| 作者 |
 三忆江南：夜色如水 |
 |
| 所跟贴 |
Re: 董老师看过capra的物理学之道？儒家注重粒子（实），佛家注重波（虚）。道家显示了波粒二象性，所以就有了物理学之道 -- 董洁林 - (121 Byte) 2009-8-28 周五, 13:13 (654 reads) |
SmilyHahahaha
头衔: 海归上校
声望: 博导
性别: 
加入时间: 2009/05/25
文章: 878
海归分: 69657
|
|
|
作者：SmilyHahahaha 在 海归茶馆 发贴, 来自【海归网】 http://www.haiguinet.com
Chapter 14 EMPTINESS AND FORM
..........
Subsequent to the emergence of the field concept, physicists have
attempted to unify the various fields into a single fundamental
field which would incorporate all physical phenomena. Einstein,
in particular, spent the last years of his life searching for such a
unified field. The Brahman of the Hindus, like the Dharmakaya
of the Buddhists and the Tao of the Taoists, can be seen,
perhaps, as the ultimate unified field from which spring not
only the phenomena studied in physics, but all other phenomena
as well.
In the Eastern view, the reality underlying all phenomena is
beyond all forms and defies all description and specification.
It is therefore often said to be formless, empty or void. But this
emptiness is not to be taken for mere nothingness. It is, on the
contrary, the essence of all forms and the source of all life.
Thus the Upanishads say,
Brahman is life. Brahman is joy. Brahman is the Void . . .
Joy, verily, that is the same as the Void.
The Void, verily, that is the same as joy.
Buddhists express the same idea when they call the ultimate
reality Sunyata-‘Emptiness’, or ‘the Void-and affirm that it
is a living Void which gives birth to all forms in the phenomenal
world. The Taoists ascribe a similar infinite and endless creativity
to the Tao and, again, call it empty. The Tao of Heaven is
empty and formless’ says the Kuan-tzq4 and Lao Tzu uses
several me<x>taphors to illustrate this emptiness. He often compares
the Tao to a hollow valley, or to a vessel which is for
ever empty and thus has the potential of containing an infinity
of things.
In spite of using terms like empty and void, the Eastern sages
make it clear that they do not mean ordinary emptiness when
they talk about Brahman, Sunyata or Tao, but, on the contrary,
a Void which has an infinite creative potential. Thus, the Void
of the Eastern mystics can easily be compared to the quantum
field of subatomic physics. Like the quantum field, it gives birth
to an infinite variety of forms which it sustains and, eventually,
reabsorbs. As the Upanishads say,
Tranquil, let one worship It
As that from which he came forth,
As that into which he will be dissolved,
As that in which he breathes.
The phenomenal manifestations of the mystical Void, like
the subatomic particles, are not static and permanent, but
dynamic and transitory, coming into being and vanishing in
one ceaseless dance of movement and energy. Like the subatomic
world of the physicist, the phenomenal world of the
Eastern mystic is a world of samsara-of continuous birth and
death. Being transient manifestations of the Void, the things in
this world do not have any fundamental identity. This is especially
emphasized in Buddhist philosophy which denies the
existence of any material substance and also holds that the
idea of a constant ‘self’ undergoing successive experiences is an
illusion. Buddhists have frequently compared this illusion of a
material substance and an individual self to the phenomenon
of a water wave, in which the up-and-down movement of the
water particles makes us believe that a ‘piece’ of water moves
over the surface.* It is interesting to note that physicists have
used the same analogy in the context of field theory to point
out the illusion of a material substance created by a moving
particle. Thus Hermann Weyl writes:
According to the Field theory of matter a material particle
such as an electron is merely a small domain of the electrical
field within which the field strength assumes enormously
high values, indicating that a comparatively huge field
energy is concentrated in a very small space. Such an
energy knot, which by no means is clearly delineated
against the remaining field, propagates through empty
space like a water wave across the surface of a lake; there
is no such thing as one and the same substance of which
the electron consists at all times.
In Chinese philosophy, the field idea is not only implicit in
the notion of the Tao as being empty and formless, and yet
producing all forms, but is also expressed explicitly in the
concept of ch’i. This term played an important role in almost
every Chinese school of natural philosophy and was particularly
important in Neo-Confucianism; the school which attempted
a synthesis of Confucianism, Buddhism and Taoism.**The word
ch’i literally means ‘gas’ or ‘ether’, and was used in ancient
China to denote the vital breath or energy animating the
cosmos. In the human body, the ‘pathways of ch’i’ are the
basis of traditional Chinese medicine. The aim of acupuncture
is to stimulate the flow of ch’i through these channels. The
flow of ch’i is also the basis of the flowing movements of T’ai
Chi Ch’uan, the Taoist dance of the warrior.
The Neo-Confucians developed a notion of ch’i which bears
the most striking resemblance to the concept of the quantum
field in modern physics. Like the quantum field, ch’i is conceived
as a tenuous and non-perceptible form of matter which is
present throughout space and can condense into solid material
ob<x>jects. In the words of Chang Tsai:
When the ch’i condenses, its visibility becomes apparent
so that there are then the shapes (of individual things).
When it disperses, its visibility is no longer apparent and
there are no shapes. At the time of its condensation, can
one say otherwise than that this is but temporary? But
at the time of its dispersing, can one hastily say that it is
then non-existent?’
Thus ch’i condenses and disperses rhythmically, bringing forth
all forms which eventually dissolve into the Void. As Chang
Tsai says again,
The Great Void cannot but consist of ch’i; this ch’i cannot
but condense to form all things; and these things cannot
but become dispersed so as to form (once more) the Great
Void.
As in quantum field theory, the field-or the ch’i-is not
only the underlying essence of all material ob<x>jects, but also
carries their mutual interactions in the form of waves. The
following descriptions of the field concept in modern physics
by Walter Thirring, and of the Chinese view of the physical
world by Joseph Needham, make the strong similarity apparent.
"Modern theoretical physics . . . has put our thinking about
the essence of matter in a different context. It has taken
our gaze from the visible-the particles-to the underlying
entity, the field. The presence of matter is merely a
disturbance of the perfect state of the field at that place;
something accidental, one could almost say, merely a
‘blemish’. Accordingiy, there are no simple laws describing
the forces between elementary particles .., Order and
symmetry must be sought in the underlying field.
The Chinese physical universe in ancient and medieval
times was a perfectly continuous whole. Ch’i condensed
in palpable matter was not particulate in any important
sense, but individual ob<x>jects acted and reacted with all
other ob<x>jects in the world . . . in a wave-like or vibratory
manner dependent, in the last resort, on the rhythmic
alternation at all levels of the two fundamental forces,
the yin and the yang. Individual ob<x>jects thus had their
intrinsic rhythms. And these were integrated . . . into the
general pattern of the harmony of the world."
..........
Here then, is the closest parallel to the Void of Eastern
mysticism in modern physics. Like the Eastern Void, the ‘physical
vacuum’-as it is called in field theory-is not a state of mere
nothingness, but contains the potentiality for all forms of the
particle world. These forms, in turn, are not independent
physical entities but merely transient manifestations of the
underlying Void. As the sutra says, ‘Form is emptiness, and
emptiness is indeed form.’
The relation between the virtual particles and the vacuum
is an essentially dynamic relation; the vacuum is truly a ‘living
Void, pulsating in endless rhythms of creation and destruction.
The discovery of the dynamic quality of the vacuum is seen by
many physicists as one of the most important findings of
modern physics. From its role as an empty container of the
physical phenomena, the void has emerged as a dynamic
quantity of utmost importance. The results of modern physics
thus seem to confirm the words of the Chinese sage Chang
Tsai :
When one knows that the Great Void is full of ch’i,
one realises that there is no such thing as nothingness.‘
作者：SmilyHahahaha 在 海归茶馆 发贴, 来自【海归网】 http://www.haiguinet.com
|
|
|
| 返回顶端 |
|
 |
|
| |
|
|
|
您不能在本论坛发表新主题, 不能回复主题, 不能编辑自己的文章, 不能删除自己的文章, 不能发表投票, 您 不可以 发表活动帖子在本论坛, 不能添加附件不能下载文件, |
|
|
