Classics of 20th Century Philosophy (Volume on Chinese Philosophy)

Author: Chief Editor: Xu Hongxing
Publisher:
Publishing Date: April 1, 2005
Features: Excerpt: In the beginning. What they obtained as the principles of public norms was evident everywhere, and could no longer be shaken. However, what our ancients obtained often preceded them, and this is not mere self-glorification. I will now cite some undeniable truths to challenge the world. The Western learning that is practical and whose examples can govern changes is the study of the four elements: name, number, substance, and force. While my Book of Changes takes name and number as the warp and substance and force as the weft, combining them and calling them the Book of Changes. In the vast universe, substance and force push against each other—without substance, force cannot be seen, and without force, substance cannot manifest. All force is the "Qian" (Heaven), and all substance is the "Kun" (Earth). Newton's three laws of motion include: "A stationary object does not move by itself, and a moving object does not stop by itself; the path of motion is always straight, and the speed is always constant." This is the extraordinary thought of the ages. Since this law was established, the study of natural phenomena after birth has become clear, and human affairs have benefited. Yet the Book of Changes says: "Qian is focused 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 argued that the universe, humanity, and all things follow one principle. This is also a remarkable work of the modern era. His definition of evolution is: "Convergence brings substance together, and divergence releases force—simple at the beginning and complex at the end." Yet the Book of Changes says: "Kun is convergent when still, and divergent when moving." As for the theory that total force does not increase or decrease, there is the principle of "ceaseless self-strengthening" as its foundation; as for the idea that all movement must return, there is the concept of "prosperity and decline" at its beginning. The principle that "the Book of Changes is invisible, and Qian and Kun are nearly exhausted" is especially in harmony with the saying that "when heat and force reach equilibrium, the universe will perish." Can this all be called mere coincidence? However, to conclude from this that everything they understood was already known in China, or even that their learning came from the East, would be to ignore the facts and delude oneself. The ancients laid 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 ancestors were sages, how could they save their ignorant descendants? Generally speaking, ancient books are difficult to read, and Chinese books are particularly so. For two thousand years, scholars pursued profit and status, clinging to fragments of knowledge without original thought. Thus, those living today have turned to Western learning and recognized its utility. This is something that can be understood by the wise but not by the ignorant. As the gradually spreads, scholars now feel ashamed of their narrow-mindedness. The study of Western learning has become more widespread. Yet there are still a few giants who firmly believe that what they excel at is merely the trivialities of figures, numbers, and shapes; and what they pursue is nothing more than between profit and utility. They speak at will without consulting the facts. When discussing national affairs and reflecting on oneself, they are far from this approach. The purpose of Huxley's book is to correct the excesses of Spencer's belief in letting nature take its course. His arguments align closely with those of our ancients, and he repeatedly emphasizes the importance of self-strengthening and preserving the race. The summer passed like a year, and I translated it for your convenience. If there are those who criticize it for being full of empty words and offering no practical benefits, then I do not mind it at all.
September 9, 1896, Preface by Yan Fu