拟器和界面的视频游戏）。根据Jeremy Rifkin的说法，游戏在文化经济中的重要性正变得如工作在工业经济中一样。后现代文化作为整体被描述为“一个没有总体目标的游戏，一个没有超越性目的地的游戏”，根据社会学家齐格蒙特·鲍曼的说法，甚至人类的身份也变成一种游戏现象，在鲁迪文化中，游戏性不再局限于童年，而是成为一种终生的态度，“后现代成年人的标志是全心全意拥抱游戏的意愿，像儿童那样”。
Jos de Mul. Uncle Sim Wants You! Playful Warfare. 
The author argues that the reductionist illusions of the Modern Synthesis, which Noble criticizes in his target article, are to a large extent resulting from a mere syntactical notion of biological information, neglecting the pragmatic and semantic dimension of information. Although the syntactical notion, introduced by Shannon, has been applied with much success in information theory and computer technologies, it is too narrow to understand biological reality. Biosemiotics can help to clarify the problems identified by Noble, and offers a more adequate biological information concept, which not only may help to overcome these problems in the life sciences, but may also serve to integrate natural-scientific and humanities approaches to life.
国際言語文化研究所後援
Background: From an evolutionary perspective it is remarkable that psychotic disorders, mostly occurring during fertile age and decreasing fecundity, maintain in the human population.
Abstract
Abstract Against the background of a short meditation on the contrasting ways in which landscape has been represented and idealized in Eastern and Western painting traditions, the article will try to show, using some striking examples, that the development of landscape painting in the last two centuries reflects the changing relationship of humanity and nature, leading in both the East and in the West to either the expression of a nostalgic longing for nature to be back as it once was, or to a gloomy expression of the vanishing of nature amidst the modern, technological world. Connecting to both the concept of “harmony,” which is a key concept in Eastern aesthetics, and to some recent reflections in Western philosophy on the relationship of nature and technology, a post-nostalgic conception of nature and natural beauty is defended, in which nature and technology are no longer seen as opposing categories, but rather as poles that are intertwined in an ever-lasting process of co-evolution. It is argued that we should not so much strive to go “back to nature,” but rather to go “forward to nature” and establish a new harmony between human and non-human nature and technology. The article ends with some reflections on the role artists and aestheticians may play in this transformation.
In the course of the 20th century the so-called Modern Synthesis of Neo-Darwinism has become the dominant paradigm in modern biology. First, it is explained how and why Darwin’s broad definition of evolution, in which the environment plays an important role, was narrowed down by Neo-Darwinism to a radical gene-centric view. Next, the paradigm shift taking place today in ‘postgenomic’ evolutionary biology and genetics is discussed. It is argued that this shift opens the way to a more humane conception of evolution, more in line with Darwin’s view. Finally, I will discuss some of the implications of this paradigm shift for human self-reflection, taking The Music of Life. Biology Beyond Genes of systems biologist Denis Noble as a starting point.
ABSTRACT: In his essay ‘The Idea of Europe’ George Steiner claims that European culture derives from “a primordial duality, the twofold inheritance of Athens and Jerusalem”. For Steiner, the relationship between Greek rationalism and Jewish religion, which is at once conflictual and syncretic, has engaged the entire history of European philosophy, morality, and politics. However, given this definition, at present the United States of America seem to be more European that ‘the old Europe’ itself. Against Steiner, it will be argued that in order to fathom the distinctive characteristic of European culture, we have to take a third European tradition into account, which is inextricably bound up with Athens: the tradition of Greek tragedy. If we may call Europe a tragic continent, it is not only because its history is characterised by an abundance of real political tragedies, but also because it embodies, as an idea and an ideal, a tragic awareness of the fragility of human life. Instead of reducing the ‘idea of Europe’ to a financial and economic issue, Europe should remain faithful to this idea and ideal.
