The following is the Tongbian chapter "Two have one," "Two have right, two have left." This chapter is completely incomprehensible to people today. I'm afraid not many people know why we need to discuss one, two, or so. It is not obvious that one is one, two is two, left is left, and right is right. Do you still need to ask about the shocking words?
This is obviously affected by the changes in the meaning of ancient and modern words. Returning to the Book of Changes, you will find that pre-Qin words are often used to describe the origin, connotation, and whole, and secondly, to list their denotative categories. One to two are often narrow definitions of concepts. Two is a limitation based on one, and no two can contain the complete one. For example, the concept of the two of the white horse is smaller than the one of the horse. White horses cannot protect all horse categories. Left and right are the relationship of two. In short, left and right are two. For example, the white horse and the black horse in the black horse are tied as two, but the second left and the second right are different.
What is described in this article is the classification logic of famous people. Classification logic first, the objects of classification have a commonality. Second, the basis for classification is that the objects do not have some small commonality or species difference. Third, the result of classification is that the juxtaposed cumulative denotation of the child items is the same as that of the parent item. Fourth, the sub-term results are mutually exclusive, clearly demarcated, and cannot be ambiguous. Fifth, there must be one and only one clear and unified standard.
The following is the Jianbai treatise "Jian, Bai, Shi, three, can be said to be no; said "two can be; said can"" translated into the current language is, the nature of hardness , the color white, and the commonality of stone, can the three be felt at the same time? The answer is no. The senses are separated and you can see the white stone and the solid stone at the same time. But the solid white stone cannot be seen. It's hard to touch but not white. The eyes are too white to be strong. The senses are separated, and there is only one processing brain, so recognition has a sequence. Even if you think you can see and touch something at the same time, the brain's signal transmission is still different.
This is consistent with the recent research of the Taizhou School. Some people put hearing first, some people put vision first, and some people put taste and touch first.
In addition, and more importantly, the following article emphasizes that "the stone does not exist, so it is necessary to take the solid white stone, so it is separated. The cause is the separation." "Strength and knowledge, the effect is not the same as the cause. Yes. It is still seen with the eyes, but the fire is not seen. Then the fire and the eyes are not seen, and the gods are not seen, but the seeing is separated. But I don’t know. God and I don’t know. This is called Li Yan. "Li is the only one in the world, so he is independent."
Here it is further emphasized that the stone is just accidental. The common nature of stone is that hardness and whiteness are not unique to stone. The commonality of stone is contained in individual things such as hardness and whiteness. Feeling is less reliable than reason, but the latter is slower, and the former can recognize the general characteristics of things faster. For example, first understand Jian and Bai, and then rationally reason out the stone. Reason is based on emotion. The human mind combines feeling and reason to form knowledge. Mere feeling without rational reasoning is not called knowledge. It is all rational reasoning, and it is not knowledge if it lacks the support of concrete feelings.
In the debate between name and reality, it is directly written that "heaven and earth and itsWhat is produced is a thing; a thing takes its place without being too much, which is reality; it is a thing that realizes what it is without being too wide, which is a position; it is out of its place, it is not in its position; it is in its place, it is correct. "Ye"; the name and reality are equivalent to "the one who is correct is correct in his true nature, and the one who is correct in his true nature is correct in his name." ” further shows the importance of the correspondence between name and reality. Here is almost a name for the three laws of identity, the law of contradiction, and the law of excluded middle in the second edition of Logic published in Hangzhou.
Things are not as real as they are real. Its position, correct name, consistent with name and reality. It has two different meanings than Confucianism. Confucianism is the name of doing things or the meaning of legitimacy. Here is a more basic and general concept. It is an exaggeration to say that a white dog is a horse, and a horse includes a white horse and a black horse. When the set of horses all belong to real horses, and when the sum is equal to all horses, the reality corresponding to the concept of horse is considered to be the correct position. This naturally includes the law of identity, the law of contradiction and the law of excluded middle.
The first question in the chapter is simply to "list the current names that match the name and reality, and explain the connotation and denotation of the concept." The second question is "What are the roles of commonality and individuality, and who is more important under what circumstances?" "Please remember to bookmark, the latest and fastest website without anti-theft and free reading