哲學與神學3

神學少不免牽涉道德。因為神往往代表正義，所謂至聖至公。這類宏觀概念當然沒有問題，問題往往在細節出現。描述故事細節，指出那些準則，只在那個特定時空有效。到了今天，我們已經不能理解部分準則，部分甚至變成完全相反的理解。

例如以色列人被稱為選民，一個被神所揀選的民族。到了今天，聖傳的人告訴我們神愛世人，人人都被揀選。究竟是世人誤會天主旨意，還是天主改變主旨？如果當初神愛世人，為何把外邦人當作敵人？為何要殺害當年埃及長子來拯救以色列人？已經有電影神王帝國提出質疑。

哲學與神學2

柏拉圖當年所構想的理型，是一種概念，先於現實世界中的事物存在，並且是純粹永恆不變。這種論調，先假設理想模型的存在，正正符合宗教需要。可是，人類所理解的概念其實來自學習，在現實世界中學習，從觀察萬物而歸納出來的，然後才套用在其他地方。

多瑪斯的第一推動因，也隱含了神的存在。可惜，他無法證明世界萬物共享第一推動因。因為萬物可能是分了數個組別，每個組別有自己的第一推動因。

人類侷限於這個世界生活，所能感受到的世界只是很小部分，更談不上感受其他可能存在的世界。沒有感受，無從比較，牽強說成自己生活於最好的世界。

對於自視甚高的人類，只有面對無限的權威，才會心生畏懼。原始時代，人類畏懼大自然的威力。古代要用神權，用威逼方式建立人類道德，正是康德所想。可惜，方式上的需要不能證明神的存在。另外，人類理解至善，是不斷轉變。人類社會越來越複雜，古代智慧如聖經和論語能否適應現今社會？

論語中的理想－仁與教化是主要來自孔子。聖經中的真理，雖然說是來自神的感應，但也可能是千百年來從聖賢中的美善提煉出來，經過反覆的過程，成為眾人的潛意識。

哲學與神學

凡愛智慧者，皆為哲人，希臘有亞里士多德和柏拉圖，華夏有孔子墨子莊子。他們所硏究的，無所不包。古代雖無單一標準思考方式，但仍是日趨嚴謹，所慎思明辨。既然無所不包，當然包括神。

西方神學一辭來自希臘，關於神的對話。據說自柏拉圖的政治一文已有論述。到了近代才有宗教哲學這個分支，當中一部份才討論神的特性。同時西方教徒受天主教影響，其神學是由天主為出發點。到了近代才加入其他宗教以作文化上比較，習俗上比較，避免爭論誰是真天主的問題。

從這個發展來看，讀神學的人先相信神然後以比較慎重方法檢視信仰內容。一般不會問，有冇神，神是否唯一，神有什麼特性，神是否愛人，聖經有哪些內容是真實。或者退一步看，宇宙的創造是無意還是故意。未有宇宙前，神在哪裡？

他們否認創造偶然論，大多認為機會太低。可是我們怎知道已經嘗試創造幾多次？正如某電影的三部曲，救世者已經出現了七次，宇宙其實被重設六次。在某個好似叫 Hilbert space的空間已經出現無限多的宇宙，我們的宇宙只是其中一個。

如果我們以另一角度看宗教，成為人類集體潛意識，經書變成了寓言故事集。寓言的價值依靠人而非永恆價值。那麼追求以科學精神來探討神的真理又是否可笑？

人無永恆，追求永恆，依附永恆，以求安身。個人依舊在洪流中消失，供獻永恆是否一廂情願？

沒完沒了的問題，一切只好待續。

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？