Chapter 12 Chapter 10: Breaking the Chains of Determinism and Mechanism

Is life free or mechanical?Is it autonomous or passive?This is a very basic question in the philosophy of life.It is closely related to the question of moral responsibility. If you say that life is mechanical and passive, then where does human responsibility come from?Since life is not free, what responsibility should he bear?The machine is not free, so the machine itself has no responsibility.The weather gauge can predict cloudy weather and avoid danger. It is an indispensable machine for navigation; but once it breaks down, can you blame him and say that he is irresponsible? If you say that life is free and autonomous, can you be absolutely free when you are born?We know that when a person is born, in addition to being limited by the material environment, he is also limited by various human relations.That is, if his family, school, society, and country can all influence him, dominate him, and restrain him, where can he have absolute freedom?Generally speaking, there is no such thing as lawless freedom in the universe; otherwise, the planets would collide with each other, and there would be no talk of life.

If there is no freedom in life, life should not be responsible; if there is freedom in life, then absolute freedom cannot be obtained.what on earth is it?Can we have a reasonable answer to serve as the standard of life? From the perspective of intellectual history, there have always been two different views on life.One is determinism, which means that the universe and human life are pre-arranged and cannot be controlled by human willpower.No matter how you describe this situation, whether it is God, nature, or mechanical automaticity, people are always determined and do not have free will.The other is free will.For example, the philosopher Kant admitted that there is no free will in the phonomenal world, but he was reluctant to let go of his cherished moral responsibility, so he came up with a world beyond nature (supernatural world) , in which resides absolute free will.In this world beyond nature, man's free will is one with God's, which is the innate necessity of morality.

The common so-called determinism originated very early.There was astrology in the era of the early peoples, advocating that life is governed by gods; gods have absolute power, and people should do what they want.This can also be called God's theory, or destiny theory (fatalism).When we were children, we often heard the old people say that the stars in the sky represent people, and each person has a star. If the star is dark, people will be unlucky, and if the stars fall, people will die.The big star fell on the original head of Wuzhang, so Zhuge Liang died.Human beings are like chess pieces, and gods are chess players, who can only be manipulated by him.This concept was quite prevalent in China during the Wei, Jin and Six Dynasties.Liezi is a book that expresses the thinking of this era. There is a passage in the Liming chapter: If you can live and live, you are blessed by heaven.You can die and die, Tianfu also.It is possible to be born but not to be born, and it will be punished by heaven.If you can die but not die, you will be punished by heaven. : But life and death are neither things nor me, they are all fate.Wisdom is helpless.The so-called heaven here is God, which is fate.In the same article, there is also a very interesting article, which is the dialogue between Li and Ming: Li is called fate: If the power is as good as me?Ming said: "You Huan is good at things and want to compare with me?"Li said: "Shouyao is poor, high and low, rich and poor, I can do what I can."The order said: Peng Zu's wisdom is not above that of Yao and Shun, and he can live to eight hundred years; Yan Yuan's talent is not below that of others, but he can live to eighteen; Above the three benevolent ones occupy the throne, Ji Zha has no nobles in Wu, Tian Heng owns Qi, Yi Qi is hungry in Shouyang, Ji is rich in chickens.If you can do what you can, how can you live long and die here, be poor and become rebellious, despise the virtuous and honor the stupid, be poor and good and be rich and evil?Li said: If it is as if it is said, I have nothing to do with things, but things are like this?If this is the system?Ming said: Since it is called fate, how can there be a system?Push it straight, let it go straight, let it live, live and die, become poor and prosperous, honor and humble, rich and poor, how can I know it?How can I know it?The authority of His Majesty Ming is really great, strength is useless at all.This kind of concept deeply dominates the thinking of Chinese people.In fact, why can't it be found only in China, in Greek mythology, Indian philosophy, and the classics of many religions?This is true in the West, and even more so in the East.Mary GB Fuller has an article describing a conversation she had with some Indian peasant women on a train. (See The Atlantic Monthly, September 1925).When she talked to them about the death of women and babies in India, some of them just sighed, some just nodded, and some said with conviction: This is completely destined by fate.If the child is destined to live, you can throw him on a stone, and he will still live; if he is destined to live only three months, then when he pays his debts, you can no longer keep him.This is exactly the same as the concept of the so-called debt collectors in China.Hades is doomed to die in the third watch, who dares to keep someone until the fifth watch! (However, doctors now want to give a shot in the arm. Let’s wait and see.) Misfortune and good fortune are ordained by God, even the number of children is also ordained by God.This kind of superstitious concept of fate is sadly revived in recent China.Needless to say, village men and women hold inherent determinism.When I was in Nanjing two years before the Anti-Japanese War, several university professors wore suits and kowtowed to a Wang Banxian.Wang Banxian conveyed God's words and taught them to avoid disasters, so one of them quit his job with excuses and ran to Kunming.Intellectuals who have received modern education are still the same, what more can they say!

This kind of vulgar divine conclusion is too simple; it cannot withstand scrutiny, and it should not be able to satisfy the requirements of thinking people.Therefore, after the development of natural science in the seventeenth century in the West, it turned into a mechanical or material determinism.The power of destiny is transferred from the hand of God to the hand of things.This change of thinking is not surprising, because the development of Newton's mechanics, the mathematics of Leibniz and Descartes, and the whole set of classical physics (classical physics), and their application to mechanics It was a success, it was so shocking.Newton's three-dimensional universe has become a mechanical natural process (physical process).The law of cause and effect governs everything.Like the palm of the Tathagata Buddha, even if Sun Wukong's somersault cloud is one hundred and eight thousand miles away, he can't turn it out.As a result, the theory of free will suffered a serious blow. For example, the philosopher Hobbes (Hobbes) argued that we only have the will to act, but not the will to will.Another example is the pantheistic philosopher Spinoza (Spinoza), who maintains that will is nothing but spiritual automotion, that is, spontaneous motion without knowing why.These are all manifestations of leaving free will.

However, at the end of the eighteenth century and the beginning of the nineteenth century, there were two important towns in the ideological world who re-established the banner of free will to seek appropriate answers to the moral problems of life.One is Kant and the other is Schopenhauer.Schopenhauer believes that will is not governed by the law of causality, he is the driving force of life in the universe, after all the actions of life in the universe, he promotes all these actions.He has no reason, he himself is the reason, and human behavior is completely subject to this unfathomable will, so life is blind and involuntary.He wanted to get rid of the pessimism of fate, but he himself stepped on another path of pessimism.Kant accepted the cosmology of Newtonian mechanics, but he only accepted and acknowledged his authority in the world of phenomena. (Because the principles governing science at that time were only Newtonian mechanics as the highest; if Kant knew the modern physics of the twentieth century, his theory would definitely change.) He also thought of a world beyond nature, and placed The category of morality, which refers to the principles of human behavior.In this world where material science dominates, his three profound criticisms enable human beings to get a kind of moral assistance in their helplessness; they also make Kant a master of moral philosophy for more than a hundred years.

Hegel was also a philosopher who was unwilling to be bound by the law of causality.He invented the logic of dialectics, affirming that thought is the essence of the universe.Thought develops, creates, and completes itself in a process of opposites and complements each other.The reasoning tool he used to achieve idealism was borrowed by his private disciple Marx, but he came to a materialistic conclusion.Hegel regarded thought as the ontology of the universe, and Marx regarded the force of production as the principle of human evolution.It is inevitable to follow the evolution of this force, and man is under his control.So a new materialist mechanism was established.Although this theory does not have a high status in the history of thought and cannot withstand strict criticism, it has exerted great power in the history of social movements.

In fact, this kind of materialist mechanism in the nineteenth century is not only from the Marxist school.When modern machinery was developed, most people were dazzled and deafened by it, and bowed down to the god of machinery, even the ideological world was not exempt from it, so there were many optimists in the Victorian era, who wanted to explain everything with mechanical principles.For example, take the human body.Physiologists partially study his nervous system, backbone, and blood vessels, and explain them as wires, steel bars, and water pipes; chemists look at their chemical components and explain them in terms of atoms and organic combinations; physicists analyze them The composition of atoms, explained in terms of electrons and protons; psychologists in terms of sensations, emotions, reflex arcs, and language habits; psychoanalysts in terms of subconscious and libido activities; biology Scientists use genes (gen) and chromatin (chromosome) to explain; economists use him as an economic man (economic man) to explain; statisticians use him to find the median man (median man) to explain; One analysis, one analysis, the study of human beings is exhaustive, but human beings are no longer human beings.Even though they can synthesize the results of all aspects of analysis, they don't know the truth that the whole is not the sum of its parts.The whole has the characteristics of the whole, and life has the body of life.They seem to be able to cut open and cut with a surgeon's knife to the whole uninterrupted flow of life.Their zeal is such that they want to stuff the entire universe into a glass tube in the laboratory.They forget that their attitudes are just the assumptions they make to facilitate their work, not the reality of the universe and life.

This kind of error is left over from classical physics, and it is a product of the three-way universe and the universe bound by the law of causality.Regardless of the internal time factor, each part of things is placed separately in a separate space, at most in a separate time and space.This approach: too simple.Modern mathematics scientists are also great philosophers Whitehead (ANWhitehead) called simple placement ("simple location").Because of this error, one falls into the "bifurcation of nature" of forcing nature into two parts.This is where the separation of idealism and materialism and the dualism of mind and matter come from.How do you know that the modern physics of the 20th century has long since given up the three-way universe and the concept of cause and effect in this universe!The universe is made up of countless "events".Everything is collectively composed of space and time.What used to be called a spatial and temporal unity should now be a spatial︱temporal unity. Note the deletion of consecutive words and characters here. There is no space without time, and there is no space without time. Like space-time, there is no space-time without matter or substance.In every natural entity, all the above are included; they are not only externally related to each other, but deeply and inwardly one with each other. (See Rudolf Metz: "A Hundred Years of British Philosophy," PP: 601︱602, the original text is German, and this is a joint translation by Prof. JW Harvey and others.) Therefore, the universe is a whole and cannot be cut off.Forcibly classifying him as an isolated and helpless individual, thinking that this is the cause, that is the effect, and that a certain effect is produced by a certain cause, is a major mistake in the law of causality and an interpretation that does not conform to the truth of the universe.This method of segregating various parts for epidemic prevention is the fallacy of misplaced concreteness ("The fallaqy of misplaced concreteness") pointed out by Whitehead.This notion of the universe is undoubtedly constituted in a highly abstract manner; its specious views arise from the mistaking of such abstractions for concrete realities.He also believes that the various forms of energy defined by material science, such as wavelength, vibration, quantum and atomic nucleus, etc., are just scientific abstractions, just as we know our own emotions. (See ANWhitehead: "Process and Reality", which is a great and profound philosophical masterpiece in modern times.) Since the concept of modern physics has fundamentally changed, it is naturally fundamentally shaken, which is attached to the mechanical view of the previous classical physics.This is just as the saying goes, if there is no skin, there will be no hair.What's more, modern analysis methods analyze the mind into things (see B. Russell: "Analysis of Mind").In the same way, matter is ultimately analyzed into wavelengths, vibrations, and invisible quanta and atomic nuclei that can only be counted, and turned into feelings and concepts of the heart (see B. Russell: "Analysis of Matter").This is really the ability to explore the knowledge of the same pole.The two extremes can actually reach the situation where Confucius said that I knocked on both ends and exhausted. (The term B. Bosanquet: "The Meeting of Extremes in Contemporary Philosophy" can also be borrowed here.) Both idealism and materialism are riding on the same path, so why do we love monks and what is our strength?

The profound materialist mechanism has been shaken, not to mention the rougher materialism held by Marx.Marx's historical materialism is actually an economic historical outlook, that is, economic determinism.It is undeniable that economic conditions are one of the important conditions for human life.If we use this to explain the phenomenon of all human activities, we will fall into a serious mistake.Life in the universe is not one-sided, and human life is not one-sided either.Human motivation is extremely complex.When there is no bread to eat, of course one has to eat bread, and when one has bread to eat, one still has to write poems and fall in love.In other words, is poetry and love only for bread?For scientific materialists, if they want to treat a lover's smile as an electronic fluctuation, it is already very ugly. Wouldn't it be crueler for economic materialists to use this smile as the price for bread? (Readers must have read the little book Love and Bread.) If the full satisfaction of economic conditions is the highest goal of life, then the concubine of the former warlord has a big house to live in, a car to sit in, good food to eat, and all the enjoyment , It can be described as extremely satisfying.Isn't his life the ideal everyone pursues?no!no!We cannot only know the price (price) but not the value (value) of life!Feuerbach, who inspired Marx, had a saying that was even more interesting.He said: People are what they eat ("Was mann esst, ist.").Could it be that when people eat what pigs eat, they become pigs, or to put it further, do they have the nature of pigs?There is no better example of denying historical materialism than works of art.I have a friend who has a collection of books of famous people. I heard that the Palace Museum has the same one, so I took it to the right after going through formal procedures and in an open manner.Sure enough, the size, paper, and content of the painting are all the same, but the original copy in the Palace Museum has spirit, while the one in his collection has no spirit. It turns out that this set of copies was made by people from the Ruyi Museum of the Inner Court.Two people use the same paper, the same paint, and even the same amount of paint to draw the same picture, but one person can get a natural work, and the other can get the result that painting a tiger is not like a dog.As for using the method of dialectics to achieve the inevitable stage of social evolution mentioned by the economic history view, it is even more inconsistent.Let me cite Russell's quote from historical facts to illustrate it.The invasion of Rome by barbarians did not produce a more advanced economy; nor did the expulsion of the Moors from Spain and the annihilation of the Albiigenses in South France.The Mycenaean civilization was destroyed before Homer, but it took several centuries for another higher civilization to arise in Greece.Instances of regression and degradation are at least as numerous and as important in history as examples of progress and development.The theory in the writings of Marx and Engel, contrary to these historical facts, has nothing but the optimism of the nineteenth century in it.Russell also said that even if it is admitted that all kinds of huge forces occur due to economic reasons, these huge forces often rely on very trivial and very coincidental events to achieve victory.Reading Trotsky's history of the Russian Revolution, (Tortsky's later political affiliation is another question, but he is indeed a materialist), one cannot but believe that Lenin had a great influence on this revolution; but whether the German government at that time would allow Lenin's return to Russia is also of great importance, a matter of no small importance.If the German cabinet member in charge of this matter at that time had suffered from an indigestible disease the night before, and when he wanted to say yes the next morning, he said no. I can't imagine that without Lenin, the Russian revolution would have achieved what he had achieved. . (See B. Russell: "Freedom and Organization.") I just want to add one sentence, that is, Lenin was a person with a strong will and a great personality, and his life was not for his own material enjoyment.Therefore, if a communist shouts long live communism when they are about to die, their training in the communist party will be successful, but historical materialism will be pronounced a death sentence because of this cry.

As mentioned above, the crude optimism produced by material science in the nineteenth century is naive, and the optimism that believes that progress is inevitable is also full of pessimistic elements.Not only do many things violate his pre-determined judgments and disappoint him, but this mechanical view ultimately makes people feel that existence is meaningless.Even though everything will progress, this kind of progress is only forced by the giant wheel of nature, not determined by one's own will and dominated by one's own wishes.How mechanical and meaningless is it to have to do this?

This kind of pessimism is all due to ignorance of the principles of life.The universe is a complete and continuous program, and life is also a complete and continuous program.The system of the universe is the whole of the organism, and life is also one of the systems in the whole of the organism.This whole is alive and created; life is also dynamic and created. (See DMEmmet: "Whitehead's Philosophy of Organism.") Life is real, and it contains real space and time and is constantly creating, that is, constantly realizing.We should not look at the secrets of the universe from the inertia of matter (jnertia of matter), we should realize the secrets of the universe from the dynamics of life (movement of life). In this new understanding of life, we are not afraid that there will be no place to settle the issue of moral responsibility.We don't have to be like Schopenhauer.Put the will behind the things in the universe, and drive all actions blindly.We also don’t have to, like Kant, place our will in the universe beyond nature and command from above.The will theory we get from the new scientific theory is what I will say below. The first thing I want to say is that life is creative activity, and will is the creativity of life.Without the will to life, no life can exist.All instinctive activities in life are governed by this will.Let’s take a simple example.If a person doesn't want to live by himself, what can a doctor do?A doctor can also tell you how a patient's will to survive helps him medically.The real essence is that the entire dynamic universe is seeking realization, and the entire dynamic life is also seeking realization.You may call this requirement for realization Bergson’s “elan vital” or Whitehead’s principle of concrescence. , the logical conclusion is the same. (Bergson's philosophy starts from modern biological science, while Whithead's philosophy starts from modern mathematical science, but the final conclusions of the two schools, although there are still some differences in scope, are quite similar. place.) This I call the will to live.In this kind of life that is constantly creating, every individual and every type in him is seeking to realize it.This is what I know of God.God is the ever-creating life.God and life are one.God has nothing ready-made.He is unceasing life, activity and freedom.Creation, as understood in this way, is not a mystery; we ourselves experience it and participate in it when we consciously choose our activities and plan our lives.Our struggles, our pains, our ambitions, our disappointments, our urgent demands to be better and stronger than we are now are all the waves and undercurrents of our life will.Only this internal life force enables us to develop and grow, turning this volatile planet into a stage for endless creation. Second, the will is at the same time a function of life.This meaning can supplement the essentials mentioned above.This means that the will is a part of life itself; it pervades life, is one with life, and is not beyond life.Therefore, this kind of proposition will never follow the mistakes of idealism, materialism, or dualism of mind and matter.Take a knife as an example.Life is the knife, will is the blade.Without a knife, there is no blade edge, but if there is a knife without a blade, the knife loses its nature.The Qinggang sword can cut iron like mud precisely because it has a sharp edge, otherwise it can be a shovel or a saw, but it can never be a Qinggang sword.The same is true for the relationship between will and life.A life without will is blunt, lifeless, that is, a dull life.People who live this kind of life can be called walking dead. Third, the will is the agent of choice.In the entire cosmic system, Whitehead believes that there is a "selective process"; through it, the ontology is entrusted in the full possibility and enters the process of time.If all possibilities were realized, there would be no orderly world but total chaos. (See page 619 of I Metz.) Life is a part of the whole universe.Life cannot be separated from the environment; there are various environmental conveniences, and naturally there are various environmental restrictions.In the whole universe system, the reason why A is A is also the reason why Bingdingwu is Bingdingwu.There is no absolute free will, but there is freedom of will to choose.Modern scientists with the background of materialist mechanism cannot help but pay too much attention to the influence of the environment.Biologists advocate adaptation, but I don’t know that there are two kinds of adaptation: one is passive, because the environment cannot be changed, so it succumbs to the environment.Many lower creatures have thus rendered their faculties useless.One is positive adaptation, which is to use one's own ability to change the environment and survive satisfactorily.All living things need to survive.In Chinese novels, when a lady is about to commit suicide for love, his girl Meixiang always persuades: Miss, the ants are still living by stealth, Miss must not be short-sighted.Ants can live by stealing, but humans cannot live by stealing, and more importantly, they must create life, enrich life, and expand life: (In fact, ants have their own fighting spirit, not just stealing as imagined by Mei Xiang.) Modern geographers, since Burkel (Buckle) to Shen Poer (Semple) thought that the development of a nation was mainly determined by the favorable conditions of time and place where it was located.Within certain limits, there is considerable reason for this.But the beauty of man lies in his ability to conquer and transform the environment.A remarkable contribution of modern civilization in particular to the conquest of distance.Modern engineering has changed many forms of the natural environment for human beings.In the same living room with the same material environment, the thoughts of writers can break away from reality and focus on Fengyue, the thoughts of astronomers can travel to the stars, and the thoughts of mathematicians can circle around many infinite symbols.This kind of knowledge environment created by life itself is beyond the scope of mechanical determinism.The geographical environment can provide us with many materials to choose from. As for which one to choose, it depends on our will.The higher our intelligence develops, the more we are free from the control of our instincts, and the scope of our will activities is also larger.Because our will is free to choose, so moral responsibility cannot be evaded.To give an analogy, if a person who knows our military secrets is captured by the enemy, the enemy will naturally torture or execute him to force him to speak out.If he doesn't speak out, he will die, and if he speaks out, he will become a traitor.At this juncture between death and traitors, a determined person would rather die than speak out.Another example is that Boyi Shuqi decided not to eat Zhou millet, and would rather starve to death on Shouyang Mountain.When they were starving, they were never in pain; but Boyi Shuqi's free will preferred to choose the road of starving to death, rather than going down the mountain halfway.After the fall of the Qing Dynasty, there was a group of elderly people who called themselves Boyi Shuqi, but after Yuan Shikai conferred some titles of high officials, they all left the mountain.Xishan Wei Fern eats up all her food, and all of a sudden she descends to Shouyang.Later Yiqi could come down in bursts, no wonder the high winds of Yiqi back then could shake through the ages!Freedom of choice is really the root of moral responsibility.Bergson even advocated that selection is creation (see Bergson: "LEvolution creatrice"), which is not an exaggeration. Fourth, will is the continuity of personality.Let's take a person's physiological organization as an example, the daily metabolism of cells and blood wheels does not know tens of millions.Take the power of memory, which at best does nothing more than preserve or select impressions of past experience, and cannot preserve the unity of personality.If we only talk about the so-called material factors, it is not only a common thing, but also a legitimate thing to declare war on Qin Muchu, with today's self and yesterday's self.But the reason why a person is a person should not be like this, because a person has a personality: personality is consistent.Although the cells and blood wheels in the body are being metabolized every day, his personality does not allow him to look towards Qin Muchu.One person Chinese literati like to compare themselves to most is Wang Can.As soon as he climbed the tower, he planned to write a fu for Zhongxuan, and as soon as he took refuge, he pretended to be Wang Canyiliu.In fact, Wang Can is a boring literati with the most impersonality and the weakest will.Using the status of a Han official, he first followed Liu Biao, and then persuaded Liu Biao's son to surrender to Cao Cao; then he followed Cao Cao, and played the nasty trick of offering cups to persuade him to come in.The degeneration of his personality may be due to his bad physique, but the most important thing is his weak will.It is a disgrace in literature and thought that Chinese literati like to compare themselves with this kind of person, and it is also a kind of morbidity in their outlook on life. It connects various activities in life to make them consistent, and only the power of will can establish a personality for them. .Whitehead believes that personality is a kind of unifying activity ("unifying activity"), which connects all related programs into a whole.So the will is synthetic.We must be able to know what we are doing and be able to decide what we are going to do in order to have a consistent attitude towards life.Only when encountering difficulties and setbacks can we overcome and not be subdued.This kind of firm will is very important for people who want to be human, but it is especially important for people in authority.For example, in China's long-term war of resistance, due to the poor material conditions of the country, many weak-willed people were shaken in the middle of the war; The nation fights a way out.I have said before that in all international wars, before the war, what the two countries weigh is the weight of interests; after the war, what is measured is the strength of will.Mr. Jiang's strong will not only completed his own personality, but also completed the national character of the Republic of China.Just ask a country that specializes in opportunism, regardless of its position, only looks at the international situation with a snobbish eye, and flatters that country when it sees a country's momentary triumph. It can invade today and counter-aggression tomorrow.Therefore, from the perspective of future generations of historians, this war in China at least established the national character of the Republic of China.This is enough to be proud of our nation! Taken together, it can be seen that the will I advocate is not a mystery.Or some scientists who hold traditional concepts will object, thinking that people who study science do not need this kind of philosophical concept.But can the ultimate meaning of pursuing science be separated from philosophical explanations?Let’s take a step back and say that in order to obtain comparable results, the experiment must be based on the assumption of work. Don’t keep a certain attitude for the vast crowd and great life, and let him be like a rudderless boat in the vast sea. floating?It's too dangerous!Moreover, the most interesting thing is that those who oppose the doctrine of the will will fly into a rage if they say to their face that they have a weak will. I am not opposed to abstraction and analysis, but I am opposed to using a part of abstraction as the body of the universe and life, and part of the results of analysis as the whole of the universe and life.This so-called looking at the sky with a tube, and saying that the sky is small, is not that the sky is small.For a certain application purpose, it is a good thing to extract a part of things to study for precision; but if the researcher forgets his scope and uses a term of relativity, he forgets his frame of reference (reference frame), and insisting on his partial conclusions to explain everything is a major mistake.What's more, even if the results of various aspects are combined to form a sum, it cannot be said that this sum is the essence and whole of the universe and life.Because the universe and human life contain real space and time, there is life under the body, it is constantly created, and it is inseparable.I said earlier that the whole is not equal to the sum of the points.This principle has a profound explanation in mathematical logic, so let's leave it alone for now.Now I only use the score to illustrate this truth.For example, a large set of symphonies in music is written with how many notes, but the same number of notes cannot become a set of Beethoven's famous Ninth Symphony.Moreover, how moving the Ninth Symphony is not only depends on the coordination of the notes, but also depends on the skill and genius of the conductor and the musicians who perform.Because this set of complex symphonies is a whole work of art.His aesthetic evaluation is determined by his overall artistic influence.To understand music is like this, let alone understand the life that is more complex and richer than the symphony in music, for billions of people, billions of things, heartstring symphony, and artistic performance! Life is not a puppet, and there is no fate to pull the strings behind, so we do not bow down to the god of fate.Life is not the cogs of a machine, which involuntarily rotates with the giant wheel of the machine, so we do not bow down to the god of the machine.We have a dynamic, creative, real life of our own in the dynamic, creative, real universe.This life is indivisible and does not cease.He himself is the activity of creation.He is more conscious activity.He expands the freedom of his will with wisdom, and molds the unity of his personality with will.Therefore, our lives are stable, and our morality has standards.Neither the universe nor human life is a pre-sealed seven-fold book; it is a treasure book that we are required to write page by page with our own lives.Finally, let me use an analogy.As human beings, we are not playing a role in a pre-arranged drama; we have to use our own efforts to write the part of our performance in the script; , performing this part brilliantly on the stage of the universe.