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\u5f20\uff1a\u96be\u5f97\u4f60\u5bf9\u8fd9\u4e2a\u95ee\u9898\u8fd9\u4e48\u6709\u5174\u8da3\u3002 [\u5fae\u7b11] \u6211\u672c\u6765\u7684\u8bc4\u8bba\u5c31\u662f\u9488\u5bf9\u89c6\u9891\u91cc\u9648\u5609\u6620\u7684\u9610\u8ff0\uff0c\u8bb2\u4ed6\u601d\u60f3\u5386\u7a0b\u7684\u8f6c\u53d8\uff0c\u8bb2\u4ed6\u5982\u4f55\u653e\u5f03\u5bf9\u4e00\u5143\u7edd\u5bf9\u7ec8\u6781\u771f\u7406\u5b58\u5728\u7684\u4fe1\u5ff5\u8f6c\u5411\u591a\u5143\u8bba\u3002\u800c\u4e14\u4ed6\u7684\u8fd9\u4e2a\u4e00\u5143\u8bba\u672c\u6765\u662f\u53e4\u5e0c\u814a\u7684\uff0c\u4e0d\u662f\u5e0c\u4f2f\u6765\u7684\u3002\u6240\u4ee5\u6211\u62d2\u7edd\u8ddf\u4f60\u8dd1\u5230\u201c\u901a\u5e38\u8bed\u5883\u4e0b\u201d\uff0c\u56e0\u4e3a\u90a3\u4e0d\u662f\u6211\u7684\u95ee\u9898\u548c\u5173\u5207\u3002\u800c\u6211\u8981\u4e3b\u5f20\u7684\uff0c\u5c31\u662f\u8fd9\u79cd\u653e\u5f03\u662f\u9519\u8bef\u7684\u3001\u6709\u5bb3\u7684\uff0c\u800c\u4e0d\u4ec5\u4ec5\u662f\u4e2a\u4eba\u504f\u597d\u95ee\u9898\u3002 \u6240\u4ee5\uff0c\u8fd9\u4e2a\u5fc5\u987b\u662f\u4e2a\u201c\u672c\u4f53\u201d\u95ee\u9898\u3002 \u800c\u4e14\u8bda\u5b9e\u7684\u672c\u4f53\u4e00\u5143\u8bba\u5fc5\u7136\u5bfc\u5411\u8ba4\u77e5\u591a\u5143\u8bba\u3002\u800c\u201c\u672c\u4f53\u4e00\u5143+\u8ba4\u77e5\u591a\u5143\u201d\u4e0e\u201c\u672c\u4f53\u591a\u5143+\u8ba4\u77e5\u591a\u5143\u201d\u6709\u7740\u5929\u58e4\u4e4b\u522b\u3002\u6240\u4ee5\u4f60\u4e00\u65e6\u6a21\u7cca\u4e86\u8fd9\u4e2a\u754c\u9650\u5c31\u5931\u53bb\u4e86\u5168\u90e8\u8ba8\u8bba\u7684\u610f\u4e49\u3002 \u6240\u4ee5\u6211\u5bf9\u8ba4\u77e5\u591a\u5143\u4ece\u6765\u6ca1\u6709\u610f\u89c1\u3002\u4f46\u6211\u5bf9\u672c\u4f53\u591a\u5143\u7684\u4e3b\u5f20\u575a\u51b3\u62b5\u5236\u3002 \u800c\u4e14\u6211\u7684\u4e2a\u4eba\u5b9a\u4f4d\u5c31\u662f\u4e0e\u8fd9\u79cd\u591a\u5143\u8bba\u4f5c\u6597\u4e89\u7684\u601d\u60f3\u6218\u58eb\u3002\u8fd9\u4e0d\u662f\u4ec0\u4e48\u675e\u4eba\u5fe7\u5929\uff0c\u4e5f\u4e0d\u662f\u4ec0\u4e48\u601d\u60f3\u4e13\u5236\u4e3b\u4e49\u3002\u6211\u5207\u5b9e\u5730\u8ba4\u4e3a\uff0c\u4eba\u7c7b\u8fc7\u53bb\u3001\u73b0\u5728\u3001\u672a\u6765\u7684\u4e00\u5207\u91cd\u5927\u707e\u96be\uff0c\u90fd\u662f\u4ee5\u6b64\u4e3a\u6839\u6e90\u7684\uff08\u5c3d\u7ba1\u5c55\u5f00\u4f1a\u76f8\u5f53\u590d\u6742\uff09\u3002\u5c3d\u7ba1\u6211\u77e5\u9053\u4f60\u4e0d\u4f1a\u540c\u610f\u3002 [\u5fae\u7b11]<\/p>\n\n\n\n

A video segment of Chen Jiaying discussing his intellectual journey from believing in the uniqueness of truth to embracing pluralism sparked a rebuttal from Professor Zhang Jun. I responded to his critique with my thoughts, and this back-and-forth evolved into the following dialogue:<\/p>\n\n\n\n

Zhang Jun: Advocating for a pluralistic society and diverse cognition is necessary\u2014or at least inevitable\u2014in modern society. But advocating for plural \u201ctruths\u201d is pure degeneration, not progress, whether in philosophy or in intellectual pursuits. The existence of multiple truths = the non-existence of truth! 1+1=2, 3, 4, 5?! If we abandon the presupposition of a singular truth (whatever it is, whether knowable or not), then philosophy becomes a self-indulgent game, irrelevant to truth. It will also corrupt and dissolve any existing or potentially achievable ethical value system. You can make up any story about the ego or invent bizarre logics, but you then lose all qualification to speak about \u201cus\u201d (as a collective humanity) and our shared logic of existence.<\/p>\n\n\n\n

Me: I think it\u2019s necessary to clarify what \u201cplural truth\u201d actually means before criticizing it. Note that pluralism is different from relativism.<\/p>\n\n\n\n

Zhang Jun: Advocating for \u201cplural truths\u201d is, by definition, advocating for relativism. Isn\u2019t it?<\/p>\n\n\n\n

Me: In general usage, when we talk about truth, its existence presupposes a corresponding philosophical framework. If mutually incompatible frameworks each hold internally consistent truths, then pluralism arises between those frameworks. Note that \u201cincompatible\u201d is key\u2014otherwise, they could be merged into a larger internally coherent system. The so-called truths within each framework are not necessarily relative to one another. They might be absolute within their own frameworks. For example, the absolute value system and truth claims in Christianity fundamentally conflict with the rationality and science of modern civilization. That may be why you react so strongly and emotionally against so-called plural truths.<\/p>\n\n\n\n

Zhang Jun: What you\u2019re saying has nothing to do with \u201cTruth.\u201d \ud83d\ude04 What we\u2019re discussing here is Truth with a capital \u201cT.\u201d It\u2019s about ontology, ultimate existence, and the \u201cFirst Cause.\u201d Not epistemology or methodology. The latter can and must be plural. Chen Jiaying made this distinction very clear\u2014both the Greek and Hebrew traditions are rooted in absolute truth and value. These are the foundations and guarantees of modern civilization\u2014how are they in conflict? Even Chinese tradition is not postmodern relativism or nihilism. Those are the real enemies of modern civilization. Evaluating (modern) civilization is another matter; truth is not a tool to be used in debate.<\/p>\n\n\n\n

Zhang Jun then posted a comment not directed solely at me but to all participants\u2014some of whom weren\u2019t my friends, so I couldn\u2019t see the full WeChat thread:<\/p>\n\n\n\n

Zhang Jun: Too many people can\u2019t distinguish \u201ccognition\u201d from \u201cthe object of cognition.\u201d Human cognition is limited, inevitably plural. But whether the object of cognition is one or many, real or void\u2014that is a matter of fundamental belief. It\u2019s not knowable by humans, but what one believes is decisive. Just like Kant believed cognition can only reach the phenomenal world, not the noumenal (Truth) world. However, (pre-)modern thinkers all believed:<\/p>\n\n\n\n

That the object of cognition\u2014Truth, Nature, God\u2014is real, singular, absolute, rational, lawful, and stable (think of the debate on nominalism); That humans, as cognitive subjects, possess rationality and the capacity for cognition (though there are major debates here too\u2014e.g., nativism vs. tabula rasa); That there\u2019s a rational congruence between human cognition and the object of cognition (ignoring for now the issue of divine vs. general revelation, or modern quantum mysticism linking the universe and the brain).<\/p>\n\n\n\n

Because of this, human cognition can be effective\u2014hence the discovery of natural laws (science) and natural law (ethics). That\u2019s how modern science and civilization emerged. Postmodern thought seeks to uproot this, especially denying the first point\u2014not just rejecting Hebrew traditions, but also Greek ones. This leads to widespread chaos and academic regression.<\/p>\n\n\n\n

If you already believe that absolute truth does not exist, how can you still speak of a \u201cpursuit of truth\u201d? Why have universities and philosophy at all? Why not just eat, drink, and have fun? If you claim your thoughts have nothing to do with truth, then why should I listen to you? I\u2019d rather watch stand-up comedy. So yes, I strongly dislike postmodernism.<\/p>\n\n\n\n

Me: The question of whether truth is singular or plural involves both ontology and epistemology. Frankly, WeChat isn\u2019t suited for deep, serious discussions\u2014we can only use simple, plain language to express our basic views. That\u2019s why I began with \u201cin general usage,\u201d though even that phrase can be understood differently.<\/p>\n\n\n\n

Ontologically, the question boils down to a matter of belief. But here, \u201cbelief\u201d doesn\u2019t mean religious faith\u2014it refers to ideas that cannot be definitively proven through experience or logic, and must ultimately be entrusted to \u201cfaith.\u201d<\/p>\n\n\n\n

As for whether plural truths will lead to societal collapse\u2014I think that\u2019s an unnecessary worry. Humanity\u2019s limited intelligence has survived precisely because of cognitive pluralism. The singularity of truth has never unified all minds\u2014not even the mind of a single individual. Christians often harbor persistent anxiety over moral disorder in the world. Unfortunately, the world has always been disordered\u2014plural truths, or rather, the incompatibility of different frameworks, is part of that.<\/p>\n\n\n\n

By the way, I greatly admire your erudition and rigorous academic attitude.<\/p>\n\n\n\n

Zhang Jun: It\u2019s rare to see you so interested in this topic. \ud83d\ude0a My original comment was a response to the video in which Chen Jiaying explained his intellectual transformation\u2014from believing in a singular, absolute, ultimate truth to adopting pluralism. And his original monism was Greek, not Hebrew. So I won\u2019t follow you into \u201cgeneral usage,\u201d because that\u2019s not my concern.<\/p>\n\n\n\n

What I assert is that this kind of abandonment (of monism) is mistaken and harmful\u2014not just a matter of personal preference. So this must be an ontological issue. And an honest ontological monism necessarily leads to epistemological pluralism. But \u201contological monism + epistemological pluralism\u201d and \u201contological pluralism + epistemological pluralism\u201d are worlds apart. If you blur that line, the whole discussion loses meaning.<\/p>\n\n\n\n

So I have no objection to cognitive pluralism. But I firmly oppose ontological pluralism. I personally see myself as a warrior fighting against this kind of pluralism. This is not alarmism or intellectual authoritarianism. I sincerely believe that all major disasters in human history\u2014past, present, and future\u2014stem from this (though unpacking that would be complex). I know you won\u2019t agree. \ud83d\ude0a<\/p>\n\n\n\n

\u9644\u90e8\u5206\u622a\u56fe\u5982\u4e0b\uff1a<\/p>\n\n\n\n

\uff08\u8003\u62c9\u662f\u6211\u7684\u5fae\u4fe1\u7f51\u540d\uff09<\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n
\"\"<\/figure>\n\n\n\n

\u6211\u6ca1\u6709\u518d\u8fdb\u4e00\u6b65\u5730\u56de\u590d \u5b9e\u5728\u4e0d\u60f3\u5728\u5fae\u4fe1\u4e0a\u8fd9\u6837\u6ca1\u5b8c\u6ca1\u4e86\u5730\u8ba8\u8bba\u4e0b\u53bb\uff0c\u4e0d\u4ec5\u6ca1\u6709\u6548\u7387\uff0c\u800c\u4e14\u6ca1\u6709\u6548\u679c\u3002\u5176\u5b9e\u6211\u7684\u201c\u5171\u8bc6\u8bba\u201d\u5c31\u53ef\u4ee5\u5f7b\u5e95\u89e3\u51b3\u8fd9\u4e9b\u95ee\u9898\u3002\u5f20\u519b\u7684\u7126\u8651\u6765\u81ea\u4e8e\u5171\u8bc6\u8bba\u4e2d\u7684\u201c\u5171\u8bc6\u4e0d\u80fd\u201d\u8fd9\u4e00\u90e8\u5206\u3002<\/p>\n\n\n\n

I didn\u2019t respond any further\u2014I really didn\u2019t want to keep engaging in an endless discussion on WeChat. It\u2019s not only inefficient but also ineffective. In fact, my \u201cconsensualism\u201d could completely resolve these issues. Zhang Jun\u2019s anxiety stems from what I call the \u201cinability to reach consensus\u201d within the framework of consensualism.<\/p>\n","protected":false},"excerpt":{"rendered":"

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