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上 篇 平衡理念 Volume I Idea of Balance 第三章大平衡（上） Chapter 3 Great Balance 一,、大平衡——宇宙本原,。自然,、社會、人的根本法則,。 I. The Great Balance is the first principle of the universe, and fundamental law of nature, society and man. “大”， 即大自然,、大社會,，“大人”德高者，“大法”根本法則,?！按笮摹眱?nèi)心世界，“大致,、大體”相對的意思,。 “Greatness” refers to great nature, great society. “Great men” are people of good moral standing; “great laws” are fundamental ones; “great minds” are people’s inner world, and “in general” is of a relative meaning. “平衡”,，宇宙之本原。事物發(fā)展的起點(diǎn),、過程,、狀態(tài)、終點(diǎn),、規(guī)律,。平衡是存在的原因。既是“理”的存在,、又是“物”的存在，更是“物理因果”同一的存在,。 “Balance” is the first principle of the cosmos, and the starting point, process, state, terminal and law of development. Balance is the reason for existence. It is a “being” of “reason” and of “thing” as well, and more, the same being of “matter, reason, cause and result.” 二,、以往的“平衡”： II. “Balance” in the past: “平衡”最早見于《漢書'律歷志 上》“準(zhǔn)正,，則平衡而鈞權(quán)矣?！雹?平衡指衡器兩端承受的重量相等,。引申為相關(guān)方面在數(shù)量或質(zhì)量上均等或大致相等。② 平衡亦稱“均衡”,。過去在哲學(xué)上指矛盾暫時(shí)的相對統(tǒng)一或協(xié)調(diào),。事物發(fā)展穩(wěn)定、有序的標(biāo)志之一,。平衡與不平衡相對,，二者相互轉(zhuǎn)化、相反相成,。一般分為動態(tài)平衡和靜態(tài)平衡,。 “Balance” first appeared in Part One, Bibliography of Calendar, the History of Han: “With the criterion in place, it is balanced and the two ends are of the same weight.” 1. Balance refers to the weights at the two ends of the beam are equal. By extension it means related aspects are equal or roughly equal in quantity or quality. 2. Balance, also called “equilibrium,” refers to temporary relative unity or coordination of contradictions in philosophy. It is one of symbols that things develop in a steady and orderly way. Balance is opposed to imbalance; the two change into each other, oppose yet complement each other. It is generally divided into dynamic balance and static balance. 三、以往的“平衡論”： III. Balance theories in the past: ① 東漢唯物主義哲學(xué)家王充（公元27—約公元97）,，他認(rèn)為“天地合氣,，萬物自生，猶夫婦合氣,，子自生矣”（《論衡'自然》）,。是“氣”的自我運(yùn)動產(chǎn)生萬物，不存在有意志的造物者,。 1. Wang Chong (27-97 A.相等,。引申為相關(guān)方面在數(shù)量或質(zhì)量上均等或大致相等。② 平衡亦稱“均衡”,。過去在哲學(xué)上指矛盾暫時(shí)的相對統(tǒng)一或協(xié)調(diào),。事物發(fā)展穩(wěn)定、有序的標(biāo)志之一,。平衡與不平衡相對,，二者相互轉(zhuǎn)化、相反相成,。一般分為動態(tài)平衡和靜態(tài)平衡,。 “Balance” first appeared in Part One, Bibliography of Calendar, the History of Han: “With the criterion in place, it is balanced and the two ends are of the same weight.” 1. Balance refers to the weights at the two ends of the beam are equal. By extension it means related aspects are equal or roughly equal in quantity or quality. 2. Balance, also called “equilibrium,” refers to temporary relative unity or coordination of contradictions in philosophy. It is one of symbols that things develop in a steady and orderly way. Balance is opposed to imbalance; the two change into each other, oppose yet complement each other. It is generally divided into dynamic balance and static balance. 三、以往的“平衡論”： III. Balance theories in the past: ① 東漢唯物主義哲學(xué)家王充（公元27—約公元97）,，他認(rèn)為“天地合氣,，萬物自生，猶夫婦合氣,，子自生矣”（《論衡'自然》）。是“氣”的自我運(yùn)動產(chǎn)生萬物,，不存在有意志的造物者,。 1. Wang Chong (27-97 A.D.), materialist philosopher of the Eastern Han Dynasty, believed that “Qi between heaven and earth produces all things on earth. It is like when Qi of parents is integrated, from which a child is born.” (Nature, Discussion about Balance) The self-movement of “Qi” produces all things, while there is no conscious Creator. ② 法國的孔德先生和英國的斯賓塞先生所主張的哲學(xué)方面的“平衡論”,，亦稱“均衡論”。其主要觀點(diǎn)是“把事物發(fā)展的相對平衡絕對化的形而上學(xué)理論”,。認(rèn)為平衡,、漸變是正常的，不平衡則是反常的,。 2. Auguste Comte of France and Herbert Spencer of Britain advocated the “Balance Theory” in the field of philosophy, also called “Equilibrium Theory.” Its major content is a “metaphysical theory to make absolute the relative balance of development.” It holds that balance and gradual change is normal, whereas imbalance is abnormal. ③ 前蘇聯(lián)布哈林先生提出的經(jīng)濟(jì)平衡和社會平衡的“動的平衡”觀點(diǎn),。主張?jiān)谶^渡時(shí)期，通過強(qiáng)制征集糧食,、實(shí)行義務(wù)勞動和平均分配等違背價(jià)值規(guī)律的不平衡手段,，達(dá)到當(dāng)時(shí)蘇聯(lián)自然經(jīng)濟(jì)體系的平衡。 3. Nikolai Bukharin of former Soviet Union put forward the concept of “balance of movement” about economic balance and social balance. The concept is to achieve the balance of natural economic system of former Soviet Union by unbalanced measures against law of value in transitional periods, such as forced grain collecting, voluntary labor and equal distribution. ④ 近年來人們從行業(yè)角度提出的平衡或平衡論,。如：普里高金先生“耗散結(jié)構(gòu)論”中的“自組織平衡”,，英國學(xué)者的“自由和責(zé)任的平衡”，北京大學(xué)馬寅初教授,、羅豪才教授提出的“人口與資源平衡”,、“行政法學(xué)平衡論”等。 4. In recent years people put forward concepts of balance or balance theories from the industrial perspective, such as the “self-organization balance” in the “Dissipative Structure” by Ilya Prigogine, the “balance between freedom and responsibility” by British scholars, and the “balance between population and resources” and the “balance theory on administrative law” proposed by professors Ma Yinchu and Luo Haocai of Beijing University. 以上平衡論中所談的“平衡”基本上是靜態(tài)概念,。 The concept of “balance” discussed in above balance theories is basically static. 四,、大平衡的“平衡”：宇宙之本原。一個(gè)變化的存在,。事物發(fā)展的起點(diǎn),、過程、狀態(tài),、終點(diǎn),、規(guī)律。平衡,，即“中庸”,、“中”、“和”,，最高境界為“適”,。平衡亦稱均衡，是事物發(fā)展的狀態(tài),。表現(xiàn)為協(xié)調(diào),、和諧、勝利,、成功,、關(guān)心、高興,、喜歡,、幸福,、尊重、有序,、正常,、贏利、風(fēng)調(diào)雨順,、存在……,。平衡與不平衡相對，二者“對立互根,、融合循環(huán),、趨向同一、貫穿始終”,，構(gòu)成一對哲學(xué)范疇,。 IV. “Balance” in the Great Balance philosophy: “Balance” in the Great Balance philosophy is the first principle of the cosmos, a changing being. It is the starting point, process, state, terminal and law of development. Balance is “golden mean,” “middle” and “harmony,” and the highest level is “appropriateness.” Balance, also called equilibrium, is the state of development, shown as coordination, harmony, victory, success, concern, delight, love, happiness, respect, orderliness, normality, profit, favorable weather, existence… Balance and imbalance “oppose to each other, but are rooted in each other; integrate and repeat in cycles, develop into a unified one, and exist from beginning to end,” constructing a pair of philosophical concepts. “大平衡”既是 “理”的存在，又是 “物”的存在,，更是二者的融合自因自為自然的存在,。這個(gè)“存在”可以是“有”可以是“無”，還可以是“有,、無”的共同存在,。這個(gè)“存在”既可以“風(fēng)平浪靜、和風(fēng)細(xì)雨,、輕歌曼舞”,，還可以“飛沙走石、槍林彈雨,、天崩地裂”,。平衡是“漸變突變、持續(xù)間斷,、有序無序,、和諧抗?fàn)帯钡挠袡C(jī)統(tǒng)一。是一個(gè)動態(tài)的,、相對的,、大致和大體的宇宙系統(tǒng)的存在。 The “Great Balance” is a being of “reason” and of “matter” as well; and furthermore, it is a natural being combining the two with self cause and self conduct. The “being” can be “existence” or “nonexistence” or one combing “existence” and “nonexistence.” The “being” can “be calm and tranquil, like a gentle breeze and light rain, sing softly and dance with grace and ease;” it can also “whirl up sand and roll along stones, be roaring guns and flying bullets, and make the sky fall and the earth crack.” Balance is an organic unity of “gradual change and sudden change, constancy and interruption, order and disorder, harmony and conflict.” It is a static, relative, and general being. 同一件事情,，角度不同看法不同,。有人認(rèn)為它“平衡”，就有人認(rèn)為它“不平衡”,。有人認(rèn)為它“不平衡”,，就有人認(rèn)為它“平衡”。這是正常現(xiàn)象將永遠(yuǎn)存在,。但究竟“平衡與否”,，最終是以老百姓和歷史發(fā)展的評說為準(zhǔn)。 As for the same thing, people may have different views from different perspectives. Some consider it “balanced” while others believe that it is “unbalanced.” Some deem it “unbalanced” while others consider it “balanced.” This is a normal phenomenon and will exist forever. But whether it is “balanced or not” should be judged by comments from the people and historical development. 五,、今平衡與昔平衡比較：過去認(rèn)為只有平靜、有序,、和諧,、理性、相安無事才是平衡,。反之就不是平衡?，F(xiàn)在大平衡所談的“平衡”是一個(gè)宇宙全局范圍的平衡,它不同于以往物理學(xué)、化學(xué),、經(jīng)濟(jì)學(xué)以及過去人們一般哲學(xué)意義上的“平衡”,。更不能認(rèn)為平衡是一團(tuán)和氣、四平八穩(wěn),、循序漸進(jìn),、不要對抗、不要抗?fàn)?。恰恰相反,，“大平衡”不但不排斥抗?fàn)帲疫€認(rèn)為：事物在趨向自身平衡的過程中,，有時(shí)的抗?fàn)幨羌ち业?、甚至還是殘酷的和難以想象的。況且,，有抗?fàn)幬幢鼐褪菈氖?，更可能是好事。事物往往就是在抗?fàn)幹谐砷L,、發(fā)展和壯大起來的,。“反者道之動”,，平衡始于抗?fàn)?，平衡往往產(chǎn)生于斗爭之中。沒有斗爭就沒有平衡,。但斗爭是為了平衡而不是為了斗爭,。斗爭是手段、平衡是目的,。 V. Comparison between present balance and past balance: In the past people believed that calmness, orderliness, harmony, reason or living in peace was balance; if not, it was not balance. The “balance” discussed in the Great Balance Theory is different from that in physics, chemistry, economics or some ordinary philosophical studies. Moreover, we cannot just think that balance is harmony, stability, proceeding in an orderly and gradual way, no confrontation, and no conflict. On the contrary, the Great Balance Theory not only does not exclude conflict, but also holds that during the process that things develop towards self-balance, sometimes the conflict is so violent, even ruthless and hard to imagine. Besides, conflict is not always bad; it can probably be good. Things usually grow, develop and get stronger in conflict. As “the opposite is the source of movement,” balance starts from conflict. Balance usually grows in conflict. Without conflict, there is no balance. But the goal of conflict is balance, not conflict. Conflict is the way while balance is the goal. 總之,，平衡是宇宙的本體。什么也“沒有”的時(shí)候它就有,，什么也有了它也在,，什么也沒了的“奇點(diǎn)”處它還在……,。它們都是不同的平衡狀態(tài)。平衡是有神與無神,、物質(zhì)與精神,、存在與意識的有機(jī)統(tǒng)一。它們本來就是同一個(gè)東西的兩個(gè)稱謂,。沒有平衡就沒有世界,。“平衡”既獨(dú)立存在,，又寓于萬物為其存否之理,。所以，平衡不是絕對而是與萬物個(gè)個(gè)相對,。平衡又是自然,、社會、人生存,、發(fā)展的根本機(jī)制,，萬物依它蕓蕓而生。 In summary, balance is the noumenon of the cosmos. When nothing came into being it was there; when things were born it wasthere; and even at the singularity point where all disappeared, it was still there… All are different states of balance. Balance is the organic unity of theism and atheism, matter and spirit, being and consciousness. They are two forms of address for the same thing. If there were no balance, there would be no world. “Balance” exists independently, and at the same time is present in all things as the reason for their existence. And therefore, balance is not absolute; it exists in opposition to everything in the world. Balance is the fundamental mechanism for the existence and development of nature, society, and man, and myriad of things exist in this mechanism. 六,、大平衡的研究對象依然是：自然,、社會、人,。目的：自我提升,，保障生存。 VI. The objects for research of the Great Balance Theory are nature, society and man. The goal is to improve man himself and guarantee subsistence. 大平衡的最高境界,，始終是“天地人”和諧相宜的一個(gè)“適”字,。 The highest level of the Great Balance Theory is “harmony” among the heaven, earth and man. 大平衡的前提理念——誠信?！盁o誠無物”,，“無信不立”。真實(shí)就是力量,。 The prerequisite idea of the Great Balance Theory is “honesty and credit.” “Without honesty there would be no substance,” and “without credit, one cannot get along with the world.” Truth is power. 七,、大平衡的五個(gè)基本觀點(diǎn)： VII. The five basic opinions of the Great Balance Theory: 1,、世間萬物無不處在動態(tài)的平衡與不平衡之中,。（總體狀態(tài)） 1. All the things in the world are always in dynamic movement between balance and imbalance. (This is the general state.) 自然科學(xué)告訴我們：整個(gè)自然界，從小到無內(nèi)的基本粒子到大到無外的宇宙天體,，從原生生物到當(dāng)今人類,，無一不是自發(fā)地處于永恒的產(chǎn)生、成長,、壯大,、消亡、有序聯(lián)動的進(jìn)化與周期循環(huán)之中,。 Natural sciences tell us that all those in nature, from elementary particles as small as no inner structure to the cosmos without boundary, from primitive organism to man of today, are without exception in spontaneous and eternal evolution and periodic cycles -- emergence, growth, expansion, disappearance and orderly and successive movement. 如自然界的日月更替,、四季輪回、寒來暑往,、生長收藏……,；人類社會的利益爭讓、對抗對話,、戰(zhàn)爭和平,、經(jīng)濟(jì)人文；人的生存,、健康,、升學(xué)、戀愛,、就業(yè),、成家、加薪、升職,、快樂,、幸福、榮耀與否……等等,。人與自然,、人與人、人與自己融匯交織,，渾成一個(gè)有序聯(lián)動,、滲透轉(zhuǎn)化、因果循環(huán)的全息場景,。這個(gè)場景中充滿了矛盾,，矛盾的“對立統(tǒng)一”規(guī)律始終貫穿其中。世間萬物運(yùn)動就是矛盾“對立統(tǒng)一”規(guī)律——“理”的運(yùn)動,。在大平衡來看,，這個(gè)運(yùn)動更應(yīng)當(dāng)是“對立統(tǒng)一”的原因——“平衡與不平衡”——“物/理”的同時(shí)運(yùn)動。所以,，世間萬物無不處在動態(tài)的平衡與不平衡之中,。 Examples include: in nature, alternation between the sun and moon, rotation of four seasons, and growth and harvest; in human society, fighting or yielding for interest, confrontation and dialogue, war and peace, economy and humanities; man’s subsistence, health, entry into schools of a higher grade, courtship, employment, marriage, pay raise, promotion, rejoice, happiness, honor, etc. Man and nature, person and person, man and himself combine and mingle to form a holographic scene of orderly and successive movement, penetrating and transformation, and of cause-and-effect cycle. The scene is full of contradictions, and permeated with law of “the unity of opposites” for contradiction. The movement of everything is the law of “the unity of opposites,” a movement of “reason.” The Great Balance Theory holds that the movement should also be movement of the cause of “unity of opposites” -- “balance and imbalance” and, “matter and reason.” And therefore, all the things in the world are without exception in dynamic movement between balance and imbalance. 2、事物都有保持和趨向自身平衡的本性,。（自因法則） 2. Things have the nature to keep and develop towards self-balance. (This is the law of self cause.) 事物趨向自身平衡的本性,，即事物與生俱來的“求生”本能。表現(xiàn)為事物本能地呼應(yīng)規(guī)律的運(yùn)動,。萬事萬物都有追求自身平衡的本性,。如太陽、月亮自然循環(huán),、地球自己公轉(zhuǎn)自轉(zhuǎn),；初生動物自動求食、生,、長,、成、亡,、新陳代謝,、趨利避害；植物的生,、長,、收、藏,、光合作用,，生態(tài)系統(tǒng)的“自凈作用”,。人體自身的“免疫功能”、體內(nèi)水液自動調(diào)節(jié),、細(xì)胞DNA自動修復(fù),。大宇宙熵值的自動增高、自我調(diào)節(jié),。自然界食物鏈,、相生相克鏈的自然循環(huán)。還有原子內(nèi)電子的“自我保護(hù)”等等,。所有這些都是它們“與生俱來” 的求生本能,，并非“人”力所為。該本能驅(qū)使事物在不平衡時(shí)極力趨向平衡,，達(dá)到平衡則竭力保持平衡,，后又伺機(jī)趨向新的平衡以至無窮……。 The nature of things developing toward self-balance is their instinct to “seek subsistence,” shown as movements instinctively following laws. All things in the world have the nature to pursue self-balance, such as the natural cycle of the sun and moon, and the revolution and rotation of the earth; newly born animals’ instinct to look for food, their birth, growth, maturity, death, metabolism, and seeking advantages and avoiding disadvantages; the birth, growth, collection and photosynthesis of plants, and “self-purification function” of ecosystem; immunity function of human body, automatic regulation of body fluid, and automatic repair of DNA in cells; automatic increase and self-regulation of the cosmic entropy power; natural cycles of food chain and the chain of producing and overcoming each other; and the “self-protection” of electrons inside the atom. All these are their inborn instinct to seek subsistence, not artificial. The instinct drives things to try hard to a balanced state when unbalanced, keep balance when reaching a balanced state, and then look for new balance till infinite… 自然界,，生態(tài)環(huán)境本身具有的“自凈作用”,，是大氣、水,、土壤等受到污染之后，自身能夠通過物理,、化學(xué)或生物的作用,，使其組成成分逐漸“自動恢復(fù)”到原狀態(tài)的功能?！摆呄蚍€(wěn)態(tài)”是構(gòu)成生物,、自然最基本的前提和條件，“自調(diào)”是維持這種穩(wěn)態(tài)的基礎(chǔ)保證,。生物的 “新陳代謝”都具有非?！扒擅睢钡淖詣优湮缓妥晕艺{(diào)節(jié)的機(jī)制…… The “self-purification function” of nature and the ecological environment is that when the air, water and soil are polluted, they can, by physical, chemical or biological actions, make their components “restore automatically” to original functions. The “trend toward a steady state” is the most fundamental premise and condition constructing creatures and nature. “Self-regulation” is a basic guarantee to maintain such a steady state. Creatures’ “metabolism” has the ingenious mechanism of automatic coordination and self-regulation… 社會領(lǐng)域，生產(chǎn)關(guān)系本身就有適合生產(chǎn)力發(fā)展的一面,，才能與社會協(xié)調(diào)達(dá)到一定的平衡,。雖然這種動態(tài)平衡常常會被打破，但隨后又會自發(fā)地追求新的平衡,，否則,，這種生產(chǎn)關(guān)系就不可能產(chǎn)生。上層建筑與經(jīng)濟(jì)基礎(chǔ)也是如此,。在商品經(jīng)濟(jì)中,，盡管商品的價(jià)格時(shí)高時(shí)低，但總體來看,，價(jià)格卻總是“自發(fā)“地圍繞價(jià)值上下波動趨近平衡,。 I n the social field, relations of production fit in with the development of productive forces in one aspect, and then the two can coordinate with the society and achieve balance at a certain level. Although such dynamic balance is often broken, it then spontaneously pursues new balance. Otherwise, such relations of production cannot come into being. So are the superstructure and the economic base. In the commodity economy, although the commodity price rises and falls, in general it is always fluctuating “by itself” around the value towards balance. 我們把以上“自我調(diào)節(jié),、自動恢復(fù)、自動配位,、自凈作用,、自趨穩(wěn)態(tài)”等等，稱作 “自己運(yùn)動”,，而不是外力“安排”,。“自己運(yùn)動”即事物發(fā)展的動力在于事物內(nèi)部的特性,。自然界和人類社會的一切事物內(nèi)部都包含著矛盾,，都具有相互排斥、相互對立而又相互統(tǒng)一的傾向,。這種“傾向”,、“內(nèi)因”導(dǎo)致了事物的“自己運(yùn)動”。這個(gè)“本性”——趨向自身平衡的生存本性,，有如中醫(yī)講的人體本身的“自穩(wěn)平衡”能力,，西醫(yī)稱為“人體本身具有的免疫功能”，是萬物都有的生存本能,。萬物“自己運(yùn)動”時(shí),，“外因是變化的條件，內(nèi)因是變化的根據(jù),，內(nèi)因通過外因而起作用”,。 We call “self-regulation, automatic restoration, automatic coordination, self-purification function, and self-tendency toward a steady state” mentioned above “self-movement,” not arranged by external forces. “Self-movement” is a characteristics of things that the impetus for development comes from inside. All the things in nature and human society contain contradictions inside, which tend to repel, oppose each other and unite. Such a “tendency” or“internal factor” causes the “self-movement” of things. And this “nature,” the nature of all things inclining to self-balance for subsistence, is something like the “self-stability and balance” of human body in Chinese medicine, which is called “immunity function of the human body itself” in Western medicine. In the case of 'self-movement' of all things, 'external factors are the conditions for change, internal factors are the basis for change. The internal factors function through external factors.' 亞里士多德先生說：自然界的運(yùn)動有兩種，一種是天然運(yùn)動,，一種是被迫運(yùn)動,。輕的東西有“輕性”，如氣,、火,，它們天然地向上走；重的東西有“重性”,，如水,、土，它們天然地向下跑,。這種天然運(yùn)動是由它們的本性決定的,。世間萬物都向往它們各自的天然位置，都有各歸其所的傾向……,。輕的東西的天然處所在上面,，重的東西的天然處所在下面，在各歸其所傾向的支配下,，它們自動地出自本能向上或向下運(yùn)動,。雖然這些運(yùn)動的形式有所不同,，但目的只有一個(gè)，那就是:求生——求活,。如果萬物沒有這個(gè)“自因,、自為、自然,、自在” 的本能追求,，只是依靠外部條件，那萬物將不得生存,。事物發(fā)展的動力正是源于這種趨向自身平衡的內(nèi)在本性——生存,。 According to Aristotle, movement in nature is classified into two kinds: natural movement and forced movement. Light things have the “l(fā)ight nature,” such as gas and fire, going up naturally; heavy things have the “heavy nature,” such as water and earth, going down naturally. Such natural movements are decided by their nature. Everything in the world has its natural position and tends to go to stay at its proper place… The natural place for light things is high above while that for heavy things is down below. Controlled by the tendency to stay at the proper place, they automatically and instinctively move upwards or downwards. Although forms of movement are different, the goal is the same – to survive or to be alive. If things did not pursue instinctively “self cause, self conduct, natural presence, and self existence,” and just relied on external conditions, all things would not survive. The driving force of development originates in the nature of the tendency toward self-balance – subsistence. 以上雖都不存在絕對的平衡，只能有相對,、更佳的平衡,。但事物都有保持和趨向自身平衡的本性則是可以確定。 Although of all these there is no absolute balance as there is relative and better balance, it is certain that things have the nature to maintain and develop toward self-balance. 3,、事物發(fā)展是由“平衡～不平衡～新平衡……”的永恒運(yùn)動,。（運(yùn)行法則） 3. The development of things is an eternal movement from balance to imbalance, to new balance… (This is the law of movement.) |
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