论文部分内容阅读
(一) 規律性問題上唯物論與唯心論的根本對立客观世界(包括自然和社會)有沒有規律?可不可認識?這是唯物论與唯心論鬥爭的焦點之一。列寧深刻地揭露了規律性問題上唯物論與唯心論的根本對立。指出它是‘划分哲學方向的真正重要的認識論問題’;指出‘承认自然界底必然性並且從其中導出思惟底必然性來,這是唯物論。從思惟中導出必然性、因果性,規律性等等來,这是唯心論’。列寧在與馬赫主義作尖銳鬥爭時曾把一切主觀唯心論的論點概括在康德主義的公式裹,而痛加駁斥。康德宣稱:‘悟性不是從自然界汲取自己的規律,而是為它制定規律’。康德的這个論斷被以後一切主觀唯心論奉为圭臬。他所說的‘悟性’,就是人類的一種認識能力,這就是說,自然界本來是雜亂無章、沒有秩序、沒
(A) the fundamental opposition between materialism and idealism on the issue of regularity Is there any law in the objective world (including nature and society)? Can we recognize this? This is one of the focal points in the struggle between materialism and idealism. Lenin profoundly exposed the fundamental opposition between materialism and idealism on the issue of regularity. Pointing out that it is “a truly important epistemological issue that divides the philosophical direction,” pointing out that ’to recognize the inevitability of the natural world and to derive the underlying necessity from it is the materialism.’ It is idealism to derive inevitability, causation, regularity, etc. from the thinking. In his sharp struggle against Machism, Lenin summed up all the arguments of the subjective idealism in the formula of Kantianism and painfully refuted it. Kant declared: ’Perception is not from nature to learn their own laws, but to formulate rules for it.’ This assertion by Kant was enshrined in all subjective idealism afterwards. What he meant by “understanding” was a kind of cognitive ability of mankind, that is to say, nature was originally disorderly, disorderly, not