Hello everyone, here is the small broadcast reading. Today we continue to introduce the philosophical thought of the idealist philosopher Hegel, the previous article, we introduced the basic logic of Hegel's "dialectics", "positive and negative", they are a spiraling process, today we continue to talk about Hegel's: the three laws of dialectics.
Engels summarized and summarized Hegel's "Logic" and extracted three major laws: the law of the unity of opposites, the law of quantitative change and qualitative change, and the law of negation of negation. The law of quantitative change and qualitative change is the law of internal things, and the law of negation of negation is the law of the development of things, and the core of these three laws is: the law of unity of opposites. The other two laws are the form in which the law of opposites and unity unfolds.
The law of the unity of opposites reveals that within everything is the unity of contradictions, and contradictions are the source and driving force for the development and change of things, just like Lao Tzu said, "Where misfortunes and blessings depend, blessings and misfortunes lie down." The law of quantitative change and qualitative change reveals the characteristics of the development and change of things in form, starting from quantitative change, qualitative change is the end of quantitative change. The law of negation of negation reveals the characteristics of the process of contradictory movement, which is the expression of vitality, which is characterized by self-denial and transformation into opposites. Therefore, the law of negation of negation constitutes the essence of the dialectical movement, just as Lao Tzu said: "The movement of the anti-Tao, the use of the Weak Dao", everything will always have a tendency and internal motivation to change towards the opposite.
Next, let's talk specifically about the core of dialectics: "the unity of opposites."
In Hegel's view, nothing can grow in isolation, it can find its opposite, or deny it, so that things can continue to develop, if there is only one pure side of things, then there is no meaning, as Hegel said: absolute light is like absolute darkness.
Things are relatively symbiotic, which is actually very similar to the Taoist thought in our country, Lao Tzu said: "Everyone in the world knows that beauty is beautiful, and si is evil; everyone knows that good is good, and Si is not good." Therefore, there is no mutual birth, difficulty and easy to become one, length and short form, high and low, sound and sound, and back and forth", "the road is ruined, there is benevolence and righteousness; wisdom is out, there is great hypocrisy; there is filial piety in the discord of the six relatives, and there are loyal subjects in the country's confusion." Good, evil, beauty, ugliness, high and low length are relatively symbiotic, without which there would be no such, without this there would be no other, just like Zhuangzi said: "There is no other than the other, and there is nothing but that." He who knows himself does not see, but he knows what he knows."
Hegel argued that "self-consciousness" could not exist in isolation. If consciousness is to examine its own existence, it must be based on some kind of contrast. In other words, one must have a "non-self" as a reference in order to understand what is the "self." Self-awareness is by no means a simple individual-centered consciousness. In the book The Nature of the Self, it is said that the self is shaped through the environment. The ego is not the me I think I am, nor the me you think I am, the ego is the me I think you think I am. And the philosopher David Hume also said that the ego is only a bundle of perception, shaped in perception, and does not have an absolute self.
It is precisely because man can only understand himself by using animals as a reference, and what man loves most is to love himself, but he must show self-love by loving others, or by hating others. Therefore, the so-called "self" is to obtain an understanding of their own value through the comments of outsiders on the "self". There is a paradox here: on the one hand, there is no "self" without "non-self"; on the other hand, there is no "self" without "self" and there is no "non-self". Thus, from the day of its birth, self-consciousness is stuck between "me" and "world", infinitely swinging, to some extent, desire is the state of dissatisfaction of self-consciousness, which is actually Schopenhauer's pessimistic philosophical thought, unsatisfied desire, will bring us pain, the most important means to solve this pain is to eliminate its externality by turning external objects into part of the self, so that we temporarily stop the inner struggle, and find a foothold for the "self". This is the essence of material desires.
The basic connotation of the law of the unity of opposites can be roughly summarized as the three major characteristics of contradictions and the four major theories: namely: the identity and struggle of contradictions; the universality and particularity of contradictions; and the imbalance of contradictions, that is, the main contradictions and secondary contradictions, the main and secondary aspects of contradictions. It is worth mentioning that later Marx critique inherited Hegel's philosophical thought, especially the idea of "unity of opposites" in it, and developed his own materialistic dialectics. The law of the unity of opposites is the fundamental law of materialistic dialectics, the method of contradiction analysis is the fundamental method of understanding the world and transforming the world, and the unity and struggle of the two sides of contradictions promote the movement, change and development of things.
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