Van Til: Trinity Solves One-and-Many Problem: [1] If Particulars Are Un-related, They Become Unintelligible; [2] If Universals Are Abstract, Particulars\u2019 Particularity = Destroyed<\/strong><\/p>\n\u8303\u6cf0\u5c14\u5bf9\u4e09\u4f4d\u4e00\u4f53\u6559\u4e49\u7684\u53e6\u4e00\u91cd\u5927\u8d21\u732e\uff0c\u4e43\u662f\u4ed6\u7528\u4e09\u4f4d\u4e00\u4f53\u7684\u6559\u4e49\u89e3\u51b3\u54f2\u5b66\u4e0a\u300c\u4e00\u800c\u4f17\u300d\u7684\u95ee\u9898\u3002\u4ece\u5e7f\u4e49\u6765\u8bf4\uff0c\u300c\u4e00\u800c\u4f17\u300d\u7684\u95ee\u9898\u6765\u81ea\u4eba\u7c7b\u5728\u4e8b\u7269\u7684\u590d\u6742\u6027\uff08plurality\uff09\u4e2d\u5bfb\u6c42\u4e00\u81f4\u6027\uff08unity\uff09\uff08DF2, 24\uff09\u3002\u5177\u4f53\u6765\u8bf4\uff1a<\/p>\n
Another distinctively Van Tillian contribution to our thinking about the Trinity is his use of the doctrine in connection with the \u201cone-and-many problem.\u201d Most generally, the problem is man\u2019s quest \u201cto find unity in the midst of the plurality of things.\u201d (DF2, 24.) More specifically:<\/p>\n
\u300c\u4f17\u300d\u5fc5\u987b\u5f7c\u6b64\u63a5\u89e6\uff0c\u53ef\u662f\u6211\u4eec\u600e\u6837\u77e5\u9053\u5b83\u4eec\u53ef\u80fd\u5f7c\u6b64\u63a5\u89e6\uff1f\u6211\u4eec\u600e\u6837\u77e5\u9053\u300c\u4f17\u300d\u4e0d\u662f\u4ee5\u5f7c\u6b64\u4e0d\u76f8\u5173\u7684\u6b8a\u76f8<\/strong>\u5b58\u5728\uff1f\u82e5\u771f\u662f\u5982\u6b64\uff0c\u6211\u4eec\u5bf9\u5b83\u4eec\u5c31\u4e00\u65e0\u6240\u77e5\uff0c\u800c\u5b83\u4eec\u4ea6\u5c06\u4ece\u6211\u4eec\u6240\u62e5\u6709\u7684\u77e5\u8bc6\u4e16\u754c\u4e2d\u62bd\u79bb\uff0c\u5b83\u4eec\u53ea\u4e0d\u8fc7\u662f\u62bd\u8c61\u7684\u6b8a\u76f8<\/strong>\u800c\u5df2\u3002\u53e6\u4e00\u65b9\u9762\uff0c\u6211\u4eec\u53c8\u600e\u6837\u77e5\u9053\uff0c\u6211\u4eec\u80fd\u8fbe\u5230\u4e00\u4e2a\u5171\u76f8\uff08\u4e00\u81f4\uff09\u800c\u4e0d\u4f1a\u6d88\u706d\u6240\u6709\u7684\u6b8a\u76f8\uff1f\u6211\u4eec\u5927\u6982\u662f\u900f\u8fc7\u666e\u904d\u5316\uff08generalization\uff09\u6765\u5f97\u5230\u5171\u76f8\uff0c\u4e5f\u5c31\u662f\u501f\u7740\u4e0e\u6b8a\u76f8\u62bd\u79bb\uff08abstracting\uff09\uff0c\u4ee5\u81f4\u5c06\u6b8a\u76f8\u5305\u542b\u5728\u66f4\u5927\u7684\u4e00\u81f4\uff08\u5171\u76f8\uff09\u91cc\u3002\u5982\u679c\u6211\u4eec\u7ee7\u7eed\u8fd9\u4e2a\u666e\u904d\u5316\u7684\u8fc7\u7a0b\uff0c\u76f4\u5230\u6211\u4eec\u5c06\u6240\u6709\u7684\u6b8a\u76f8\u90fd\u4e88\u4ee5\u6392\u9664\uff08\u5047\u5982\u5b83\u4eec\u90fd\u53ef\u80fd\u88ab\u6392\u9664\uff09\uff0c\u90a3\u4e48\uff0c\u6240\u6709\u6b8a\u76f8\u7684\u6b8a\u6027\u5c82\u4e0d\u90fd\u88ab\u6d88\u9664\u4e86\u5417\uff1f\u800c\u6211\u4eec\u6700\u540e\u6240\u5f97\u5230\u7684\u4e0d\u5c31\u53ea\u662f\u4e00\u4e2a\u62bd\u8c61\u7684\u5171\u76f8<\/strong>\u5417\uff08DF2, 25-26 = DF4, 48-49\uff09\uff1f<\/p>\nThe many<\/strong> must be brought into contact with one another. But how do we know that they can be brought into contact with one another? How do we know that the many do not simply exist as unrelated particulars? The answer given is that in such a case we should know nothing of them; they would be abstracted from the body of knowledge that we have; they would be abstract<\/strong> particulars. On the other hand, how is it possible that we should obtain a unity that does not destroy the particulars? We seem to get our unity by generalizing, by abstracting from the particulars in order to include them into larger unities. If we keep up this process of generalization till we exclude all particulars, granted they can all be excluded, have we not stripped these particulars of their particularity? Have we then obtained anything by an abstract<\/strong> universal? (DF2, 25-26 = DF4, 48-49.)<\/p>\n\n- \u5085<\/strong>\u5170\u59c6\u7684\u89e3\u91ca\uff1a\u4eba\u7c7b\u5c06\u4e8b\u7269\u5206\u7c7b\u3001\u666e\u904d\u5316\u3001\u5bfb\u627e\u300c\u5171\u76f8\u300d<\/strong>; <\/strong>\u8fd9\u662f\u4e2a\u300e\u62bd\u8c61\u5316\u300f\u8fc7\u7a0b\uff1b<\/strong><\/li>\n<\/ol>\n
\u4f46\u8fd9\u4e2a\u5bfb\u6c42\u5171\u76f8\u7684\u62bd\u8c61\u5316\u8fc7\u7a0b\u8fbe\u81f4\u865a\u7a7a<\/strong><\/p>\nFrame Explains: We Classify, Generalize, Seek \u201cUniversal\u201d \u2013 A Process of Abstraction; But This Abstraction Process, This Search for Universal, Leads to Emptiness<\/strong><\/p>\n\uff08\u6458\u8bd1\uff1a\uff09\u4eba\u7c7b\u81ea\u51fa\u751f\u4ee5\u6765\u5c31\u5c1d\u8bd5\u5728\u4f17\u591a\u7684\u611f\u89c9\uff08sensations\uff09\u4e2d\u5bfb\u627e\u610f\u4e49\u3002\u4f8b\u5982\uff1a\u4e00\u4e2a\u5c0f\u5b69\u8ba4\u8bc6\u4e86Fido\uff08\u4e00\u6761\u72d7\u7684\u540d\u5b57\uff09\uff1b\u540e\u6765\u501f\u7740\u62bd\u8c61\u5316\uff08abstraction\uff09\u5f97\u77e5 Fido, Rover, Spot\u7b49\u90fd\u662f\u300c\u72d7\u300d\uff1b\u800c\u300c\u72d7\u300d \u53c8\u662f\u300c\u52a8\u7269\u300d\uff08animals\uff09\u7684\u4e00\u7c7b\u2026\u2026\u4ee5\u6b64\u7c7b\u63a8\uff0c\u5316\u96f6\u4e3a\u6574\uff08\u62bd\u8c61\u5316\uff09\u3002\u4eba\u628a\u6240\u77e5\u9053\u7684\u611f\u89c9\u7ec4\u7ec7\u5206\u7c7b\uff1b\u6bcf\u4e00\u4e2a\u6b65\u9aa4\uff0c\u770b\u8d77\u6765\u4f3c\u4e4e\u5e26\u6211\u4eec\u8fdb\u5165\u4e8b\u7269\u66f4\u6df1\u5c42\u7684\u672c\u8d28\uff08essence\uff09\u90a3\u91cc\uff0c\u76f4\u5230\u6211\u4eec\u627e\u5230\u5b58\u6709\u7684\u672c\u8eab\uff08being itself\uff09\uff0c\u4e5f\u5c31\u662f\u77e5\u8bc6\u7684\u9ad8\u5cf0\u3002<\/p>\n
Again, let me try to put Van Til\u2019s point into different and perhaps clearer language. After we are born, we gradually learn to organize rationally the \u201cbuzzing, blooming confusion\u201d (William James) of our sense experience. A child learns to distinguish himself from his mother, to distinguish one object from another. His mind is organizing sensations into groups, each group representing a thing, an object of knowledge. He is coming to know objects by understanding their relationships with other objects. Fido would be one such object. With additional experience and education, we learn to organize these groups into larger groups. Eventually, we learn that Fido, Rover, Spot, and others themselves form a group that we call \u201cdog.\u201d That represents an advance in learning, for it means that we recognize significant similarities among these animals and differences between them and other types of animals. Indeed, when we learn that Fido is a dog, it seems that we are learning his essence, what he really is. Then we learn that dogs can be grouped into still larger classes: canines, mammals, living beings, being. This process is called \u201cabstraction.\u201d Each of these steps may be seen as going deeper into the reality, the essence of things. Philosophizing about \u201cbeing as such\u201d seems to be the consummation of human knowledge.<\/p>\n
\uff08\u6458\u8bd1\uff1a\uff09\u53ef\u662f\uff0c\u968f\u7740\u6bcf\u4e00\u5c42\u7684\u62bd\u8c61\u5316\uff08\u5316\u96f6\u4e3a\u6574\uff09\uff0c\u6211\u4eec\u6240\u80fd\u77e5\u9053\u7684\u77e5\u8bc6\u5c31\u8d8a\u6765\u8d8a\u5c11\u3002\u6bd4\u65b9\u8bf4\uff1aFido\u8fd9\u6761\u72d7\u6709\u5b83\u4e2a\u522b\u7684\u7279\u5f81\uff0c\u4f46\u8fd9\u4e9b\u7279\u5f81\u4e0d\u90fd\u5305\u62ec\u5728\u300c\u72d7\u300d\u7684\u89c2\u5ff5\u91cc\uff1b\u300c\u72d7\u300d\u5305\u62ecFido\u7684\u4e00\u4e9b\u7279\u5f81\uff0c\u4f46\u5e76\u4e0d\u5305\u62ecFido\u7684\u5176\u4ed6\u7279\u5f81\u3002\u6700\u9ad8\u5c42\u6b21\u7684\u62bd\u8c61\u89c2\u5ff5\u662f\u300c\u5b58\u6709\u300d\uff08being\uff09\uff1b\u53ef\u662f\u4e8b\u7269\u548c\u89c2\u5ff5\u8d8a\u662f\u62bd\u8c61\uff0c\u5176\u5185\u5bb9\u5c31\u8d8a\u662f\u865a\u7a7a\u3002\u300c\u5b58\u6709\u300d\u662f\u6700\u9ad8\u7684\u62bd\u8c61\u89c2\u5ff5\uff0c\u751a\u4e48\u90fd\u5305\u62ec\u4e86\uff1b\u53ef\u662f\u5b58\u6709\u91cc\u6ca1\u6709\u751a\u4e48\u5177\u4f53\u7684\u5185\u5bb9\u3002\u300c\u5b58\u6709\u300d\uff08being\uff09\u4e0e\u300c\u865a\u65e0\u300d\uff08nothingness\uff09\u5dee\u4e0d\u591a\u662f\u540c\u4e49\u8bcd\uff08\u9ed1\u683c\u5c14 G. F. Hegel\u7684\u8bf4\u6cd5\uff09\uff01\u6240\u4ee5\u6211\u4eec\u82e5\u8bf4Fido\u662f\u4e00\u4e2a\u300c\u5b58\u6709\u300d\uff08being\uff09\uff0c\u7a76\u7adf\u6211\u4eec\u8bf4\u4e86\u751a\u4e48\u4e1c\u897f\uff1f\u751a\u4e48\u90fd\u6ca1\u6709\u8bf4\uff01<\/p>\n
On the other hand, the process of abstraction also brings cognitive loss. Fido, after all, is more than just a dog. He is two feet high, black and white, trained to roll over, partial to taking walks and playing ball. None of those qualities is included in the definition of \u201cdog,\u201d for the concept of \u201cdog\u201d covers some animals that have those qualities and some animals that do not. Thus, every step on the abstraction ladder is a step toward emptiness. The highest abstraction, \u201cbeing,\u201d covers everything. But it includes nothing specific. As Hegel pointed out, \u201cbeing,\u201d as a general or abstract term, is indistinguishable from \u201cnothing.\u201d It might seem that we gain a very profound level of knowledge when we find \u201cbeing\u201d as the essence of all things.\u00a0 But actually, to say that Fido is a \u201cbeing\u201d is to say almost nothing about him.<\/p>\n
\n- \u6b63\u5982\u300c\u5171\u76f8\u300d\u662f\u7a7a\u865a\u7684\uff0c\u300c\u7eaf\u7269\u8d28\u300d\u4e5f\u662f\u7a7a\u865a\u7684<\/strong>\uff1a<\/strong><\/li>\n<\/ol>\n
\u5bfb\u6c42\u300e\u6b8a\u76f8\u300f\uff0c\u300e\u5177\u4f53\u300f\uff0c\u300e\u672c\u8d28\u300f\u7684\u8fc7\u7a0b\u4e5f\u662f\u62bd\u8c61\u7684\uff0c\u4e5f\u8fbe\u81f4\u865a\u7a7a<\/strong><\/p>\n\u6211\u4eec\u5206\u6790\u4e94\u5b98\u7ecf\u9a8c\u7684\u7ec4\u6210\u90e8\u5206\uff1a\u4f46\u662f\u8fd9\u4e9b\u90fd\u662f\u300e\u62bd\u8c61\u300f\uff1b\u4e0d\u53ef\u80fd\u8fbe\u5230<\/strong><\/p>\nJust Like Universal, Pure Matter is Void of Knowledge:<\/strong><\/p>\nAbstraction Process, Search for Particular, Concrete, Essence, Also Leads to Emptiness<\/strong><\/p>\nWe Analyze Components of Sense Experience \u2013 But They\u2019re Unreachable Abstractions<\/strong><\/p>\n\uff08\u6458\u8bd1\uff1a\uff09\u6216\u8005\u6211\u4eec\u53ef\u4ee5\u5c1d\u8bd5\u76f8\u53cd\u7684\u65b9\u5411\uff1a\u5316\u6574\u4e3a\u96f6\u3002\u6211\u4eec\u4ece\u300c\u5b58\u6709\u300d\u5f00\u59cb\uff0c\u5148\u5217\u4e3e\u548c\u63cf\u8ff0\u6240\u6709\u7684\u5b58\u6709\uff0c\u63a5\u7740\u5217\u4e3e\u548c\u63cf\u8ff0\u6240\u6709\u7684\u52a8\u7269\uff0c\u6700\u540e\u662f\u6240\u6709\u7684\u72d7\u3002\u751a\u81f3Fido\u8fd9\u6761\u72d7\u4e5f\u53ef\u4ee5\u7531\u4e0d\u540c\u7684\u611f\u89c9\uff08sensations\uff09\u7ec4\u7ec7\u8d77\u6765\uff0c\u4f8b\u5982\uff1a\u5b83\u4f1a\u8214\u6211\u4eec\u7684\u53f3\u624b\uff1b\u7260\u7684\u6bdb\u662f\u767d\u8272\u7684\u2026\u2026\u7b49\u7b49\u3002\u60f3\u8981\u5bfb\u6c42\u77e5\u8bc6\u7684\u4eba\u53ef\u4ee5\u8fd9\u6837\u4f5c\uff1b\u53ef\u662f\u6bcf\u4e00\u4e2a\u611f\u89c9\uff08\u4f8b\uff1aFido\u8214\u6211\u4eec\u7684\u53f3\u624b\uff09\u90fd\u662f\u5728\u4e00\u4e2a\u590d\u6742\u7684\u3001\u6574\u4f53\u7684\u5904\u5883\uff08context\uff09\u4e2d\u88ab\u8ba4\u8bc6\u7684\u3002<\/p>\n
So we might try, as some philosophers have, the opposite process: going down<\/strong> the abstraction ladder, from general to particular. We understand \u201cbeing\u201d by enumerating and describing the \u201cbeings.\u201d We similarly proceed to the living beings, mammals, and dogs. Even Fido may seem like something of an abstraction. For arguably our concept of Fido is put together from many experiences and memories. (The emphasis here on experience will sound \u201cempiricist\u201d to some. However, I do not regard experience as pure sensation without any rational mental activity. There is no knowledge of human sense-data without a rational appropriation of them. In any case, the description here of the cognitive process is not intended as a description of my own epistemology, but only as a description of a common way of formulating the process of human knowledge.) We never see all of Fido at one time: once we see his profile, another time his face, another time his backside. We never see his liver or kidneys, unless we observe him under veterinary surgery; yet, from other learning experiences, we know they are in him. Those who wish to gain knowledge by moving from abstract to concrete will want to reduce knowledge to its smallest constituents. What are the elements that go into our concept of Fido? They are a warm \u201clicking\u201d sensation on our right hand (rather, many momentary ones, strung together by our mind), a visual impression of whiteness with a black patch, etc.<\/p>\n\uff08\u6458\u8bd1\uff1a\uff09\u6211\u4eec\u4ee5\u4e3a\u8d8a\u627e\u5230\u4e8b\u7269\u7684\u7ec4\u6210\u8981\u7d20\uff0c\u5c31\u8d8a\u63a5\u8fd1\u4e8b\u7269\u7684\u672c\u8d28\u548c\u771f\u76f8\u3002\u62bd\u8c61\u5316\u5e2e\u52a9\u6211\u4eec\u901a\u8fc7\u63a2\u7a76\u7269\u4f53\u5f7c\u6b64\u7684\u5173\u7cfb\uff0c\u6765\u4e86\u89e3\u4e8b\u7269\uff1b\u6b8a\u76f8\u5316\u5219\u900f\u8fc7\u7814\u7a76\u5173\u7cfb\u4e2d\u7684\u4e0d\u540c<\/p>\n
\u4e8b\u7269\uff0c\u6765\u4e86\u89e3\u8fd9\u4e9b\u5173\u7cfb\u3002<\/p>\n
As we move down the abstraction ladder in this way, it seems again that we are learning about essences. When we reduce our experience of Fido to its elements, it seems, we are learning what he \u201creally is.\u201d In moving up the abstraction ladder, we sought to define objects by examining their relationships to one another. In moving down, we seek to define relationships by examining the objects related.<\/p>\n
\uff08\u6458\u8bd1\uff1a\uff09\u53ef\u662f\uff0c\u4e8b\u5b9e\u771f\u7684\u662f\u8fd9\u6837\u5417\uff1f\u6216\u8005\u6211\u4eec\u53ea\u662f\u81ea\u5df1\u6b3a\u9a97\u81ea\u5df1\uff1f\u56e0\u4e3a\u6211\u4eec\u4e8b\u5b9e\u4e0a\u4ece\u6765\u90fd\u6ca1\u6709\u770b\u89c1\u8fc7\u8fd9\u4e9b\u6b8a\u76f8\uff1b\u5c31\u50cf\u79d1\u5b66\u5bb6\u4eec\u5c31\u4ece\u6765\u6ca1\u6709\u771f\u6b63\u770b\u89c1\u8fc7\u5206\u5b50\u3001\u539f\u5b50\u3001\u4e9a\u539f\u5b50\u2026\u2026\u7b49\u7c92\u5b50\u4e00\u6837\u3002\u8fd9\u4e9b\u6682\u65f6\u7684\u611f\u89c9\uff0c\u90fd\u662f\u62bd\u8c61\u7684\u89c2\u5ff5\uff08abstractions\uff09\u3002\u56e0\u6b64\uff0c\u6211\u4eec\u4e0d\u80fd\u8bf4\uff1aFido\u8fd9\u6761\u72d7\u662f\u7531\u6211\u4eec\u5927\u8111\u5c06\u4e00\u7ec4\u7406\u6027\u6982\u5ff5\u8fde\u63a5\u8d77\u6765\u540e\u6240\u4ea7\u751f\u7684\u4e2a\u522b\u611f\u89c9\uff01<\/p>\n
Or are we fooling ourselves? For we never experience any of these \u201celements,\u201d momentary sensations or whatever, outside of a broader context. We never actually experience<\/strong> a momentary impression of whiteness; we experience larger complexes of meaning, like Fido himself. When we speak of momentary impressions, we are analyzing<\/strong> experience into what might be plausible constituents, as the scientist analyzes ordinary things into molecules, atoms, and subatomic particles. But we have never seen<\/strong> momentary sense impressions any more than the scientist has actually seen his subatomic particles. Momentary sense impressions are actually abstractions<\/strong> from the total reality. In this way, we can see the implausibility of suggesting that Fido is \u201creally\u201d a set of sensations or impressions, glued together, as it were, by the mind.<\/p>\n\uff08\u6458\u8bd1\uff1a\uff09\u5f53\u6211\u4eec\u8d8a\u671d\u300c\u6b8a\u76f8\u300d\u65b9\u5411\u8fdb\u884c\u62bd\u8c61\u5316\uff0c\u6211\u4eec\u6240\u80fd\u5f97\u5230\u7684\u77e5\u8bc6\u5c31\u8d8a\u6765\u8d8a\u5c11\u3002\u5047\u8bbe\u6211\u4eec\u53ef\u4ee5\u5206\u6790\u51fa\u4e8b\u7269\u6700\u5c0f\u3001\u6700\u7ec8\u6781\u7684\u7ec4\u6210\u8981\u7d20\uff0c\u8fd9\u4e2a\u300c\u7ec8\u6781\u7269\u8d28\u300d\u5c31\u4f1a\u4e0e\u4e9a\u7406\u65af\u591a\u5fb7\u6240\u79f0\u7684\u300c\u539f\u59cb\u7269\u8d28\u300d\u975e\u5e38\u7c7b\u4f3c\u3002\u5b83\u65e2\u7136\u627f\u8f7d\u4e86\u6240\u6709\u7684\u6027\u8d28\uff08\u4e8b\u7269\u7684\u7279\u6027\uff09\uff0c\u5b83\u672c\u8eab\u5c31\u6ca1\u6709\u7279\u6027\u3002\u56e0\u6b64\uff0c\u7edd\u5bf9\u7684\u6b8a\u76f8\u65e2\u662f\u865a\u65e0\u7684\uff0c\u53c8\u662f\u5b58\u5728\u7684\u3002<\/p>\n
And as we move down the abstraction ladder, there is also a loss of content, as there was when we tried to move in the other direction. Let us imagine that we could trace the elements of the elements of the elements to the point where we could discover some ultimate element of human experience, as scientists have sought for ultimate particles in the physical universe. Let us call that element \u201cultimate matter,\u201d for it would be much the same as Aristotle\u2019s \u201cprime matter.\u201d What would it be? If it were identifiable, describable, like Fido, then it would be subject to further analysis and would not be the ultimate constituent of experience. Evidently, then, if it were really ultimate, nothing could be said about it. To put the point differently: it could have no qualities, because it would be the bearer of all qualities. But even to say that is to say something about it. So it seems that the very notion of an ultimate component to experience is self-contradictory (as was, indeed, Aristotle\u2019s concept of prime matter). The ultimate component is both nothing and something.<\/p>\n
\n- 4<\/strong>. <\/strong>\u300e\u7eaf\u5b58\u6709\u300f\u548c<\/strong>\u300e<\/strong>\u7eaf\u7269\u8d28<\/strong>\u300f<\/strong>\u540c<\/strong>\u6837<\/strong>\u5730\u662f\u865a\u7a7a\uff0c\u4e0d\u80fd\u7406\u89e3\uff1b\u56e0\u6b64\u4e16\u754c\u4e0d\u80fd\u7406\u89e3<\/strong><\/li>\n<\/ol>\n
Being and Matter Are Both Empty, Un-intelligible; Thus: World = Unintelligible<\/strong><\/p>\n\u5f52\u6839\u7ed3\u5e95\uff0c\u300c\u5e7f\u6cdb\u7684\u5b58\u6709\u300d\u548c\u300c\u7ec8\u6781\uff08\u539f\u59cb\uff09\u7269\u8d28\u300d\u4e4b\u95f4\u5e76\u6ca1\u6709\u5206\u522b\uff1b\u4e24\u4e2a\u6982\u5ff5\u90fd\u662f\u7a7a\u6d1e\u3001\u4e0d\u53ef\u77e5\u7684\uff0c\u4e0d\u80fd\u544a\u8bc9\u6211\u4eec\u4efb\u4f55\u5177\u4f53\u77e5\u8bc6\u3002\u5982\u679c\u4e00\u5207\u4e8b\u7269\u7684\u672c\u8d28\u548c\u8fd9\u4e2a\u4e16\u754c\u7684\u771f\u7406\uff0c\u8981\u5728\u8fd9\u4e24\u4e2a\u6982\u5ff5\u91cc\u9762\u624d\u80fd\u88ab\u53d1\u73b0\u7684\u8bdd\uff0c\u5b87\u5b99\u5c31\u5b8c\u5168\u6ca1\u6709\u610f\u4e49\u53ef\u8a00\u3002\u5982\u679c\u4e8b\u7269\u7ec8\u6781\u7684\u771f\u76f8\u7adf\u662f\u300c\u62bd\u8c61\u7684\u5b58\u6709\u300d\uff0c\u6b8a\u76f8\u5c31\u4e0d\u5b58\u5728\u4e86\u3002\u4f46\u662f\uff0c\u82e5\u4e8b\u7269\u7684\u771f\u76f8\u662f\u300c\u62bd\u8c61\u7684\u6b8a\u76f8\u300d\uff0c\u5b87\u5b99\u5c31\u6ca1\u6709\u6240\u8c13\u7684\u4e00\u81f4\u6027\u3002\u5982\u679c\u4e24\u8005\u90fd\u662f\u4e8b\u5b9e\uff0c\u90a3\u4e48\u5b87\u5b99\u5c06\u4f1a\u4e00\u7247\u6df7\u4e71\uff0c\u6ca1\u6709\u4efb\u4f55\u771f\u7406 [\u53c2\u672c\u4e66\uff08CVT\uff09\u7b2c4\u7ae0]\u3002<\/p>\n
In the end, there is no difference between \u201cbeing in general\u201d and \u201cultimate matter.\u201d Both concepts are empty, uninformative, and unintelligible. And if the real essence of everything, the real truth about the world, is to be found in either of these concepts, then the world is completely devoid of intelligible meaning. If abstract being is the ultimate reality, then there is no particularity. If abstract particularity is the ultimate truth, then there is no unity in the world. If both are somehow true, then all is chaos, and nothing is true. [Compare this discussion with the discussion of the ways of eminence and negation in chap. 4 (CVT). The issues are the same in both cases.]<\/p>\n
\u53e6\u4e00\u79cd\u770b\u6cd5\u4e43\u662f\uff1a\u5982\u679c\u300c\u5173\u7cfb\u300d\u7684\u610f\u4e49\u662f\u7531\u5173\u7cfb\u4e2d\u7684\u4e8b\u7269\u6765\u754c\u5b9a\uff0c\u800c\u300c\u4e8b\u7269\u300d\u7684\u610f\u4e49\u53c8\u662f\u4f9d\u9760\u5173\u7cfb\u6765\u7406\u89e3\uff0c\u5982\u6b64\u6076\u6027\u5faa\u73af\u4e0b\u53bb\uff0c\u6211\u4eec\u600e\u4e48\u53ef\u80fd\u5f00\u59cb\u6574\u4e2a\u8ba4\u8bc6\u7684\u8fc7\u7a0b\u5462\uff1f<\/p>\n
Another way to look at the problem is this: if, in the end, objects are defined by their relations, and relations are defined by their objects, a vicious circularity enters, so that everything remains undefined. If objects are understood by their relations and relations by their objects, how can the process get started?<\/p>\n
\n- \u4e3a\u751a\u4e48\u4f1a\u8fd9\u6837\uff1f\u56e0\u4e3a\u4e24\u8005\u90fd\u662f\u5076\u50cf<\/strong><\/li>\n<\/ol>\n
Why This Result? Because Both Are Idols<\/strong><\/p>\n\u4e3a\u751a\u4e48\u4e00\u4e2a\u5bf9\u771f\u7406\u7684\u597d\u610f\u8ffd\u5bfb\uff0c\u4f1a\u8d70\u8fdb\u8fd9\u6837\u7684\u6b7b\u80e1\u540c\uff1f\u8303\u6cf0\u5c14\u7684\u5206\u6790\u662f\uff1a\u56e0\u4e3a\u8fd9\u4e24\u4e2a\u6982\u5ff5\u5728\u672c\u8d28\u4e0a\u90fd\u662f\u5076\u50cf\uff0c\u56e0\u6b64\uff0c\u4e00\u5b9a\u81ea\u6211\u6bc1\u706d\u3002\u5b83\u4eec\u90fd\u662f\u5076\u50cf\uff0c\u56e0\u4e3a\u5b83\u4eec\u6765\u81ea\u4eba\u60f3\u8981\u900f\u77e5\u5b87\u5b99\u4e07\u7269\uff08exhaustive understanding\uff09\u7684\u6b32\u671b\uff1b\u800c\u8fd9\u4e00\u70b9\u53ea\u6709\u4e0a\u5e1d\u624d\u4f5c\u5f97\u5230\uff01\u6b63\u5982\u6240\u6709\u7684\u5076\u50cf\u656c\u62dc\u4e00\u6837\uff0c\u6211\u4eec\u5728\u88ab\u9020\u7269\u4e2d\u5bfb\u627e\u7edd\u5bf9\uff0c\u56e0\u6b64\uff0c\u5f53\u6211\u4eec\u4ee5\u4e3a\u627e\u5230\u7684\u65f6\u5019\uff0c\u6211\u4eec\u4f1a\u53d1\u89c9\u5b83\u7adf\u7136\u662f\u5168\u7136\u65e0\u80fd\u7684\uff01<\/p>\n
How is it that this seemingly well-intentioned search for truth leads up such a blind alley? Van Til\u2019s analysis is that essentially both concepts are idols, and thus self-destructive. They are idols because they are the result of man\u2019s desire for an exhaustive understanding of the world, an understanding that only God can have. As is always the case in idolatry, we seek for an ultimate within the creation, and when we think we have found it, we discover in due course that it is utterly powerless.<\/p>\n
\n- \u8303\u6cf0\u5c14\u7cbe\u8f9f\u5206\u6790\uff1a<\/strong>\u6240\u6709\u975e\u57fa\u7763\u6559<\/strong>\u7684<\/strong>\u601d\u7ef4<\/strong> = <\/strong>\u300e<\/strong>\u62bd\u8c61\u5171\u76f8<\/strong>\u300f+\u300e<\/strong>\u62bd\u8c61\u6b8a\u76f8<\/strong>\u300f\uff1b\u5f7c\u6b64\u65e0\u5173<\/strong><\/li>\n<\/ol>\n
\u56e0\u4e3a\u5b83<\/strong>\u4eec\u90fd\u8bd5\u56fe<\/strong>\u5bfb\u6c42\u900f\u77e5\u4e07\u7269<\/em>\u7684\u77e5\u8bc6\uff08<\/strong>\u800c<\/strong>\u53ea\u6709\u4e0a\u5e1d\u624d\u6709<\/strong>\u8fd9\u79cd<\/strong>\u77e5\u8bc6<\/strong>\u7684\u7279\u6743<\/strong>\uff09<\/strong><\/p>\nVan Til\u2019s Analysis: All Non-Christian Thought = Abstract Unity + Abstract Particularity; They\u2019re Unrelated: Because They All Seek Exhaustive Knowledge<\/em> (God\u2019s Prerogative)<\/strong><\/p>\n\u8303\u6cf0\u5c14\u7684\u89c2\u70b9\u662f\uff1a\u4e0d\u4fe1\uff08\u300a\u5723\u7ecf\u300b\u7684\u4e0a\u5e1d\uff09\u7684\u601d\u7ef4\uff0c\u6c38\u8fdc\u628a\u4e16\u754c\u89c6\u4e3a\u62bd\u8c61\u5171\u76f8\u548c\u62bd\u8c61\u6b8a\u76f8\u7684\u7ec4\u5408\u3002\u300c\u62bd\u8c61\u5171\u76f8\u300d\uff08\u5373\u300c\u5e7f\u6cdb\u7684\u5b58\u6709\u300d\u6216\u5176\u4ed6\u7c7b\u4f3c\u7684\u89c2\u5ff5\uff09\u548c\u300c\u62bd\u8c61\u6b8a\u76f8\u300d\uff08\u5373\u6211\u4eec\u79f0\u4e4b\u4e3a\u300c\u7ec8\u6781\u7269\u8d28\u300d\u7684\u4e1c\u897f\uff09\u4e24\u4e2a\u6982\u5ff5\u672c\u8eab\u90fd\u662f\u865a\u7a7a\u3001\u6ca1\u6709\u610f\u4e49\u7684\uff0c\u5f7c\u6b64\u4e4b\u95f4\u4e0d\u53ef\u80fd\u6709\u4efb\u4f55\u5173\u8fde\u3002\u56e0\u6b64\uff0c\u4e0d\u4fe1\u7684\u4e16\u754c\u89c2\u81f3\u7ec8\u8981\u6210\u4e3a\u4e0d\u77e5\u6240\u4e91\u7684\u80e1\u8a00\u8c2c\u8bba\u3002\u8fd9\u662f\u8303\u6cf0\u5c14\u6279\u5224\u300c\u4e16\u4fd7\u54f2\u5b66\u300d\u548c\u300c\u88ab\u5b83\u5f71\u54cd\u7684\u57fa\u7763\u6559\u795e\u5b66\u300d\u7684\u6838\u5fc3\u89c2\u5ff5\u3002\u2026<\/p>\n
In Van Til\u2019s view, unbelieving thought always sees the world as a combination of abstract unity (\u201cbeing in general,\u201d or other variants of the idea) and abstract particularity (what we have called \u201cultimate matter\u201d). Both abstract unity and abstract particularity are meaningless in themselves and impossible to relate to one another. As such, unbelieving worldviews always reduce to unintelligible nonsense. This is, essentially, Van Til\u2019s critique of secular philosophy (and its influence on Christian theology). \u2026<\/p>\n
\u4e16\u4fd7\u54f2\u5b66\u5bb6\u8ffd\u6c42\u62bd\u8c61\u7684\u5171\u76f8\u4e0e\u6b8a\u76f8\uff0c\u662f\u56e0\u4e3a\u4ed6\u4eec\u72c2\u5984\u5730\u4f01\u56fe\u5bfb\u627e\u552f\u6709\u4e0a\u5e1d\u624d\u80fd\u62e5\u6709\u7684\u77e5\u8bc6\u3002\u4ed6\u4eec\u770b\u4e0d\u5230\uff0c\u5b87\u5b99\u7684\u53ef\u77e5\u6027\u5e76\u4e0d\u5728\u4e8e\u4e00\u4e9b\u62bd\u8c61\u89c2\u5ff5\u6216\u5b87\u5b99\u4e2d\u7684\u62bd\u8c61\u5c42\u9762\uff0c\u800c\u662f\u7531\u4e8e\u4e0a\u5e1d\u521b\u9020\u5e76\u638c\u7ba1\u5b87\u5b99\u3002\u4e16\u4fd7\u4e3b\u4e49\u8005\u8bd5\u56fe\u501f\u7740\u4e00\u4e9b\u975e\u4f4d\u683c\u7684\u539f\u5219\u89e3\u91ca\u5b87\u5b99\uff0c\u4f46\u300a\u5723\u7ecf\u300b\u5374\u8ba9\u6211\u4eec\u770b\u89c1\uff0c\u53ea\u6709\u4e00\u4f4d\u6709\u4f4d\u683c\u7684\u4e0a\u5e1d\u624d\u80fd\u89e3\u91ca\u7942\u7684\u5b87\u5b99\u3002\u53ea\u6709\u5728\u4e0a\u5e1d\u90a3\u91cc\uff0c\u5b87\u5b99\u624d\u6709\u81f3\u7ec8\u7684\u89e3\u91ca\u548c\u53ef\u77e5\u7684\u610f\u4e49\u3002<\/p>\n
They pursue abstract unity and particularity because they presumptuously seek a knowledge of the world that is available only to God, and because they fail to see that the intelligibility of the world is not due to abstract aspects of the world; rather, it is due to God\u2019s creation and direction of the world. The secularist tries to account for the world by reference to impersonal principles, but Scripture shows us that only the personal God can account for his creation. Only in God, then, is there an exhaustive and utterly intelligible rationale for the creation.<\/p>\n
\uff08\u7f16\u8005\u6309\uff1a\u603b\u7ed3\/\u6e29\u4e60\u8303\u6cf0\u5c14\uff1a\u4eba\u4ee5\u300e\u81ea\u4e3b\u300f\u81ea\u5c45\uff1b\u81ea\u4ee5\u4e3a\u65e0\u6240\u4e0d\u77e5\uff08\u8bd5\u56fe\u5bfb\u6c42\u900f\u77e5\uff09\u3002\u56e0\u6b64\u53ea\u80fd\u627e\u5230\u62bd\u8c61\u7684\uff0c\u975e\u4f4d\u683c\u7684\u81f3\u7ec8\u3002\u56e0\u6b64\uff0c\u4ec0\u4e48\uff08\u771f\uff09\u77e5\u8bc6\u90fd\u627e\u4e0d\u5230\u3002\uff09<\/p>\n
\n- \u975e\u57fa\u7763\u5f92\u6240\u627e\u5230\u7684\u51c6\u5219\uff0c\u5fc5\u7136\u662f\u300c\u975e\u4f4d\u683c\u300d\u800c\u300c\u62bd\u8c61\u300d\u7684<\/strong>\uff1b\u6ca1\u6709\u6743\u5a01\u8981\u6c42\u4eba\u987a\u670d<\/strong><\/li>\n<\/ol>\n
All Norms Non-Christian Find = Impersonal, Abstract; No Authority to Claim\u00a0 Obedience<\/strong><\/p>\n\u4ece\u53e6\u4e00\u89d2\u5ea6\u6211\u4eec\u53ef\u4ee5\u770b\u5230\uff1a\u975e\u4fe1\u5f92\u5bf9\u5b87\u5b99\u4e00\u81f4\u6027\u7684\u5bfb\u627e\uff0c\u672c\u8d28\u4e0a\u662f\u5728\u5bfb\u627e\u4e00\u79cd\u771f\u7406\u7684\u51c6\u5219\u3002\u4f46\u5728\u4efb\u4f55\u4e00\u4e2a\u975e\u57fa\u7763\u6559\u4e16\u754c\u89c2\u91cc\uff0c\u7edd\u5bf9\u7684\u771f\u7406\u51c6\u5219\u5fc5\u7136\u662f\u975e\u4f4d\u683c\u7684\u3002\u8fd9\u4e2a\u51c6\u5219\u82e5\u4e0d\u662f\u300c\u5b58\u6709\u300d\u672c\u8eab\uff0c\u5c31\u662f\u300c\u7ec8\u6781\u7269\u8d28\u300d\uff1b\u4f46\u662f\u5b83\u4eec\u90fd\u6ca1\u6709\u8d44\u683c\u4f5c\u771f\u7406\u7684\u51c6\u5219\u3002\u56e0\u4e3a\u8fd9\u4e24\u4e2a\u6982\u5ff5\u90fd\u662f\u865a\u7a7a\u3001\u6ca1\u6709\u5185\u5bb9\u7684\uff1b\u5b83\u4eec\u6ca1\u6709\u8d44\u683c\u8981\u6c42\u4eba\u76f8\u4fe1\u4efb\u4f55\u4e8b\u7269\uff0c\u56e0\u6b64\uff0c\u90fd\u4e0d\u53ef\u80fd\u4f5c\u771f\u7406\u7684\u51c6\u5219\uff08AGG, 89-118\uff09\u3002<\/p>\n
Another way to look at it is this: the unbeliever\u2019s search for unity is essentially the search for a criterion of truth, a norm or standard. But in any non-Christian worldview, the criterion for truth must be impersonal, rather than personal. Ultimately, that criterion will be a concept of \u201cbeing as such\u201d or \u201cultimate matter,\u201d as we have seen. But neither of these concepts can serve as a criterion of truth. Neither has any content. And neither creates an obligation to believe anything, as any ultimate criterion must do. (Compare my argument to this effect in AGG, 89-118.)<\/p>\n
\n- \u300a<\/strong>\u5723\u7ecf<\/strong>\u300b<\/strong>\u4e2d\u7684\u4e0a\u5e1d<\/strong> = <\/strong>\u4f4d\u683c\u3001\u7edd\u5bf9\u3001\u5177\u4f53\u3001\u4e00\u800c\u4f17<\/strong>\uff1b\u4e00\u5957\u8ba1\u5212\u5305\u542b\u6240\u6709\u7ec6\u8282<\/strong><\/li>\n<\/ol>\n
Biblical God = Personal, Absolute, Concrete, One-and-Many; One Plan w\/ All Details<\/strong><\/p>\n\u4e0a\u5e1d\u4e0e\u8fd9\u4e9b\u5076\u50cf\uff08\u89c2\u5ff5\uff09\u622a\u7136\u4e0d\u540c\u3002\u7942\u7684\u8ba1\u5212\u662f\u6574\u4f53\u7684\u3001\u5b8c\u5168\u4e00\u81f4\u7684\uff1b\u4e00\u5207\u90fd\u6309\u7740\u6b21\u5e8f\uff0c\u6ca1\u6709\u98a0\u5012\u6df7\u4e71\u3002\u5bf9\u4e0a\u5e1d\u6765\u8bf4\uff0c\u6ca1\u6709\u751a\u4e48\u4e8b\u7269\u662f\u7942\u4e0d\u77e5\u9053\u7684\u3002\u540c\u65f6\uff0c\u4e0a\u5e1d\u7684\u65e0\u6240\u4e0d\u77e5\uff0c\u5e76\u4e0d\u4f7f\u5b87\u5b99\u4e2d\u4e2a\u522b\u4e8b\u7269\uff08\u6b8a\u76f8\uff09\u7684\u771f\u5b9e\u6027\u548c\u53ef\u77e5\u6027\u53d7\u635f\uff1b\u800c\u6b8a\u76f8\uff08\u4e2a\u522b\u4e8b\u7269\u7684\u7ec6\u8282\uff09\u4e5f\u4e0d\u4f7f\u5b87\u5b99\u6574\u4f53\u7684\u4e00\u81f4\u6027\u53d7\u635f\u3002\u4fc3\u4f7f\u4e8b\u7269\u7ec8\u6781\u4e00\u81f4\u7684\uff0c\u5e76\u4e0d\u662f\u751a\u4e48\u89c2\u5ff5\uff0c\u4e5f\u4e0d\u662f\u751a\u4e48\u539f\u5219\uff0c\u800c\u662f\u4e00\u4e2a\u6709\u4f4d\u683c\u8005\uff1a\u4e0a\u5e1d\u3002\u56e0\u6b64\uff0c\u8fd9\u6837\u7684\u4e00\u81f4\u6027\u5e76\u975e\u865a\u65e0\u548c\u6ca1\u6709\u5185\u5bb9\uff1b\u800c\u7ec8\u6781\u7684\u6b8a\u76f8\u548c\u6700\u5c0f\u7684\u7ec6\u8282\u4e5f\u90fd\u5728\u4e0a\u5e1d\u7684\u8ba1\u5212\u91cc\u3002\u4e0a\u5e1d\u7684\u8ba1\u5212\u5c31\u662f\u7942\u7684\u81ea\u6211\u8868\u73b0\u3002<\/p>\n
God stands in contrast to these idolatrous concepts. His plan is perfectly unified; nothing is out of order; nothing is unknown to him. At the same time, his omniscience does not compromise the reality and intelligibility of the particulars, the individual details of his plan. Nor do the details compromise the overall unity. The ultimate unity is a person, not a principle or an abstract concept. Therefore, that unity is not without content. And the ultimate particularities, the ultimate details, are also divine, as God\u2019s plan is his own self-expression.<\/p>\n
\u4e0a\u5e1d\u7684\u8ba1\u5212\u662f\u4e00\u4e2a\u6709\u4f4d\u683c\u7684\u300c\u4e00\u800c\u4f17\u300d\uff0c\u56e0\u4e3a\u4e0a\u5e1d\u7684\u672c\u6027\u662f\u300c\u4e00\u800c\u4f17\u300d\u7684\u3002\u4e0a\u5e1d\u7684\u300c\u591a\u9762\u6027\u300d\uff08manifold-ness\uff09\u53ef\u4ee5\u4ece\u7942\u7684\u5c5e\u6027\u3001\u601d\u60f3\u548c\u8ba1\u5212\u7684\u591a\u5143\u6027\u4e2d\u770b\u51fa\u3002\u800c\u4e0a\u5e1d\u591a\u9762\u6027\u6700\u7a81\u51fa\u7684\u5c55\u73b0\uff0c\u5c31\u662f\u4e09\u4f4d\u4e00\u4f53\u91cc\u7684\u4e09\u4e2a\u4f4d\u683c\u3002\u4e2a\u522b\u4f4d\u683c\u91cc\u7684\u4e00\u5207\uff0c\u6ca1\u6709\u4e0d\u5b58\u5728\u4e8e\u4e09\u4e00\u771f\u795e\u7684\u4e00\u4f53\u91cc\uff1b\u800c\u5728\u4e09\u4e00\u771f\u795e\u4e00\u4f53\u91cc\u7684\u4e00\u5207\uff0c\u4e5f\u6ca1\u6709\u751a\u4e48\u4e0d\u5b8c\u5168\u8868\u73b0\u5728\u6bcf\u4e00\u4e2a\u4f4d\u683c\u4e4b\u4e2d\u3002\u5728\u4e0a\u5e1d\u91cc\u9762\uff0c\u6240\u6709\u6b8a\u76f8\uff08particularity\uff09\u90fd\u5b8c\u5168\u7684\u5408\u4e00\uff1b\u800c\u6240\u6709\u7684\u5408\u4e00\u90fd\u5b8c\u5168\u5c55\u73b0\u5728\u6b8a\u76f8\uff08detail\uff09\u4e2d\u3002\u662f\u7684\uff0c\u4e30\u5bcc\u6027\u4e0e\u5408\u4e00\u6027\u90fd\u662f\u4e0a\u5e1d\u7684\u672c\u6027\uff0c\u800c\u4e0a\u5e1d\u7684\u300c\u5408\u4e00\u6027\u300d\uff08oneness\uff09\u5c31\u662f\u7942\u7684\u300c\u4e30\u5bcc\u6027\u300d\u7684\u5408\u4e00\uff08unity of the riches of his nature\uff09\uff1b\u4e0a\u5e1d\u7684\u300c\u4e30\u5bcc\u6027\u300d\u5c31\u662f\u7942\u7684\u81ea\u542b\u4e30\u6ee1\uff0c\u4e5f\u5c31\u662f\u5728\u7942\u300c\u5408\u4e00\u6027\u300d\u5f53\u4e2d\u7684\u4e30\u5bcc\u3002<\/p>\n
God\u2019s plan is a personal one and many, because his nature is one and many. The \u201cmanifoldness\u201d of God is seen in the diversity of his attributes, his thoughts, his plans. But it is seen pre-eminently in the three persons of the Trinity. There is nothing in the person that is not in the divine unity, and there is nothing in the divine unity that is not fully expressed in the persons. In God, all particularities are fully united, and all unity is fully expressed in detail. Indeed, God\u2019s oneness is<\/em> a unity of the richness of his nature, and God\u2019s richness is his \u201cself-contained fullness,\u201d the richness of his uniform character.<\/p>\n\u56e0\u4e3a\u4e0a\u5e1d\u662f\u4e00\u4f4d\u7edd\u5bf9\u7684\u4f4d\u683c\uff0c\u7942\u6709\u8d44\u683c\u4f5c\u5b87\u5b99\u4e2d\u6700\u7ec8\u6781\u7684\u51c6\u5219\uff0c\u4e5f\u5c31\u662f\u53d7\u9020\u8005\u601d\u60f3\u4e2d\u7684\u771f\u7406\u6027\u7684\u6700\u7ec8\u51c6\u5219\u3002<\/p>\n
Because God is an absolute person, he can also serve as the ultimate standard, the final criterion for the truth of creaturely thought.<\/p>\n
\n- \u4e09\u4e00\u8bba\u5982\u4f55\u89e3\u51b3<\/strong>\u300c\u4e00\u800c\u4f17<\/strong>\u300d\uff1a\u4e0a\u5e1d\u662f\u4f4d\u683c\uff1b\u7942\u7684\u5c5e\u6027\u662f\u4e30\u6ee1\u7684\uff1b\u7942\u81ea\u6211\u8ba4\u8bc6\uff1b\u81ea\u6211\u8868<\/strong><\/li>\n<\/ol>\n
\u8fbe\uff08\u6c38\u6052\u8ba1\u5212\uff09\uff1b\u56e0\u6b64\u4e16\u754c\u662f\u4e00\u800c\u4f17\uff0c\u540c\u65f6\u53ef\u4ee5\u7406\u89e3<\/strong><\/p>\nHow Doctrine of Trinity Solves One-and-Many Problem: God is Person; God\u2019s Attributes Are \u201cFull\u201d; God Knows Himself; Expresses Himself (One Eternal Decree); Therefore World is One and Many, And Is Intelligible<\/strong><\/p>\n\u4ece\u8fd9\u4e9b\u610f\u4e49\u6765\u7406\u89e3\uff0c\u8303\u6cf0\u5c14\u8ba4\u4e3a\uff0c\u4e09\u4f4d\u4e00\u4f53\u5c31\u662f\u300c\u4e00\u800c\u4f17\u7684\u95ee\u9898\u7684\u89e3\u7b54\u300d\u3002\u8fd9\u91cc\u7684\u610f\u601d\u4e0d\u662f\u8bf4\uff1a\u4e09\u4f4d\u4e00\u4f53\u63d0\u4f9b\u4e86\u4e00\u4e2a\u6a21\u5f0f\uff0c\u7167\u6b64\u6a21\u5f0f\uff0c\u62bd\u8c61\u7684\u300c\u4e00\u300d\u548c\u62bd\u8c61\u7684\u300c\u4f17\u300d\u5c31\u80fd\u6709\u610f\u4e49\u5730\u7ed3\u5408\u5728\u4e00\u8d77\u3002\u4e0d\u662f\uff01\u5b83\u4eec\u4e0d\u53ef\u80fd\u6709\u610f\u4e49\u5730\u88ab\u7ed3\u5408\u3002\u4e09\u4f4d\u4e00\u4f53\u4e5f\u4e0d\u662f\u8981\u8ba9\u6211\u4eec\u770b\u5230\uff1a\u4eba\u7c7b\u7684\u77e5\u8bc6\u82e5\u5efa\u7acb\u5728\uff08\u300a\u5723\u7ecf\u300b\u7684\uff09\u6709\u795e\u8bba\u7684\u6839\u57fa\u4e0a\uff0c\u81f3\u7ec8\u53ef\u4ee5\u900f\u77e5\u5b87\u5b99\u4e07\u7269\u3002\u4e0d\u662f\u7684\uff01\u4eba\u4e0d\u53ef\u80fd\u900f\u77e5\u8fd9\u4e2a\u4e16\u754c\uff0c\u7edd\u5bf9\u4e0d\u53ef\u80fd\uff08\u53c2IST, 24 = IST2, 61.\uff09\u3002\u8fd9\u79cd\u5c1d\u8bd5\u7b49\u4e8e\u662f\u5feb\u8dd1\u51b2\u5411\u300c\u62bd\u8c61\u5b58\u6709\u300d\u548c\u300c\u62bd\u8c61\u6b8a\u76f8\u300d\u7684\u7816\u5899\u3002<\/p>\n
In those senses, Van Til says, the Trinity is the \u201csolution to the problem of the one and the many.\u201d It is not that somehow the Trinity furnishes a model by which abstract unity and abstract particularity can, after all, be meaningfully joined. They cannot be meaningfully joined. Nor is it that the Trinity shows us how human knowledge of the creation can be exhaustive, after all, but on theistic presuppositions. No, human beings cannot know the world exhaustively, period. (See IST, 24 = IST2, 61.) When we try to do that, we run into the brick walls of abstract being and abstract particularity.<\/p>\n
\u786e\u5207\u7684\u8bf4\uff0c\u4e09\u4f4d\u4e00\u4f53\u7684\u6559\u4e49\u547c\u53ec\u6211\u4eec\u5728\u4fe1\u5fc3\u4e2d\u4ef0\u671b\u4e0a\u5e1d\u3002\u6211\u4eec\u5fc5\u987b\u8ba4\u8bc6\u5230\uff0c\u867d\u7136\u6211\u4eec\u4e0d\u53ef\u80fd\u900f\u77e5\u5b87\u5b99\uff0c\u4f46\u4e0a\u5e1d\u5374\u5b8c\u5168\u900f\u77e5\u3002\u6211\u4eec\u4e4b\u6240\u4ee5\u80fd\u5728\u4e00\u5b9a\u7684\u8303\u56f4\u5185\u8ba4\u8bc6\u4e16\u754c\uff0c\u662f\u56e0\u4e3a\u4e0a\u5e1d\u8d50\u4e0b\u7942\u7684\u542f\u793a\uff0c\u540c\u65f6\u4e5f\u8d50\u4e88\u80fd\u529b\uff0c\u4f7f\u6211\u4eec\u80fd\u5728\u6709\u9650\u7684\u3001\u300c\u7c7b\u6bd4\u300d\uff08analogical\uff09\u7684\u5c42\u9762\u4e0a\u6548\u6cd5\u7942\u7684\u601d\u60f3\u3002\u5c3d\u7ba1\u5728\u67d0\u4e2a\u8303\u56f4\u5185\uff0c\u6211\u4eec\u4e0d\u80fd\u8ba4\u8bc6\uff08\u900f\u77e5\uff09\u8fd9\u4e2a\u4e16\u754c\uff0c\u53ef\u662f\u6211\u4eec\u53ef\u4ee5\u76f8\u4fe1\u4e16\u754c\u662f\u4e00\u4e2a\u80fd\u88ab\u8ba4\u8bc6\u7684\uff08intelligible\uff09\u6574\u4f53\u3002\u540c\u65f6\uff0c\u5bf9\u6211\u4eec\u6765\u8bf4\u5982\u540c\u5965\u79d8\u7684\u4e8b\u7269\uff0c\u5e76\u975e\u6e90\u81ea\u4e00\u4e2a\u7ec8\u6781\u7684\u300c\u6df7\u6c8c\u300d\u6216\u300c\u65e0\u610f\u4e49\u300d\uff08meaninglessness, \u5373\uff1a\u865a\u7a7a\uff09\uff0c\u800c\u662f\u6e90\u81ea\u4e0a\u5e1d\u90a3\u5947\u5999\u3001\u4e30\u5bcc\u3001\u8d85\u8d8a\u6211\u4eec\u7406\u89e3\u7684\u5fc3\u601d\u610f\u5ff5\u3002\u6211\u4eec\u867d\u7136\u65e0\u77e5\uff0c\u4f46\u4ecd\u53ef\u4ee5\u786e\u5b9e\u77e5\u9053\uff0c\u4e0a\u5e1d\u81f3\u5c11\u8d50\u4e0b\u4e86\u8db3\u591f\u7684\u77e5\u8bc6\uff0c\u4f7f\u6211\u4eec\u80fd\u591f\u85c9\u4ee5\u9075\u884c\u7942\u7684\u65e8\u610f\u3002\u800c\u6211\u4eec\u4e3a\u751a\u4e48\u8981\u8ffd\u6c42\u77e5\u8bc6\u5462\uff1f\u81f3\u7ec8\u800c\u552f\u4e00\u7684\u7406\u7531\u5c31\u662f\u4e3a\u8981\u9075\u884c\u4e0a\u5e1d\u7684\u65e8\u610f\u3002<\/p>\n
Rather, the doctrine of the Trinity calls us to look to God in faith. We are to understand that although we do not know the world exhaustively, he does. Insofar as we can know the world, it is because he gives us revelation and the ability to repeat his thoughts on an analogical, finite level. And insofar as we cannot know the world, we can trust that the world is nevertheless an intelligible whole. Things that are mysterious to us do not spring from an ultimate chaos or meaninglessness; they spring, rather, from the wonderful riches of God\u2019s thought, which transcends our understanding. And in our ignorance we may also be sure that God has at least given us sufficient knowledge to do his will. And, in the final analysis, the only reason why we should seek any knowledge at all is to do God\u2019s will.<\/p>\n
\n- \u4e0a\u5e1d\u547c\u53ec\u6211\u4eec\u4fe1\u7942\uff1a\u4e0d\u662f\u76f2\u76ee\u7684\u4fe1<\/strong><\/li>\n<\/ol>\n
God Calls us to Faith: Not Blind Faith<\/strong><\/p>\n\u6240\u4ee5\uff0c\u6211\u4eec\u662f\u88ab\u547c\u53ec\u6765\u4fe1\u9760\u4e0a\u5e1d\u3002\u53ef\u662f\uff0c\u8fd9\u6837\u7684\u4fe1\u5fc3\u662f\u76f2\u76ee\u7684\u4fe1\u5fc3\u5417\uff1f\u5982\u679c\u662f\uff0c\u90a3\u4e48\uff0c\u4e09\u4f4d\u4e00\u4f53\u7684\u6559\u4e49\u5e76\u6ca1\u6709\u6709\u610f\u4e49\u5730\u89e3\u51b3\u300c\u4e00\u800c\u4f17\u300d\u7684\u95ee\u9898\u3002\u5728\u8303\u6cf0\u5c14\u548c\u6211\uff08\u5085\u5170\u59c6\uff09\u7684\u89c2\u70b9\u91cc\uff0c\u6211\u4eec\u7684\u4fe1\u5fc3\u4e0d\u662f\u76f2\u76ee\u7684\u3002\u9996\u5148\uff0c\u76f8\u4fe1\u5b87\u5b99\u7684\u521b\u9020\u8005\u5bf9\u7942\u6240\u521b\u9020\u7ed3\u6784\u7684\u89e3\u91ca\uff0c\u662f\u6700\u5408\u7406\u4e0d\u8fc7\u7684\u4e8b\u3002\u5176\u6b21\uff0c\u4e09\u4f4d\u4e00\u4f53\u7684\u6559\u4e49\u8ba9\u6211\u4eec\u5927\u4f53\u770b\u89c1\uff0c\u7ec8\u6781\u7684\u300c\u4e00\u300d\u548c\u7ec8\u6781\u7684\u300c\u4f17\u300d\u5982\u4f55\u53ef\u4ee5\u88ab\u8c03\u548c\u3002\u5b83\u4eec\u82e5\u88ab\u89c6\u4e3a\u4e00\u4e2a\u4f4d\u683c\u7684\u7279\u6027\uff0c\u800c\u4e0d\u662f\u62bd\u8c61\u7684\u7279\u6027\uff0c\u5b83\u4eec\u5c31\u53ef\u4ee5\u88ab\u8c03\u548c\u3002<\/p>\n
So we are called to faith. But is this a blind faith? If so, then the Trinity really does not solve the problem in any meaningful sense. In Van Til\u2019s view and mine, our faith is not blind. In the first place, it is the most rational thing in the world to believe the Word of the world\u2019s Creator as to the structure of his work. Second, the Trinity shows us at least in very general terms, how ultimate unity and diversity can be reconciled. They can be reconciled if they are seen not as abstract qualities, but as qualities of a person.<\/p>\n
\u4e00\u4e2a\u5e7f\u6cdb\u7684\u300c\u5b58\u6709\u300d\u4e0d\u53ef\u80fd\u6574\u5408\u6211\u4eec\u7ecf\u9a8c\u4e2d\u7684\u6b8a\u76f8\uff0c\u56e0\u6b64\uff0c\u4e5f\u65e0\u6cd5\u63d0\u4f9b\u6211\u4eec\u4efb\u4f55\u4eae\u5149\u53bb\u89e3\u91ca\u8fd9\u6837\u7684\u7ecf\u9a8c\u3002\u53ef\u662f\uff0c\u6211\u4eec\u82e5\u628a\u4e16\u754c\u770b\u4f5c\u662f\u4e00\u4f4d\u6709\u4f4d\u683c\u7684\u521b\u9020\u8005\u7684\u7cbe\u5fc3\u8bbe\u8ba1\uff0c\u7942\u5c06\u5b87\u5b99\u4e07\u4e8b\u601d\u8003\u900f\u5f7b\u540e\uff0c\u628a\u6240\u6709\u7684\u4e8b\u7269\u90fd\u5b89\u7f6e\u5728\u6700\u59a5\u5584\u7684\u4f4d\u7f6e\u4e0a\uff1b\u90a3\u4e48\uff0c\u8fd9\u4e2a\u89e3\u91ca\u662f\u5145\u6ee1\u610f\u4e49\u7684\uff0c\u80fd\u7ed9\u6211\u4eec\u65e0\u9650\u7684\u4eae\u5149\u53bb\u89e3\u91ca\u4e07\u4e8b\u3002\u5728\u8fd9\u4e2a\u300c\u4e00\u300d\u91cc\u5305\u542b\u4e86\u300c\u4f17\u300d\uff1b\u8fd9\u4e2a\u300c\u4e00\u300d\uff0c\u662f\u300c\u4f17\u300d\uff08\u6240\u6709\u6b8a\u76f8\uff09\u7684\u5408\u4e00\uff08DF2, 26 = DF4, 48-49\uff09\u3002<\/p>\n
\u201cBeing in general\u201d does nothing to unite the particulars of our experience and therefore to illumine that experience. But it is immensely illuminating to see the world as the craftsmanship of a person who has thought everything through and given everything its proper place. Here is a unity that includes the details, a unity that is a unity of the details. (This is the way I understand Van Til\u2019s use of the term \u201cconcrete universal\u201d in application to God, as in DF2, 26 = DF4, 48-49. This phrase comes from idealist philosophy, but Van Til seeks to sharply differentiate his view from theirs.)<\/p>\n
\u8fd9\u91cc\u6211\u5c06\u7528\u8303\u6cf0\u5c14\u7684\u8bdd\u4f5c\u603b\u7ed3\uff1a\u300c\u6211\u7684\u5408\u4e00\u50cf\u751a\u4e48\uff1f\u50cf\u4e00\u4e2a\u5b69\u5b50\u548c\u4ed6\u7684\u7236\u4eb2\u4e00\u8d77\u6f2b\u6b65\u8d70\u8fc7\u4e00\u4e2a\u68ee\u6797\u3002\u300d\uff08WIB, 20\uff0c\u8303\u6cf0\u5c14\uff0c\u300a\u6211\u4e3a\u751a\u4e48\u4fe1\u795e\u300b\uff0c\u53f0\u5317\uff1a\u57fa\u7763\u6559\u6539\u9769\u5b97\u7ffb\u8bd1\u793e\u3002\uff09<\/p>\n
I will summarize with a statement from Van Til: \u201cMy unity is the unity of a child who walks with its father through the woods.\u201d (WIB, 20.)<\/p>\n
[ DF2 = The Defense of the Faith, 2nd<\/sup> edition ]<\/p>\n[ CVT = John Frame, Cornelius Van Til: An Analysis of His Thought ]<\/p>\n
[ AGG = John Frame, Apologetics to the Glory of God ]<\/p>\n
[ IST = An Introduction to Systematic Theology ]<\/p>\n
[ WIB = Why I Believe in God ]<\/p>\n
\n- <\/a> \u5b87\u5b99\u4e2d\u7684\u4e8b\u5b9e\u548c\u5b9a\u5f8b<\/li>\n<\/ol>\n
FACTS AND LAWS<\/strong><\/p>\n(From John M. Frame, Cornelius Van Til: An Analysis of His Thought<\/em>, Phillipsburg, NJ: P&R Publishing, 1995, chapter 5, pp. 77-78.)<\/p>\n\n- \u65e5\u5e38\u751f\u6d3b\u4e2d\u4e5f\u6709\u300c\u4e00\u800c\u4f17\u300d\u7684\u95ee\u9898<\/strong><\/li>\n<\/ol>\n
One-and-Many Problem Exists In Everyday<\/strong><\/p>\n\u300c\u4e00\u800c\u4f17\u300d\u7684\u95ee\u9898\uff0c\u4e0d\u4ec5\u5b58\u5728\u4e8e\u7ec8\u6781\u7684\u5c42\u9762\uff0c\u4e5f\u5b58\u5728\u4e8e\u65e5\u5e38\u751f\u6d3b\u7684\u5c42\u9762\u3002\u6709\u4e9b\u8bfb\u8005\u4f1a\u6297\u8bae\u8bf4\uff1a\u300c\u7eaf\u7cb9\u7684\u5b58\u6709\u300d\u548c\u300c\u7eaf\u7cb9\u7684\u7269\u8d28\u300d\u662f\u5426\u80fd\u88ab\u7406\u89e3\uff0c\u5bf9\u6211\u4eec\u5e76\u4e0d\u91cd\u8981\uff1b\u56e0\u4e3a\u4e00\u822c\u4eba\u5e76\u4e0d\u5173\u5fc3\u6700\u9ad8\u6216\u6700\u4f4e\u9636\u5c42\u7684\u62bd\u8c61\uff0c\u4ed6\u4eec\u53ea\u60f3\u77e5\u9053\u300c\u4e2d\u5c42\u300d\uff08\u6700\u9ad8\u4ee5\u4e0b\u3001\u6700\u4f4e\u4ee5\u4e0a\uff09\u7684\u4e8b\u7269\u3002\u53ef\u662f\uff0c\u8303\u6cf0\u5c14\u7684\u5206\u6790\u5374\u7275\u52a8\u4e86\u4eba\u7c7b\u77e5\u8bc6\u7684\u6bcf\u4e00\u5c42\u6b21\uff08IST, 22-23\uff09\u3002<\/p>\n
The problem of the one and the many exists not only at the ultimate level, but also at the level of everyday knowledge. Some readers may protest that it is not important whether \u201cpure being\u201d and \u201cpure matter\u201d are intelligible concepts, for most people are not worried about the highest and lowest levels of abstraction. They only seek to know the middle levels. But the Van Tillian analysis affects all of human knowledge. (Here, see Van Til\u2019s discussion in IST, 22-23.)<\/p>\n
\n- \u79d1\u5b66\u5904\u7406\u4e8b\u5b9e\u4e0e\u5b9a\u5f8b<\/strong><\/li>\n<\/ol>\n
Science Deals with Facts and Laws<\/strong><\/p>\n\u79d1\u5b66\u7684\u77e5\u8bc6\uff0c\u5c31\u662f\u5c06\u4e8b\u5b9e\uff08facts\uff09\u5728\u5b9a\u5f8b\uff08laws\uff09\u4e4b\u4e0b\u7ec4\u7ec7\u8d77\u6765\uff1b\u6216\u8bf4\uff0c\u8bbe\u5b9a\u4e00\u4e9b\u5b9a\u5f8b\u6765\u63cf\u8ff0\uff08\u89e3\u91ca\uff09\u4e8b\u5b9e\uff1b\u4e24\u8005\u662f\u540c\u4e00\u56de\u4e8b\u3002\u65e5\u5e38\u751f\u6d3b\u4e2d\uff0c\u6211\u4eec\u4e5f\u5728\u5c1d\u8bd5\u7ec4\u7ec7\u4e8b\u5b9e\uff0c\u5728\u4e00\u4e9b\u5e38\u89c4\u7684\u8303\u7574\uff08categories\uff09\u91cc\u7ec4\u5408\u4e0d\u540c\u7684\u8d44\u8baf\u548c\u7ecf\u9a8c\u3002\u540c\u6837\u7684\u6a21\u5f0f\u4e5f\u9002\u7528\u4e8e\u8bb8\u591a\u4e0d\u540c\u7684\u5b66\u79d1\uff0c\u4f8b\u5982Rousas J. Rushdoony\uff08\u9c81\u8428\u65af\u00b7\u7ea6\u7ff0\u00b7\u62c9\u4ec0\u675c\u5c3c1916 \u5e74 4 \u6708 25 \u65e5 \u2013 2001 \u5e74 2 \u6708 8 \u65e5\uff09\u6307\u51fa\uff0c\u5728\u653f\u6cbb\u8303\u7574\u91cc\uff0c\u4eba\u4eec\u5c1d\u8bd5\u501f\u7740\u6cd5\u5f8b\u8c03\u548c\u4e0d\u540c\uff08\u300c\u4f17\u300d\uff09\u4eba\u7684\u5229\u76ca\uff0c\u4ee5\u671f\u793e\u4f1a\u80fd\u6709\u79e9\u5e8f\uff08\u300c\u4e00\u300d\uff09\uff08JA, 339-349\uff09\u3002<\/p>\n
Scientific knowledge involves grouping facts under laws, or formulating laws to describe the facts, which is the same thing. In everyday life we also seek to organize facts, to bring various kinds of data and experience together under regular categories. This pattern describes many different areas of knowledge. Rousas J. Rushdoony, for example, indicates how politics seeks to reconcile the interest of the many to the order (unity) of society through the formulation of laws. (JA, 339-349.)<\/p>\n
\n- \u975e\u57fa\u7763\u5f92\u6ca1\u6709\u57fa\u7840\u53bb\u652f\u6301\u5b9a\u5f8b<\/strong><\/li>\n<\/ol>\n
Non-Christian Has No Basis for Laws<\/strong><\/p>\n\u53ef\u662f\uff0c\u5728\u4e0d\u4fe1\uff08\u975e\u57fa\u7763\u5f92\uff09\u7684\u6839\u57fa\u4e0a\uff0c\u4eba\u6ca1\u6709\u7406\u7531\u53bb\u76f8\u4fe1\uff0c\u5b87\u5b99\u4e2d\u5b58\u5728\u7740\u4e00\u4e9b\u53ef\u4ee5\u7528\u6765\u51c6\u786e\u63cf\u8ff0\u4e8b\u5b9e\u7684\u5b9a\u5f8b\u3002\u8c01\u80fd\u77e5\u9053\u5b87\u5b99\u7684\u771f\u76f8\u7adf\u7136\u662f\u6709\u89c4\u5f8b\u7684\uff08regular\uff09\u5462\uff1f\u82e5\u4e16\u754c\u81f3\u7ec8\u6765\u81ea\u300c\u673a\u7387\uff08\u6216\u7136\u7387\uff09\u300d\u6216\u300c\u7ec8\u6781\u7684\u7269\u8d28\u300d\uff0c\u90a3\u4e48\uff0c\u5b83\u5f53\u7136\u5c31\u4f1a\u662f\u968f\u610f\u6216\u6df7\u4e71\u7684\u3002\u5982\u679c\u6211\u4eec\u7684\u611f\u5b98\u6216\u7406\u6027\uff0c\u770b\u8d77\u6765\u50cf\u662f\u8981\u544a\u8bc9\u6211\u4eec\uff1a\u300c\u4e8b\u60c5\u4e0d\u662f\u8fd9\u6837\u7684\uff0c\u5b87\u5b99\u662f\u6709\u89c4\u5f8b\u7684\u3002\u300d\u90a3\u4e48\uff0c\u5728\u4e00\u4e2a\u6df7\u4e71\u7684\u4e16\u754c\u91cc\uff0c\u4e3a\u751a\u4e48\u6211\u4eec\u5e94\u8be5\u76f8\u4fe1\u6211\u4eec\u7684\u4e94\u5b98\u548c\u7406\u6027\u80fd\u544a\u8bc9\u6211\u4eec\u771f\u7406\u5462\uff1f<\/p>\n
On an unbelieving basis, however, there is no particular reason to believe that there are laws that accurately describe facts. Who is to know that reality is regular at all? If the world is ultimately the result of chance (or \u201cultimate matter,\u201d which is the same thing), surely it is equally likely that the world will be random or chaotic; and if our senses and reason seem to be telling us differently, why should we believe that in a world of chaos they would be telling us the truth?<\/p>\n
\n- \u82e5\u5b87\u5b99\u7531\u673a\u7387\u4e3b\u5bb0\uff0c\u5b9a\u5f8b\u5c31\u53ea\u662f\u7406\u6027\u4e2d\u7684\u62bd\u8c61\u89c2\u5ff5\uff1f<\/strong><\/li>\n<\/ol>\n
World is Chance: Laws Are Abstractions of Mind?<\/strong><\/p>\n\u673a\u7387\uff08\u6216\u7136\u7387\uff09\u82e5\u4e3b\u5bb0\u4e00\u5207\uff0c\u5b9a\u5f8b\u53c8\u4ece\u54ea\u91cc\u6765\uff1f\u5b9a\u5f8b\u5e76\u4e0d\u5b58\u5728\u4e8e\u8fd9\u6837\u4e00\u4e2a\u5ba2\u89c2\u7684\u4e16\u754c\u91cc\uff0c\u56e0\u4e3a\u4e16\u754c\u662f\u7531\u673a\u7387\uff08\u6216\u7136\u7387\uff09\u6240\u9020\u6210\uff0c\u800c\u4e0d\u662f\u7531\u4e00\u4f4d\u521b\u9020\u4e3b\u6240\u8bbe\u8ba1\uff0c\u5e76\u8d50\u4e88\u5b83\u89c4\u5f8b\u548c\u7ed3\u6784\u3002\u4ece\u5eb7\u5fb7\uff08Immanuel Kant\uff09\u4ee5\u540e\uff0c\u5927\u591a\u6570\u54f2\u5b66\u5bb6\u90fd\u76f8\u4fe1\uff0c\u79e9\u5e8f\u548c\u7ed3\u6784\u90fd\u6765\u81ea\u4eba\u7684\u7406\u6027\uff08\u601d\u60f3\uff09\u3002\u4f46\u662f\u6211\u4eec\u4e3a\u751a\u4e48\u8981\u76f8\u4fe1\uff0c\u8fd9\u4e9b\u7ed3\u6784\u80fd\u7b26\u5408\u771f\u5b9e\u4e16\u754c\u7684\u771f\u76f8\uff1f\u4e16\u754c\u65e2\u7136\u6ca1\u6709\u79e9\u5e8f\uff0c\u8fd9\u4e9b\u7ed3\u6784\u548c\u5b9a\u5f8b\u5c31\u4e0d\u53ef\u80fd\u9002\u7528\u4e8e\u5176\u4e0a\uff01\u90a3\u4e48\uff0c\u8fd9\u4e9b\u5b9a\u5f8b\u5c82\u4e0d\u5c31\u53ea\u662f\u4e00\u4e9b\u62bd\u8c61\u7684\u89c2\u5ff5\uff08abstractions\uff09\uff0c\u5c31\u5982\u300c\u7eaf\u7cb9\u7684\u5b58\u6709\u300d\u90a3\u6837\uff0c\u4e0e\u73b0\u5b9e\u4e16\u754c\u6ca1\u6709\u5173\u7cfb\uff1f<\/p>\n
And if chance is king, where do laws come from? They do not exist in the objective world, because that world is the result of chance, not the product of a designer who gives it a structure of regularity. Since Kant, most philosophers have believed that structures of order originate in the human mind. But why should we believe that such structures would have any application to the actual world? Indeed, if the world is not orderly in itself, they cannot apply to it. Are these laws not, in the end, abstractions that (like \u201cpure being\u201d) have no application to the world?<\/p>\n
\u5c06\u8fd9\u4e9b\u56e0\u7d20\u8fde\u7ed3\u8d77\u6765\uff1a\u300c\u4e3b\u89c2\u7684\u5b9a\u5f8b\u300d\u5e94\u7528\u5728\u300c\u6ca1\u6709\u5b9a\u5f8b\u7684\u73b0\u5b9e\u300d\u4e0a\u3002\u60c5\u51b5\u4e0d\u5355\u4ee4\u4eba\u7edd\u671b\uff0c\u800c\u4e14\u4e92\u76f8\u77db\u76fe\uff01\u4e0d\u4f46\u4e0d\u80fd\u5e26\u6765\u66f4\u591a\u7684\u77e5\u8bc6\uff0c\u53cd\u800c\u53ea\u53eb\u4eba\u6210\u4e3a\u6000\u7591\u4e3b\u4e49\u8005\uff0c\u65e0\u6cd5\u76f8\u4fe1\u300c\u8ba4\u8bc6\u771f\u7406\u7684\u53ef\u80fd\u6027\u300d\u3002<\/p>\n
Put these factors together: subjective laws applied to lawless facts. The situation is not only hopeless, but contradictory. It will not lead to greater knowledge, but only to skepticism about the very possibility of truth.<\/p>\n
\n- \u65e5\u5e38\u751f\u6d3b\u4e2d\uff0c\u62bd\u8c61\u5b9a\u5f8b\u5e76\u4e0d\u8981\u6c42\u6211\u4eec\u964d\u670d<\/strong><\/li>\n<\/ol>\n
In Everyday Life, Abstract Laws Do Not Impose Obligation<\/strong><\/p>\n\u540c\u6837\uff0c\u79d1\u5b66\u77e5\u8bc6\u548c\u65e5\u5e38\u751f\u6d3b\u7684\u77e5\u8bc6\uff0c\u4e0e\u62bd\u8c61\uff08\u54f2\u5b66\uff09\u7684\u601d\u8fa8\u4e00\u6837\uff0c\u662f\u9700\u8981\u51c6\u5219\u7684\u3002\u53ef\u662f\uff0c\u975e\u4f4d\u683c\u7684\u5b9a\u5f8b\u5e76\u6ca1\u6709\u8d4b\u4e88\u6211\u4eec\u51c6\u5219\uff0c\u5e76\u4ee5\u8fd9\u4e9b\u51c6\u5219\u8981\u6c42\uff08oblige\uff09\u6211\u4eec\u76f8\u4fe1\u751a\u4e48\u6216\u4e0d\u76f8\u4fe1\u751a\u4e48\u3002\u56de\u5230\u4e0a\u8ff0Rushdoony\u7684\u4e3b\u5f20\uff1a\u975e\u4f4d\u683c\u7684\u5f8b\u6cd5\u4e0d\u80fd\u5f97\u5230\u4eba\u5fc3\uff0c\u4e5f\u6ca1\u6709\u6743\u5229\u8981\u6c42\u4eba\u5728\u653f\u6cbb\u793e\u4f1a\u91cc\u6548\u5fe0\u3002<\/p>\n
It is also the case that scientific and everyday knowledge, like the more abstract speculation discussed in the last section, require criteria. But laws, conceived impersonally, do not impose upon us criteria, obligations to believe one thing rather than another. Much less (to recall Rushdoony\u2019s concerns) can impersonal laws claim the allegiance of persons in political society.<\/p>\n
\u4e2d\u534e\u7f51\u7edc\u5723\u7ea6\u5b66\u9662ccnci.org\uff1b\u4e2d\u534e\u5c55\u671b\u5723\u7ea6\u5b66\u9662 HorizonCovenant@gmail.com\uff08PayPal\uff09<\/p>\n
\u56e0\u6b64\uff0c\u9884\u8bbe\u4e09\u4e00\u771f\u795e\uff0c\u4e0d\u4ec5\u5728\u5f62\u800c\u4e0a\u5b66\uff08\u5bf9\u5b87\u5b99\u7ec8\u6781\u7684\u63a2\u7d22\uff09\u4e0a\u662f\u5fc5\u987b\u7684\uff0c\u540c\u65f6\u5728\u65e5\u5e38\u751f\u6d3b\u4e0a\u4e5f\u662f\u5fc5\u987b\u7684\u3002<\/p>\n
Therefore, it is not only metaphysical speculation about ultimates, but concrete, everyday knowledge as well, that requires a Trinitarian presupposition.<\/p>\n
[ IST = An Introduction to Systematic Theology ]<\/p>\n
[ JA = Jerusalem and Athens ]<\/p>\n
\u9644\u5f55<\/strong><\/p>\n\u4e09\u4e00\u771f\u795e\u4e43\u300e\u5177\u4f53\u5171\u76f8\u300f\uff1a<\/strong><\/p>\n\u8303\u6cf0\u5c14\u7684\u300e\u5177\u4f53\u5171\u76f8\u300f\u4e0e\u552f\u5fc3\u4e3b\u4e49\u7684\u300e\u7edd\u5bf9\u300f\u7684\u5bf9\u7167<\/strong><\/p>\nTRIUNE GOD AS \u201cCONCRETE UNIVERSAL\u201d:<\/strong><\/p>\nVAN TIL\u2019S \u201cCONCRETE UNIVERSAL\u201d VS. \u201cTHE ABSOLUTE\u201d OF IDEALISM <\/strong><\/p>\nJames Baird (<\/strong>