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1.作者受L·康“不可测”一说的启发,要从中国古代思想宝库(中国古人的宇宙观)中寻找一个哲学范畴,来建立对应于这种设计方法论(自“不可测”始,至“不可测”终;以不变“形式”应万变“功能”)的时空新观念。这很有意义。作者找到了“道”学中的“无”。“无”在老子道学中本是指“未规定”的、“原始”状态的世界本原物质(“道常无名朴”、“道法自然”、“道生一、……生万物”)。不过,老子在论述“无”时,所用的一个“容器理论”(作者语,见文章第2页、3页)的例子却引起了歧义。这个例子中:①把“有”与“无”一对矛盾中“无”的一方作为主导因素的能动作用绝对化了;②把“无”的两种含义(如老于此例中的“无”,指的是“空穴”、“缝隙”一类的空间无;而老子“道”中的“无”,则主要是指“未规定”、“无形体”的原始物质。二
1. Inspired by L. Kang’s “unpredictable” theory, the author seeks a philosophical category from the treasure house of ancient Chinese thought (the ancient Chinese cosmology) to establish a methodology that corresponds to this design (since “unpredictable” To the “unpredictable” end; the new conception of time and space that changes the “function” in the constant “form”. This makes sense. The author found “nothing” in the “Tao” study. “Nai” in Laozi Taoism refers to the “original” state of the world’s original material (“the Tao is often no name,” “the Tao of nature,” “Dao Sheng, ... ... all things”). However, when Lao Tzu talks about “nothingness”, the example of a “container theory” (the author’s words, see pages 2 and 3 of the article) has caused ambiguity. In this example: 1 The “action” of the “no” side of “confidence” and “nothing” in a contradiction as the dominant factor is absolute; 2 the two meanings of “nothing” (as in the old case in this example). “No” refers to the space of “cavity” and “gap”, while “Non” in Laozi “course” refers to the original material of “unspecified” and “intangible body.”