Classics of 20th Century Philosophy: The Chinese Philosophy Volume

Author: Yu Wujin
Publisher:
Publication Date: 1999-12-01
Features: Excerpt: Ancient times. What they obtained as the principles of public norms is seen everywhere to the extreme and cannot be shaken. However, what my ancients obtained often preceded them, and this is not talk of fabricating and self-promotion. I will try to cite some undeniable truths to challenge the world. As for Western learning, what is practical and whose examples can govern changes lies in the four branches of study: name, number, substance, and force. In my Book of Changes, name and number are taken as the warp, and substance and force as the weft, and they are collectively named as the Book of Changes. Within the vast universe, substance and force push against each other—without substance, force cannot be seen, and without force, substance cannot be presented. All force is the "Qian" (Heaven), and all substance is the "Kun" (Earth). Newton's three laws of motion include one that states: "A stationary object does not move by itself, and a moving object does not stop by itself; the path of motion must be straight, and the speed must be uniform." This is what is called the extraordinary contemplation of ancient times. Since this law was established, the study of astronomy after birth has become clear, and human affairs have benefited. However, the Book of Changes says: "Qian is specialized when still, and straight when moving." Two hundred years later, there was a man named Spencer who spoke of the natural evolution of the universe, wrote books, and formulated theories, unifying heaven, earth, and humanity under one principle. This is also a late modern masterpiece. His definition of evolution is: "Convergence brings substance together, divergence releases force—beginning with simplicity and ending with complexity." The Book of Changes says: "Kun is convergent when still, and divergent when moving." As for the theory of the conservation of total force, there is the concept of "ceaseless self-strengthening" that precedes it; as for the idea that all movement must return, there is the principle of "message and transformation" at its beginning. Moreover, the idea that "the Book of Changes is invisible, and Qian and Kun are nearly extinguished" is particularly in line with the saying that "when heat and force reach equilibrium, heaven and earth will perish." How can this be called mere coincidence? However, from this perspective, it must be said that what they have elucidated was all known in the Middle Kingdom beforehand, and some even claim that their learning was all derived from the East. This is not grounded in facts and is self-imposed ignorance. The ancients set the foundation, but the later generations could not complete it; the ancients grasped the broad strokes, but the later generations could not discuss the subtleties—just like an uneducated and unenlightened people. Even if the ancestors were sages, how could they save the ignorant descendants? Generally speaking, ancient books are difficult to read, and Chinese books are particularly so. For two thousand years, scholars have pursued profit and status, clinging to fragments of knowledge, without original thoughts. Therefore, those living today have turned to Western learning to recognize the utility of the ancients. This is something that can be understood by the wise but not by the ignorant. As the customs gradually improve, scholars know that narrow-mindedness is a shame. The study of Western learning has become more widespread. However, there are still a few giants who firmly believe that what they excel at does not go beyond the trivialities of figures and shapes, and that what they pursue does not exceed the realm of (utilitarianism). They speak at will without consulting the facts. When discussing national affairs and reflecting on the enemy, they are far from this approach. The purpose of Huxley's book is to correct the excesses of Spencer's idea of leaving everything to nature. His arguments align closely with those of the ancients, and he repeatedly emphasizes the importance of self-strengthening and preserving the species. The summer days seem endless, so I have translated it for your convenience. If there are those who criticize it as merely fulfilling empty words without benefiting actual policies, then I am not concerned about it.
A postscript by Yan Fu on the Double Ninth Festival in 1896