博主按：Mario Bunge是目前还活着的最重要的（自然和社会)科学哲学家之一。非常偶然发现，他曾经被我们的重要部门邀请，还做了讲座。以下是一个对他的介绍的部分。显然，他对我们的“哲学”的态度是......

全文： http://link.springer.com/article/10.1007/s11191-012-9530-0

4 Bunge’s Systematism and Chinese Communist Party Philosophy

Bunge has a positive appreciation of Marx and Engels, saying that: ‘they were serious, important social scientists; they pushed liberalism towards the left.; they were materialists on the whole; and they wrote clearly except about dialectics (Bunge 1994, p. 30). But unfortunately they ‘learned from Hegel a few lessons that vitiated their whole system’ (Bunge 1994, p. 30). The intellectual and cultural horrors associated with Dialectical Materialism in the former USSR and Eastern Bloch countries is well documented; an example of bad philosophy having horrendous social and personal consequences. The case of China is less know and less documented. In 2011Bunge was invited to give lectures in China, including three to the Communist Party’s School of Marxism. In the first lecture, he expressed his admiration for China: Nowadays I join the rest of the world in admiring the courageous one-child policy, no less than the sensational achievements in Chinese economy, technology, and natural science over the past few decades. (unpublished lecture)And then went on in his typically direct manner to say: However, I have not come to flatter you. Instead, I came to offer some constructive criticisms of Chinese philosophy. Allow me to start by telling you brutally that your philosophy is primitive and unscientific, and that you should update it in the light of science, logic, and mathematics. The reason for carrying out this task is it that it is unreasonable and even politically hazardous to remain stuck in philosophy’s past while advancing so quickly in modernizing the rest of society.After all, social policies are designed on the basis of a handful of philosophical principles about the nature of the world, human beings, society, and knowledge, as well as ideas about what is worth and just. If any of these guiding principles are wrong, the social policies will fail or worse: they will bring misery. (ibid)He was particularly scathing of ‘Dialectical Materialism’ which is a compulsory subject for all Chinese school and university students, and for the propagation of which there are probably tens of thousands of Dialectics professors in Chinese universities. In his words: To summarize, Marxist ontology and epistemology are in deep trouble because they have remained stagnant or worse due to their attachment to dialectics. But there is hope in materialism, for it is the tacit ontology of science and technology, just as realism is their tacit epistemology. Indeed, all the items handled by scientists and technologists are material, and all of them are assumed to be knowable to some extent. Ideal objects are confined to mathematics, and mysteries to religion. (ibid)He admired the systematic aspirations of Chinese philosophy and policy, but decried their actual embodiments. Saying that: Such renewal of ontology requires the parallel renewal of the theory of knowledge and the philosophies of mind, culture, and mathematics. We need a theory of knowledge both realist and going far beyond the so called “reflection theory”, which makes no room for invention. We also need a philosophy of mind based on cognitive neuroscience, hence assuming that mental processes are brain processes. The new philosophy of culture should stress that, far from being a by-product of economic activity, culture is creative and has a transformative power, which is particularly strong in the cases of science and technology. And the new philosophy of mathematics should avoid the extremes of nominalism and Platonism, adopting instead the view that mathematical objects are imaginary, though not on the same level as the artistic fictions, since the former are not arbitrary but subject to laws.Bunge’s systematicism, which extends to ethics and politics, allowed him with consistency to admonish the Chinese authorities for their entrenched abuse and neglect of basic human rights: Last, but not least, we need philosophies of values, right conduct, and political action, admitting the existence of universal values, such as welfare and solidarity, as well as the norm of justice enshrined in the motto of the First International: No duties without rights, and no rights without duties.All the norms of practical philosophy should be based on science and technology, and they should be regarded as testable in practice: here, as elsewhere in matters of fact, we should stick to realism and shun dogmatism. (ibid)Who knows what impact these lectures may have had on the Central Committee, but it is clear that only a science-aligned systematic philosophy would be in a position to challenge the resident, deeply-ingrained State-supported philosophy.