Regarding the Way of Postulate
It is beginning of the assumptions that are taken for granted
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The beginning is an extremely important concept of time, life, and logic. And is an idea of a transcendental order. You have to accept him, otherwise, you will not be able to expand your thinking, and you will not be able to form your body of knowledge.
All things have a beginning conceptual order. Where there is a beginning, there is an end. It is the definite existence of a beginning and an end that constitutes the absolute stability of the world order. For humans, time is stable, light is stable, and the air is of course stable. It is this absolute order of stability and absolute predictability that constitutes the driving force and emergent order of human rationality and constitutes a clear coordinate system and analytical benchmark for human thinking and scientific research.
Any discipline is built on a stable premise. A truly great mind is one who, based on confidence, presents the hypothetical preconditions of some kind of knowledge system. Newton presented the first driving force in physics. It is well known that the first impetus cannot be proved by human knowledge, but all physical thinking must depend on this benchmark precondition. Because Newton solved the original force proposition of physics. However, this proposition, within the scope of the theory of knowledge, is a hypothetical precondition. It belongs to the body of knowledge of physics but is higher than the body of knowledge of physics.
There are not many thinkers in the history of thought who are really capable of proposing such “hypothetical preconditions”. More than a broad examination of the history of thought, Aristotle proposed the “deserving order of reward and punishment” in the dimension of ethics, which should be an ethics of ethics. hypothetical preconditions. From the theological dimension, Paul proposed that “there is no one righteous, but all are sinful”, which should be the premise of the theory of human nature. In the dimension of practical reason, Kant put forward the three postulates of “God’s existence, the immortality of the soul, and free will”, which should be the hypothetical preconditions for human behavior. Adam Smith’s proposition of “just bystander” in the dimension of moral philosophy should be a hypothetical precondition in the sense of ethical methodology. Of course, Smith’s proposal of a “rational economic man” in the dimension of economics should be a hypothetical precondition in the sense of economics.
It is extremely important for understanding the “assumed preconditions” of the discipline, and directly determining whether the learner can enter the door of professional knowledge. constitutes a simple yet indispensable epistemological phenomenon. For example, mathematicians must unconditionally believe that 1+1=2. Economics must believe in the invisible hand. The ethicist must trust the impartial spectator, and the physicist must trust the primary drive. To live here, one must believe that the sun is shining, that the air is stable, and that the rain nourishes all people. In order to know oneself in the sense of human nature, one must believe that everyone is guilty, that no one is the ultimate justice, and that no one is the truth.
A further problem awareness lies in the assumption of this premise for granted, postulate thinking. This is not the result of human cooperation, nor is it a generalization of experience, but a transcendental revelation, an inescapable deductive process that emerges from belief to reason. In this process, revelation belongs to the transcendental order, while faith belongs to the order of free choice within the realm of reason. Only confidence from transcendental revelation is stable enough to constitute a triune model of epistemology:
- God’s transcendent revelation
- the faith of a believer
- Assumptions of knowledge
At the level of the transcendental idea, at the level of the soul, we must believe that there must be a definite one true God, a beginning, a process, and an end initiated by God. Otherwise, human beings immediately fall into a boundless emptiness and despair. If human beings face absolute uncertainty, human thinking becomes clueless and meaningless.
Thank God, He inspired the Bible for mankind, and all the revelation from God is in the book of the Bible. This is a transcendental text that cannot be proved by human reason but must be simply believed by human beings. It is the existence of this greatest text that gives our human confidence a stable premise and a stable foundation.
Regrettably, the notion of chaos and nothingness supersedes this natural precondition. The natural assumption of “suspension” focuses on procedural rationality, and uses the concept of evolutionary order to explain the real order and knowledge order faced by human beings. Darwin’s theory of evolution, Husserl’s phenomenology, and all interpretive frameworks for human cooperative order fall into this false path.
The multiple coexisting hypothetical preconditions “replace” the unique hypothetical preconditions, directly denying the unique essentiality of the diverse patterns and properties of things. Philosophy today, including Russell’s analytic philosophy, Heidegger’s existentialism, Jaspers’ explanatory framework of the order of diversity in the Axial Age, and various postmodern philosophical formulations, all belong to this wrong path. After Wittgenstein, the musings of human thinkers on the presuppositions of disciplinary assumptions have been largely discontinued. In this sense, people who love reading and contemplation may firmly believe that the so-called philosophers and thinkers after Wittgenstein basically lack the value of reading.
The wrong situation of the theory of knowledge has led to a series of human knowledge dilemmas. When the knowledge system has developed into a modern rich order, people have not only been unable to truly understand the postulate way of thinking but have even begun to generally distance themselves from it. How to reawaken people’s interest in this simple way of thinking, from an empirical point of view, the classical proposition about how human beings know themselves is a case that can be used for analysis and reference.
There has always been a huge confusion among public intellectuals: about how to improve public order, and what is the relationship between institutions and people. Based on the postulate, we believe that we must face common sense without question: people come first, then institutions and people must and only operate in front of institutions, not in reverse.
Liberalism takes respect for people as its value benchmark, so it should be committed to the construction of people’s values and a deep understanding of human nature, rather than abandoning or despising people’s research, and unilaterally committed to the improvement of the system.
This matter, of course, postulate, that if we do not want to be clear, there is no point in doing anything we do, because we have not returned to the logical starting point of empiricism from the beginning: people.
The crux of the problem lies in the locking of human value and the discovery of human meaning, which is not the ultimate proposition of the postulate way of thinking, but an empirical fact. To return to the logical starting point of empiricism, liberalism must establish the dimension of first principles, the dimension of faith, the dimension of transcendence, and the dimension of God.
This is a progressive question. People need to know themselves and cannot rely on themselves. Any kind of concept, habit, and way of thinking that relies on people to understand people is a wrong way of lack of field, lack of tension, lack of analytical coordinate system, and a way of thinking that suspends assumptions and preconditions.
This is not a method that contains conceptual order and methodology, nor is it a knowledge system that includes a starting point benchmark, so it must be an unscientific method.
To truly identify with the postulate way of thinking, one must rely on the existence of a higher-than-human mind and a human path to develop an understanding of human beings. The existence above man’s thoughts and man’s way is the God recorded in the Bible. In this way, we have unprecedented confidence. Only when we first know God and anchor our faith can we truly know people and clearly understand what people really are.
