<p style="padding: 0px; max-width: 100%; clear: both; min-height: 1em; color: #3e3e3e; font-family: -apple-system-font, "Helvetica Neue", "PingFang SC", "Hiragino Sans GB", "Microsoft YaHei", sans-serif; font-size: 18px; box-sizing: border-box !important; word-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; background-color: #ffffff; color: #555659; font-family: sans-serif; font-size: 16px; widows: 1;">逻辑学诞生于古希腊的根本原因在于希腊文化以知识作为终极关怀；而希伯来文化以宗教信仰作为终极关怀，中国文化以“内圣外王之道”作为终极关怀都拒绝了逻辑学！</span></p><p style="padding: 0px; max-width: 100%; clear: both; min-height: 1em; color: #3e3e3e; font-family: -apple-system-font, "Helvetica Neue", "PingFang SC", "Hiragino Sans GB", "Microsoft YaHei", sans-serif; font-size: 18px; box-sizing: border-box !important; word-wrap: break-word !important;"><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">一，中国缺乏逻辑学的初步原因</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">1.汉语是巫术语言！因为甲骨文都是商王的占卜纪录。中国文化的首部经典易经是占卜书。参阅：汉语为何缺乏逻辑？</span>http://club.kdnet.net/dispbbs.asp?boardid=52&id=12581670<br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">2。汉字是最昂贵的文字和最模糊的语言。甲骨文刻写在乌龟壳上，乌龟壳是那时候社会的货币，乌龟是生命力（生殖神）的象征，甲骨文是求神保佑的文字，当然昂贵！周代文字最初叫金文，刻写在金属器物上，更是一字千金。既然汉字成本高，必然导致“越少越好”写作风格——大道至简。这样，一字多意，语言模糊。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">3.模糊的汉语导致了偷换概念搞诡辩！譬如“车，木也；乘车，非乘木也。”墨子偷换了概念，第一个“木”是木制品；第二个“木”是“木头”即原木的意思。同一词语的含义前后不同，当然是偷换概念搞诡辩游戏！正确的说法应是：“车是木制品；乘车是乘木制品。”因为我小时候爬树，树砍倒了横放着叫木头，我就坐在上面玩耍；木匠把它造成车或者船，我就去坐在车上或者船上玩耍。可见，“乘坐”是木头或木制品的功能之一。参阅</span>http://club.kdnet.net/dispbbs.asp?boardid=2&id=12595576<br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">墨子之所以搞诡辩，就是为了类推出：“盗，人也；爱盗非爱人也；不爱盗，非不爱人也；杀盗，非杀人也”。这个推理是错误的，因为墨子了偷换概念。“盗人也”的“盗”是指人，“爱盗非爱人也”的“盗”指的不是人而是盗窃行为！如此偷换概念，玩弄文字游戏，哪里还有逻辑？</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">4.由于诡辩盛行，所以道家要求绝圣弃智得意忘言，儒家反对花言巧语，佛家主张沉默寡言强调悟性。这样贬低语言的结果就更不可能产生逻辑学。由于没有普世的逻辑标准，所以只能崇拜权力崇拜天子崇拜圣王，强权崇拜进一步隔绝了逻辑学的诞生。这就是恶性循环！</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">二， 何以希腊文化能产生逻辑学？</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">希腊的价值观深受认知主义的影响，与中国文化和希伯来文化不同，希腊文化没有把价值的决定权归于圣贤或者先知，而是把知识视为价值的理据，强调德行取决于知识，罪恶起源于无知。亚里士多德的伦理学就把幸福归结为一种理智活动，说：“完美德幸福是一种思辨活动”（《亚里士多德全集》第8卷，中译本，第230页）。而且，希腊文化对知识的关怀也投射到宗教和神话中：众神之王宙斯的女儿雅典娜，就是智慧之神；而在供奉太阳神阿波罗的德尔斐神庙中也刻着一句认知主义的神谕：“认识你自己”。可以说，希腊哲学的认知取向，代表了希腊文化的主流，反映了希腊文化的终极关怀。美国历史学家伯恩斯和拉尔夫说：“希腊人的文化是第一次被放在以知识为首位的基础上——被放在视自由探索精神为至高无上的基础上”（伯恩斯、拉尔夫：《世界文明史》第1卷，商务印书馆，1987年，第259页）</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">希腊文化的终极关怀，对逻辑学的产生有决定性的影响。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">首先，希腊文化的认知取向就使逻辑思维得到充分的发展。对希腊人而言，无论是认识外在的自然，还是认识自身，都是要运用推理，进行论证的。希腊的逻辑思维的最高成果就是几何学，在埃及用于丈量土地的几何知识，在希腊变成一门演绎科学。远在欧几里得之前，泰勒斯和毕达哥拉斯学派已经开始了几何学的研究，柏拉图学园就挂着一个牌子：“不懂几何学者，请勿入内。”</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">逻辑史家说：“只有当手中已经掌握了大量的进行推理或论证的材料，逻辑才能自然产生”（威廉·涅尔、玛莎·涅尔：《逻辑学的发展》，商务印书馆，1985年，第3页）。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">在希腊，求知思辨活动积累了大量的推理或论证的材料，几何学更蕴含了丰富多彩的逻辑方法。亚里士多德创立三段论的关键一招，就是引入变项。其灵感实际上来自几何学，当几何学者以“Ａ”表示任意的点、“ＡＢ”表示任意的线段、“△ＡＢＣ”表示任意的三角形时，就已经引入变项；亚里士多德的贡献在于把几何学中的变项转化为逻辑学中的变项。这样，逻辑思维充分发展的结果，就给亚里士多德提供了一个完成从逻辑思维到逻辑学的飞跃的平台。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">其次，科学总是因应社会的需要而产生的，希腊文化的终极关怀也呼唤逻辑学，因为人们的认知活动十分需要逻辑的规范，借以澄清谬误和辩证法诡辩。在逻辑学的产生过程中，诡辩派（亦称“智者”）也起了歪打正着的促进作用。其主要代表普罗泰戈拉提出过一个著名的论题：“人是万物的尺度，是存在的事物存在的尺度，也是不存在的事物不存在的尺度”（《柏拉图全集》第2卷，中译本，第664页）。可是，面对同一事物，人们可能有不同的看法，若以人之所见作为万物的尺度，就会导致相对主义，导致对知识的客观性和确定性的否定。亚里士多德批评道：“事情如若这样，那么同一个东西就要既存在又不存在，既是坏又是好，其他相互对立的说法都是对的”（《亚里士多德全集》第7卷，中译本，第249页）。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">从哲学理念的层面看，逻辑学的建立可以说是相对主义激发的反动，因为逻辑学所追求的就是知识的客观性和确定性。从思维技术的层面看，正如美国哲学史家梯利在评价智者时所说：“他们利用过各种逻辑谬误和诡辩，这使研究正确的思维规律成为必要，从而加速了逻辑的诞生”。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">逻辑学在希腊的诞生，当然还有别的原因，希腊民主制度的建立就是一个重要原因，主要是民主制度保障了人们独立思考、自由探索和公开辩论的权利。不过，这也只是逻辑学诞生的外在原因，希腊文化的认知取向，才是逻辑学在希腊诞生的内在的根本原因。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">三，中国文化不能产生逻辑学的根本原因</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">《左传》襄公24年，晋国大夫范宣子向鲁国大夫叔孙豹提出了一个重大问题：何谓“死而不朽”？“豹闻之：‘大上有立德，其次有立功，其次有立言。’虽久不废，此之谓不朽。”叔孙豹的回答反映了中国古代的价值观（当时孔子年两岁）：至高无上的价值是“立德”，这属于道德范畴；次高的价值是“立功”，属于政治范畴；三等价值是“立言”。值得注意的是，“立言”包括发表言论或文章，都是为道德和政治服务的。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">庄子把这种价值观概括为“内圣外王之道”（《庄子·天下》）。“内圣”指“立德”，“外王”包括“立功”，也就是说：道德是政治的内核，政治是道德的外化，二者合为一体，恰与儒家“以德治国”的理想相符。在“内圣外王之道”中，“立言”失去了独立地位，而成为道德与政治的附庸。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">后来，梁启超对“内圣外王之道”作了总结：“‘内圣外王之道’一语，包举中国学术之全部。中国学术，非如欧洲哲学专以爱智为动机，探索宇宙体相以为娱乐。其旨归在于内足以资修养而外足以经世”。这表明，梁启超对于中国文化与希腊文化的差异，有深刻的了解。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">总之，“内圣外王之道”，道尽了中国文化的终极关怀。在西风东渐之前，两千年来，此道基本不变。从现代的观点看，“内圣外王之道”，是一个以道德为根据以政治为目标的独立自足的价值体系。在这个价值体系中，“内圣”是起点，“外王”才是终点，除了隐士或遁世者，没有人会满足于“内圣”而无求于“外王”。所以，在中国文化中，表面上至高无上的价值是道德，实际上至高无上的价值是政治。“为政治服务”，“政治挂帅”，“政治统帅一切”——没有比这些“革命口号”更能揭示中国文化的遗传密码。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">王国维说，“我国无纯粹之哲学，其最完备者，唯道德哲学与政治哲学耳。”“凡哲学家无不欲兼为政治家”的中国特色，是中国文化的终极关怀的理所当然的结果，因为若不兼为政治家，就难以实现“外王”的抱负，“内圣”就失去了目标。所以，中国没有“仅仅为了认知而生活”的哲人。北宋张载（公元1020-1077年）的抱负是：“为天地立心，为生民立命，为往圣继绝学，为万世开太平。”但他所谓“天地”无非是指被神圣化的皇权社会，他为这个社会“立”的是政治“心”，道德“心”，而非认识“心”，没有对自然和社会规律的真切认识，“为万世开太平”不过是一句空言。果然，在张载死后50年，金人于公元1127年（靖康二年）就俘虏了徽钦二帝，终结了北宋皇朝。这是历史对中囯哲学家的嘲弄。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">中国文化与希伯来文化有较多的共同性，其终极关怀都属于价值范畴。比较起来，希伯来文化的终极关怀属于价值主义的“强纲领”，中国文化的终极关怀属于价值主义的“弱纲领”。无论“强纲领”或“弱纲领”，价值主义都是片面的，因为它忽视知识，压制知识，而知识是文化的“半边天”。价值主义的片面取向使中国文化产生严重的缺陷，就是缺少一个独立的认知领域，正如牟宗三所说：“是以知性中的成果，即逻辑数学科学，亦未出现。这一层领域完全成了一片荒凉地，意识所未曾贯注到的地方”（牟宗三：《中国哲学的特质》，上海古籍出版社，2007年，第160页）。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">中国文化的终极关怀，正是中国文化不能产生逻辑学的根本原因。这可以从两方面说明：</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">1.在“内圣外王之道”的支配下，由道德与政治结成的价值体系的霸权与逻辑学的价值中立的本性不相容</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">逻辑学就是价值中立的，这是由逻辑学的本性即根本性质决定的。逻辑学的目的是提供一个可以为全人类共享的思维工具或推理工具，这就决定逻辑学要以正确思维或有效推理的逻辑形式作为研究的主要对象，也决定逻辑学在研究思维或推理的逻辑形式时，必须采取撇开其具体内容的抽象方法。逻辑学的目的、对象和方法，构成逻辑学的根本性质，进而决定了逻辑与价值的关系，即：逻辑是价值中立的。这意味着，逻辑是超阶级、超民族、超意识形态（包括政治观念、道德观念等）的。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">意识形态是有阶级性的，中国古代的政治和伦理价值压倒一切，使价值中立的逻辑学根本就没有生存空间。如果逻辑思维始终局限在道德与政治领域，以臣服于道德与政治为宗旨，就不可能发展为逻辑学，而只能成为一种特殊的意识形态——包含逻辑萌芽的意识形态，即所谓“逻辑思想”。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">所谓的“中国逻辑史”就是由意识形态化的“逻辑思想”构成的历史。名辩理论的出现证明中国古代有逻辑思想，不足以证明中国古代有逻辑学。正是无逻辑学，先秦诸子众说纷纭、莫衷一是。例如，墨子主张“兼爱”，杨朱主张“为我”，已是互不相容，孟子更一概否定，斥之曰：“杨氏为我，是无君也。墨氏兼爱，是无父也。无父无君，是禽兽也。”那么逻辑应该与谁的主张一致？难道不同的阶级或学派就有不同的逻辑规律？若果真如此，“中国逻辑”就是分裂的，是自相矛盾的。诸子百家有关政治和伦理方面的论述属于意识形态，可能包含逻辑的萌芽或逻辑的运用，但不是逻辑学。 </span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">所谓的“中国逻辑”诸如孔子的“正名逻辑”，韩非的“历史逻辑”，董仲舒的“神学逻辑”，东汉的“伦理逻辑”，魏晋的“玄学逻辑”……无一不属于意识形态。就以最为“中国逻辑史”研究者称道的墨辩而论，尽管含有丰富的逻辑萌芽，但是，当《墨子·小取》提出“辩”要为“审治乱”和“处利害”服务之时，也就赋予“辩”以意识形态的属性。“治”和“乱”是政治价值的基本概念，“利”和“害”是功利价值的基本概念，这些概念的意义决定了墨学属于意识形态。墨辩既以“审治乱”和“处利害”为目的，就必定成为维护墨家意识形态的工具。但墨辩的价值目的与逻辑学的价值中立的本性不相容，当墨辩将为“兼爱”和“杀盗”两个互相冲突的政治主张进行辩护的意图强加于推理之时，就陷入“杀盗非杀人”的偷换概念诡辩，导致一系列矛盾，断送它的逻辑前途，因为一个包含矛盾的理论不可能成为逻辑学。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">2.在“内圣外王之道”的支配下，逻辑思维没有充分发展的余地。中国古代有逻辑思维，但没有成为人们的思维方式的主流。在发展水平上，中国古代的逻辑思维也存在三个局限，就是：满足于具体的知识，而缺乏抽象化的能力；囿于特定的情境或语境，而缺乏普遍化的能力；停留在零星的推类阶段，而缺乏系统化的能力。在古代文献中可以找到不少具体的推理，但找不到任何一个抽象的推理形式，更不必说抽象的演绎系统。原因就在于中国古代思想家局限于“内圣外王之道”和相应的思维方式，即所谓直觉思维、类比思维、意象思维，而缺乏抽象化、普遍化和系统化的逻辑思维能力。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">综上所述，在古代中国，妨碍逻辑思维发展为逻辑学的根本原因，就是中国文化的终极关怀，就是中国文化的价值主义的片面取向。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">此外，中国的政治专制，无疑是中国文化不能产生逻辑学的重要原因，但不是根本原因。价值主义本身就是政治专制的一个思想根源，因为没有知识作为参照，没有独立思考的能力作为依靠，价值的决定权就只能交给统治者或其代言人。无怪乎以片面的价值主义作为终极关怀的文化，例如，希伯来文化、波斯文化、阿拉伯文化，同中国文化一样，在政治上毫无例外地归宿于专制主义。</span><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><br style="margin: 0px; padding: 0px; max-width: 100%; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff; box-sizing: border-box !important; word-wrap: break-word !important; outline: none !important;" /><span style="margin: 0px; padding: 0px; max-width: 100%; box-sizing: border-box !important; word-wrap: break-word !important; color: #555659; font-family: sans-serif; font-size: 16px; font-variant-numeric: normal; font-variant-east-asian: normal; line-height: 24px; widows: 1; background-color: #ffffff;">文化的核心部分是由价值体系和知识体系共同构成的，它们在文化整体中起支配作用。两个体系之间既有矛盾冲突的可能，又有互补互动的作用，人类的文化正是在价值和知识两方面的相反相成中得以发展和完善的；忽视其中任何一方，都会使文化的结构失去平衡，导致畸形或病态的发展。中国传统文化就是一种结构失衡的文化，因为它只注重价值而忽视知识。鸦片战争之后，西方科学与逻辑学的引进，正可以补救中国传统文化的缺失，打破价值主义一统天下的文化僵局，这对于中国文化的更新与发展是有重大意义的。</span></p>