【正文】 the same time. Some analyses on ‘reality’ and ‘a(chǎn)utonomy’ Between ‘reality’ and ‘a(chǎn)utonomy’When illustrating the characteristics of the third world, Popper indicates, ‘the idea of autonomy is central to my theory of the third world: although the third world is a human product, a human creation, it creates in its turn, as do other animal products, its own domain of autonomy’[9], ‘I think that it is possible to uphold a position which differs from that of both these groups of philosophers: I suggest that it is possible to accept the reality or (as it may be called) the autonomy of the third world, and at the same time to admit that the third world originates as a product of human activity. One can even admit that the third world is manmade and, in a very clear sense, superhuman at the same time. It transcends its makers.’[10]It is not hard to know that because though the third world is manmade, its content is virtual and not the real objects of thought. Moreover, just few of the numerous virtual objects could change into real objects of thought. As is indicated by this viewpoint, the third world can transcend human being. As it is said in the foregoing two paragraphs of quotation, it is obvious that Popper maintains the word ‘real’ and the word ‘a(chǎn)utonomous’ has similar meaning. Both of them are the important characteristics of the third world. ‘Accept the reality of the third world’ can also be replaced by or prehended as ‘a(chǎn)ccept the autonomy of the third world’ anyway. I think it is not wrong to replace ‘real’ with ‘a(chǎn)utonomous’ at this time. However, the word ‘reality’ and ‘a(chǎn)utonomy’ are distinctly different from each other. Profounder discussion about ‘a(chǎn)utonomy’ and ‘reality’ Popper thinks that ‘a(chǎn)utonomy’ is just an unstriking characteristic of the third world. The reason is that new problems will result in new creations, thus we can use the new objects to recruit the third world, what’s more, every step like this will create unexpected new facts and unexpected new problems and often create new refutations. When trying to resolve these problems, we could create new theories which are absolutely created by us: they are the products of our critical and innovative thought, and when pondering we could benefit from the created principles of the third world. But when creating these theories, they will bring on new、unconscious and unexpected problems, some autonomous problems and undiscovered problems. Judging from the foregoing discourse, we could clearly understand why original creators of the third world are our human beings and its ontological status is autonomous, nay, we know why we could react to the third world, renew it or help it to grow up. And Popper has a seemingly pessimistic conclusion ‘there is no man who can master even a small corner of this world .All of us contribute to its growth, but almost all our individual contributions are vanishingly small. All of us try to grasp it, and none of us could live without being in contact with it, for all of us make use of speech, without which we would hardly be human. Yet the third world has grown far beyond the grasp not only of any man, but even of all men (as shown by the existence of insoluble problems).Its action upon us has bee more important for our growth, and even for its own growth, than our creative action upon it. For almost all its growth is due to a feedback effect: to the challenge of the discovery of autonomous problems, many of which may never be mastered. And there will always be the challenging task of discovering new problems, for an infinity of problems will always remain undiscovered. In spite and also because of the autonomy of the third world, there will always be scope for original and creative work’.[11] When talking about ‘reality’, Popper often asserts that ‘mon sense’ or ‘wise mon sense’ is helpful for assisting us to distinguish between superficial phenomenon and reality. Phenomena are ostensible and esthetic and there are not only true phenomena but also pseudo phenomena. Unfortunately, we are usually cheated by pseudo phenomena, for instance, when we see the chopsticks are broken in the water, but in fact, it is just for the sake of the refraction of the light。 Secondly, there is a world of conscious states or spirit states。最后我將探討波普爾與維特根斯坦在語言與實在的關(guān)系問題上的分歧。本 科 畢 業(yè) 論 文 （設(shè) 計）波普爾的語言與實在思想研究A Study on Popper’s Thought of Language and Reality 姓 名 學(xué) 號 專業(yè)年級 指導(dǎo)教師 職 稱 湖北大學(xué)本科畢業(yè)論文（設(shè)計）CONTENTSExordium…………………………………………………………………………（1）1 The signification and function of language and reality………………………… （1） The signification and function of language…………………………………（1） The relation between the third world and language…………………………（2） Some analyses about ‘reality’ and ‘a(chǎn)utonomy’ ………………………… （4） Between ‘reality’ and ‘a(chǎn)utonomy’ …………………………………（4） Profounder discussion about ‘a(chǎn)utonomy’ and ‘reality’ ……………（4）2 The relation of language and reality………………………………………………（5） Relative reality and language…………………………………………………（6） How logical calculus and arithmetical calculus can be applied to reality……（7） Realism and verisimilitude………………………………………………… （9） Conjectural realism…………………………………………………（9） Some analyses about verisimilitude……………………………… （10）3 Some bifurcations between Popper and Wittgenstein…………………………（10） How language can represent reality………………………………………（10） Further discussion…………………………………………………………（11） Conclusion…………………………………………………………………… （12）References…………………………………………………………………………（13）Addenda………………………………………………………………………… （14）Appreciation………………………………………………………………………（15）A Study on Popper’s Thought of Language and RealityAbstractThere are three main parts in my thesis. Firstly, I will interpret the meaning and function of language and reality in Popper’s philosophical thought and explain what is the status of lang