89 12 1 26 * ** * **
2 1982: i-vii 1995 186-188 1993 1993 1995 195-198 1983 1994 1991:57-69 1995 26-29
89 12 3 1995 1995 1995 1995 1995 1995 1991 198-199 1991 220-223 1999 1996 1995 186 1994
4 1995 188 Immanuel Wallerstein 1995 210
89 12 5 1982 1986 1982 1994 1999b 1982 1982 1984 Karl Mannheim Mannheim, 1952 P. Feyerabend Feyerabend, 1988 ethnocentric what to know how to know social regularities
6 1984 125 157 1991 1998 108-112 chaos theory 1998 112-117 the arrow of time Coveney & Highfield, 1990
89 12 7 1982 ii 1994 1999a 1999b 1999a 1999b 1999 Thomas Kuhn Kuhn, 1970 Katouzian, 1980: 4
8 Katouzian, 1980: 1 logic ontology cosmology epistemology 1936 2-3 Thomas Kuhn paradigm problem-solving scientific community Kuhn, 1970)
89 12 9 1994 logical empirical regularity similarity 1971
10 ( ) variation difference impersonal
89 12 11 vs. rationality rightousness Bernstein, 1983: 8 Ilya Prigogine 1990 234-236 Prigogine & Stengers, 1984
12 vs. the law of supply the law of demand the Say s law the Grasham s the Parkinson s law the iron law of oligarchy law discover create Babbie, 1986: 36-37 holistic Karl Popper historicism Popper, 1962; 1964 Popper
89 12 13 1992 42 Katouzian, 1980: 84-90 vs. intersubjectivity Katouzian, 1980: 47-53
14 vs. Abraham Maslow the hierarchy of needs Maslow, 1962 self-interest structuralized individual self 1988 43-48
89 12 15 1994 Prigogine 1990 Prigogine & Stengers, 1984 Prigogine
16 1994 72 1994 53 1998a 1998b 1986 342 1998a 1998b
89 12 17 1995 198 1995 195) 1995 198 1995 186-188 1995 200-201 1995 199
18 1998a 1994 1994 64 1999 7 1994 55
89 12 19 1999 Prigogine 1990 Prigogine & Stenger, 1984
20 being
89 12 21 1995 1998a 1998b 1995 1982 1993 1998
22 1986 1995 1984 1982 1994 1991 1982 1994 1995 1995
89 12 23 1995 1992 1995 1990 Ilya Prigogine, Order out of Chaos 1998 1998 OECC 1936 1998a 1998b 1982
24 1999 1982 i-vii 1993 1982 1984 1991 1994 1988 1994 1996
89 12 25 1998a
26 1998b 1999 1991 1982 1986 1983 1994 1993 1971
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28 The Indigenization of Social Sciences in Taiwan Chyuan-Jenq Shiau Abstract The indigenization of social sciences has been an important objective of the academic efforts in Taiwan for the past twenty years. After the transformation of the authoritarianism, beginning in the mid-1980s, however, there came severe disputes over the manners and contents of the indigenization. Among others, sinonization, Taiwanization, or even anti-sinonization and de-sinonization were separately argued to be the real meaning of the indigenization. From the viewpoints of the two paradigms (the theory-centered and the fact-centered ones) in social sciences, this article first tries to inspect the shortcomings of the arguments to define the indigenization as sinonization, Taiwanization, anti-sinonization, or de-sinonization. Furthermore, based upon the fact-centered paradigm, this paper argues the only way to embody the academic subjectivity or the Taiwan subjectivity that has been always emphasized in the indigenization efforts is to start from a historical understanding of what had happened in Taiwan. Keywords: the indigenization of social sciences, the sinonization of social sciences, academic subjectivity, the Taiwan subjectivity, the philosophy of science.