Classics of 20th Century Philosophy: Chinese Philosophy Volume

Author: None
Publisher:
Publishing Date: None
Features:
Excerpt:
Ancient times. What they obtained as the principles of public reason is seen everywhere to the extreme, and cannot be shaken again. However, what our ancients obtained often preceded them, and this is not the talk of flattering oneself. I will try to cite some undeniable truths to challenge the world.
The practicality of Western learning and the examples that can govern changes lie in the four branches of learning: 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.
Within the great universe, substance and force push against each other. Without substance, force cannot be seen; without force, substance cannot be presented. All force is qian (the male principle), and all substance is kun (the female principle).
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 must be straight, and the speed must be uniform." This is the extraordinary thought of ancient times. Since this law was established, the study of natural phenomena after birth has become clear, and human affairs have benefited.
The Book of Changes says: "Qian is focused when still, and straight when moving." Two hundred years later, there was Spencer, who spoke of the natural evolution of the universe, wrote books, and established theories, unifying heaven, earth, and humanity under one principle. This is also a remarkable work of the late modern era.
His definition of natural evolution is: "Convergence brings substance together, expansion releases force. It starts simple and ends complex." The Book of Changes says: "Kun is convergent when still, and expansive when moving."
Regarding the theory that total force does not increase or decrease, there is the concept of "unceasing self-strengthening" as its precursor; regarding the idea that all movement must return, there is the principle of "communication and transformation" at its beginning. The idea that "the Book of Changes is invisible, and qian and kun are almost exhausted" is particularly in line with the saying that "when heat and force reach equilibrium, heaven and earth will perish." Can this all be called mere coincidence?
However, from this perspective, it must be said that what they have clarified was all known in China long ago, and some even claim that their learning was all acquired from the East. This is not grounded in facts and is self-imposed ignorance.
The ancients started the ball rolling, but later generations could not complete the thread; the ancients outlined the grand picture, but later generations could not discuss its subtleties. This is like an uneducated and unenlightened people. Even if ancestors were sages, how can they save the ignorance of their descendants?
Generally speaking, ancient books are difficult to read, and Chinese books are especially so. For two thousand years, scholars have pursued profit and status, clinging to fragments, without original thoughts. Therefore, those living today have turned to Western learning and recognized its ancient utility. This is something that can be understood by the wise but hard to explain to the ignorant.
As the trend gradually spreads, 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; what they pursue does not exceed the realm of profit and utility. 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 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 lacking practical benefits, then I am not concerned with that.
September 9, 1896
A Preface by Yan Fu