Peak 111 self-identity

Once a prescription is prescribed and you believe in it, the traditional Chinese medicine practitioner must have experience. With a big beard and white hair, sitting there, people like us are usually believed. When they sit there, they say that they must buy a headgear and wear a beard. When they sit there, they see that the traditional Chinese medicine practitioner has experience, and then you prescribe a prescription for them. After prescribing the prescription, you believe it, and then you say that this prescription is valuable. For example, each prescription costs 100 yuan, and you have to eat ten prescriptions like this.

Since the medicine is so expensive and my commission only accounts for 10%, my prescription is worth 100 yuan. So I need to write another big prescription, a 10000 yuan prescription, which will cost me 1000 yuan. I need to take a commission, and the more expensive my prescription is, the higher my commission will be. Look, I won't do anything about it, so I'll just write a prescription and I can make money.

Fichte, it's not cost-effective for you to secretly bring in so many prescriptions from behind. So, Xie Lin said, this is the best for me. I think it's the best, simplest, and most convenient way. But after prescribing the prescription, whether it can prescribe the right medicine and cure the disease is crucial.

You can't say you shouldn't open it recklessly, you must prescribe the right medicine to make it effective for others, and then come back next time. Traditional Chinese medicine emphasizes honesty and integrity. Honesty means that you need to prescribe the right medicine, cure it, and then you will have customers next time. Otherwise, you can become a traveling salesman, and you don't have to open a store. When a traveling salesman shoots you and moves to another place, no one can catch you. Anyway, if you open a car for A today, you can avoid opening it for B the day after tomorrow. Today you are in Beijing, and the next time you go to Shanghai, no one knows where you are.

But if you have a store, you can't run away. You have to be honest and follow the rules. If one day you prescribe the wrong medicine or kill someone, they will come knocking on your door. So, at this point, you need to be pragmatic, prescribe the right medicine, prescribe the right prescription, and then be able to manage the effectiveness. What is management effectiveness?

It's called being in line with objectivity. If you don't know the right medicine and can't cure the disease, then your prescription is meaningless, ineffective, and may even harm others. Then think about how you can make money. If you can't make money anymore, you might end up smashing your store and not making any profit. Therefore, it's important to prescribe the right medicine, which means being objective and consistent.

So, if your subjective prescription does not match the objective, your so-called concept will not be directly reflected in reality. If your thought itself, your prescription, or concept makes mistakes, then it does not become truth.

So, human understanding is about truth, what is truth?

Truth is our cognitive activity, which must be in line with our reality and the external world. This is called truth. If you want to obtain truth, then you need to prescribe medicine. If you cannot cure the patient, how can this medicine be called truth? If you don't call it truth, it may be called falsehood.

So, in this sense, the so-called objective idealism emphasized by Xie Lin is to make our ideas conform to the external objective situation.

However, what is the objective external situation? It's another matter. The same condition may appear different in the eyes of different doctors. In modern science, from Western medicine, we use instruments to detect various indicators and then determine what disease a person has. But although there are still times when it makes mistakes, the diagnosis of this disease in traditional Chinese medicine varies from person to person.

Why do experienced traditional Chinese medicine practitioners have experience? It's because they have a wide range of knowledge, have seen many patients, and handled many medical records. However, for each different traditional Chinese medicine practitioner, what is the basis for treating symptoms?

He does not fully meet the requirements of this so-called medical book based on your actual situation. Look at your fetal tongue, it's a bit yellowish, then look at how short your asthma is, how weak your qi is, and then look at other parts of your body that have bruising, and then judge your internal injury. Although you can't see any internal injury, a different doctor might say it's not that serious. It's just that you've been suffering from shortness of breath and coldness lately. Take some medication to regulate your condition, and then rest a little longer.

The same pathological condition can lead to different judgments. What makes the judgment is based on the doctor's own understanding and comprehension of the matter, that is, based on the degree of human cognitive activity and grasp of the matter, to determine our way of dealing with it.

So, what is objectivity?

Objectivity actually comes from your subjectivity. In fact, in this sense, let's take an example to illustrate that traditional Chinese medicine may be the most idealistic, because Western medicine relies on instruments and is really objective. No one can deceive anyone. Once the indicators come out and say that your cholesterol is high, you cannot talk nonsense. My cholesterol is high, why do you say that my cholesterol is high? Traditional Chinese medicine is saying that you have been eating too much recently, so you feel that your entire facial expression is a bit wrong. Then, the theory of traditional Chinese medicine explains it to you and says that you have high cholesterol.

That person said I don't think so, I think it's good. What about cholesterol? You just see me here, it seems like my stomach is a little bigger or something, it's called high cholesterol. That's two different things, you can't judge your cause based on symptoms. Then Western medicine says there's no need to worry. I have a solution. I'll test your blood and draw a blood sample to see if the estimated cholesterol level is high. It has indicators, which are not to be confused. Alternatively, after drawing the blood, if you see that the person has a beer belly and a large belly, and the result shows that the cholesterol level is not high, then it's not high. It's okay, he's very happy. Look, even though I had a beer belly, my cholesterol is not high. Why?

The doctor has a certificate, so don't advise me in the future. I should eat and drink. It's okay. So, the theory of Western medicine actually meets this objective requirement, while the theory of traditional Chinese medicine depends on subjective judgment.

Of course, this is not absolute. It does not mean that you can completely criticize traditional Chinese medicine or Western medicine with this set of statements. This is just a metaphor to illustrate that the objective concept based on objective idealism is not exactly the objective concept emphasized by materialism. Its objectivity is actually the result of subjectivity itself.

We must be clear about this. So, in Schelling's philosophy, the existence of self-awareness is reflected in its inclusion of both subjective and objective things.

So, you cannot simply say that he is subjective and that self-awareness is subjective without objectivity. This is wrong. It also includes objectivity. Without objectivity, how can one speak the same, and how can thinking and existence be unified in self-awareness.

The meaning of this identity is not a conscious identity, but a state where the subject and object are indistinguishable. That is to say, all your subjective and objective things are actually completed within the scope of subjectivity, which he calls a comprehensive knowledge.

So, he said, in a priori philosophy, self-awareness exhibits a primitive duality within identity. On the contrary, the manifestation of identity in the original duality constitutes an inherent contradictory movement in the development of a priori philosophy.

This primitive duality is subjective and objective, it has both subjectivity and objectivity, both objects and subjects, both objective objects and subjective worlds, both nature and inevitable relationships. So, look at the similarity between these two, both appear in the so-called self-awareness, thus constituting the highest, innate comprehensive knowledge, which is what he talks about as a priori philosophy.

In fact, although the idea of a priori philosophy is constantly mentioned in books, he said, "If there is ultimately a philosophy that exists, it must solve this contradiction. And solving this problem, or answering the question of how to recognize appearances as objects while recognizing objects as appearances, is not the preliminary task of a priori philosophy, but its highest task

What was the contradiction he mentioned earlier?

Its contradiction is that if we need the rule of thought over the sensory world, it is because ideas create the world, but we can also say that appearances are just a product of objective things. Therefore, while we say that the world is created by thought, we also say that appearances themselves are merely reflections of objective things. In other words, we say that subjectivity comes from objectivity, while objectivity comes from subjectivity. This is a contradiction.

How can we simultaneously acknowledge that subjectivity comes from objectivity, and objectivity comes from subjectivity? How can we simultaneously acknowledge this thing?

This goes back to the quote Engels just quoted, the metaphysical way of thinking is that A equals A, A is A, B is B. Everything else is nonsense.

That is to say, what Xie Lin still emphasizes here is that if we emphasize subjectivity, it can only come from objective or objective can only come from subjective, you cannot choose between them. You cannot say that subjectivity can come from objective, and at the same time acknowledge that objective comes from subjectivity.

In other words, we cannot acknowledge the dialectics between subjectivity and objectivity, which is Schelling's problem. He does not acknowledge the dialectics between subjectivity and objectivity, does not agree that we can directly derive objectivity from subjectivity, and does not agree that objectivity can lead to subjectivity. So, his understanding of this issue is actually in an either or way of thinking, and he does not agree that the two can be transformed, either this or that.

The solution he wants to solve is very interesting. What is his solution?

He said that resolving this contradiction is the highest task of a priori philosophy, so how did he solve it? He gave something called 'predetermined harmony'.