{"id":673,"date":"2023-08-18T13:31:17","date_gmt":"2023-08-18T13:31:17","guid":{"rendered":"https:\/\/cinioentraduko.com\/?p=673"},"modified":"2023-10-08T00:59:03","modified_gmt":"2023-10-08T00:59:03","slug":"preface-to-science-and-the-philosophy-of-life-%e7%a7%91%e5%ad%a6%e4%b8%8e%e4%ba%ba%e7%94%9f%e8%a7%82%e5%ba%8f","status":"publish","type":"post","link":"https:\/\/cinioentraduko.com\/zh\/2023\/08\/18\/preface-to-science-and-the-philosophy-of-life-%e7%a7%91%e5%ad%a6%e4%b8%8e%e4%ba%ba%e7%94%9f%e8%a7%82%e5%ba%8f\/","title":{"rendered":"Preface to Science and the Philosophy of Life \u79d1\u5b66\u4e0e\u4eba\u751f\u89c2\u5e8f"},"content":{"rendered":"

Chen Duxiu. \u201c Preface to Science and the Philosophy of Life\u201d <\/strong>\u79d1\u5b66\u4e0e\u4eba\u751f\u89c2\u5e8f<\/strong>[Kexue yu Rensheng Guan Xu<\/em>], La Jeunesse<\/em> <\/strong>\u65b0\u9752\u5e74<\/strong> 2 (1923): 34-39.<\/strong><\/span><\/p>\r\n

Translated by Shibin Zhang, Xin Qing, and Yuda Qin<\/span><\/p>\r\n

Please see the PDF version of this text here<\/a>\u00a0for footnotes.<\/em><\/span><\/p>\r\n

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Preface to Science and the Philosophy of Life<\/strong><\/span><\/td>\r\n\u79d1\u5b66\u4e0e\u4eba\u751f\u89c2\u5e8f<\/strong><\/span><\/td>\r\n<\/tr>\r\n
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Before the Yadong Library printed the collection of articles regarding the debate on science and the philosophy of life, I was invited to write a preface for this collection. Though sick and idle at the time, I joyfully wrote the preface. Firstly, the issue of science and the philosophy of life, owing to the cultural backwardness of China, has not been discussed until recently. (Culturally backward Russia has had heated discussions on this issue before. Since then, their social sciences have developed, and any Russian who knows a little about social sciences will no longer have such meaningless discussions. This is similar to the situation where the Chinese clerisy will not talk about such questions as the ancient Chinese cosmology of the round sky and the square earth, what it is like when the sky moves and the earth is still, and whether the electric wires are spider monsters.) No matter how slow the process is, the issue has finally begun to be discussed. Although the supporters of science seemed to be triumphant in the opposing the debate on Zhang Junmai and Liang Qichao, it was a pity that they did not break through the enemies\u2019 stronghold. They only broke up several detachments, and some advocates of science, behind the facade of fighting, have secretly surrendered. (For instance, \u201cA priori modes\u201d from Fan Shoukang and Agnosticism of Science from Ren Shuyong\u2019s Philosophy of Life.)1<\/a><\/sup>\u201cA priori and a posteriori\u201d were popularized by Immanuel Kant’s Critique of Pure Reason, an influential work in the history of philosophy. Kitcher, Philip \u201cA Priori Knowledge Revisited\u201d in New Essays on the A Priori. ed. Paul Boghossian & Christopher Peacocke (Oxford: Oxford University Press, 2002): 65-91.<\/span>\u00a0Serving as the \u201cchief debater\u201d, Ding Wenjiang strongly refuted Zhang Junmai\u2019s idealistic views. In fact, Ding himself was an example of \u201cthe pot calling the kettle black\u201d. Although there was a weapon that could be used to break through the enemies\u2019 stronghold, they never believed it, so they were not willing to use it. The supporters of metaphysics presented some plausible evidence on \u201cHow science cannot dominate the philosophy of life\u201d; however, there was no evidence provided on \u201cHow science can dominate the philosophy of life\u201d by the supporters of science. From my perspective, this was not a victory for the advocates of science, but virtually a disastrous defeat. Although there were a large number of articles written, most of them were \u201cthousands of words written, straying far from the topic\u201d. For readers, they seemed to read \u201cthe lecture notes of the introduction to science\u201d, yet they could barely find the arguments of both sides. The excessively irrelevant arguments from Zhang were straying away from the topic, the greatest pity throughout the dispute! Secondly, Hu Shi still believed that \u201cHistorical materialism can at most explain most problems of life\u201d.2<\/a><\/sup>The general theory of the motive forces and laws of social change, developed on the basis of Marx\u2019s discoveries, is known as the materialist conception of history, or historical materialism. The materialist conception of history was arrived at by applying the materialist world outlook to the solution of social problems. And because he made this application, materialism was with Marx no longer simply a theory aimed at interpreting the world, but a guide to the practice of changing the world, of building a society without exploitation of man by man. Above all, historical materialism has a contemporary significance. Cornforth, Maurice Campbell, Historical materialism (New York: International Publishers, 1954), Vol. 2, 12. <\/span> After participating in this debate, Hu Shi would no doubt make great progress in his philosophy of life! Concerning the two previous reasons, I was delighted to write this preface.<\/span><\/p>\r\n

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There is no need to discuss the relationship between mathematics, physics, chemistry, and other natural sciences and the philosophy of life. However, scientific methods of observation and classification are subsequently applied to living creatures, and even to human society with the highest activeness. Therefore, science is roughly divided into two categories, i.e., natural sciences and social sciences. The most prominent pillars of social sciences are economics, sociology, history, psychology, and philosophy. Here, philosophy refers to experimentalism and historical materialism, but not the metaphysics of ontology and cosmology. Needless to say, social sciences, along with natural sciences, are still immature. Even so, they have already achieved undeniable achievements. If we abandon those sciences because of their weaknesses, it is not a wise move. It is incontestable that the natural sciences have demonstrated and explained many phenomena in the natural world, and the social sciences also have illustrated many phenomena in human society. Nature and human society have their own actual phenomenon. A scientist\u2019s hypothesis will not change the truth; neither will the flight of fancies of a metaphysician; the actual phenomenon is solid and immutable with either materialism or idealism. Before Copernicus\u2019s discovery, the earth has always been revolving around the sun. Following Mencius, the world gradually became one without kings. The final success is when scientific inductions can match this immutable reality one after another. The reason why we believe in science (either natural sciences or social sciences) is that \u201cThe ultimate goal of scientists is to eliminate the role of human inclination and objectify all phenomena. Therefore, all phenomena can be projected and all the causation can be calculated.\u201d (quoted from Zhang Junmai). If so, then we can seek further realities based on truth and conclude that the immutable reality of nature and human society is different from the fallacies of metaphysicians.\u00a0<\/span><\/p>\r\n<\/td>\r\n

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There are obvious relations between the philosophy of life and (social) sciences, then why do we still have discussions on this topic? That is because the discussion itself could become proof of how tight the connection is between the philosophy of life and science. Comte divided human society by the law into three stages and we Chinese are still in the theological stage. 3<\/a><\/sup>The theological stage, the first stage in the law of the three stages by Comte, relies on supernatural or religious explanations of the phenomena of human behavior, representing \u201c\u8ff7\u4fe1\u65f6\u4ee3\u201d in the source text. Auguste Comte, Auguste Comte and Positivism: The Essential Writings (Transaction Publishers, 1975), 286.<\/span>The great majority of people in China today are still in the theological stage, believing superstition, such as witchcraft, spells, fortune-telling, and divination. The second largest group of Chinese people are people like Zhang Junmai who believes in pseudoscience. They include clerisy in Imperial China and most intellectuals in the Republic. Only a few people like Ding Zaijun believe in science and these people barely exist in China. This is a common phenomenon that people who believe in pseudoscience will continue to speak out strongly against science when we are advancing from the theological stage into the positive stage.4<\/a><\/sup>The positive stage, the third stage in the law of the three stages by Comte, is when the mind stops searching for the cause of phenomena and realizes that laws exist to govern human behavior and that this stage can be explained rationally with the use of reason and observation, indicating representing \u201c\u79d1\u5b66\u65f6\u4ee3\u201d in the source text. Auguste Comte, Auguste Comte and Positivism: The Essential Writings (Transaction Publishers, 1975), 289.<\/span> No one can deny such a social transformation must take place and then the law of three stages by Comte must be recognized as a law in the social sciences field. This law can indicate why people\u2019s philosophy of life is different from each other in during different eras of history and across different societies. For example, Zhang Junmai was a learned scholar and one day he was sick. His family who was not as educated as he was wanted to find spells and witchcraft to cure his illness, but Zhang decided to seek the help of Chinese traditional doctors and herbal medicine. His friend Ding Zaijun graduated overseas and came back to China and persuaded him that he should see Western doctors instead of taking Chinese herbal medicines. Zhang was not convinced and provided proof that Western medicine was inferior to Chinese medicine. While the two were arguing, Zhang Junmai’s family said that neither Western medicine nor Chinese medicine could be trusted and that it was better to try spells and witchcraft. Their different opinions on how to deal with the disease are their different philosophy of life. The difference is caused by the objective circumstances they were subjected to, but not by their subjective will. The difference could only be explained by social sciences but not by metaphysics.5<\/a><\/sup>The word \u201cmetaphysics\u201d is notoriously hard to define. Twentieth-century coinages like \u201cmeta-language\u201d and \u201cmetaphilosophy\u201d encourage the impression that metaphysics is a study that somehow \u201cgoes beyond\u201d physics, a study devoted to matters that transcend the mundane concerns of Newton and Einstein and Heisenberg. Perhaps the wider application of the word \u201cmetaphysics\u201d was due to the fact that the word \u201cphysics\u201d was coming to be a name for a new, quantitative science, the science that bears that name today, and was becoming increasingly inapplicable to the investigation of many traditional philosophical problems about changing things (and of some newly discovered problems about changing things). Van Inwagen, Peter and Meghan Sullivan, \u201cMetaphysics\u201d, The Stanford Encyclopedia of Philosophy (Winter 2021 Edition), Edward N. Zalta (ed.) https:\/\/plato.stanford.edu\/archives \/ win2021\/ entries\/metaphysics\/.<\/span><\/span><\/td>\r\n\r\n

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Zhang Junmai enumerated nine philosophies of life, all of which he said were subjective, arising from intuition, synthesis, freedom of will, and the singularity of personality, but not governed by such attributes of science as objectivity, logic methods, analytical approach, and causation. Zhang\u2019s nine philosophies of life are analyzed into nine points listed below: Firstly,\u00a0the phenomena of Dajiazu Zhuyi<\/em> (\u5927\u5bb6\u65cf\u4e3b\u4e49, an extended family) and Xiaojiazu Zhuyi<\/em> (\u5c0f\u5bb6\u65cf\u4e3b\u4e49, a nuclear family) are purely natural evolutions from an agrarian patriarchal society to an industrial military society. Secondly, the changes in the status of men and women and the forms of marriage are also the results of social changes. In the agrarian patriarchal society, parents and husbands treat their children and their wives as instruments of production and as a form of property. In the industrial society, where domestic handwork is no longer applicable and labor hire exists, there is no need to use the family as an instrument of production, so the feminist movement naturally flourished. Thirdly, the difference between common and private ownership of property. In primitive societies, where humankind was weaker than beasts, there was no need or possibility of private ownership of property, so men were bound to cooperate in groups. (For example, Mr. X, with his unique personality, lived in a primitive society. Even though he wanted to have private ownership of property out of subjectivity and the freedom of will, there was no place for him to store the fruit and meat he acquired, nor were there ways for him to preserve and sell the food and save the money in the bank. I am afraid that Mr. X had to give up his private ownership of property. In the agricultural society, where there was a certain number of shelters and storehouses, and grains were easier to preserve, the individual farmers only needed to occupy the land with no demands to collaborate. This is how the notion of private property came about. In industrial society, self-reliant family labor has disappeared, and thousands of people are organized in cooperative units. Everyone must make a living by working with tools. Only a few capitalists own the production tools. Without common property, everyone must work hard for capitalists. Then the notion of common property exists. Fourthly, the conflict between conservatives and reformists. As a result of economic changes in society, the former social system, which was incompatible with these changes, remained in place and fettered the development of society. Therefore, classes with different economic interests naturally clashed with each other in a mild or radical way due to the degrees of these changes. Fifth, people have different views of material and spiritual objects. A minority of people can possess a unique\/luxurious environment. Generally, it is not just manual workers in factories, even the editors at Shangwu Yinshuguan<\/em> (\u5546\u52a1\u5370\u4e66\u9986, the Commercial Press), who earn 20 to 30 silver coins a month, are worried about food and clothing every day. They do not have the leisure time or energy to talk about Eastern spiritual civilisation as Zhang Junmai and Liang Qichao do. Sixth, the emergence of socialism is inherently the same as common ownership. Seventh, there are two instincts in human nature, egoism, and altruism. However, the occurrences of one instinct, either for the self or for others, are subject to the time and the social environment where an individual is living. Eighth, different understandings of the same matter, either from a pessimist or an optimist, are also affected by time and the social environment. Statistics on suicide in various countries have indicated that they are caused by the environment, in addition to other factors, such as age, gender, occupation, seasons, etc. Ninth, the shift of religious thinking is dictated more by time and social forces. The primitive religions of various ethnic nations, according to their own legends, were mostly nature religions worshiping natural objects, including the sun, fire, mountains, boulders, poisonous snakes, beasts, and so on. Later, in the patriarchal society based on the agricultural economy, polytheism prevailed as people worshiped clan spirits, ancestor spirits, and agricultural gods. Later developments in commerce and the national unification movement allowed monotheism to dominate mainstream religion. The subsequent development in industry and the flourishing of science led to the popularisation of atheism and antitheism. Even though people of different ethnic nations lived in the same period, the pace of their social and technological developments varied, and so are their religious thoughts. The primitive tribal peoples in Africa, America, and Southeast Asia practiced naturalistic religions, those in China and India polytheism, and those in Europe and the United States, with the developed commerce and industry, Christianity. If a follower of Confucius were born in London, he would also believe in Christianity and praise Jehovah. If a Christian were born in a desolate place in China, he would worship his ancestors and foxes. Each of these nine views of life is governed by objective causation, which can be analysed one after another by social sciences. None of these philosophies of life can exist without objective causes, occurring groundlessly out of subjectivity, intuition, and freedom of will.<\/span><\/p>\r\n<\/td>\r\n

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Liang Qichao was indeed smarter than Zhang Junmai. He said, \u201cJun Mai listed the differences in nine pairs on \u201cthe I\u201d versus \u201cthe Non-I\u201d, which he didn\u2019t believe could be solved by scientific methods. 6<\/a><\/sup>D. w. Y, Scientism in Chinese Thought, 1900-1950. (New York: Biblo and Tannen, 1971; Reprinted from the 1965 edition, Yale University Press), 148. (Page references are to the reprint).<\/span>But in my opinion, most of them can be explained with scientific methods.\u201d Liang Qichao was sitting on the fence. He agreed with neither Zhang Junmai nor Ding Zaijun. His assertions were:<\/span><\/td>\r\n\r\n

\u6881\u542f\u8d85\u7a76\u7adf\u6bd4\u5f20\u541b\u52a2\u9ad8\u660e\u4e9b\uff0c\u4ed6\u8bf4\uff1a\u201c\u541b\u52a2\u5217\u4e3e\u2018\u6211\u5bf9\u975e\u6211\u2019\u4e4b\u4e5d\u9879\uff0c\u4ed6\u4ee5\u4e3a\u4e0d\u80fd\u7528\u79d1\u5b66\u65b9\u6cd5\u89e3\u7b54\u8005\uff0c\u4f9d\u6211\u770b\u6765\uff0c\u4ec0\u6709\u516b\u4e5d\u5012\u662f\u8981\u7528\u79d1\u5b66\u65b9\u6cd5\u89e3\u7b54\u3002\u201d\u6881\u542f\u8d85\u53d6\u4e86\u9a91\u5899\u6001\u5ea6\uff0c\u4e00\u9762\u4e0d\u8d5e\u6210\u5f20\u541b\u52a2\uff0c\u4e00\u9762\u4e5f\u4e0d\u8d5e\u6210\u4e01\u5728\u541b\uff0c\u4ed6\u81ea\u5df1\u7684\u610f\u89c1\u662f\uff1a<\/span><\/p>\r\n<\/td>\r\n<\/tr>\r\n

\u201cIn terms of the problems of life, at least most of them can and should be solved scientifically. Yet there is a small part, perhaps the most important part, above science. \u201d7<\/a><\/sup>Ibid, 159.<\/span><\/span><\/td>\r\n\r\n

\u201c\u4eba\u751f\u95ee\u9898\uff0c\u6709\u5927\u90e8\u5206\u662f\u53ef\u4ee5\u2014\u2014\u800c\u4e14\u5fc5\u8981\u7528\u79d1\u5b66\u65b9\u6cd5\u6765\u89e3\u51b3\u7684\u3002\u5374\u6709\u4e00\u5c0f\u90e8\u5206\u2014\u2014\u6216\u8005\u8fd8\u662f\u6700\u91cd\u8981\u7684\u90e8\u5206\u662f\u8d85\u79d1\u5b66\u7684\u3002\u201d<\/span><\/p>\r\n<\/td>\r\n<\/tr>\r\n

What Liang Qichao called \u201cmost of them\u201d is related to reason, while \u201ca small part\u201d is emotions. \u201cAs long as the problems are related to the physical world, they are undoubtedly dictated by time, space, and other natural laws.\u201d Liang said. Since reason-oriented matters are inseparable from the physical world, how can emotions be alienated from the physical world? All these phenomena, like how senses are stimulated, how they react, and how emotions arise, are very common in psychology. Tang Yue has strongly rebutted the fallacy that emotions sits above science. But Tang Yue could not refute Liang validly on the value of emotions. Instead, Tang stated, \u201cAs we are discussing facts, we should exclude the issue of value.\u201d Moreover, Tang gave superficial explanations for the death of Tian Heng and claimed the suicides of 500 people after their master Tian Heng was \u201cof little value\u201d. By doing so, how could Tang persuade Liang Qichao that emotions are not above science? In fact, a filial son\u2019s cutting the stock as a cure for the parents, Cheng Ying and Chujiu\u2019s dying for others, and the suicides of Tian Heng and Nogi Maresuke, all these examples, in sociologists\u2019 perspective, have nothing to do with the superior view of life, reason, values, solution, and mystery. 8<\/a><\/sup>In 597 BCE Cheng Ying and Chujiu hid and saved Zhao Wu, the last child of the most influential clanat that time, the Zhao\u2019s, from being killed like the rest of the clan. Cheng Ying and Chujiu died for the acts. Si Maqian, \u53f8\u9a6c\u8fc1, Shiji Zhaoshijia \u53f2\u8bb0\u00b7\u8d75\u4e16\u5bb6[A record of History, The Aristocratic Clan of Zhao]. https:\/\/ctext.org\/shiji\/zhao-shi-jia\/zhs; In 202 BCE, Tian Heng and his 500 soliders, as the last survivals in the Warring States, commited suicides after the first emperor of Han Dynasty took the power. Si Maqian, \u53f8\u9a6c\u8fc1, Shiji Tiandan Liezhuan \u53f2\u8bb0\u00b7\u7530\u510b\u5217\u4f20[A record of History, The Biography of Tiandan]. https:\/\/ctext.org\/shiji\/tian-dan-lie-zhuan1\/zhs: Nogi Maresuke (December 25, 1849 \u2013 September 13, 1912), was a Japanese general in the Imperial Japanese Army and a governor-general of Taiwan. Benesch, Oleg. Inventing the Way of the Samurai (Oxford: Oxford University Press, 2014), 153<\/span>They are merely a view of life conforming to the social environment in feudal society. Such a view of life is shaped by morals, legends, and social implications of the time. Are there such acts, emotions, or freedom of will in the industrialized capitalist society?<\/span><\/td>\r\n\u4ed6\u6240\u8c13\u5927\u90e8\u5206\u662f\u6307\u4eba\u751f\u5173\u6d89\u7406\u667a\u65b9\u9762\u7684\u4e8b\u9879\uff0c\u4ed6\u6240\u8c13\u4e00\u5c0f\u90e8\u5206\u662f\u6307\u5173\u4e8e\u60c5\u611f\u65b9\u9762\u7684\u4e8b\u9879\u3002\u4ed6\u8bf4\uff1a\u201c\u65e2\u6d89\u5230\u7269\u754c\uff0c\u81ea\u7136\u4e3a\u73af\u5883\u4e0a\u2014\u2014\u65f6\u95f4\u7a7a\u95f4\u2014\u2014\u79cd\u79cd\u6cd5\u5219\u6240\u652f\u914d\u3002\u201d\u7406\u667a\u65b9\u9762\u4e8b\u9879\uff0c\u56fa\u7136\u4e0d\u79bb\u7269\u754c\uff0c\u96be\u9053\u60c5\u611f\u65b9\u9762\u4e8b\u9879\u4e0d\u6d89\u5230\u7269\u754c\u5417\uff1f\u611f\u5b98\u5982\u4f55\u53d7\u523a\u6fc0\uff0c\u5982\u4f55\u53cd\u5e94\uff0c\u60c5\u611f\u5982\u4f55\u800c\u8d77\uff0c\u8fd9\u90fd\u662f\u6781\u666e\u901a\u7684\u5fc3\u7406\u5b66\u3002\u5173\u4e8e\u60c5\u611f\u8d85\u79d1\u5b66\u8fd9\u79cd\u602a\u8bba\uff0c\u5510\u94ba\u5df2\u7ecf\u9a73\u5f97\u5f88\u660e\u767d\u3002\u4f46\u662f\u5510\u94ba\u9a73\u6881\u542f\u8d85\u8bf4\uff1a\u201c\u6211\u4eec\u8bba\u4e8b\u5b9e\u7684\u65f6\u5019\uff0c\u4e0d\u80fd\u7fbc\u5165\u4ef7\u503c\u95ee\u9898\u3002\u201d\u800c\u4ed6\u81ea\u5df1\u8bba\u5230\u7530\u6a2a\u4e8b\u4ef6\uff0c\u89e3\u91ca\u8fc7\u4e8e\u6d45\u8584\uff0c\u5e76\u4e14\u8bf4\u51fa\u201c\u6ca1\u6709\u591a\u5927\u4ef7\u503c\u201d\u7684\u8bdd\uff0c\u5982\u6b64\u4f55\u80fd\u4f7f\u6881\u542f\u8d85\u5fc3\u670d\uff01\u5176\u5b9e\u5b5d\u5b50\u5272\u80a1\u7597\u4eb2\uff0c\u7a0b\u5a74\u3001\u6775\u81fc\u4ee3\u4eba\u800c\u6b7b\uff0c\u7530\u6a2a\u3001\u4e43\u6728\u81ea\u6740\u7b49\u4e3b\u52a8\uff0c\u5728\u793e\u4f1a\u79d1\u5b66\u5bb6\u770b\u8d77\u6765\uff0c\u65e0\u6240\u8c13\u5fe7\u4e0d\u5fe7\uff0c\u65e0\u6240\u8c13\u5408\u7406\u4e0d\u5408\u7406\uff0c\u65e0\u6240\u8c13\u6709\u4ef7\u503c\u65e0\u4ef7\u503c\uff0c\u65e0\u6240\u8c13\u4e0d\u53ef\u89e3\uff0c\u65e0\u6240\u8c13\u795e\u79d8\uff0c\u4e0d\u8fc7\u662f\u519c\u4e1a\u7684\u5b97\u6cd5\u793e\u4f1a\u5c01\u5efa\u65f6\u4ee3\u6240\u5e94\u6709\u4e4b\u4eba\u751f\u89c2\u3002\u8fd9\u79cd\u4eba\u751f\u89c2\u4e43\u662f\u519c\u4e1a\u7684\u5b97\u6cd5\u793e\u4f1a\u5c01\u5efa\u65f6\u4ee3\u4e4b\u9053\u5fb7\u4f20\u8bf4\u53ca\u4e00\u5207\u793e\u4f1a\u7684\u6697\u793a\u6240\u94f8\u800c\u6210\uff0c\u8bd5\u95ee\u5728\u5de5\u4e1a\u7684\u8d44\u672c\u4e3b\u4e49\u793e\u4f1a\uff0c\u6709\u6ca1\u6709\u8fd9\u6837\u4e3e\u52a8\uff0c\u6709\u6ca1\u6709\u8fd9\u6837\u60c5\u611f\uff0c\u6709\u6ca1\u6709\u8fd9\u6837\u7684\u81ea\u7531\u610f\u5fd7\uff1f<\/span><\/td>\r\n<\/tr>\r\n
Fan Shoukang is also a man sitting on the fence. He argued that science should be defined in a broad sense but insisted it cannot solve all the problems of life. As Fan said, \u201cPart of the view of life is determined a prior and part a posteriori.\u201d \u201cA priori modes\u201d are acquired by subjectivity and intuition; they must not be intruded on by science. The contents \u201ca posteriori\u201d should be determined by the discussions of the scientific methods. They are not determined by subjectivity and illusion.\u201d His so-called \u201cA priori modes\u201d meant consciences could command human beings to do what individuals believed to be benevolent.<\/span><\/td>\r\n\u8303\u5bff\u5eb7\u4e5f\u662f\u4e00\u4e2a\u9a91\u5899\u8bba\u8005\uff0c\u4ed6\u4e3b\u5f20\u79d1\u5b66\u662f\u6307\u5e7f\u4e49\u7684\u79d1\u5b66\uff0c\u4ed6\u4e3b\u5f20\u79d1\u5b66\u51b3\u4e0d\u80fd\u89e3\u51b3\u4eba\u751f\u95ee\u9898\u7684\u5168\u90e8\u3002\u4ed6\u8bf4\uff1a\u201c\u4eba\u751f\u89c2\u4e00\u90e8\u5206\u662f\u5148\u5929\u7684\uff0c\u4e00\u90e8\u5206\u662f\u540e\u5929\u7684\u3002\u5148\u5929\u7684\u5f62\u5f0f\u662f\u7531\u4e3b\u89c2\u7684\u76f4\u89c9\u800c\u5f97\uff0c\u51b3\u4e0d\u662f\u79d1\u5b66\u6240\u80fd\u5e72\u6d89\u3002\u540e\u5929\u7684\u5185\u5bb9\u5e94\u7531\u79d1\u5b66\u7684\u65b9\u6cd5\u63a2\u8ba8\u800c\u5b9a\uff0c\u51b3\u4e0d\u662f\u4e3b\u89c2\u6240\u5e94\u5984\u5b9a\u3002\u201c\u4ed6\u6240\u8c13\u5148\u5929\u7684\u5f62\u5f0f\uff0c\u5373\u6307\u826f\u5fc3\u547d\u4ee4\u4eba\u7c7b\u505a\u5404\u4eba\u6240\u81ea\u8ba4\u4e3a\u5584\u7684\u884c\u4e3a\u3002<\/span><\/td>\r\n<\/tr>\r\n
All the terms mentioned above, whether a priori mode, conscience, intuition, or freedom of will, were implicitly created either at different ages, in different nations, or with different living conditions. One born into an Indian Brahmin family is naturally resistant to killing; but if one was born into the family of an African tribal chief, one will naturally regard killings as the supreme glory. A woman born into a Chinese family of nobles will regard conserving her chastity as an obligation; if she was born in Italy, she will flaunt gigolos before her peers. The Westerners are appalled when they see a Chinese man bare-chested before a woman, whereas the Chinese are astonished when they see a Westerner using written sheets to wipe excrement. The old Huns Khan died and his son married his mother. When the Manchu people first set foot in Ming China, they did not know the rituals and customs of the Han people and it was not disgraceful for the queen dowager to remarry her husband’s younger brother. The Chinese consider a lavish funeral a sign of filial piety, while the barbarians see it as an honor to leave a corpse in the mountains to be eaten by birds and beasts. European and American women will kiss their beloved in public, but they deem being a concubine as a humiliation. A Chinese woman feels honored to be a concubine of a nobleman, but even a prostitute would blush if kissed in public. By this token, there are no such terms as conscience, intuition, or freedom of will on earth!<\/span><\/td>\r\n\u4ec0\u4e48\u5148\u5929\u7684\u5f62\u5f0f\uff0c\u4ec0\u4e48\u826f\u5fc3\uff0c\u4ec0\u4e48\u76f4\u89c9\uff0c\u4ec0\u4e48\u81ea\u7531\u610f\u5fd7\uff0c\u4e00\u6982\u90fd\u662f\u751f\u6d3b\u72b6\u51b5\u4e0d\u540c\u7684\u5404\u65f6\u4ee3\u5404\u6c11\u65cf\u4e4b\u793e\u4f1a\u7684\u6697\u793a\u6240\u94f8\u800c\u6210\u3002\u4e00\u4e2a\u4eba\u751f\u5728\u5370\u5ea6\u5a46\u7f57\u95e8\u5bb6\uff0c\u81ea\u7136\u4e0d\u613f\u610f\u6740\u4eba\uff0c\u4ed6\u82e5\u751f\u5728\u975e\u6d32\u914b\u957f\u5bb6\uff0c\u81ea\u7136\u4ee5\u591a\u6740\u4e3a\u65e0\u4e0a\u8363\u8a89\uff1b\u4e00\u4e2a\u5973\u5b50\u751f\u5728\u4e2d\u56fd\u9600\u9605\u4e4b\u5bb6\uff0c\u81ea\u7136\u4ee5\u8d1e\u8282\u4e3a\u4ed6\u7684\u4e49\u52a1\uff0c\u4ed6\u82e5\u751f\u5728\u610f\u5927\u5229\uff0c\u4f1a\u4ee5\u591a\u83b7\u9762\u9996\u5938\u793a\u5176\u7fa4\uff1b\u897f\u6d0b\u4eba\u89c1\u4e2d\u56fd\u4eba\u8d64\u818a\u5bf9\u5973\u5b50\u5219\u9a87\u7136\uff0c\u4e2d\u56fd\u4eba\u89c1\u897f\u6d0b\u4eba\u7528\u5b57\u7eb8\u63e9\u7caa\u5219\u60ca\u8bb6\uff1b\u5308\u5974\u53ef\u6c57\u7236\u6b7b\u9042\u59bb\u5176\u6bcd\uff0c\u6ee1\u65cf\u521d\u5165\u4e2d\u56fd\u4e0d\u77e5\u6c49\u4eba\u793c\u4fd7\uff0c\u7687\u592a\u540e\u518d\u5ac1\u5176\u592b\u5f1f\u800c\u4e0d\u4ee5\u4e3a\u803b\uff1b\u4e2d\u56fd\u4eba\u4ee5\u539a\u846c\u5176\u4eb2\u4e3a\u5b5d\uff0c\u800c\u86ee\u65cf\u6709\u59d4\u4eb2\u5c38\u4e8e\u5c71\u91ce\u4ee5\u88ab\u9e1f\u517d\u6240\u566c\u4e3a\u8363\u5e78\u8005\uff1b\u6b27\u7f8e\u5987\u5973\u6bcf\u5f53\u7a20\u4eba\u5e7f\u4f17\u543b\u5176\u6240\u4eb2\uff0c\u800c\u4ee5\u4e3a\u4eba\u59be\u4e3a\u5947\u803b\u5927\u8fb1\uff1b\u4e2d\u56fd\u5987\u4eba\u6bcf\u4ee5\u5f97\u4e3a\u8d35\u4eba\u4e4b\u59be\u4e3a\u8363\u5e78\uff0c\u800c\u5f53\u4f17\u63a5\u543b\u867d\u5a3c\u5993\u4ea6\u7f9e\u4e3a\u4e4b\u3002\u7531\u6b64\u770b\u6765\uff0c\u4e16\u754c\u4e0a\u90a3\u91cc\u771f\u6709\u4ec0\u4e48\u826f\u5fc3\uff0c\u4ec0\u4e48\u76f4\u89c9\uff0c\u4ec0\u4e48\u81ea\u7531\u610f\u5fd7\uff01<\/span><\/td>\r\n<\/tr>\r\n
Ding did not explain the question \u201cHow can science dominate the philosophy of life”?\u201d, and the basis of his opinions is essentially the same as Zhang Junmai\u2019s. Here are two pieces of evidence:<\/span><\/td>\r\n\u4e01\u5728\u541b\u4e0d\u4f46\u672a\u66fe\u8bf4\u660e\u201c\u79d1\u5b66\u4f55\u4ee5\u80fd\u652f\u914d\u4eba\u751f\u89c2\u201d\uff0c\u5e76\u4e14\u4ed6\u7684\u601d\u60f3\u4e4b\u6839\u5e95\uff0c\u4ecd\u548c\u5f20\u541b\u52a2\u8d70\u7684\u662f\u4e00\u6761\u9053\u8def\u3002\u6211\u73b0\u5728\u4e3e\u51fa\u4e24\u4e2a\u8bc1\u636e\uff1a<\/span><\/td>\r\n<\/tr>\r\n
First of all, idealism, which he proclaimed with skepticism, follows the errors of Huxley, Spencer, and the like. Since there are doubts about the unknown parts of the universe, why bother scientists? Why not let metaphysicians step in? This is what Zhang Junmai said, \u201cSince there are doubts, studying metaphysics should not be reviled.\u201d We can certainly have doubts about substances that are not discovered, but there are no such doubts as to either subjective consciousness (also a manifestation of object) existing independently of objects and governing the concrete world, or the divine and God. Be it arbitrary or authoritarian, we shall not waver in our faith without proof.<\/span><\/td>\r\n\u7b2c\u4e00\uff0c\u4ed6\u81ea\u53f7\u5b58\u7591\u7684\u552f\u5fc3\u8bba\uff0c\u8fd9\u662f\u6cbf\u88ad\u4e86\u8d6b\u80e5\u9ece\u3001\u65af\u5bbe\u585e\u8bf8\u4eba\u7684\u8c2c\u8bef\uff0c\u4f60\u65e2\u627f\u8ba4\u5b87\u5b99\u95f4\u6709\u4e0d\u53ef\u77e5\u7684\u90e8\u5206\u800c\u5b58\u7591\uff0c\u79d1\u5b66\u5bb6\u7ad9\u5f00\uff0c\u4e14\u8ba9\u7384\u5b66\u5bb6\u6765\u89e3\u7591\u3002\u6b64\u6240\u4ee5\u5f20\u541b\u52a2\u8bf4\uff1a\u201c\u65e2\u5df2\u5b58\u7591\uff0c\u5219\u7814\u7a76\u5f62\u800c\u4e0a\u754c\u4e4b\u7384\u5b66\uff0c\u4e0d\u5e94\u6709\u4e11\u8bcb\u4e4b\u8bcd\u3002\u201d\u5176\u5b9e\u6211\u4eec\u5bf9\u4e8e\u672a\u53d1\u89c1\u7684\u7269\u8d28\u56fa\u7136\u53ef\u4ee5\u5b58\u7591\uff0c\u800c\u5bf9\u4e8e\u8d85\u7269\u8d28\u800c\u72ec\u7acb\u5b58\u5728\u5e76\u4e14\u53ef\u4ee5\u652f\u914d\u7269\u8d28\u7684\u4ec0\u4e48\u5fc3\uff08\u5fc3\u5373\u662f\u7269\u4e4b\u4e00\u79cd\u8868\u73b0\uff09\uff0c\u4ec0\u4e48\u795e\u7075\u4e0e\u4e0a\u5e1d\uff0c\u6211\u4eec\u5df2\u65e0\u7591\u53ef\u5b58\u4e86\u3002\u8bf4\u6211\u4eec\u6b66\u65ad\u4e5f\u597d\uff0c\u8bf4\u6211\u4eec\u4e13\u5236\u4e5f\u597d\uff0c\u82e5\u65e0\u8bc1\u636e\u7ed9\u6211\u4eec\u770b\uff0c\u6211\u4eec\u65ad\u7136\u4e0d\u80fd\u629b\u5f03\u6211\u4eec\u7684\u4fe1\u4ef0\u3002<\/span><\/td>\r\n<\/tr>\r\n
Secondly, it was not a wise choice to lay the blame on science and the civilization of material pursuits for the collapse of European culture. On the other hand, Ding Zaijun laid the blame on metaphysicians, educators, and politicians, which was far from the truth. The Great War in Europe was obviously a competition in which the two industrial powerhouses of England and Germany fought against each other for the global market. However, the agreement they reached after the war demonstrated that such a significant change could not be simply made by metaphysicians, educators and politicians. If the anti-science metaphysicians, educators, and politicians could instigate such an unprecedented war without material or economic reasons, then we had to admit that Zhang Junmai\u2019s so-called freedom-of-will philosophy of life was truly potent.<\/span><\/td>\r\n\u7b2c\u4e8c\uff0c\u628a\u6b27\u6d32\u6587\u5316\u7834\u4ea7\u7684\u8d23\u4efb\u5f52\u5230\u79d1\u5b66\u4e0e\u7269\u8d28\u6587\u660e\uff0c\u56fa\u7136\u662f\u5341\u5206\u7cca\u6d82\uff0c\u4f46\u4e01\u5728\u541b\u628a\u8fd9\u4e2a\u8d23\u4efb\u5f52\u5230\u7384\u5b66\u5bb6\u3001\u6559\u80b2\u5bb6\u3001\u653f\u6cbb\u5bb6\u8eab\u4e0a\uff0c\u5374\u4e5f\u79bb\u5f00\u4e8b\u5b9e\u592a\u8fdc\u4e86\u3002\u6b27\u6d32\u5927\u6218\u5206\u660e\u662f\u82f1\u5fb7\u4e24\u5927\u5de5\u4e1a\u8d44\u672c\u53d1\u5c55\u5230\u4e0d\u5f97\u4e0d\u4e92\u4e89\u4e16\u754c\u5546\u573a\u4e4b\u6218\u4e89\uff0c\u4f46\u770b\u4ed6\u4eec\u6218\u4e89\u7ed3\u679c\u6240\u5b9a\u7684\u548c\u7ea6\u4fbf\u77e5\u9053\uff0c\u5982\u6b64\u5927\u7684\u53d8\u52a8\uff0c\u90a3\u91cc\u662f\u7384\u5b66\u5bb6\u3001\u6559\u80b2\u5bb6\u3001\u653f\u6cbb\u5bb6\u80fd\u591f\u5236\u9020\u5f97\u6765\u7684\u3002\u5982\u679c\u79bb\u4e86\u7269\u8d28\u7684\u5373\u7ecf\u6d4e\u7684\u539f\u56e0\uff0c\u6392\u79d1\u5b66\u7684\u7384\u5b66\u5bb6\u3001\u6559\u80b2\u5bb6\u3001\u653f\u6cbb\u5bb6\u80fd\u591f\u9020\u6210\u8fd9\u6837\u7a7a\u524d\u7684\u5927\u6218\uff0c\u90a3\u672b\uff0c\u6211\u4eec\u4e0d\u5f97\u4e0d\u627f\u8ba4\u5f20\u541b\u52a2\u6240\u8c13\u81ea\u7531\u610f\u5fd7\u7684\u4eba\u751f\u89c2\u771f\u6709\u529b\u91cf\u4e86\u3002<\/span><\/td>\r\n<\/tr>\r\n
We believe nothing but objective material causes can change society, explain history, and govern the philosophy of life. This is what we refer to as \u201cHistorical Materialism\u201d. We would like to kindly raise a question to Mr. Ding Zaijun and Mr. Hu Shizhi, should we consider that \u201cHistorical Materialism\u201d is the absolute truth, or that idealism beyond materialism, which is advocated by Zhang Junmai and other metaphysicians, exists above science?<\/span><\/td>\r\n\u6211\u4eec\u76f8\u4fe1\u53ea\u6709\u5ba2\u89c2\u7684\u7269\u8d28\u539f\u56e0\u53ef\u4ee5\u53d8\u52a8\u793e\u4f1a\uff0c\u53ef\u4ee5\u89e3\u91ca\u5386\u53f2\uff0c\u53ef\u4ee5\u652f\u914d\u4eba\u751f\u89c2\uff0c\u8fd9\u4fbf\u662f\u201c\u552f\u7269\u7684\u5386\u53f2\u89c2\u201d\u3002\u6211\u4eec\u73b0\u5728\u8981\u8bf7\u95ee\u4e01\u5728\u541b\u5148\u751f\u548c\u80e1\u9002\u4e4b\u5148\u751f\uff1a\u76f8\u4fe1\u201c\u552f\u7269\u7684\u5386\u53f2\u89c2\u201d\u4e3a\u5b8c\u5168\u771f\u7406\u5462\uff0c\u8fd8\u662f\u76f8\u4fe1\u552f\u7269\u4ee5\u5916\u8c61\u5f20\u541b\u52a2\u7b49\u7c7b\u4eba\u6240\u4e3b\u5f20\u7684\u552f\u5fc3\u89c2\u4e5f\u80fd\u591f\u8d85\u79d1\u5b66\u800c\u5b58\u5728\uff1f<\/span><\/td>\r\n<\/tr>\r\n
November 13th, 1923.<\/span><\/td>\r\n\u5341\u4e8c\uff0c\u5341\u4e00\uff0c\u5341\u4e09<\/span><\/td>\r\n<\/tr>\r\n
\u00a0<\/td>\r\n\u00a0<\/td>\r\n<\/tr>\r\n<\/tbody>\r\n<\/table>\r\n<\/figure>\r\n

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