The review in the 25th anniversary

It is the review in the 25^th anniversary.

The memorial ceremony has been conducted in the past the 25 years. The participants and the hosts remain persistent because of their conscience. The conscience of Hong Kong aligns to social justice and democracy. Any ceremony is a symbolic action to present its own position but it is not the only way to fulfil its own goals. Some said that it was insane to do the same thing in order to get some new outcomes.

One of slogans is to develop a democratic China. What should be done according to this goal? Is it possible by simply presenting this slogan for 25 years? There are only two ways. It is either the political reform or revolution. If we take a look in the world history, England took 500 years to develop the England Bill of Rights after setting up the first constitution in the world. Germany took not more than 60 years to make the first constitution. Japan had almost completed its modernization to the western level within 20 years. However, the implementation of constitution of mainland China has not yet completed since 1906. It is 108 years!

What is the reason for it? Democracy is not the local idea in Chinese culture and Japanese culture. It is about its learning ability and openness. Japanese get used to learn something new. They learnt the Chinese culture in Tang Dynasty. They learnt the western culture 200 years ago. They learnt medicine from Dutch. They learnt military from Germany. However, the Chinese became more conservative after Sung Dynasty. There were many foreigners, foreign food, foreign clothes and foreign entertainment imported in Tang Dynasty. There were many great improvements on publishing, paper-making, stencils, and firework in Sung Dynasty. Unfortunately, Chinese became salves during Mongolian occupation. Their creativity is restricted to the dramas. The evolution in society, politics, philosophy, science, education and navigation was basically stopped since Ming Dynasty. Most of the documents about ancient wisdom and knowledge were lost. It is a big contrast in the Christian Europe where the church helped to transfer certain knowledge. Even though someone claimed that Chinese were open when Buddhism were imported, the fact is that Buddhism were localized and distorted in order to help promotion and to avoid conflict with the traditional Chinese values – the family system. The imported localized ideas were used to strengthen its own core values. It means that improvement or evolution did not happen. When you studied Da-chiu, the traditional worship ceremony in village for requesting removal of epidemic, you will find that Taoist, Buddhist and other extra rituals are put together. All the rituals become utilities. The consistency and rationality is simply ignored.

Regarding to the learning ability, there are two different aspects. The first one is like vocational training. We learn the existing practical knowledge for craftsmanship. The second is like researching. We create the new knowledge by doing experiments and critical thinking. Chinese did take a long period of time for try-and-error to polish the craftsmanship. But it was a wrong practice for the knowledge development especially when it deals with the complicated problems like philosophy and social structure. Most of the time the emperors rule the society by applying the infant stage of certain philosophical hypothesis like The Five Natural Elements and the theories in Yijing. The contradiction between phenomena and hypothesis was almost ignored. The subjects were regarded as bad when deploying policies based on the hypothesis. However, they did not realize the theories should be refined or even revamped. It is very common that the official reports were falsified to hide mistakes made by the official or to fulfil the hypothesis. You may find that the accuracy of historical population statistics in mainland China was far below the accuracy in Japan. This kind of practice still exists in mainland China. Most of complaints in the society were suppressed in order to produce the illusion of harmony.

The reason of low learning ability may be due to the emphasis on insight or epiphany rather than step-wise learning and thinking process. The sense on the environment and nature was highlighted. The reasoning in philosophy was limited. It did not help further development. The ratio of Chinese philosophers to the total population is far below than the ratio in Germany, France and Britain. Such big gap can be found in the ratio of Nobel laureates. This can be reflected on the cultural inertia. The cultural inertia is determined by the complexity of culture and the openness of the people.

Democracy is neither just a process nor the political system. It is a life style. It is a cultural adoption. The people must believe in the principles behind the system. It is not a practice for the utilitarian. It requires the fundamental change in the mindset. History tells us that it is hopeless in mainland China. There is no other power greater than the government when the government manipulates the people’s mind. Therefore the democracy in Hong Kong should not depend on the democracy in mainland China.

Another slogan of the memorial ceremony is to ask the government to make a proper judgement on the June 4 movement. This movement aimed at fighting against corruption and democratization. The corruption groups become more rich and powerful after 1989. These groups become the main pillars of the society. All the social good and the power of advancement is greatly reduced in this environment. The social ethics is lost. The spiritual support is lost. The sense of belonging is lost. There are no rights and wrongs. There are only power and money. The absolutism is applied to this society again and again. The history is just repeated. It is simply naïve to request for proper judgement in the western style because this style cannot be applied without other strategic moves.

What should we do instead of just shouting the slogan? The first step is to identify ourselves. We are Hongkongers who speak the traditional Chinese and English. We believe in certain traditional family values and humanities. We believe in certain inter-personal protocol. We believe in rationality, social justice and rule by law. We believe in democracy. We are more Chinese than the China mainlanders. We are more western than the China mainlanders. However the social development and evolution has almost stopped since 1997. As mentioned before, the disadvantages and defeats in the traditional Chinese culture are the roots of the problem. Redevelopment of Hwa-ha culture - the traditional Chinese culture is required in order to maintain our own authority. The philosophical system of Sino-British can be developed to lay the foundation of further modernization. Then the naturalization process can be implemented in order to fight back the money-oriented propaganda. It also helps define some principles for the policy-making in order to recognize the importance of local economy and to invite more talents outside China. All these can strengthen Hong Kong as the new center of Hwa-ha culture. This strategic move in cultural and societal development would create a good position for Hong Kong.

Confucianism and Constitution

Confucius’s core idea is on humanity. It is the search of factors that shape us human. It proposed an ideal model on dignity and apathy. It proposed the development model and role playing framework for individuals. It is so-called the reappearance of social structure on individuals. It did not give us the principles of formation of social structure. Therefore the social rules were reduced as personal virtues. It cannot help us to lay the foundation of modern society.

Constitution is the law which represents the social contract and governs the government. The spirit of the constitution should be believed by the members of society. The core values are more on public affairs or interpersonal affairs. As we investigate Confucianism, we can find it more on family affairs and intrapersonal affairs. The revival of Confucianism in Sung dynasty revised the relationship between the nature and the human. It left blank in the political aspect. It did not reject absolutism where the government seemed not exist in the traditional Chinese society. The incomplete ideological framework may be able to work with modern constitution. Such cooperation may be similar to the relationship between Christianity and modern constitution.

In the old days, the Protestants in New England regarded making excessive money as evil until the idea of managing business was interpreted as managing the lands given by God. As Benjamin Franklin said, "Industry. Lose no time; be always employ'd in something useful; cut off all unnecessary actions." The economy was geared up. The development of USA was boosted up.

The collapse of original Chinese spirit requires the revival of Confucianism. That's why the traditional Sinologists were searching for a big revision on the ideological framework. For example, the idea of suppressing personal desire may not fit into the freedom of faith. The projection of personal guideline cannot regulate the organizations and institutions. At least, the most precious Confucius values on humanity and dignity must be kept but the old rules and guidelines derived from this idea should be redeveloped in order to fulfill the needs of modern society. The constitution should be revised incorporating with these redeveloped principles. Regulations and education can be revised accordingly.

Unfortunately, PRC has gone far beyond from Confucianism and constitution. ROC still needs to improve its political status quo. Hong Kong is not ready to become the key player of the political reform for Chinese. The Confucianist constitution is just a dream.

Online Social Network

Nowadays the online social network has shortened the distance between you and your friends and also your enemies. We enjoy the sharing but we are not well prepared to resolve conflicts.
Both constructive and destructive messages can go far away. Messages run very fast and evolve very fast. They cannot be checked on time. It really hurts our understanding of the topic.

The bite-size and visualized messages can go viral. All of us are flooded by these advertising messages which simplify the real context and try to move us emotionally. It cannot help us to get the full picture or to go through the discussion on the key aspects of current issues. The opinions and ideas are scattered among the social networks. It is very hard to put them together.

Can we get rid of the problems of online social network? It seems not. Not all of us are clever enough to distinguish the facts from the opinions, the description from the parodies, the black humor from the tragedies. We cannot expect AI can help us a lot. We have more chances to contact with other communities and cultures.  Thus we need more effort to relieve our unrest.
Can we learn on the online social network? We may be able provided that we can trace all of our records and we are true to our heart during reflection.

Can we understand how others learn? We know that we have not traced the changes in others’ mind directly. It would become a black hole. However, a black hole does not mean that there is no information at all. The experts in inverse problem could help us on remote sensing of these psychological changes. Reconstruction of models may require us certain assumptions. Is it a self-prophecy? It is probably not because everything will be revised when there is a contradiction.

In the search of human meridian system

There are many critics about the human meridian system in Chinese Medicine. It had worked for hundreds of years but the westerners cannot find any evidence.

Some common persons argue that it is a lymph system. Some said it is nerve system. Unluckily they are wrong.

From another point of view, any physiological phenomenon should rely on matter. It can be organic molecules or inorganic ions. Some researches state that the accumulation of calcium ions happens at needle point.

Does it mean that science existed in the history in China? Science is not the output of a process. It is the mindset and the methodology. We may gain it from experience but it is not guaranteed.

It was a common practice to give an interpretation if the answer had not yet found.  But they thought their interpretation was the truth later on and ignored the inconsistency. The same pattern happened in the society. The officials may blame the people. The rulers and the people would restart the system instead of finding out the cause of problems. That's the reason of spiral history evolution.

Cohomological Amplitude of Moduli Spaces of Curves

A trial analysis of the following topic from Conference on [Algebraic Groups] and [Representation Theory].

Topic: Cohomological Amplitude of Moduli Spaces of Curves

For a scheme one has [a notion of [cohomological excess]]. The speaker first defines and discusses this notion and then he states the main result which says that the [universal curve of genus] g > 0 has cohomological excess at most g-1. The speaker shows that this is an [algebro-geometric] strengthening of [Harer’s theorems] on the [[virtual cohomological dimension] of the [mapping class group]] and implies a [theorem of Diaz] on the [maximal dimension] of a [complete subvariety] of [a moduli space of curves]. He also discusses some ingredients of the proof.



Step 1: Determine the main theme.

Main Theme: Mathematics

Step 2: Find out the meaning of unknown terms. (What is it?)

T1.1 An algebraic group is a [group] that is an [algebraic variety], such that the multiplication and inverse are given by [regular functions] on the variety.

T1.2 Representation theory is a branch of mathematics that studies [abstract algebraic structures] by representing their elements as linear transformations of [vector spaces], and studies modules over these [abstract algebraic structures].

T1.3 The cohomological excess of a nonempty [algebraic variety] X, denoted ce(X), is the maximum of the integers ccd(W)−dimW, where W runs over all the [Zariski closed subsets] W ⊂ X.

T1.4 Genus: A [topologically invariant property] of a surface defined as the largest number of non-intersecting simple closed curves that can be drawn on the surface without separating it. Roughly speaking, it is the number of holes in a surface. The genus of a surface, also called the geometric genus, is related to the Euler characteristic X.

T1.5 Algebraic geometry is a branch of mathematics, classically studying properties of the sets of zeros of polynomial equations. Modern algebraic geometry is based on more abstract techniques of abstract algebra, especially commutative algebra, with the language and the problems of geometry.

T1.6 Harer’s theorems (I am not quite sure about it.)

T1.7 In abstract algebra, cohomological dimension is an invariant which measures the homological complexity of representations of a group. It has important applications in geometric group theory, topology, and algebraic number theory.

T1.8 In the sub-field of geometric topology, the mapping class group is an important algebraic invariant of a topological space. Briefly, the mapping class group is a discrete group of 'symmetries' of the space.

T1.9 theorem of Diaz  (I am not quite sure about it.)

T1.10 In algebraic geometry, a moduli space is a geometric space whose points represent algebro-geometric objects of some fixed kind, or isomorphism classes of such objects. A moduli space of (algebraic) curves is a geometric space whose points represent isomorphism classes of algebraic curves.

T1.11 complete subvariety => An algebraic variety is an irreducible algebraic set, i.e. one which is not the union of two other algebraic sets which are the sets of solutions of a system of polynomial equations.

Step 3: Find out the unknown common terms or categories in the first round of elaboration.

Directly Connected to the Topic

1. Group
2. Algebraic structure
3. Geometric space
4. Algebraic curve
5. Cohomology

Indirectly Connected to the Topic

1. Algebraic set => Algebraic variety
2. Algebraic geometry
3. Topological space 
4. Geometric topology
5. Vector space

Step 4: Elaborate the unknown common terms. (What is it?)

T2.1 A group is an algebraic structure consisting of a set together with a binary operation.

T2.2 An algebraic structure generally refers to an arbitrary set with one or more finitary operations defined on it.

T2.3 Geometric space is a special topological space. Topological space is a mathematical structure that allows the formal definition of concepts such as convergence, connectedness, and continuity. Examples of mathematical structure are order, measure, metric, geometry, topology.

T2.4 Algebraic curves are the simplest objects of Euclidean geometry (T2.3) that cannot be defined by linear properties.


T2.5 Cohomology is a general term for a sequence of abelian groups (T2.1) defined from a co-chain complex. Chain complex is an algebraic mean of representing the relationships between the cycles and boundaries in various dimensions of a topological space. (T2.3)

T2.6 Algebraic geometry is a branch of mathematics, classically studying properties of the sets of zeros of polynomial equations.

T2.7 Geometric topology is the study of manifolds and maps between them, particularly embeddings of one manifold into another.

T2.8 A vector space is a mathematical structure (T2.3) formed by a collection of elements called vectors, which may be added together and multiplied by numbers, called scalars in this context.


T3.1 A manifold is a second countable Hausdorff space that is locally homeomorphic to Euclidean space. e.g. curve and line (1-manifold),  sphere and torus (2-manifold).


Step 5: Try to reduce the key statement.
The cohomological excess (of nonempty irreducible algebraic set)
is a theorem on the dimension of the discrete sets (with binary operation) of 'symmetries' of the topological space and
implies another theorem on the maximal dimension of a irreducible algebraic set of a geometric space whose points represent isomorphism classes of algebraic curves.

Step 6: Simplify the key statement.
A theory on the dimension of the discrete sets with binary operation in topological space
implies
another theorem on the maximal dimension of a irreducible algebraic set of a geometric space.


Can we understand it?

Misused like

As Facebook allowed users to like a sharing, they start to use it as read. In Hong Kong it becomes noticed. The original idea may help user to have a light weighted feedback. But it also degrades the quality of response.

In fact, it also happens in other certain circumstances. Economic measures or the concept of utilitarian may help us on quantitative judgement. We can project our work on this dimension to understand more on efficiency but many people take it as the only one dimension. Therefore the mindset is distorted with such reduced measurement.

Logic Problem

National education is to foster the sense of belonging of nationals. However, Hong Kong government is trying to start national education in grammar schools where you can find some citizens whose nationality is not Chinese. It would not make any sense because they do not have any relation to the mainland China, from tribal to cultural. It would not make any sense to simply ask the residents to love the country.

In this international city, there is a wide variety of nationalities among Hong Kong citizens. However, only the residency could be identified and the rights of residents could be protected by the Basic Law of Hong Kong. On the other hand, the permanent  residentcy did not transferred to the nationality, Chinese, automatically. These can tell us the big difference between residency and nationality.

It would make much more sense if civic education can be maintained in Hong Kong. It would avoid racial conflict if we can avoid the tribal-centric national education.

By the way, it is interesting that the Hong Kong Government has run civic education for a long time when there are only residents and permanent residents in the legal framework.

Civic education does not only foster the sense of belonging but also prepare people to carry out their roles of citizens. It has to foster their virtues, development their knowledge and polish their skills for political participation. It also implies that the political system allows citizen participation. Every citizen needs to know the history of the city, the structure of government and the political system. Therefore, the history of Hong Kong as the foundation of civic education should be a mandatory subject in schools.

Reference:
http://wongonyin.mysinablog.com/index.php?op=ViewArticle&articleId=3661983

Politician technique

Redefinition is one of normal practices for politicians when they want to deny something. Uncertainty and skepticism always go together. Politicians can create uncertainty easily because of incomplete reveal of information. When there is an uncertainty, skepticism can be applied. When there is a doubt, clarification and redefinition can be performed. Redefinition helps to distort the understanding of the public such that to rationalize the politicians' actions and mistakes.

On the other hand, redefinition is also one of normal practice for negotiators when they want to provide an alternative (peaceful) understanding on certain situations (dilemma). Conflict is aroused because of difference between parties' understanding and stubbornness. Uncertainty introduces doubts, which change our mind, which moves us to take new actions.

Idea behind Choice

After reading a news about the rich wife, Ms Yeo Peck Leng in Hong Kong trying to establish a new school for her children, I am shocked by her choice of teaching materials. She picked simplified Chinese because she want to align the choice of institutions around the world. They picked simplified Chinese and Putonghua only because it is official language of mainland China which has fast-growing economic power and it is also an official language of United Nations. They treat language as a tool only. They would not care about the linguistic defects and separation of cultural identity.




The rich wife should prefer the children to learn traditional Chinese in order to understand the original Chinese culture, beauty of Chinese characters, the formation of Chinese characters, and to develop cultural identity. It is because Cantonese is one of mother languages in her family.




If she can state the idea of utilitarianism, she just makes not a very bad choice. In fact, unfortunately, she just follows without proper thinking.

The search of scientific literacy

Recently, I discussed questioning skill and scientific literacy with my friends. It could be too easy to form questions. It may not help improving the skills by simply repeating the task. Learning by example is an easy approach but it still requires proper comparison. Teacher comment helps students to understand the underlying principle.

How can we formulate learning path on questioning skill?

The ultimate goal is to find the answer. A pool of organized questions may form a decision tree. It helps us to verify the sources and also to drill down reason of problem. It also determines the principles of design of experiment. Thus becomes the core of scientific literacy.

Literacy

Literacy means the ability to read and write in the past. This traditional idea has extended to other aspects or context.

For example, scientific literacy means the ability to understand scientific concept, evaluate scientific information, identify issues in scientific articles, search the answer to scientific questions, predict scientific phenomenon and estimate the impact to the society.

Information literacy means the ability to accesses information efficiently and effectively, evaluates information critically and competently, uses information accurately and creatively.

Media literacy means the ability to understand the nature and application of media, evaluate media information, search the answer to questions on media usage, predict the phenomenon in media usage and estimate the impact to human recognition.

Cultural literacy means the ability to understand the nature and history of culture, understand the meaning, origin and application of symbol, language and practice, search the answer to cultural issues, predict cultural phenomenon and estimate challenges to the exist culture.

We may generalize the concept of literacy into 4 main parts:

Recognition and taxonomy:

1. understand concept and mechanism
2. analyze materials critically

abductive reasoning:

1. evaluate problems and issues from articles
2. search the answer to questions

deductive reasoning:

1. predict the result
2. estimate the impact to the aspect concern and other aspects
3. evaluate proposed actions critically

inductive reasoning:

1. search and verify the principles and rules 

誠信不是道德審判

看過評論任亮憲的文章，就越看越糊塗，"誠信不是道德審判＂是什麼意思？

審判是一個過程，一個根據價值觀來衡量有關人和事的過程。誠信是人的特質，也是一個價值觀。道德卻是一套價值觀加上行為的準則，因為道德不是光說而是需要行動落實。一個真正屬於自己的道德是需要相信和實踐。

誠信不是道德審判，可看作（一個價值觀）不是（一個過程）。雖然是真，但無法理解。

誠信是不是道德？如果數集分析，一個價值觀不等於一套價值觀，所以誠信不等於道德（的全部），而是屬於道德的範疇。

既然如此，道德審判可以審判有關人士的誠信。誠信審判與道德審判能否分開？要點有兩個。

其一在於審判的焦點，對事還是對人。對事，則可看他在這事情上是否講大話。可是到現在，沒有證據指出他講大話。他說的都是無法核實。他的牌照問題，婚姻狀況問題則不在考慮之列。如果對人，則要全面看他過去的所作所為。

其二在於誠信與道德會否出現矛盾的組合。身為公眾人物，面對公眾，在公共領域中要有道德。在這個領域的道德可稱為公德。問題就在公眾人物在私人領域內的道德－私德應否在審判範圍？簡單來說，是否因為私人領域不影響公共領域而忽略私德問題？從人格看，除非人格分裂，一個人在兩個領域的人格應該連貫。不能單就領域來分野，而要看私德問題有否與公德問題有關。按照常理，公眾人物需要公信力，在公共領域要有誠信，如同在私人領域要有誠信。因此，一個有道德的公眾人物就要有誠信。誠信審判與道德審判是不能分開。反證，則如果在私人領域沒有誠信，則有理由懷疑在公共領域沒有誠信，則可懷疑公眾人物的道德。另一方面，除了言語誠信外，也可從兩個領域內行為是否一致來判斷行為誠信。

除了誠信，侵犯女性也在道德審判之列。如果這個案件內情屬實，則有理由懷疑在公共領域也不尊重女性。在追求男女平等的社會，能夠容納這種公眾人物嗎？看來不是。

建議的盲點

人類越來越依賴電腦生活，因為電腦能夠根據現在的環境來計算理想的方案，商業上有決策系統，生活上有智能交通導航，投資上有技術分析。

大家所使用的電腦系統，演算方式分別不大，能建議的分別不大，於是大家會選擇的分別也不大。到頭來，大家一起下了類似的決定，商業競爭便以脈衝方式出現，道路流量以脈衝方式出現，股票市場也變得更波動。

這個盲點不會得到有效的解決，只會隨著資訊流通速度增加而惡化。

思考的胡同

有時候，道聽塗說，看似有理由，推論合理，但後來發現又不怎麼樣一回事。可能是我們忽略了其他方面的考慮。以為只有if a then b，其實還有if c then b。那麼我們得到結論可以差很遠。

別以為考上大學就只是為了將來的收入。只是從將來的收入來衡量是否上大學，總會得到不上大學的結論。

如果我們考慮讀大學會擴展視野，改進自己的思想，情況便有很大的不同，會得到要讀大學的結論。

這樣問題就變成我們要考慮多少，才是完備的考慮。

遊戲趨勢

近來越來越多免月費的網上遊戲。難道遊戲商用廣告來增加收入？非也。全靠售買遊戲虛擬物品來讓玩家增加自己的優勢。

於是，遊戲越來越容易玩，玩得越來越費時。有錢玩家可以加快升級速度，窮玩家只可以等。慢慢造成了遊戲空間的貧富懸殊。

嚴正聲明

哲遊人乃本人－飛馬眾多部落格之一，以哲學和遊戲為主。在香港yahoo及新浪的飛馬傳說都是本人的部落格，作為保存文章副本，即電腦術語的鏡象網站。

中國哲學家:馮友蘭(5)

馮友蘭抵達美國的時候，正值總統選舉。他發現當地的選舉是間接選舉而不是直接選舉，雖然形式不同，但選舉代表只可以向指定總統候選人投票，實際上跟直接選舉無分別。馮友蘭聯想到中國的換湯不換藥（形式主義），美國卻換藥不換湯（實際主義）。

後 來馮友蘭知道中國五位大臣也到了美國。有一個中國資本家名叫穆藕初，在第一次世界大戰期間辦紡織業發了大財，他捐了一筆款給北大，叫送五個五四運動中的學 生領袖出國留學，所給的費用，比一般官費學生都多。馮友蘭們那時候的官費是每人每月九十美元，穆藕初給的費用是每人每月一百二十美元。北大選出了五個人： 段錫朋、羅家倫、周炳琳、康白情、汪敬熙。當時稱為北大"五大臣出洋"。清朝末年曾經派五位大員出國考察憲政，時稱"五大臣出洋"。


段 錫朋和周炳琳都在紐約上了哥倫比亞研究院。羅家倫上了普林斯頓大學研究院。兩下距離不遠，羅家倫一有空就到紐約來。在當時的中國留學生中，顯然有兩大派。 一派就是對於中國的東西知道得比較多一點，對於中國政治和世界局勢比較關心。缺點是英文比較差，社交比較差，穿戴比較隨便，以北京大學畢業的人為典型。一 派就是不僅專業學得好，英語也流利，社交活躍，衣冠整齊，但對於中國的東西知道得比較少，對於政治不大感興趣。這一派以清華畢業的人為典型。

當時馮友蘭想要得個博士。他的想法是，學校所規定的那些要求，就是一個學習方案，它所以那樣規定，總有一個道理。照著那個方案學習，總比沒有計劃，隨便亂抓，要好一點。

可是到了上學最後一年，負責寄出學費與生活費的官員出問題，逼於無奈自覓謀生路徑。讓馮友蘭明白經濟獨立才是自由獨立的基礎。

馮友蘭曾向哥倫比亞大學請求過獎學金。杜威先生給馮友蘭寫了一封推薦信。最然這個請求沒有成功，但他們也給了他一個閒差事，任務是管圖書館裡面的中國報紙，工資每月八元。圖書館也訂了幾份中國報紙。

和 西方文化有了直接的接觸，文化矛盾的問題對於馮友蘭更加突出。那時正是美國在第一次世界大戰勝利後的繁榮時期，西方的富強和中國的貧弱，更成了鮮明對比。 當時馮友蘭經常考慮的問題是：自從中國與西方接觸以來，中國節節失敗，其原因究竟在哪裡？西方為什麼富強？中國為什麼貧弱？西方同中國比較起來，究竟在哪 些根本之點上比較優越？

馮友蘭當時思考的結果，自以為是得到一個答案。西方的優點，在於其有了近代自然科學。這是西方富強的根源。中國貧 弱的根源是中國沒有近代自然科學。可是問題又來了。中國為什麼沒有近代自然科學呢？是為之而不能，或是能之而不為？當然馮友蘭認為是能之而不為。為什麼不 為呢？當時馮友蘭認為，這應該在中國哲學中尋找答案。

為了尋找這一答案，馮友蘭寫了一篇文章，題目是《中國為何無科學--對於中國哲學之歷史及其結果之一解釋》，馮友蘭在哥倫比亞大學哲學系的討論會中宣讀過這篇論文，後來又發表在《國際倫理學雜誌》（三十二卷三號，1922年4月）上。

這篇論文的大概意思是：中國所以沒有近代自然科學，是因為中國的哲學向來認為，人應該求幸福於內心，不應該向外界尋求幸福。近代科學的作用不外兩種，一種是 求認識自然界的知識，另一種是求統治自然界的權力。西方近代哲學的一個創始人笛卡兒說："知識是確切。"另一位創始人培根說："知識是權力。"這兩句話所 說的就是這兩種作用。如果有人僅只是求幸福於內心，也就用不著控制自然界的權力，也用不著認識自然界的確切的知識。

這種說法，實際上就是 當時流行的一種說法，認為東方的文明是"精神文明"，西方的文明是"物質文明"。自從西方進入資本主義社會以後，世界上的局面是"西方控制東方，城市控制 鄉村"（見馬克思《共產黨宣言》）。東方的人說，東方雖然被壓倒了，但是它的"精神文明"還是優於西方的。這是一種自馮友蘭解嘲之辭。


當時印度的泰戈爾(Tagore)正在美國訪問，到紐約講演。馮友蘭去找他，談了一個晚上。他所談的話大意也是講"精神文明"。有人給馮友蘭開玩笑說，他肯同你談話，這就是"精神文明"。如果照"物質文明"，他要向你要報酬。馮友蘭把他的這個談話記錄下來，發表於《新潮》三卷一號。

雖 然有這些情況，但是馮友蘭當時認為，馮友蘭的看法，是馮友蘭自己得來的，有自己的特點。特點是打破所謂東、西的界限。當時馮友蘭認為，向內和向外兩派的對 立，並不是東方與西方的對立。人的思想都是一樣的，不分東方與西方。上邊所說的那種對立，是東方哲學和西方哲學之中都有的。馮友蘭把中國哲學史和西方哲學 史聯合起來，選出一些哲學家作為代表，以為說明。這實際上是一種中西哲學史比較研究的工作。

這個研究的成果，馮友蘭寫成一部書，當時名為 《天人損益論》，是用英文寫的。書於1923年寫成，作為馮友蘭在哥倫比亞大學研究院畢業的博士論文。這個英文本在1924年由上海商務印書館出版。出版 時改名為《人生理想之比較研究》。後來商務印書館要為當時的高級中學出版一部人生哲學教科書，約馮友蘭把這本書的內容用中文寫出來，名為《人生哲學》。這 部《人生哲學》實際上就是《人生理想之比較研究》的中文本，於1926年出版。

在這部書的《緒論》中，馮友蘭把這部書的主要思想做了一個 概括的敘述。馮友蘭認為人所經驗之事物，不外天然的及人為的兩類。自生自滅，無待於人，是天然之物。人為的事物，其存在必待於人，與天然的事物恰恰相反。 實際的世界，有好亦有不好；實際的人生，有苦亦有樂。此為事實，無人不知。


馮友蘭此後著作不斷，研究不斷，究竟在美國的發展如何如何？

中國哲學家:馮友蘭(4)

1918 年馮友蘭在北京大學畢業了並且和任載坤結婚。載坤字叔明，是辛亥革命的前輩任芝銘先生的第三個女兒。任芝銘先生是清朝的舉人，但是他反對清朝，在他的本縣 新蔡縣反抗縣官，還組織人劫獄，因此他的舉人被革了，還受通緝，長期不能在家。他沒有兒子，只有六個女兒。他在河南最先提倡婦女解放，叫她的女兒們都放 腳，並送她們到外邊上學。他的大女兒馥坤，二女兒緯坤（後改名任銳），都在清朝末年就在北京進了北京女子師範學校，任緯坤當時就參加了革命工作，在進步報 館裡做事，和孫炳文相識。孫炳文是四川人，當時在北京京師大學堂預科上學。他們二人不要"父母之命，媒妁之言"，自由戀愛，自由結婚，在當時是一種創舉， 也受到許多的誹謗。



孫 炳文，字浚明，1885年（清光緒11年）出生於四川省南溪縣的城郊魏家山。有兄弟姐妹十一人，孫炳文排行第九。父步蟾，務農為業，家貧寒，生計艱難， 常求助於親友。他有個富紳之家的姐夫為富不仁，偶有求助，輒遭拒斥。孫炳文屢受其辱，因而對之深惡痛絕，並由此對貧富不均的封建社會萌發出不滿情緒。

後 來孫炳文烈士於第一次國共合作分裂時犧牲。任載坤於民國初年進了北京女子師範學校。馮友蘭在上海上學的時候，有個同學是任芝銘先生的學生，介紹馮友蘭與載 坤訂婚。馮友蘭也不知道他向任芝銘先生怎麼說的，一去信就得到回信，表示同意。馮友蘭也寫信回家告訴母親，母親也同意了。這一點也可以見母親的開明。對任 緯坤的一些誹謗之詞，也傳到她耳中，可是她向來主張女子要讀書，願意有一個讀書的兒媳婦，就毅然同意了。

就在這個暑假，景蘭上美國留學去 了。當時軍閥混戰，各省的財政都很困難，教育經費尤其困難。當時河南設有一個"教育款產經理處"，由教育界推人出來自己管理，出入都不經過財政廳。河南的 教育界有了錢，就想多辦點事。他們認為，河南出的人才太少，要有個辦法多出人才。辦法是在開封辦了一個"留學歐美預備學校"，招收學生，畢業以後，由河南 用官費把他們送出去留學。到1918年，第一批學生畢業，河南省決定送二十名到歐洲或美國留學。別的學校的學生，很有意見，說留學預備學校也無非是中學程 度，為什麼這個學校的學生畢業以後官費留學，而別的中學畢業的學生就不可以？為了平息這種意見，河南教育當局決定，再公開招考二十名，同留學歐美預備學校 畢業的學生一起出去留學。那時候景蘭在北京大學預科上學，就報名應試，他的專業是地質學。馮友蘭不能報名，因為那一批留學限定要專學理工科。1918年夏 天，景蘭就往美國去了，母親先是捨不得，後來也同意了。



河 南在民國元年已經送出去過一批到歐美的留學生，馮友蘭在開封的時候那批人陸續回來了，所以那一批的名額中也出了缺額。當時的教育部把各省民國元年送留學生 的名額都收為教育部的名額，錢還是由各省自己出，不過原來是哪一省的名額，仍由那一省的人補缺，補缺的兩次考試，第一次由那一省自己主持；第二次由教育部 主持，作為複試，複試及格才算錄取。1919年河南出了一個缺，並把這個缺定為哲學，馮友蘭考取了初試，又到北京來複試，也通過了，於是也取得了出國留學 的資格。恰好五四運動的一個學生領袖傅斯年，也來到教育部應試，他是1919年在北大中文系畢業，來考山東的官費的，他也通過了。他打算往英國，約馮友蘭 一同去，馮友蘭因為母親願意馮友蘭弟兄兩個都在美國，於是就跟傅斯年分手了。大約在9、10月間由開封到上海。當時有一部分在美國的華僑，辦了一個"中國 郵船公司"，有兩隻船，一隻叫"中國"，比較小一點，一隻叫"南京"，比較大一點。這個公司以愛國主義相號召，說中國人要坐中國船。他們決定坐這個公司的 船，而且要坐"南京"號，因為這隻船比較大。可是在他們到上海的時候，"南京"號已經開了，他們沒有趕上，要坐"南京"號只好等待下一次航行。他們就住在 上海等，終於坐上了"南京"號，於12月到紐約，上了哥倫比亞大學的研究院。



究竟馮友蘭面對陌生的環境如何自處呢？研究院為他的哲學帶來什麼衝擊呢？下回分解。

(參考資料:馮友蘭自述)

中國哲學家:馮友蘭(3)

中國公學原來定有一個開學日期。他們這二十人在開封考試以後，就趕往上海，如 期報到。校舍在吳淞砲台灣。校舍是一座按當時標準說相當漂亮的洋樓，單獨地建築在砲台灣車站附近，四周並無居民。電燈也是自己發電。他們到的時候，學校並 沒有開學，只有一座空校舍，連一個主要的職員都沒有。他們既然到了，就只好搬進去住。漸漸地有些主要職員來了。到了民國二年春天，終於開學了。校長黃興沒 有露過一次面。教師都是上海別的學校的教師來兼課，到了上課時間才坐著火車來，下課就又坐著火車走了。

住在校舍，四無鄰居，閒了到江邊走走，倒也覺得有點像世外桃源。友蘭只是喜歡到河南路棋盤街那一帶，那裡書店很多，友蘭喜歡買書，那二百兩銀子花不完就買書，也買了一些大部頭的書，如"廿四史"之類。

1915年暑假，就算是大學預科畢業了。就在上海考入了北京大學，暑假後進北京大學。

北 大當時的學生，在學習上是自由極了。本系功課表上的課，學生不愛上就不上； 別系的課，愛上就去上。教師那裡沒有點名冊，從來不點名。學生要上哪一課，只須在上課時到課堂上坐下就行了。就是與北大毫無關係的人，也可以進去聽講。在 上課之前，有一個人站在課堂門口，手裡拿一堆油印的講稿，當時稱為講義，進來一個人，就發給他一份，從來不問他是誰。往往有不應該上這個課的人先到，把講 義都拿完了；應該上這個課的人來了倒得不到講義。可是從來也沒有因此發生爭執，後來的人只怨自家來得太晚。


當時北大中國文學系，有一位很叫座的名教授，叫黃侃。他在課堂上講《文選》和《文心雕龍》， 這些書友蘭從前連名字也不知道。黃侃善於念詩念文章，他講完一篇文章或一首詩，就高聲念一遍，聽起來抑揚頓挫，很好聽。他念的時候，下邊的聽眾都高聲跟著 念，當時稱為"黃調"。在當時宿舍中，到晚上各處都可以聽到"黃調"。黃侃也常出題叫學生作詩。有一個本系的學生不會作詩，就叫友蘭替他作。友蘭作了幾首 擬《古詩十九首》的詩，他抄好送給黃侃，黃也居然加圈加點，還寫了讚賞的批語。

友 蘭的這種課外學習，倒是在友蘭家裡發生了作用，那就是友蘭把他的一知半解傳 授給友蘭的妹妹沅君，引她走上了文學的道路。自從他們從崇陽回老家以後，沅君就不上學了。友蘭從北大放假回家，在家中也常念詩念文章，沅君聽了很愛慕，就 叫友蘭教她。友蘭照著黃侃的路數，選了些詩文，給她講，教她念。她真是聰明絕頂，在一個暑假的很短時間內就學會了，不但會講會念，而且會寫，居然能寫出像 六朝小賦那樣的小品文章。等到友蘭第二次暑假回家，沅君的學問就更大了。北京傳來消息，說是北京女子師範學校要招國文專修科。這個學校是當時北京女學的最 高學府。他們都主張叫沅君去應考。

在暑假快結束的時候，友蘭母親就毅然決然，不顧別人議論，讓友蘭和景蘭、沅君三人一同進京。到北京報考，果然考上了，於是沅君就開始走上了文學創作和學術研究的道路。 他們三個人會走一條怎樣的路呢？下回分解。

(參考資料:馮友蘭自述)

中國哲學家:馮友蘭(2)

按當時清朝所定的學校制度，在縣城裡設小學，在省城裡設高等學堂，在北京設京師大學堂。學校分為這三級，恰好原來科舉功名也有三級：縣一級的功名是 秀才，省一級的功名是舉人，中央一級的功名是進士。成了進士，就算是登入仕途，可以做官了。把這兩個三級折合起來，縣裡小學畢業就相當於秀才，省裡高等學 堂畢業就等於舉人，在京師大學堂畢業就等於進士。

可是，當時的小學沒有教科書，每門功課都由教員自己弄些材料，上堂講，學生記，在黑板上 寫，學生抄。後來也弄來一架油印機，有些課用油印機把教材印出來，學生免得抄寫，覺得很方便。可是省裡又來了通知，說是在學生畢業的時候，學生們都得交上 他們親手抄寫的教材，油印的教材不能承認，不承認就不能畢業。那些快要畢業的學生們，都慌了手腳，趕抄以前發的油印教材。日夜不停地抄。有的請人代抄。四 哥還叫馮友蘭抄了好幾本。不過最後終於都畢業了。伯父就考慮四哥上開封升學的問題。馮友蘭的堂兄大哥、二哥當時都已經在開封上學。大哥上的是優級師範，二 哥上的是中州公學的法政專科。當時民間辦的學校，一般稱為公學。

公 學是相對於清政府的官辦學校而言的。當時的老百姓對於清朝政府已經不信任，一般都認為，民間辦的學校，都比官辦的好。這個中州公學，確實是當時河南的一些 比較進步的紳士所辦的。它除了法政班之外，還設有中學班，中學班恰好在年假後招新生。高小畢業，或有同等學力的人，都可以報考。伯父決定叫四哥去報考。大 哥、二哥向馮友蘭母親說，說馮友蘭也應該去。母親也同意了。

過了新年，大哥、二哥、四哥和馮友蘭四個人，還有些別的同學，一同起身往開封。先坐馬車到駐馬店去坐火車。當時從北京到漢口的火車，夜間不走，從北京到漢口要走三天。第一天由北京走到彰德，就停下了。旅客們都要拖帶著行李下車住旅館，等第二天再上車繼續前進。第二天，從彰德走到駐馬店，又停下來，旅客們又折騰一番，到第三天才到漢口。

他 們要投考的中州公學的中學班設在開封南關外，據說是從前的一個書院。考試又分為初試和復試兩次。馮友蘭初試考了第二名，復試第一名。四哥和其他高小畢業的 人都落在後邊，當時馮友蘭自己也有點驚奇。中州公學的監督是楊源懋，他的官銜是翰林院編修，在開封以紳士資格辦中州公學。楊不常到學校來，也沒有和學生講 過話。不過所請的教員都是有比較進步的思想的人，據說有些人還是同盟會的人。當時馮友蘭感覺這個中州公學好像是同盟會在河南的一個機關，因此學生們對於楊都很敬佩。那一年正好是1911年。[1]

辛亥革命就開始了，武昌起義一舉成功。清朝政府驚慌得不知所措，派陸軍部尚書蔭昌率新軍前往鎮壓。 各學校的學生都紛紛回家，大哥、二哥說，馮友蘭們也以回家為好，怕的是將來路不通，家裡接濟不到。在開封雇馬車，途經朱仙鎮，最後回到了唐河縣城，跟著三個堂兄先回祁儀鎮。

南陽鎮總兵一聽到革命軍就溜了，南陽、唐河這一帶就"光復"了。在清朝末年，實行了一些新政，往往用了些本地紳士，當時的總督張之洞要派一批人到日本學法政，有不少的官，跑到日本去住幾個月，回原籍就轉為紳了。

中華民國成立了。馮友蘭於民國元年春天又到開封中州公學上學，可是從楊源懋去世以後，學校大不如前，教師的陣容也不整齊。湖北有個紳士名叫陳時，說他奉父命捐款在武昌辦了一所學校，叫"中華學校"，以黎元洪為校長。



在中華學校不久，又聽說上海中國公學要招生了。這所學校倒有一段光榮歷史。在日本的中國留學生，有一次不滿意日本政府對中國學生的待遇，集體回國，自辦學 校，名為"中國公學 "。創辦的時候，也出了一個有名的學生，就是胡適。 在辛亥革命的時候，中國公學也停辦了。這時候中國公學又恢復招生，推舉黃興為校長。用黃興的名義向各省 發出電報，叫各省選派學生。河南省很重視這件事，決定選拔二十名學生，到上海中國公學上學，每人每年發官費二百兩銀子。河南省決定以後，發出通告在開封招 考。馮友蘭同幾個同學回到開封應試，被錄取了，馮友蘭就於民國元年的冬天同其餘十九人一起到上海，進中國公學。

馮友蘭在上海將會遇到什麼重大事情呢？下回分解。

(資料來源:馮友蘭自述,鄭州市人民政府駐北京聯絡處, 圖片:wikipedia)