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A992=U12(上)- 大自然的能力和「二律矛盾背反」 JCW 2010/11/29.NoDerives (ND) Creative commons Copyright. ▽ External Link ▽ (1). My forum: https://city.udn.com/61613/forum (3). ISBN: https://city.udn.com/65088/forum (2). My blog: http://blog.udn.com/jcwang00/article (4). It’s fun: http://blog.udn.com/jctheoldman/article (5). Windows Live > Office ---------------------------Translate多語言翻譯器 ---------------------- 大自然的能力神奇又偉大：它能夠使太空裡無中生有，造就宇宙和萬物，使萬物生生不息又互相競爭。 歷經年月，於是，有了萬物之靈；我們人類。 人類相愛又相殘，萬千年來不息；然則，人有不斷增長的智慧，使他們在拼命相互爭權奪利的同時又懂得渴望世界大同。 好矛盾的人性！ 然而，人與獸、動物和植物，一切有生命的生物僅祗是遵照著自然律行事而已。 人們在拼命相互爭權奪利的同時又懂得渴望世界大同是一種天然的二律背反(或二律背馳Antinomy)。 拼命相互爭權奪利是生存競爭(Survive)：渴望世界大同是大同主義(Utopiaism)。 *** *** *** *** 但是，我人們全世界的語文、政治、宗教、人生觀/人生哲學(Meaning of life/Philosophy of life)，風俗籍貫(Mores and folkways)等等一天不能一致(統一)，天下一家、世界大同就一天不得實現。 可是，要求這些方面統一或一致唯有政治力量能夠使然。 而，各地語文的不同卻分化了此所需的世界性政治力量 ……… 也許，語言文字的不一就是自古迄今，各地、各族、各邦、各國非僅各自為政，而且不時相互為敵的主要原因吧？ 是這種「二律矛盾背反」在阻礙世界和平嗎？ *** *** *** *** 王老頭要宣揚他的三大願望、是不是該從提倡世界語開始 ……… 提倡「以基本英語(Basic English)為世界語(Esperanto)」開始，進而宣揚他的「未來世界的三元政治(Ternary Politics)主張」呢？ *** *** *** *** 於是，有好多可以查看的資料……… ★(1). 二律背反、Antinomy - Wikipedia：二律背反是康德的哲學概念。意指對同一個對象或問題所形成的兩種理論或學說雖然各自成立但卻相互矛盾的現象，又譯作二律背馳，相互衝突或自相矛盾。 二律背反是康德在其代表作《純粹理性批判》中提出的。在書中，康德列出四種二律背反，均由正題和反題組成。 在第一種二律背反裡，正題是：「世界在時間上有一個起點，就空間而言，也是有限的」。 反題是：「世界在時間上没有起點，在空間上没有界限；就時間和空間兩方面而言，它都是無限的。」 第二種二律背反證明每一個複合實體既是由單純部分組成，又非由單純部分組成。 第三種二律背反的正題主張因果關係有兩類，一類依照自然律因果關係，另一類依照自由律的因果關係；反題主張只有依照自然律的因果關係。 純粹理性的二律背反的發現在康德哲學形成過程中具有重要意義，它使康德深入到了對理性的批判，不僅發現了以往形上學陷入困境的根源，而且找到了解決問題的途徑。康德將二律背反看作是源於人類理性追求無條件的東西的自然傾向，因而是不可避免的，他的解決辦法是把無條件者不看作認識的對象而視之為道德信仰的目標。雖然他對二律背反的理解主要是消極的，但他亦揭示了理性的內在矛盾的必然性，從而對黑格爾的辯證法產生了深刻影響。 ★(2). 自然法(自然律)、Natural law or the law of nature – Wikipedia： (Latin: lex naturalis；相對者為Physical law or Scientific law) has been described as a law whose content is set by nature and that therefore has validity everywhere. As classically used, natural law refers to the use of reason to analyze human nature and deduce binding rules of moral behavior. The phrase natural law is opposed to the positive law (meaning "man-made law", not "good law"; cf. posit) of a given political community, society, or nation-state, and thus can function as a standard by which to criticize that law. In natural law jurisprudence, on the other hand, the content of positive law cannot be known without some reference to the natural law (or something like it). Used in this way, natural law can be invoked to criticize decisions about the statutes, but less so to criticize the law itself. Some use natural law synonymously with natural justice or natural right (Latin ius naturale), although most contemporary political and legal theorists separate the two. Although natural law is often conflated with common law, the two are distinct in that natural law is a view that certain rights or values are inherent in or universally cognizable by virtue of human reason or human nature, while common law is the legal tradition whereby certain rights or values are legally cognizable by virtue of judicial recognition or articulation. Natural law theories have, however, exercised a profound influence on the development of English common law, and have featured greatly in the philosophies of Thomas Aquinas, Francisco Suárez, Richard Hooker, Thomas Hobbes, Hugo Grotius, Samuel von Pufendorf, John Locke, Francis Hutcheson, Jean Jacques Burlamaqui, and Emmerich de Vattel. Because of the intersection between natural law and natural rights, it has been cited as a component in United States Declaration of Independence and the Constitution of the United States. The essence of Declarationism is that the founding of the United States is based on Natural law ★(3). 因果關係、Causality - Wikipedia：當我們說A與B之間具有因果關係，如果A是因（cause）B是果（effect），則A與B之間必須具備以下四個必要條件（necessary conditions）： A與B共變（covary），也就是A增加（或減少）B也增加（或是減少） A發生在B之前，也就是「前因」「後果」 A與B之間的關係具有理論上的連結 A與B之間的關係不是偽關係（spurious relationship） ★(4). 生命的意義、Meaning of Life - Wikipedia：是一個解構人類存在的目的與意義的哲學問題。這個概念通過許多相關問題體現出來，例如：「我為何在此」「什麼是生命？」「生命的真諦是什麼？」。在歷史長河中，它也是哲學，科學以及神學一直所思索的主題。前人在不同的文化環境與意識形態背景下也給出了很多的多元化答案。阿爾貝·加繆指出，作為一個存在的人，人類用生命的價值和意義來說服自己：人的存在不是荒誕的。 生命的意義經常與哲學、宗教的存在、意識（自覺）、幸福等概念交集在一起，還會涉及到其他的一些領域，如象徵符號、實體論、價值、目的、道德、善與惡、自由意志（自願）、上帝觀、神的存在、靈魂、來世等。而與科學的聯繫的關係不那麼直接，科學在與之相關的話題上，一般會設置一定的背景與參數來描述與宇宙有關的先驗事實。 一個另類的、以人為本、非宇宙非宗教學的問題是：「我的生命有何意義？」。關於生命目的與意義，一般認為，如果相信它是存在的話，它的價值大小與入世的深淺相一致。 Where Do We Come From? What Are We? Where Are We Going? The meaning of life is deeply mixed with the philosophical and religious conceptions of existence, consciousness, and happiness, and touches on many other issues, such as symbolic meaning, ontology, value, purpose, ethics, good and evil, free will, conceptions of God, the existence of God, the soul, and the afterlife. Scientific contributions are more indirect; by describing the empirical facts about the universe, science provides some context and sets parameters for conversations on related topics. An alternative, human-centric, and not a cosmic/religious approach is the question "What is the meaning of my life?" The value of the question pertaining to the purpose of life may coincide with the achievement of ultimate reality, or a feeling of oneness, or a feeling of sacredness. There are at least two senses in which the term philosophy is used, a formal and an informal sense. In the formal sense philosophy is an academic study of the fields metaphysics, ethics, epistemology, logic, and social philosophy. One's "philosophy of life" is philosophy in the informal sense, as a way of life whose focus is resolving the existential questions about the human condition. ★(5). The Human situation：The human condition encompasses the experiences of being human in a social, cultural, and personal context. The "human condition" is especially studied through the set of disciplines and sub-fields that make up the humanities. The study of history, philosophy, literature, and the arts all help us understand the nature of the human condition and the broader cultural and social arrangements that make up our lives. Although the term itself may have gained popular currency with André Malraux’s novel (1933) and René Magritte’s paintings 1933 & 1935, both entitled La Condition Humaine, and with Hannah Arendt’s book (1958) and Masaki Kobayashi’s film trilogy (1959-1961) which examined these and related concepts, the quest to understand the human condition dates back to the first attempts by humans to understand themselves and their place in the universe. The human situation appears to be a struggle between what is (existence) and what ought (essence) to be. Normative situations – Alternatives, Choice, Freedom, Values, Standards, Ideals, Obligation, Responsibility Existential predicament – Finitude, Alienation, Anxiety, Guilt, Ambivalence, Thrownness [ See also ]： Theory of everything (philosophy) ★(6). Mores and Folkways Mores, in sociology, are any given society's particular norms, virtues or values. The word mores (English pronunciation: /ˈmɔəreɪz/ or /ˈmɔəriːz/, from the Latin plural mōrēs; singular mōs) is a plurale tantum term borrowed from Latin, which has been used in the English language since the 1890s. Folkways, in sociology, are any informal mores characterized by being followed through imitation and mild social pressure but not strictly enforced or put into law. The term folkways, introduced by American sociologist William Graham Sumner in 1907, sees some use, especially in more modern sociology.[1] A specific practice within a wider system of mores is known as a custom, so that this term is sometimes used as the approximate singular of "mores." Mores derive from the established practices of a society rather than its written laws. They consist of shared understandings about the kinds of behavior likely to evoke approval, disapproval, toleration or sanction, within particular contexts. ★(7). 自然，Nature – Wikipedia： === 待績 ===
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