【導讀】科學就是通過客觀的觀察和嚴密的論證來獲取知識。人們獲得知識的途徑：權威、邏輯推理、經驗或直覺、科學。學就是獲取真知的唯一來源了。所謂客觀性，就是科學只承認和研究客觀存在的事物；所謂嚴密性，就是科。學家采用嚴密的思想方法和研究方法。物質的運動是有規(guī)律的。只要條件滿足，就會出現(xiàn)過去出現(xiàn)過的事件。科學家認為，任何事物的發(fā)生都有其原因，而不是毫無理由地獨自產生的。任何一個科學家都會在不同程度上承認：世界是可知的。學科的科學性是一個連續(xù)體，在學科發(fā)展的同時，其科學性也在發(fā)展。究的客觀性原則。而與之同時代的人本主義心理學則重視意識、情。控制變量指自變量以外那些可能影響實驗中的因變量的變量。的自變量和因變量關系，必須采取措施將控制變量的影響降至最低。官知覺理論貢獻》論文集的導言中首次提出了"實驗心理學"一詞。1879年，馮特在萊比錫建立了第一個正式的心。自變量往往與刺激有關，但是被試自身的條件

　　

【正文】 o Te Ching is to embark on a quest to deepen spiritual understanding. We would use 4 and 5 as our overriding principles. Every Chinese character will be linked to an English word or phrase. If we encounter a particularly difficult character, we will spend the time to do the research rather than to gloss over it. All English words except articles and prepositions must correspond with the Chinese original. Anything extra will be summarily discarded. We would deal with 6 by utilizing the contextual nature of Chinese. Not only is Chinese genderneutral, it is also unspecific in terms of plurality. Any given sentence about a type of person can refer to either a single individual or multiple individuals. This means it is perfectly acceptable for us to use the plural form in the translation, which would in turn let us use the genderneutral their instead of the genderspecific his or her. This takes care of the mon distortion in an elegant way, and yields a more faithful translation. * Special thanks to Master Wu Han Yih and Grand Master Lin De Yang. 1 The Tao that can be spoken is not the eternal Tao The name that can be named is not the eternal name The nameless is the origin of Heaven and Earth The named is the mother of myriad things Thus, constantly free of desire One observes its wonders Constantly filled with desire One observes its manifestations These two emerge together but differ in name The unity is said to be the mystery Mystery of mysteries, the door to all wonders The Tao that can be pletely explained or expressed in words is not the constant, eternally unchanging and true Tao. If the name of this Tao can be defined with words, then it is not the constant, eternally unchanging name of the true Tao. Names did not exist prior to Creation. The nameless Tao is therefore the source of the universe. Once it manifests itself as the physical universe, it can be named. Everything is derived from it through natural processes. It is therefore the mother of all things. If we approach the Tao without selfserving desires, we can readily observe its inner wonders and marvels. This establishes a direct connection with the source, the vast intelligence of universal consciousness. This gives us flashes of powerful, intuitive insights, as well as freeflowing creativity. If we approach the Tao full of selfserving desires, then we can only observe its external physical manifestations, rather than its inner essence. These desires block the connection and interfere with the Tao process. We often do this to ourselves. The Tao39。s external manifestations (life, nature, the cosmos, and so on) and its inner wonders (oneness, the living void, the flow, etc.) are both properties of the ultimate reality. Although we call them by different names, they are but two sides of the same coin. This unity of these two aspects gives us an interesting paradox. They seem distinctively different, and yet they lead to one another. Understanding of the Tao39。s inner essence gives us greater understanding of its outer manifestations, and vice versa. Our recognition and acknowledgement of this paradox will open the door for us to further explore the infinite wonders of the Tao. Notes The Tao that can be spoken (expressed in words) Is not the constant (eternal) Tao The Name that can be named Is not the eternal Name The Nameless Name that which existed before there was anything to name is a synonym for the Tao. The main idea here is that the Tao is a concept beyond reason and logic. It is the universal principle that permeates every action and every phenomenon, but it cannot be adequately understood through the rational mind. To prehend it pletely, you must exercise your intuition and get in touch with the fundamental divinity that connects everyone. Lao Tzu is also pointing out the limitation of spoken words and written texts. Our tendencies to categorize, define and analyze only give us the limited understanding of how the Tao acts upon the material world. This is exactly what happens when we study physics, biology, chemistry, and other natural sciences. On the other hand, if we free ourselves of this limiting human desire to put everything into words, and bee aware of our wordless munion with nature, we can catch glimpses of a divine wisdom. Beyond categories, definitions, and analyses, it is wisdom far more profound than anything that academic knowledge, science and technology can offer. Translation Notes One translation renders the first line as The way that can be trodden, which fails to take the above into account. Another translation mistakes can as possible and waxes poetic about The possible Tao. That39。s even further away from the original meaning. In this context, this character means everlasting. In one instance a translator renders it as absolute, which is close, but not quite correct. 2 When the world knows beauty as beauty, ugliness arises When it knows good as good, evil arises Thus being and nonbeing produce each other Difficult and easy bring about each other Long and short reveal each other High and low support each other Music and voice harmonize each other Front and back follow each other Therefore the sages: Manage the work of detached actions Conduct the teaching of no words They work with myriad things but do not control They create but do not possess They act but do not presume They succeed but do not dwell on success It is because they do not dwell on success That it never goes away Tao sages have long recognized the relative nature of the world. While one can certainly find absolutes in abstract theory, in the real world they rarely, if ever, exist. For instance, no me