和学开宗立派：中国文化复兴的现代化与全球化

图为刘浩锋受邀在中国社科院研究生院给博士生讲授和学留影。中国社科院《中国社会科学》杂志原主编、复旦大学中国研究院副院长范勇鹏曾赞叹，和学空谷足音，成就一代宗师地位。

和学，是由当代知名思想家、哲学家、艺术家刘浩锋先生2012年北京香山所创建的一门学问。以其思想综合性学术著作《和学：中国文化传承与开新》，在九州出版社出版作为见证。其理论分类九门，近两百万字。^[1]  2017年，和学在北京荣获学界颁发的“复兴中华文化卓越贡献奖”。^[2]  同年还荣获联合国NGO国际信息发展组织等机构颁发的世界文化杰出贡献人物大奖。^[3] 

和学的内容，溯源伏羲天道，继承理学道统，与时俱进，率先运用数学、逻辑学贯通儒释道耶回诸传统主流宗教，完成中国文化的现代化与全球化复兴构建。和学核心要义：运用数学公理揭示中国文化最高核心智能“天人合一”原理是普遍有效的宇宙大科学；运用逻辑学揭示佛学小乘因果学说是宇宙逻辑。用数学揭示大乘佛法“般若”、“空”、“心”学说合乎真理，科学揭示为何“吾心即宇宙宇宙即吾心”，将宋明理学心学推向宇宙大生命科学的高度。^[4] 

和学，被媒体誉为21世纪，最能向西方世界讲述中国文化精神而不被排斥的学问，擅于用西方的数学与逻辑悖论来反证中国文化的圆满之道^[5] 。

和学概述

和学，是刘浩锋先生经由二十年探索创建完成儒释道耶回科学合一的庞大思想体系；

所谓和，它依据太极图的阴阳天道法则而演绎开来。它以其衍生的辩证逻辑工具与和而不同相容并包的思维方式与辩证互利的价值认知，弥补了形式逻辑分析思维与分离文明的缺陷，通过接纳矛盾的逻辑工具重新将解构了的文化还原为整体，揭示宇宙真相与运行规律。

他通过创建了基于天道太极图原理的辩证逻辑哲学与本体论、方法论、逻辑工具、价值观贯通，第一次从逻辑学层面完整阐释了东西方文化关系，并把解决相对静止的局部系统的形式逻辑与解决整体与无穷系统的辩证逻辑的条件转化作出了说明。

任何文化只有切入它的逻辑方式才是最基础的。因为它决定了价值认知模式、学术范式、知识体系的构成方法。

只有把东西方两个文化体系从逻辑层面打通才能真正完整懂得东西方文化与文明的特征，并解决在全球一体化时代如何融合创新构建新的学术范式与共同价值基础。

如果说，黎曼数学给爱因斯坦的相对论提供了数学证明。那么，赵总宽教授作为中国数理辩证逻辑第一人，他率先完成了基于天道易理的辩证逻辑形式化语言公理体系，则为天道辩证逻辑提供了形式公理证明。

和学指出：太极图蕴含一个放之四海而皆准的数学原理“等周等面”公理——所有周长面积相等，圆面积球容积最大。它是对真理的数学描述。太极图作为一个接纳矛盾的模型与系统，它的应用直接颠覆与拓展了西方文化以形式逻辑系统创建科学范式的标准；如果说，哥德尔不完性定理揭示了形式逻辑系统存在的不完备性特征，那么，和学却反证地接纳了矛盾的太极图系统是完备性的最高级的科学系统。尤其在人文科学领域，它直接拨乱反正，揭示了政治、经济、伦理哲学、宗教等领域存之已久的谬见。

和学是该逻辑工具在数学、逻辑学、伦理学、心理学、政治学、经济学、美学、文学、历史学、宗教学、生命科学等诸多学科的全面应用与贯通。

图为刘浩锋接受广东教育电视台东学西渐栏目12集电视专访，视频内容翻译成英文卖给剑桥大学、哈佛大学等世界顶级大学，介绍中国文化的现代化成果。

和学诞生的新时代背景与意义

和学的意义，在全球化格局下，它是实现世界和平与大同世界的科学文化理论。

在西方文化主导世界五百年，而今衰竭陷入价值虚无主义深渊的当今21世纪，它是实现民族复兴的文化标志，也是引领世界文艺复兴的文化旗帜。

当今世界，随着西方后现代哲学解构主义手法的盛行而导致自我传统的衰竭，价值虚无主义、历史虚无主义深深困扰着未来发展方向。由形式逻辑支配的分析思维分析哲学形成的分离文明，在引导世界朝精细化发展的过程后，陷入了细片化的困境。

正是在大背景下，和学弥补了西方文化自性危机的不足，并有效融合中西贯通古今还原了精神整体的真相。我想，全球一体化时代，这是时代客观需要，因为他亟待一种全球价值的世界文化引领人类走出文化冲突宗教冲突以及宗教与科学冲突的泥沼。

所谓和，它依据太极图的阴阳天道法则而演绎开来。它以其衍生的辩证逻辑工具与和而不同相容并包的思维方式与辩证互利的价值认知，弥补了形式逻辑分析思维与分离文明的缺陷，通过接纳矛盾的逻辑工具重新将解构了的文化还原为整体，揭示宇宙真相与运行规律。

和学构建的逻辑基础与科学方法

和学基本的逻辑方法是天道辩证逻辑。天道辩证逻辑是对伏羲天道易理的逻辑形式转化与应用。天道辩证逻辑思想之所以是整体普遍有效的科学逻辑学说，它对应宇宙的客观运行秩序。宇宙从生到死、宇宙爆炸到宇宙收缩的“一呼一吸”、“色与空”天理循环，并非直线运动过程，而是符合“太极图”揭示的辩证运动过程。

天道辩证逻辑的现代形式系统支持是中国人民大学逻辑学家赵总宽教授的“辩证命题逻辑的形式公理系统”。就如黎曼数学给爱因斯坦相对论提供了数学支持一样。它与以往辩证逻辑的不同之处，在于它揭示了传统辩证逻辑与形式逻辑的辩证关系以及转化条件，指出了追求协调一致性、排斥矛盾的形式逻辑却陷入悖论是辩证逻辑的特殊形式；追求差异互补结构、接纳矛盾的辩证逻辑却陷入混沌是形式逻辑最高论域时的表现形式。

形式逻辑系统在假设基础上解决局部精细化问题，却陷入悖论困境；辩证逻辑系统在客观基础上解决整体方向问题，却陷入混沌迷途。通过辩证逻辑驾驭形式逻辑，则解决了悖论与混沌的双重困迷，既把握了事物整体发展的方向，也解决了局部精细协调发展，成为一种成熟的模型与文明方式。

形式逻辑在论域为宇宙时，形式逻辑推理在宇宙层面形成悖论格局，从而，形式逻辑等同于辩证逻辑；换句话说，形式逻辑思维方式，只有从宇宙整体层面看待问题才是整体有效的。它科学地阐释了佛学小乘谈的一切皆因果，一切皆因缘和合，是宇宙大逻辑。因而，和学不仅是道学，同时也是佛学的现代形式。和学通过系统的阐释，它论证了更是儒释道耶回科学融合统一后的大复兴。

 和学思想理论体系获得了逻辑学家、中国人民大学哲学院博导赵总宽教授的首肯，并亲自为写序《一部让我激动不已感慨万千的当代杰出学术著作》。图为刘浩锋与赵总宽教授亲切谈论国学现代化与全球化趋势。

和学的学术学意义

学术学，是研究学术自身语言范式与文理结构、学科方法等学术范式的学问。

和学在学术学上，突破了传统国学包容性、多义性的语义特征，在逻辑形式上引用了现代唯一性的符号语言、形式语言；在文理结构的学术范式上，突破了传统历史叙述的章回格局；在学科方法上突破了传统哲学与文学、历史不分的混沌状态，实现了既分类分科又跨科综合的创新；同时，也突破了传统西学强调协调一致性而缺乏包容性、整体性的语义特征，在逻辑形式上引用了辩证逻辑的符号系统、形式语言；在文理结构上，突破了西方线性的僵硬束缚；在学科方法上，突破了西方科目分类有余而跨科综合不足的缺陷。

和学在语言形式上指出：辩证逻辑语言方式是宇宙普遍有效的表述。因为，形式逻辑语言方式，是建立在假设与静止分析基础上的语言方式，排斥矛盾，能够真实反应一瞬间与事物局部真相的关系，存在偏执的线性分析特征，与客观螺旋形运动着的、接纳矛盾的物质精神世界并不相符合，亦不能解释。

比如描述桌上的杯子。这是一个杯子；这是形式逻辑语言描述方式。真实反应了杯子这一局部时间的状态。但是，接着杯子被不小心打碎，杯子不见了。被收作垃圾回炉。原来构成杯子的物质已经变成新的表现能量。用杯子已不能表达事物变化后的特征。所以，辩证逻辑语言描述方式是“这是一个杯子，所谓杯子，既非杯子，故为杯子”。这才是真实的描述了杯子的客观整体运行轨迹，跳出了形式逻辑思维描述的局部表像。

正因如此，形式逻辑思想语言方式只能是局部有效的，而忽略其局部有效陷入盲目语言扩张的恶果就是，形式逻辑语言方式必然制造出普遍的文化迷障，会导致人们浸淫于昙花一现的局部事物之中，而忽略了事物整体性的真相。一切在此基础上的文化形式与思想理论，以及受这种文化思想组织建立的社会形态，必然导致周期性大起大落互损循环的各种危机。

和学在文理结构上指出：形式逻辑思维主导的文理结构形成的西方学术范式，必然强调“抽象同一”基础上的线性推理，所谓条理清楚，脉络清晰；而事实上，这种建立在局部有效推理基础上的学术范式，看起来清清爽爽一目了然的优点，却正是自身的痼疾与不足，它无法构成宽度深度高度完整圆融的学术结构。西方学术范式强调的形式逻辑分析与归纳清晰有力，就像几条直线僵尸一般挺立的往外扩延运动；如果最后不能综合逻辑的统一起来，就会导致文理形成“小脚巨人”的结构。这种所谓逻辑脉络清楚，立论言之成理的观点必然与客观事物的整体特征悖逆。

在和学在科目分类上不难看出：东西方传统文化存在两个极端的文化形式。东方文化，哲学、历史、文学融为一炉，往往是个混沌系统，存在“综合有余而分类不足”的特征；西方文化各个科目分明，往往是个线性离散系统，存在“分类有余而综合不足”的特征。其实，这两种形式都落伍了。21世纪的学术新范式，既要做到分类又要做到综合，以综合驾驭分类、以整体驾驭局部才是最科学的学科方法。

图为刘浩锋策划主持在湖南省图书馆举办中国文化复兴艺术群展。

和学的继承与历史位置

一千年前，北宋湖南人周敦颐溯源伏羲天道文化，完成了儒释道合一，化解第一次外来文化对本土文化的边缘化危机，这是中国文化史上第一次高峰。

一千年后，和学溯源伏羲天道继承理学与时俱进完成儒释道耶回科学合一，化解了第二次外来文化对本土文化的边缘化危机，这是中国文化史上第二次高峰。

这两个波峰，是自佛学东渐两千年以来中国文化复兴的见证。所以说，和学是当代中国文化复兴运动的最集中的思想表现形式。（责编：小芳）

参考数据

1. 国学现代化与全球化的先声--《和学--中国文化传承与开新》一书评介 万方资料．2014年07月15日[引用日期2018-04-24]

2. 献礼19大学术会和学创始人刘浩锋获卓越贡献奖， 海外网2017-09-18[引用日期2018-04-24]

3.   刘浩锋获2017年度世界文化杰出贡献人物大奖 ，人民网．2017-10-16[引用日期2018-04-24]

4. 刘浩锋与《和学》， 搜狐2016-06-01[引用日期2018-04-24]

5. 湖南举办“和学中国梦”大型国学公益讲座  ．新民网．2015-10-26 [引用日期2018-04-24]

Study of Integration：the modernization and globalization of Chinese Cultural Renaissance

 The Study of Integration was established by Liu Haofeng, a famous contemporary thinker, philosopher and artist in Xiangshan, Beijing in 2012. His academic work Inheritance, Development of Innovation of the Chinese Culture - Study of Integration, which synthetically expounds his Integration thoughts, was published by Jiuzhou Press, including Nine Studies of nearly 2 million Chinese characters. ^[1] In 2017, the Study of Integration was academically honored with the award of Outstanding Contribution to Renaissance of Chinese Culture ^[2] in Beijing and in the same year, Liu was granted the award of Outstanding Contribution to World Culture by International Development Information Organization-DEVNET, an NGO of the UN. ^[3]

The picture shows Liu Haofeng giving an exclusive interview to Mr. Xue Chunyang, the host of CIN International TV, in New York,Cosmoharism and the revival of Chinese culture。

The content of the Study of Integration advances with the times while tracing its source back to Law of the Nature by Fu Hsi and inheriting the Neo-Confucianism Orthodoxy. It aims to complete the modernization of Chinese culture and construct global renaissance by being the first to utilize mathematics and logic to connect mainstream religions including the Confucianism, Buddhism, Taoism, Christianity and Islamism. Essence of this Study is to reveal universal validity of Integration of Humankind and Nature, the highest wisdom in Chinese culture, as a true science in the universe proved by mathematical axiom. It resorts to logic to demonstrate that Cause and Effect Theory in the Hinayana is a logical thread in the universe and mathematics to justify truthfulness of Wisdom (Prajna), Voidness (Sunyata) and Heart in the Mahayana. It also develops the Neo-Confucianism and school of mind into a Great Science of Life and the Universe by scientifically testifying: My heart is the universe and the universe is my heart. ^[4]

The Study of Integration, praised by media as a study that could expound the spirit of Chinese culture in the best way to Western world without being excluded in the 21st century, has its delicate skills of proving the perfection and unity of Chinese culture by resorting to reductio ad absurdum in western mathematics and logical paradoxes ^[5].

Brief Introduction

The Study of Integration is a huge ideological and scientific system created by Mr. Liu Haofeng after 20 years of exploration with an aim to connecting Confucianism, Buddhism, Taoism, Christianity, Islamism and Science.

The HE or Integration is based on and deduced from Yin and Yang Principle of Taiji Diagram. Its derivative tools of dialectical logic, a thinking model of inclusiveness and cognitive values of dialectics together with mutual benefit make up for the shortcomings of formal logic analysis and division in civilization. The tools of logic which allow and accept contradictions integrate deconstructed culture and thus reveal the truth and the law of the universe.

By creating a dialectical logic philosophy based on principles of Law of the Nature and Taiji Diagram, combining ontology, methodology, logic tools and values, he, for the first time, has completely explained cultural relationship between the East and the West from a logical point of view and elaborated on conditions to transform formal logic that is focused on relatively static local system to dialectical logic connected to the system of integrity and infinity.

Only by following the logic in culture could it be understood fundamentally because it is the logic that underpins value cognitive model, academic paradigm and composition of knowledge system.

Only by connecting two cultural systems of the East and the West from a logical perspective can we truly understand characteristics of eastern and western cultures and civilizations, and promote integrated innovation in order to construct new academic paradigm and lay a foundation of common value in the era of global integration.

It is fair to say that Bernhard Riemann mathematical theory mathematically provided proof of Einstein's Theory of Relativity. As the pioneer of Chinese mathematical dialectical logic , Professor Zhao Zongkuan was the first to complete a system of formalized language axiom for dialectal logic based on Law of the Nature and the Rule of Change, in justification of dialectal logic in Law of the Nature.

The Study of Integration points out that Taiji Diagram contains a universally-applicable mathematical axiom according to which we know that among all shapes with equal perimeter and superficial area stand out circle and spherome for the largest acreage and the largest volume. This is a mathematically description of truth. As a model and system that allows and accepts contradictions, Taiji Diagram directly subverts and expands the standard of creating scientific paradigms with formal logic system in the Western culture. Given that incompleteness theorem of Gedel had revealed the incompleteness of formal logic system, the Study of Integration has resorted to reductio ad absurdum to prove the scientific sublimity of Taiji Diagram for its completeness and acceptability of contradictions. Especially in the fields of humanities, it directly brings order out of chaos, revealing long-standing errors and false arguments in politics, economics, ethical philosophy and religion.

The Study of Integration is the comprehensive application and integration of dialectical logic tools in mathematics, logic, ethics, psychology, political science, economics, aesthetics, literature, history, religion, life science and many other disciplines.

Background of the New Times and Significance of the Study of Integration

The significance of the Study of Integration, against the landscape of globalization, lies in its scientific and cultural theory that could achieve world peace and a world of universal harmony.

The world in the 21^st century after being dominated by western culture for 500 years has mired down in value nihilism. The Study of Integration is not only a symbol of national rejuvenation, but also a cultural flag leading world cultural renaissance.

In today's world, self-value is on the wane due to prevalence of Western post-modern philosophical deconstruction and value nihilism and historical nihilism have deeply plagued the future of its development. A civilization of division shaped by analytic philosophy and thinking supported by formal logic has helped with development for refinement but then has been plagued by dilemma of fragmentation.

It is from this context that rises the necessity of the Study of Integration to make up for western culture for its identity crisis and effectively restore integrity of spirit by connecting Chinese and western traditions. In my opinion, this is an objective requirement in the time of globalization on the ground that a world culture with global value which could lead humanity out of cultural and religion conflicts and out of the conflict between religion and science is highly expected.

HE, is deducted from and based on the pair of Yin and Yang of Taiji Diagram. Its derivative tools of dialectical logic, a thinking model of inclusiveness and cognitive value of dialectics together with mutual benefit make up for the shortcomings of formal logic analysis and fragmented civilizations. Allowing and accepting contradictions, these tools of logic integrate deconstructed culture and thus reveal the truth and the law of the universe.[A1] 

Logical Foundation and Methodology for Constructing the Study of Integration

A basic logical method of the Study of Integration is dialectical logic of Law of the Nature. This, a transformation of logical form and application of Fu Hsi’s Law of the Nature and the Rule of Change, is a universally applied and effective logic based on science, because it corresponds to universal objective laws from birth to death, covering the Big Explosion, expansion and shrinkage of the universe as well as Form and Sunyata. This is not linear but dialectal movement fitting the Taiji Diagram.

Its modern form is supported by a Formal Axiom System of Dialectical Propositional Logic proposed by Professor Zhao Zongkuan, a logician at Renmin University of China, just as Bernhard Riemann mathematical theory mathematically provided proof of Einstein's Theory of Relativity. It differs from previous dialectical logic in unveiling dialectical relationship and transformation conditions between traditional dialectical logic and formal logic. It points out that formal logic in pursuit of coordination while excluding contradiction falling into paradox is a special form of dialectical logic. That dialectical logic in search of complementarity among differences while accepting contradictions falls in to chaos is in a form of expression for the highest domain of formal logic.

Formal logic trying to solve problem of local refinement on the basis of hypothesis is often caught in dilemma of paradox. Dialectical logic figuring out a general direction on objective basis is frequently lost in chaos. Dialectical logic by steering formal logic could solve the dual puzzle of paradox and chaos. It not only grasps the direction of the overall development, but also solves the problem of harmonious development of local refinement, becoming a mature model and cultural method.

When the domain of discourse is the universe, paradox of the universe often takes shape as a result of reasoning of formal logic. Thus, formal logic is equivalent to dialectical logic. In other words, the thinking of formal logic is only effective when viewed from perspective of the universe as a whole. It scientifically explains causality of Hinayana as a grand logic for the universe. The Study of Integration is about not only Taoism, but also modern version of Buddhism. Through systematic interpretation, it demonstrates that grand renaissance will rest on combination of Confucianism, Buddhism, Taoism, Christianity, Islamism and Science.

Academic Significance of the Study of Integration

Study of academics is the study of academic paradigms such as academic linguistic paradigms, structure of arts and science and disciplinary methodology.

Academically the Study of Integration has broken through semantic characteristics in traditional sinology, namely inclusiveness and ambiguity. It has introduced a system of unique and modern symbolic language and formal language in logic form. In the academic paradigm for structure of arts and science, it liberates itself from conventional narration of history based on chapters. As for disciplinary methodology, it stands out against chaos of mixed and undistinguished disciplines like philosophy, literature and history and achieves innovation in integration of classification and interdisciplinary. At the same time, it also overcome shortness in western studies for too much focus on coordination and consistency while lacking in inclusive and integrated semantic characteristics. Logically speaking, it resorts to a system of symbols and form language from dialectal logic, and as for the structure of arts and science, it shred shackles of western linear thinking. Moreover, it compensates flaws in excessive classification but insufficient interdisciplinary integration of western subjects.

In language form, the Study of Integration indicates that language form of dialectical logic is a universally valid expression of the universe, because the formal logic language is based on hypothesis and static analysis, but in defiance of contradictions. Despite being able to truly reflect relationship between the instant and local truth, this is an analysis of linearity, as a result of which it fails to fit or explain objective spiral movement, or the material world full of contradictions.

For example, how to describe a cup on table? This is a cup; this is the way where formal logic language is adopted for description and truly reflects a temporary state of this cup. However, when the cup is accidentally broken and ceases to exist. Maybe it is recycled as rubbish. Material in the original cup has taken on a new form. Merely the word Cup is impossible to express characteristics of changed things. Therefore, description in dialectical logic language is that "this is a cup, a so-called cup for not being a cup but therefore being a cup." This is the true description of objective trajectory of a cup, out of the box of local representation under formal logic.

For this reason, language of formal logic can only be locally effective. This defect if ignored and blindly abused will definitely end in widespread cultural puzzle, indulging people in transient local objects without seeing the wholeness and truth. Cultural forms and ideologies based on this logic as well as social systems under its influence are doomed with crisis in form of cyclical ups and downs.

Study of Integration points out that western academic paradigm under disciplinary structure of arts and science dominated by formal logical thinking must emphasize on linear reasoning based on "abstract identity". It is thus well-organized and clear cut. However, in fact, this kind of establishment based on locally effective reasoning is effective only to some extent. In spite of its clear structure, it has its own defects and deficiencies, and can not constitute a complete academic structure for lacking in width, depth and height. The western academic paradigm has pushed formal logic analysis and induction toward being as clear and powerful as zombies moving in straight-line. If integration of the logic cannot be achieved, a "small-footed giant" structure will take shape. And this clear logic of established arguments is against wholeness of integrated characteristics owned by objective things.

It is not difficult to tell that in the classification of disciplines there are two extreme cultural forms in traditional cultures of the East and the West. Oriental culture has combined philosophy, history and literature all together, often melting themselves into a chaotic system featuring “excessively integrated but insufficiently classified”; western culture has well-defined disciplines and subjects all in a system of linearity, but marred by “too much fragmentation but insufficient integrity”. In fact, both forms are out of date now. New academic paradigms of the 21st century are to be as well classified as properly integrated. The most scientific method is to navigate through classification and local parts toward a higher integration and wholeness.

Cultural Inheritance and Historical Position for the Study of Integration

A thousand years ago, ZHOU Dunyi, a native of Hunan in the Northern Song Dynasty, traced origin of Law of the Nature of Fu Hsi, and completed the integration of Confucianism, Buddhism and Taoism. This is the first time for Chinese native culture to resolve and mitigate crisis of being marginalized by foreign culture and ended with the first peak in Chinese cultural history.

A thousand years later, the Study of Integration inherits Law of the Nature of Fu Hsi and combines Confucianism, Buddhism, Taoism, Christianity, Islamism and Science, resolving the second crisis of marginalization and producing the second peak in the history of Chinese culture.

These two peaks witness the revival of Chinese culture for the last 2,000 years since the beginning of importing Buddhism into China. Therefore, the Study of Integration is the most concentrated form of thoughts and expression in contemporary Chinese cultural renaissance.

References 1. The Pioneer of Modernization and Globalization of Chinese Culture - A Review of the Book "Inheritance, Development of Innovation of the Chinese Culture - Study of Integration", Wanfang Data, 2014-07-15 [reference date 2018-04-24]  2. Contribution to Academic Conference of the 19th CPC National Congress and the Founder of the Study of Integration, Liu Haofeng, Won the Outstanding Contribution Award. Overseas Network. 2017-09-18 [reference date 2018-04-24]3. Liu Haofeng won the 2017 World Cultural Outstanding Contribution Award, People.cn, 2017-10-16 [reference date 2018-04-24] 4. Liu Haofeng and "Study of Integration", Sohu, 2016-06-01 [reference date 2018-04-24] 5. Hunan Held a Large-scale National Studies Seminar on “Study of Integration and Chinese Dreams”, Xinmin.cn, 2015-10-26 [reference date 2018-04-24]