本文選題：現(xiàn)代主義　切入點：后現(xiàn)代主義　出處：《湖南大學(xué)》2015年博士論文　論文類型：學(xué)位論文

【摘要】：改革開放后,中國農(nóng)業(yè)加快了由傳統(tǒng)農(nóng)業(yè)向西式現(xiàn)代農(nóng)業(yè)(也稱石油農(nóng)業(yè))的轉(zhuǎn)型進程,雖然成效顯著,但卻引發(fā)了農(nóng)村環(huán)境污染、能源消耗、土壤破壞、健康隱患、社會分化等諸多問題。近年來,部分中外學(xué)者受世界哲學(xué)思潮由現(xiàn)代主義向后現(xiàn)代主義轉(zhuǎn)向的啟發(fā),探討了世界以及中國的后現(xiàn)代農(nóng)業(yè)發(fā)展問題,極大地拓展了新時期中國農(nóng)業(yè)發(fā)展轉(zhuǎn)型的思維空間。現(xiàn)代主義的基本思想源自14世紀(jì)以來歐洲的文藝復(fù)興、宗教改革和啟蒙三大運動,其歷史功績在于幫助人類擺脫了對神和自然的迷信,推動了資本主義發(fā)展和世界現(xiàn)代化進程。以反撥和超越現(xiàn)代主義為主要旨趣的后現(xiàn)代主義興起于1960年代,一般被區(qū)分為否定性后現(xiàn)代主義和建設(shè)性后現(xiàn)代主義,前者側(cè)重解構(gòu),后者側(cè)重建構(gòu)。后現(xiàn)代主義對現(xiàn)代主義的反撥和超越主要體現(xiàn)在:(1)世界整體論對人類主體論的反撥與超越:包括主客消融論對主客二分論、自然價值論對二元對立論、主體間性論對人類中心論的反撥與超越。(2)多元互補論對中心外圍論的反撥與超越:包括相對理性論對絕對理性論、價值多元論對單元價值論、尊重他者論對中心主導(dǎo)論的反撥與超越。(3)厚道科學(xué)論對科學(xué)至上論的反撥與超越:包括有機整體論對機械還原論、技術(shù)審慎論對科技萬能論、道義相融論對科學(xué)中立論的反撥與超越。現(xiàn)代主義對現(xiàn)代農(nóng)業(yè)發(fā)展存在著積極影響。具體體現(xiàn)在:(1)推崇人類主體論對農(nóng)業(yè)生產(chǎn)發(fā)展的積極影響:主客二分論促進改造農(nóng)業(yè)自然條件;二元對立論促進改進農(nóng)業(yè)生產(chǎn)工具;人類中心論促進變革農(nóng)業(yè)生產(chǎn)方式。(2)推崇中心外圍論對以城帶鄉(xiāng)發(fā)展的積極影響:絕對理性論促進農(nóng)業(yè)產(chǎn)業(yè)化進程;單元價值論促進農(nóng)村城鎮(zhèn)化進程;中心主導(dǎo)論促進農(nóng)民市民化進程。(3)推崇科學(xué)至上論對農(nóng)業(yè)科技發(fā)展的積極影響:機械還原論促進工業(yè)科技擴散農(nóng)業(yè)領(lǐng)域;科技萬能論促進農(nóng)業(yè)科技創(chuàng)新不斷升級;科學(xué)中立論促進農(nóng)業(yè)科技成果推廣應(yīng)用。通過灰色關(guān)聯(lián)分析,可以得出現(xiàn)代主義對中國現(xiàn)代農(nóng)業(yè)發(fā)展產(chǎn)生積極影響的主因子�，F(xiàn)代主義對現(xiàn)代農(nóng)業(yè)發(fā)展存在著消極影響。具體體現(xiàn)在:(1)張揚人類主體論引致農(nóng)業(yè)生產(chǎn)產(chǎn)生的消極影響:主客二分論致使農(nóng)村生態(tài)環(huán)境受損;二元對立論致使農(nóng)業(yè)資源能源巨耗;人類中心論致使農(nóng)業(yè)物種系統(tǒng)失衡。(2)張揚中心外圍論引致以城帶鄉(xiāng)產(chǎn)生的消極影響:絕對理性論致使城鄉(xiāng)二元結(jié)構(gòu)固化;單元價值論致使傳統(tǒng)農(nóng)村風(fēng)貌喪失;中心主導(dǎo)論致使農(nóng)民行為觀念異化。(3)張揚科學(xué)至上論引致農(nóng)業(yè)科技產(chǎn)生的消極影響:機械還原論致使傳統(tǒng)農(nóng)耕技術(shù)隱退;科技萬能論致使農(nóng)業(yè)科技風(fēng)險頻發(fā);科學(xué)中立論致使農(nóng)業(yè)科技成果濫用。通過灰色關(guān)聯(lián)分析,可以得出現(xiàn)代主義對中國現(xiàn)代農(nóng)業(yè)發(fā)展產(chǎn)生消極影響的主因子。主要基于重要性和可行性原則,考慮農(nóng)業(yè)現(xiàn)代化的“收益-成本”對比,選取22項指標(biāo)構(gòu)成中國農(nóng)業(yè)現(xiàn)代化效益水平評價指標(biāo)體系,運用灰色優(yōu)勢分析法進行指標(biāo)賦權(quán),采用多指標(biāo)綜合加權(quán)平均法對這一時期中國農(nóng)業(yè)現(xiàn)代化的效益水平進行定量分析。(1)1981-2012年農(nóng)業(yè)現(xiàn)代化收益指數(shù)C總體處于加速上升的態(tài)勢。(2)1981-2012年農(nóng)業(yè)現(xiàn)代化成本指數(shù)T的波動軌跡為一個“S”型走勢,即指數(shù)T以2002年為界先加速上升后減速上升。(3)1981-2012年農(nóng)業(yè)現(xiàn)代化效益指數(shù)M的波動軌跡為一個不規(guī)則的“V”字形走勢,即指數(shù)M以2002年為界先加速下降后加速上升。世界整體論對生態(tài)農(nóng)業(yè)建設(shè)的啟示意義是:必須強調(diào)農(nóng)業(yè)自然資源的生命體意識;必須強調(diào)集約利用資源的全過程意識;必須強調(diào)農(nóng)業(yè)生產(chǎn)活動的泛利潤意識�；谑澜缯w論的生態(tài)農(nóng)業(yè)建設(shè)路徑包括:弘揚主客消融改善農(nóng)村環(huán)境質(zhì)量;弘揚自然價值構(gòu)建低碳農(nóng)業(yè)體系;弘揚主體間性維護農(nóng)業(yè)物種平衡。多元互補論對城鄉(xiāng)融合發(fā)展的啟示意義是:必須強調(diào)農(nóng)村社會的價值獨立意識;必須強調(diào)城鄉(xiāng)社會的互動互補意識;必須強調(diào)社會運行的頂層調(diào)控意識。基于多元互補論的城鄉(xiāng)融合發(fā)展路徑包括:弘揚相對理性推動城鄉(xiāng)發(fā)展優(yōu)勢互補;弘揚價值多元彰顯鄉(xiāng)村特有建設(shè)風(fēng)貌;弘揚尊重他者鼓勵城鄉(xiāng)文明良性互動。厚道科學(xué)論對農(nóng)業(yè)科技規(guī)制的啟示意義是:必須強調(diào)傳統(tǒng)農(nóng)耕技術(shù)的科學(xué)理性意識;必須強調(diào)農(nóng)業(yè)科技應(yīng)用的倫理道德意識;必須強調(diào)農(nóng)業(yè)科技創(chuàng)新的風(fēng)險防范意識�；诤竦揽茖W(xué)論的農(nóng)業(yè)科技規(guī)制路徑包括:弘揚有機整體繼承創(chuàng)新傳統(tǒng)農(nóng)耕智慧;弘揚技術(shù)審慎推進管控農(nóng)業(yè)科技風(fēng)險;弘揚道義相融引導(dǎo)善用農(nóng)業(yè)科技成果。
[Abstract]:After the reform and opening up, accelerate the Chinese agriculture from traditional agriculture to modern agriculture (also known as the western Petroleum agriculture) transformation process, though effective, but cause the rural environmental pollution, energy consumption, soil damage and health risks, many problems of social differentiation. In recent years, some foreign scholars are inspired by modern philosophy thoughts in the world postmodernism ideology, discusses the problems of the development of modern agriculture and the world China, greatly expand the new period of agricultural development China transformation thinking space. The basic idea of the source of modern Europe since fourteenth Century the Renaissance, religious reformation and Enlightenment Movement in three, its historical achievements in helping humans get rid of superstitious God and nature, to promote the development of capitalism and the process of modernization in the world. The backwash and Transcendence of modernism as the main purport of postmodernism emerged in 196 In 0s, are generally divided into negative postmodernism and constructive postmodernism, deconstruction of the former, the latter construction. Post modernism to modernism washback and beyond is mainly reflected in: (1) the whole world of human subject on Washback and Transcendence: on the two and includes the main ablation the theory, theory of natural value of two yuan for the argument, the inter subjectivity theory of human centered backwash and beyond. (2) plural Complementarism of center periphery theory backwash and beyond: including the relative rationality theory of absolute rationality, value pluralism of unit value theory, respect for the other on the center the leading theory of backwash and beyond. (3) of the supremacy of science backwash and beyond kind scientific theory: including organic whole theory on reduction of machinery, technology of science and technology on prudent universal theory, moral theory of science blending argument washback and transcendence. Modernism on modern agriculture 涓氬彂灞曞瓨鍦ㄧ潃縐瀬褰卞搷.鍏蜂綋浣撶幇鍦，

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