再评邬焜先生关于人类认知的客观对象不是物质而是客观信息（自在信息）问题

摘要

"Philosophy of Information"makes a division of"The realms of existence"by the case of"the moon in water", considering Lenin's definition of matter is an priori view without strict scientific or logical argumentation, which is not able to be unestablished;The objective things"that can be duplicated, filmed and reflected by our feelings"are not"objective realities (like the moon)"are objective unrealities(like the moon in water), which functions as"objective information (self-being information)"indeed."Objective information (self-being information) exists from the beginning of the universe (when the cosmological time is zero), and it can"make an evolution on its own"via its pure ways. The so-called"discussion on the stage of human's cognition"repeats that"the cognition"or"subjective information(spirit)"must depend on the objects from"objective information (self-being information)"to describe or create;"secondary qualities (unrealities, mediate existing )"are "the primary qualities". It is still indefensible when Pro.Wu Kun's allegations faced with logical and practical inspection. "Objective information (self-being information)"makes the matter being in vain in the field of philosophy .%“信息哲学”以“水中月”为案例，对“存在领域”进行重新“分割”，认为列宁关于物质的定义“是未经严格的科学或逻辑论证的、难以成立的先验性观念”；能够被“我们的感觉所复写、摄影、反映”的客观对象不是“客观实在（如月亮）”的物质，而是“客观不实在（如水中月）”的“客观信息（自在信息）”。“客观信息（自在信息）”不仅自宇宙开端（宇宙时为零）就存在，而且能够“以其纯自然的方式”“自身演化自身”。所谓“人类感知能力发展阶段的讨论”，再次重申“人类感知”或“主观信息（精神）”，必须以“客观信息（自在信息）”为“把握或创造”的对象；“客观第二性（不实在、间接存在）”亦“客观第一性（实在、直接存在）”。通过评析邬焜先生所作的种种辩解，都是无法接受逻辑与实践检验的。“客观信息（自在信息）”使物质在哲学上的地位名存实亡、鹊巢鸠占了。