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A breakthrough in the logical deduction about thecognition theory
認(rèn)識論邏輯推論上的一個突破
Part 1
Hegel’sproblem in his ontology and cognition theory.
黑格爾的本體論和認(rèn)識論上的根本問題
Kant explained that there were some kind knowledgeexisting beyond people ‘s experience by his transcendental theory. However, hisproblem was making the natural object apart from the subjective cognitionprocess. Hegel’s contribution was combining the objective and the subjective byhis theory of cognition movement .
康德以先驗認(rèn)識理論說明有一些知識并非來自經(jīng)驗以现，或者說是可以獨立于感覺經(jīng)驗站宗。不過奴迅，這個認(rèn)識理論的缺陷是把客觀事物排除在認(rèn)識之外渣淤。黑格爾把認(rèn)識作為一種運動而把主觀認(rèn)識和客觀事物結(jié)合了起來颖对。
Hegel realized there was the contradiction between theobjective world and the subjective cognition. As per theory of Aristotle,Heknew the contradiction within a substance would produce the power for movement.Then Hegel came to a suppose that it is just the movement power from thecontradiction between the subjective and the objective that makes the cognitionprocess go on continuously.
黑格爾認(rèn)識到主觀認(rèn)識和客觀事物之間是有差異的捻撑。根據(jù)赫拉克利特的矛盾運動理論和亞里士多德的實體存在論，黑格爾知道只有當(dāng)一對矛盾存在于同一個實體內(nèi)部的時候缤底，這對矛盾才能產(chǎn)生推動這個實體運動的力量顾患。于是，黑格爾就有了這樣的一個假設(shè)个唧，如果主觀認(rèn)識和客觀事物可以是存在于一個實體內(nèi)部的矛盾江解，那么這個矛盾就可以推動認(rèn)識運動了。
In order to establish this great suppose, Hegel producedhis ontology theory as this, “the thinking is the existing substance”. By hismeaning, the objective thing and the subjective idea should be a pair ofcontradiction within the substance of “thinking “, this contradiction within “Thinking”would produce the power for movement of the cognition.
為了建立這個偉大的假設(shè)徙歼，黑格爾提出了他的本體論根據(jù)犁河，“思想是實體”鳖枕。意思就是說，主觀認(rèn)識和客觀事物是一對可以存在于思想這個實體之中的矛盾桨螺，思想就是這一對矛盾對立統(tǒng)一體宾符，這對矛盾產(chǎn)生力量推動思想這個實體運動，而實現(xiàn)了認(rèn)識的過程灭翔。
But , the problem is that the “thinking “ can not be anindependent substance consist of a pair of contradiction, for people’s thinkingcan not be there without people. As per Aristotle’s principle of the substance,an existing substance must be independent. Obviously , thinking does not havethe nature of independence. Without people, there is no thinking.So, Hegel’sontology conclusion of “the thinking is the substance “ was not reasonable .
但是魏烫，沒有人，就不會有思想缠局。思想不是一種可以獨立存在的實體则奥。根據(jù)亞里士多德的實體存在理論考润，實體之存在必須是可以不依賴于其他的獨立存在狭园。顯然，思想不具備這個獨立存在的屬性糊治。因此唱矛，我可以說，黑格爾的“思想是實體”這個本體論結(jié)論是不合理的井辜，無法成立绎谦。
Since the thinking is not such a substance, then, thesubjective and the objective shall not stay in the thinking as a pair ofcontradiction. If a pair of contradiction does not stay within a samesubstance, then, this contradiction would never produce power for movement. So,by this sense, I should say the cognition movement was not pushed by the powerfrom the contradiction between the subjective and the objective.So, Ishould say Hegel’s cognition theory was not reasonable.
既然思想不是可以獨立存在的實體，主觀認(rèn)識和客觀事物就不是存在于思想這個實體內(nèi)部的一對矛盾粥脚，因此窃肠，主觀認(rèn)識和客觀事物之間雖然存在差異，二者卻不是一對可以產(chǎn)生力量的矛盾刷允。所以冤留，我可以說，推動認(rèn)識運動的力量不是來自主觀認(rèn)識和客觀事物之間的矛盾树灶，黑格爾的認(rèn)識運動理論在這個邏輯上是無法成立的纤怒。
Part 2
How toresolve Hegel’s problem .
怎樣解決上述黑格爾的問題？
Once again i state here clearly, Hegel’s problem was inthese two aspects:
這里天通，再次說明泊窘，黑格爾的問題在于如下兩個方面：
1.As per the deduction made by Aristotle , thesubstance should be an independent existence powered by a pair of contradictionwithin its body , but the thinking is not such a substance.
1.根據(jù)亞里士多德的實體存在理論，某個實體的存在之力量來自這個實體內(nèi)部的一對矛盾像寒，而思想不是這樣的實體烘豹。
2.The contradiction would produce the power only in the condition thatthis contradiction stay within a same substance. So, the movement power for thecognition was not produced by the contradiction between peoples’ thinking andthe objective things, for the thinking and the objective things are not in asame substance.
2.矛盾產(chǎn)生力量的前提是這對矛盾必須在同一個實體內(nèi)部。主觀認(rèn)識和客觀事物不是存在于同一個可以獨立存在的實體內(nèi)部诺祸，兩者的差異無法產(chǎn)生任何力量携悯。
Shall we say Peoples such a substancewith a pair of contradiction within a people’s body ? What is the contradictioninside a people ?
人是不是可以獨立存在的實體呢？如果是序臂，人這樣的實體內(nèi)部的矛盾是什么呢蚌卤？
The first condition for a people’s living is the satisfyof his or her natural body demand. There are two aspects involved for thesatisfy of the natural demand, one is the healthy body with its natural demandfunction system , another is the object in the world to serve the demand.
人存在的首要條件就是人的基本生理需求得到滿足实束。實現(xiàn)這個滿足需要兩個條件，一是身體健康逊彭，具備完全健康的生理機能體系咸灿，另一個是有可以滿足需求的客觀事物。
The healthy natural demand function system is in thepeople’s body, and the objective thing to serve the demand is out side of thebody. Here is a question, how does the person take the outside object to servehis body’s demand ? Let us check the process of people’s action of looking forthe object for serving his body demand.
健康的生理機能體系在人體內(nèi)侮叮，可以滿足人需求的是人之外的客觀事物避矢。這里就有一個問題，人為什么能夠利用人之外的客觀事物來滿足自身的需要呢囊榜？讓我們分析一下人為了滿足自身需要而尋找客觀事物的行為過程审胸。
When “I” had the demand for water, my body function wouldmake me feel thirsty. But, the water is not in my body. In my body, I have nowater to serve this demand. I must take action looking for the water in the nature.
當(dāng)“我”需要水的時候，我的身體機能會讓我感覺到口渴卸勺。但是砂沛，水卻不在我體內(nèi)。在我的體內(nèi)曙求，我沒有可以滿足口渴需要的水碍庵。我必須尋找客觀的水。
What I need is the water, not stone, not the bread. So, Imust confirm the objective water is the water wanted.
我需要的是水悟狱，不是石頭静浴，不是面包。因此挤渐，我必須能夠判斷所尋找的客觀事物是水而不是其他苹享。
This judgment wasmade by comparing the objective object with the knowledge or idea in people’sconsciousness.
這個判斷就是比較客觀事物和人的意識之中關(guān)于水的知識或表象。
If there is the idea or image about the water in myconsciousness, when I see the water, I would check this objective water withthis idea.If the object complying tothis idea , then, I would confirm that object is the one I want.
如果我的意識中有關(guān)于水的知識或表象浴麻，當(dāng)我看到客觀事物的時候得问，就能比較客觀事物和意識中關(guān)于水的知識或表象。如果客觀事物符合意識中的這個知識或表象白胀，那么椭赋，我就能判斷這個客觀事物是不是我所需要的。
If I do not have the idea about the water, then, I cannot confirm an object as water or not. For example, if you do not know aperson, then, you would not find him even if he is just standing at your side.
如果我的意識中沒有關(guān)于水的知識或表象，那么，我就無法判斷某個客觀事物是不是水睦焕。比如鲸湃，假如你不認(rèn)識一個人，即使這個人就在你面前，你也不知道這個人就是你要尋找的哪個人。
So, we would say without the knowledge or ideas in aperson’s consciousness, the person would not find the object to serve his bodydemand. The consciousness is in a person’s body, but, these idea or knowledgein the consciousness can not serve the demand of the body. Here is acontradiction in a people , the demand of the body and the idea in theconsciousness. This is the contradiction producing the power of movement of aperson as a substance .
因此，我可以說叉信，如果一個人的意識中沒有關(guān)于客觀事物的知識或表象，人就無法得到可以滿足其需求的客觀事物艘希。意識在一個人體內(nèi)硼身，但是硅急，意識中的關(guān)于客觀事物的表象卻無法滿足人體的需求，人體的需求和意識中的表象佳遂，就是人體內(nèi)的一組矛盾营袜。這個矛盾產(chǎn)生了推動人去運動的力量。
Here ,icall the natural body with its demand function system as“ego”(自我), the idea refers to the outside objective thing in the
consciousness as “Nonego”(非我). The “Ego” and the “Nonego” are a pair of contradictionwithin a body, this is the essence of a people as a substance.
這里丑罪，我把自然健康的人體稱為“自我”荚板，把反映客觀事物卻存在于“我”的意識中的表象稱為“非我”》砸伲“我”的“自我”和“非我”就是存在于“我”這個實體內(nèi)部的一對矛盾跪另。人的本質(zhì)就是“自我”和“非我”這一對矛盾對立統(tǒng)一體。
The cognition is a kind of people’s movement. So,i couldsay the cognition is the process moved by the power from the “Ego” and the “Nonego”of a people’s body. The cognition process formula should be as following :
認(rèn)識是人的一種運動煤搜。因此免绿，我可以說，認(rèn)識是“自我”和“非我”這個矛盾產(chǎn)生的力量來推動的一種運動宅楞。認(rèn)識論的公式如下：
“EGO”+“Nonego” →→ PowertoMOVE(N times)→→ Feeling (N times)→→Idea (N numbers)+ Thinking (Ntimes) →→
Knowledge (N numbers) ≈Object→→＝Object
“自我”+“非我”→→運動(N次)→→感覺(N次)→→表象(N數(shù)量)+思維(N ) →→知識(N數(shù)量) ≈接近客觀事物→→＝完全符合客觀事物针姿。
All people’s knowledge or the truth come from thismovement of cognition.
人類的知識或明確的真理都來自這個認(rèn)識運動袱吆。
Over
完厌衙。
注： 這篇論文已經(jīng)被美國的一家《哲學(xué)研究》雜志(ISSN 2159-5313)發(fā)表, 版權(quán)關(guān)系，任何人不得轉(zhuǎn)載绞绒。?
