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1. Proceedings of the XXII World Congress of Philosophy: Volume > 10
Lihua Liu 马克思主义价值观上的误区
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Marxist value standpoint taking the value of working classes as more important and higher than universal human value has already been proved wrong by the antihuman practice led by the standpoint in the 20th century. Though the disastrous historical reality was definitely beyond or not the expectation of Marxism founders, the practice is logically necessary result of the unavoidable historical limitation and theory mistake of Marxism. In their early years, both Karl Marx and Friedrich Engels held the criterion of the universal human value such as freedom, democracy, equality and fraternity. However, decided or required by the spacetime concrete circumstance, they had to concretize the ideal of ‘human liberation’ into the aim of ‘the liberation of proletariat’. According to such the three principles: social existence decides social consciousness, there is no common human nature in a society in which people belong to the different classes, and productive forces is the final motive power and cause of social development, historical materialism demonstrates the supreme position of the value of working classes. These arguments are not persuasive in theory. Marxism itself has to take the universal human value as moral criterion against capitalism. Historical materialism has the problem of inherent reductionism in its epistemic methodology. Also, Marxism commits the obvious simple mistake to negate generality with specialty in expounding no common human nature existing in a class society. And The Marxism founders were rational arrogance when building their theory system. These are epistemology and psychology factors to form the prejudiced value standpoint. This reflection on the mistake of Marxist value standpoint expects to reach such a common consensus: to accept consciously and further improve and perfect the universal human values that mark the maturity level of today’s human spirit as human’s qualification.
2. Proceedings of the XXII World Congress of Philosophy: Volume > 10
Mao-tang Dai “死”的三重哲学解读: 从苏格拉底之死说起 ―读《柏拉图全集》“申辩篇”、“ 斐多篇”有感
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The paper has seriously explored the triple meanings of death in western philosophy by taking the instance of Socrates’ death. Comparing to God, the westernphilosophy emphasizes that death is necessary. Comparing to the materials, the western philosophy emphasizes that death is happy. Comparing to the man, the western philosophy emphasizes that death is independent.
3. Proceedings of the XXII World Congress of Philosophy: Volume > 10
Li-jing Wang, Xin Xie 论积极的中庸——进取互利
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Active reciprocity is a process of human harmonious development, which is based on reciprocity. Reciprocity is the result of trichotomy and the expression of golden mean; Active reciprocity is the expression of active golden mean, which discards the passive part of reciprocity. Active reciprocity is a form of rational collectivism which, generally speaking, has two rules for individual communication behavior, namely mutually benefiting and mutually tolerating. It also has three rules for individual behavior, namely benefiting the others without harming oneself, benefiting both oneself and others, benefiting oneself without harming others. It has, through norms, incorporated values and ideas such as fairness, reason, democracy, philanthropism, freedom, harmony, as well as right, responsibility, respect, tolerance, trust, sustainable development. However, it has to be pointed out that active reciprocity should oriented towards altruism, with the minimum requirement of doing no harm to others. Otherwise it will result in moral relativism.
4. Proceedings of the XXII World Congress of Philosophy: Volume > 10
Zihu Liu 生命起源的理论模型和生命力延伸理论
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This paper adopted a constructive thinking model which is highly abstract and summary to investigate the life phenomena. It is more inclined to avoid detailednonessentials to grasp macroscopic outline trend, which is like: clearly see the direction of mountain range only by climbing to a height and looking forward; the more you enter into the braches and knots of trees, the more difficult to distinguish the general picture of the forest. Adopting this macroscopical mode of thought, it will be easier to break away from the limitation of life body to grasp the inherent essence and common property of life. Any life is like a “running machine” and the running and living life state is the essential property of life. This life state isn’t windy; instead, it is a state of life material system and a state which could makematerial synthesis and energy transfer to keep automatic circulation and linkage running. When this state is established, life is formed. When this state is destroyed, life will be perished, when this state is restored, life could relive. It is the task of chemist and biologist to clarify precise material structure. From the property and characteristics of the life state, we could unearth the common connection and profound value meaning of movement development of objective world. It is Philosopher’s task to make it as the doctrine to guide the development of life world. On the basis of this life state, this paper put forth a theoretical model of life origin, so as to find answer of life origin theoretically. It opened passage between physical world and life world and made the life generated inmaterial system under specific condition to become an inevitable law. It will indicate orientation and a way out for the practical activity of exploring life origin. Meantime, this essay also found the vitality, which created life and push life to continuously run and develop, in addition, it created a significant theory of vitality extension. By means of life body, it downwardly connected with natural science law and upwardly connected with truth and doctrine of human society through life activity. It organically connected with material world, life world, human society and human spirit, offering an explanation to the world. It makes beautiful and simple world weltbild, which is like a developing and rising monument: A stele of weltbild.
5. Proceedings of the XXII World Congress of Philosophy: Volume > 11
Jian Hu “平等”视角下的人权、民权与国权 ——孙中山的“三民主义”之价值
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Sun Yat-sen’s superior position in modern Chinese history is represented in the movement of the modernization of China with him as a representative went from the stage of ‘imitation’ to the stage of ‘creativity’. He put forward, China, as a country engaging in modernization late, could draw on Western experience and lessons, run (“突驾”) from capitalism directly into socialism, and realize ‘accomplishing both the political revolution and the social revolution at one stroke’. He designed the modernization program of ‘accomplishing both at one stroke’ as the Three People's Principles (Nationalism, Democracy and the People's Livelihood); each separately connects with Human rights, civil rights and national sovereignty pursued by modern Chinese and the essence of them develops around the value of equality approved by socialist thoughts of the day. According to Sun’s thinking: 1. People’s livelihood is the root of the Three People'sPrinciples, which involves most primary human rights --- right of survival because the value of human’s seeking survival necessarily directs to ‘equality and helping each other’, which is the law of the evolution of humanity. So the justice of socialism lies in ‘Leveling out the differences between the rich and the poor’, which can be realized with many ‘artificial’ elements such as nation and morality, etc. What must be done by People’s livelihood in contemporary China are ‘equalizing landownership’, ‘regulating capital’ and ‘developing industry’. 2. Democracy is the request of ‘civil rights’ in the sense of modern democracy. In the special national situation of China, it presents itself as the specific political framework ‘balancing people’s civil rights with elite administration’. 3. The essence of nationalism lies in constructing modern Chinese national country to save the nation from crises. Sun Yat-sen pointed out: First, the foundation on which Chinese nations build up their country is totally different from that of the West. So the country must take ‘collectivism’ as its value direction. Secondly, the ethos of the Chinese nation is different from that of the West. Chinese national country must take ‘morality first’ as the direction of value. Sun’s point of view is unique and single-eyed but contains unavoidable historical limits.
6. Proceedings of the XXII World Congress of Philosophy: Volume > 11
DongKai Li 民主是为了保护人权
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Freedom is natural, Human rights come from nature, human strive for happiness, in a civilization society, how to protect human right? how to help people strive for happiness? The answer is the democracy. Democracy is not simply a kind of political system, but the essence way to protect human right, the best way to help people get the happiness. So, the democracy political system, is used to protect people’s human rights, protect equality. To assist people get happiness, it is not only the political game frame rules. So, the way to judge a country’s political system democracy or not, is to see if that system could protect peoples’s human rights, if it could assist people’s working for happiness in economy and political, if it goes in the direction of human’s civilization. To judge democracy is not by the shape, but the essence inside. So, in different place /country, probably the democracy shape is not the same, but the democracy value, the democracy essence could be the same. Only the democracy political system is the only correct political system in civilization time. The root basis theory of my democracy come from my new ontology and cognition, as following : New ontology: The Onto is the uniform contradiction being. The essence of people: The uniform contrast body within people’s body, is “ ego and nonego.“ New Cognition: Cognition course moves by the force from the contrast between the Ego and Nonego within an exist being live body. “EGO” + “Nonego” →→ Force to move(N times) →→Feeling(N times) →→ Idea(N numbers) + thinking(N times) →→Knowledge (N numbers) ≈ Object →→ =Object
7. Proceedings of the XXII World Congress of Philosophy: Volume > 11
Zhen-Rong Gan The Political Pluralistic Conception of Human Right
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There is a discrepancy between human rights theories and the contemporarily international human rights practice. The discrepancy is not only generated by theexpectable distance between the ideal and the real world, but also generated by the consequence which the orthodox conception of human rights theories cannot proper account for the role of human rights in the contemporarily international relations. Furthermore, the orthodox conception cannot be compatible with political pluralism; for it often justify the ground of human rights with human dignity and presuppose the independence and the autonomy of persons. I propose that the orthodox conception fails to supply two good reasons for dispelling the doubt on the western cultural imperialism---one is human rights may beaccepted by the different cultures and moral codes with the method of overlapping consensus; the other is the orthodox conception does not prefer to liberal values. Instead of the orthodox conception, I suggest that we have to justify the ground of human rights according to the political pluralistic conception if we hope human rights can be universalized in the world. The political pluralistic conception will not only avoid the doubt on the western cultural imperialism, but alsoconsist with the role of human rights in the contemporarily international relations.
8. Proceedings of the XXII World Congress of Philosophy: Volume > 11
DongKai Li 人权就是天赋的
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In order to meet the demand from ego, “I” move.”I” need the freedom to move, the purpose of my move is for my (ego) demand to support my living. And, only “I” know my this living demand, others, who are not in my body, so they do not know. So, in order to make “I” live, “I” must have the right and freedom to move/act/work. Without that right and freedom, “I” can not move, then, can not meet the demand from my “ego”, namely, can not live. So, after “I” was born, thefreedom and right for my living should be there with “me” by way of nature. Human rights just means that basic freedom and right for living gifted by nature when a people was born. Although, of course, very probably somebody seems has no freedom and right for himself, however, he does has his freedom and right which was gifted by the nature, even though his freedom and right was limited by others. If the human right is not gifted by nature, but given by somebody else, then, there will produce two question, one is from where, these “somebody else” who ever “gave” the right and freedom to other people, get their human right? another is , “I” was born by way of nature, if at same time, “I” has not human right, that means I was not able to move to meet my demand from my body , in this way, “I” will die, even though “I” still live, but my demand in my body was sometime or partly satisfied by somebody else, this means, “I” am not independent! But, after born, “I” am independent, an independent being in the world. How to demonstrate that “I” am independent by nature? This is a question. Only this question be resolved, then, human right get root logical basis. The way to confirm if a being independent or not, is to see if this being has a uniform contrast body inside this being. auniform contrast body could produce power itself, with this power, an independent being could exist by itself. To realize the uniform contrast body inside a being, we must find out the root uniform contrast body in the nature, namely, THE ONTO. After we find out the Onto, then, we know any uniform contrast body inside a being, is only a kind of specific uniform contrast body. For example, people, human being, inside a people, what is the uniform contrast body? Following is theanswer: MY New ontology: The Onto is the uniform contradiction being. The essence of people: The uniform contrast body within people’s body, is “ego and nonego. “New Cognition: Cognition course moves by the force from the contrast between the Ego and None go within an exist being live body. Following is the Cognition move course way: “EGO”+“Nonego”→→Force to move(N times)→→Feeling(N times)→→Idea(N numbers) + thinking(N times)→→Knowledge (N numbers) ≈ Object →→ =Object WITH ABOVE DEMONSTRATE WAY, we could be clear a human being, “I” was an independent being in the nature. So,human being must has the freedom and right for to be there as a living being.
9. Proceedings of the XXII World Congress of Philosophy: Volume > 13
Fang-Wen Yuan “The Strict Deduction System Is Impossible to Derive the Contradiction” And the Proof
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Based on the strict definitions of concepts, such as deduction, the deduction rule and the deduction system, the form axiom, the substantive axiom, this article clearly shows the essence of the deductive reasoning, namely “Related attribute and the related restriction relations, which are conveyed in what the main concept of the deduction refers to, must be contained in those conveyed in what the premise proposition refers to”。Then puts forward the theorem “contradiction can not be derived from the strict deduction system”, and gives the proofs.
10. Proceedings of the XXII World Congress of Philosophy: Volume > 15
Guilin Shen 信息在宇宙中的作用
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Information has usually been defined as one of the properties of substance and a reflection of the substance world. A new perspective is introduced in this paper concerning the nature of information and its role in the cosmos. The five characteristics of information are discussed in the first part of this paper. While the passivity allows information to be transferred, copied, recorded, and displayed, the other four characteristics of information (i.e. initiative, independent, expressive, and holographic) make it the fundamental element of the cosmos, which generates the cosmos, life, consciousness and human culture. Based on the findings of physics and astrophysics, this view is explored more by defining information as a pattern of orders throughout the cosmos, with series of parameters, functions and programs. It is argued that, the cosmos is the existence of process instead of things; the information is reality itself instead of a property of substance; and the substance is one of the forms in which information expresses itself during its evolution. An original framework named “Information Order N” (N is any integer between 0 and 7) is described in the second part of this paper. This scale of information evolution starts from initial information, which is an intrinsic pattern that inhered from maternal universes. The seven orders after that are dimension and superstring, substance and energy, life, consciousness, system of the earth (with a combination of eco-system and human culture), system of the Milky Way Galaxy, system of the cosmos. This “Information Order N” scale unifies substance,life, consciousness, human culture, and everything in the cosmos into one system of information evolution. In another word, the cosmos is information itself.