To adopt this approach, we need to use some impactful concepts or terminologies, such as our current discussions on society, markets, democracy, and science, which are basically like this.
Hegel's words are very profound, because his truth can be compared to the difference between traditional Chinese medicine and western medicine. You say I have a headache or stomachache, and my diagnosis is basically limited to you. Whether it's taking blood tests or other examinations, we Chinese people often do this. He will say that traditional Chinese medicine, of course, is no longer available. He basically has a grasp of a person's whole body. He won't say to go for blood tests first, take pictures first, or do MRI first? He would say, 'Let me take a look first.'. Take a look, you actually have a headache and stomach ache, and you would say it's obvious.
Take a look, then ask, and then use you to cut, look, smell, and ask. After four steps, he understands the overall condition of your body and knows which part is problematic, but he grasps it from a holistic perspective. At the same time, his philosophy of seeking treatment is that when it comes to healing, it is nothing more than restoring one's own vitality and overcoming the existing evil energy within oneself.
This method, of course, is different from the West. Westerners will locally say, 'If you break here, give you two steel nails.' It is a method and also a diagnostic method. It is not wrong and very effective. However, he rarely considers how a treatment like yours may affect or impact the overall organism of your person in the future.
He usually doesn't consider it. The problem is, if you want me to treat you now and you have a broken bone or something here, I can cure it for you. Once it's cured, there's no need to talk about it. This is very different.
Hegel's truth is not just a matter of truth, such as treating diseases. The truth he talks about is as a whole, and our concept of truth itself should be a process, which is even more profound.
Let me say another casual sentence. I remember a few years ago, I saw an old Chinese medicine practitioner who was in his nineties and passed away. He wrote an article published in Wen Hui Bao, saying that his studies were with his uncle, a famous scholar in the late Qing Dynasty.
His uncle told him that if you want to study medicine, you must first read the 13 classics well. Chinese medicine is philosophy, and if you don't understand this sutra, you won't be able to learn traditional Chinese medicine. So, he said that my uncle didn't start by saying that reciting soup and medicine songs was not a technical training. Why did you tell you these things first?
Because his treatment of your human body is holistic. Humans are a molecule in the universe, and there is a relationship between humans and heaven. Heaven, in fact, has an impact on us because we have to use our current natural science, that is, the environment and climate. In fact, his entire Chinese traditional medicine is currently impossible. So, in a sense, traditional Chinese medicine has been lost. Because it's a matter of no other choice. Because his entire philosophy is lacking, and there are many things he cannot teach, just like the guqin, not like the Western piano. I wrote it very clearly for you, this is a beat, this is high and low tones, and he doesn't have any key.
The sheet music of Guqin is just about where the fingers are placed, but it cannot be taught. One must explore it on their own. The same goes for traditional Chinese medicine. Our current educational approach is to unify teaching, collect exam papers, and determine right or wrong based on multiple-choice questions. This is not the cultivation method of ancient Chinese medicine. The cultivation method of ancient Chinese medicine is to give instructions and understand from the ear and heart!
If you were to be expelled from one of our universities now, there would be very few teachers who accept my viewpoint. Most of them say that this guy has not received formal scientific training, and they believe that everything can be divided into disciplines, research directions, and can be explained clearly. There is a strict textbook with questions and reference books, which can be mastered through methods.
Traditional Chinese medicine is really amazing. We had a wrong idea before, and when I sympathized with it as a child, I also accepted this idea. Western medicine is fast, traditional Chinese medicine is slow, and traditional Chinese medicine is slow. If someone needs to rescue a patient and send them away, they will immediately die.
I told you last time that I read Tao Zhu's wife Zeng Zhi, who wrote a memoir. The book is very interesting, which is about selling children to pay party dues or something else. These things should be more than just that. He also mentioned that due to guerrilla warfare, his life was completely irregular, and his living conditions were extremely poor, having suffered from several unimaginable illnesses. The symptoms he wrote on it scared you to death. Now that he's in our hospital, it's probably quite frustrating. He's just acting recklessly, giving you some medicine or something.
He said that there was nothing he could do at the time, and it turned out to be good several times. He was just a quack and a farmer, without any culture. However, he had a folk remedy, which said that boiling a few leaves in two bowls would cure it. At first, the symptoms were extremely severe, and it was his own personal experience. He was almost finished with his illness, but he was saved and recovered in two or three days.
So, because we have long been lost, and the scariest thing about me is that our brains have been modified. Even if there is, we don't believe it, thinking it's pure nonsense or spreading rumors. It's impossible for such a thing to happen. Why, our brains have already been modified.
We believe that you should conduct experiments and laboratory tests that can display anything. What can be seen on X-rays and what cannot be seen is all nonsense. We come to it like this now. If you're interested, you can take a look at a memory of a survivor of the Chinese revolution. Sometimes, reading memoirs can teach us a lot.
I can learn a lot about him. I accidentally fell seriously ill alone, and several times he was saved by this inexplicable way. And soon, you see, the symptoms were terrifying, and he was actually saved.
In Hegel's view, philosophy is already systematic, scientific, and developmental in form. He said that commenting on the philosophical development of philosophy in this way is inappropriate in a preface because he said that what I said must be proven throughout the entire text, rather than saying that I am telling you now that philosophy is scientific, systematic, and developmental, which is meaningless.
His requirement for himself is that if we want to write a literature now, we often write it like this and still find it meaningful.
What is the biggest problem in China now?
The so-called academic works are all conclusions, and they don't tell you where the conclusions come from, which is the biggest problem.
Hegel is very authentic in the local context, and he said that it is inappropriate to say so in a preface. Because these things need to be confirmed throughout the entire text development. Instead of making a prior announcement.
We humans gradually understand how truth arises in philosophy through various one-sided perspectives and forms of consciousness, or rather, the actual process of consciousness formation.
This is not just a statement, truth is the whole, truth is the development, and you can understand what philosophical truth is. After experiencing all these one-sided views and forms of consciousness, we can understand that truth actually appears in philosophy in this way, and we can also understand why we say that truth is in the history of philosophy, and a history of philosophy is truth itself.
He said that only by experiencing such a process can you understand. Hegel believed that we must view the philosophy of various ideas and the various stages of history as an organic process of development. He has a very famous saying in the preface of "Phenomenology of Spirit".
When the flower blooms and the bud disappears, people will say that the bud has been negated by the flower. At the same time, when it comes to the results, flowers are interpreted as a false form of existence of plants, while fruits replace flowers as the real form of plants.
These forms are not only different from each other, but also mutually exclusive and incompatible. They refer to a phenomenon in our natural life, but their fluidity is that flower buds turn into flowers, and after the flowers fall, the fruits form. Their fluidity does indeed become an organic whole at the same time.
Their back and forth mobility precisely proves that they are trees, plants, or an organic entity. In the organic unity, they not only do not cancel each other out, but are also equally necessary to each other. And it is precisely this necessity that constitutes the overall life.
This is said very well, and it can also serve as a foundation of human wisdom.
Because our current way of thinking is dominated by intellectual thinking, we often adopt non intellectual ways of thinking. To talk about modernity, ancient times are no longer good, and ancient traditions must be rejected, or in other words, we need to talk about the nation. Our Chinese national identity must exclude many things from the West, or when it comes to globalization, we must exclude all Chinese characteristics. We often unconsciously adopt such a way of thinking.
However, if we have the spirit of Hegelian philosophy, we would say that whether it is China, the world, ancient times, or modern times, it is actually an irreplaceable and indispensable part of the historical process.
On the contrary, we tend to view these things as more complex. Even if you are not directly engaged in theoretical work, I think it will have a great advantage for us to be engaged in various jobs in the future. Now I feel sorry for the biggest problem of our Chinese people, because our thinking ability is not strong. You see, we are even telling wonderful stories now. This ability is very lacking, and it is fascinating. This ability is not very good. So, as we study here, I am not only learning these things as a subject, but also as a skill for myself. Can we absorb them.
In addition to the preface, Phenomenology of Spirit also has an introduction, which is brief and straightforward. He is indeed an introduction, establishing the starting point for the study of Phenomenology of Spirit. The introduction begins at the end of Kant's Critique of Pure Reason, where he rejects skepticism and declares a priori idealism. Hegel makes a comparison in the introduction. This pair of metaphors will lead to skepticism as a result.
