彼在

Being There

一切事物因时因地因缘而在,"在时"、"在场"、"在缘"之意谓"彼在"。这种具有普遍意义的"彼在"与海德格尔所思、所讲的"此在"是有所区别的,"此在"是"生存之在",是"我在",具有特许的含义。因此,"彼在"与"此在"构成了一种普遍的"在"与特许之"在"的关系。应先有"彼在"而"此在",有"此在"而思想,有思想而语言,也就有了现实的世界、概念的世界与思想的世界。本体论研究有"在"(老子的"无"、"道"、黑格尔的"有"、"存在"、海德格尔的"存在"、"在")→"彼在"→"实在"(老子的"有"、黑格尔的"实有""实在"、海德格尔的"此在")→万事万物的存在几个层面。"彼在"也就是道、在、此在及万事万物的存在。世间万物凡是时间之在、空间之在、因缘之在。一切无非时间、空间、因缘的产物,都会随着它们的出现而涌现,随着它们的变化而变化,随着它们的消失而灰飞烟灭。

Everything exists due to time, place and reason; ＂on time＂, ＂on place＂ and ＂on reason＂ means ＂being there＂. There are differences between this kind of ＂being there＂ with universal meaning and ＂Dasein＂ what Heidegger think about. ＂Dasein＂, namely ＂I am＂, has privileged meaning. Therefore, ＂being there＂ and ＂Dasein＂ constitute a relationship between common be and privileged ＂be＂. It should have ＂being there＂ and then ＂Dasein＂, ＂Dasein＂ and then thought, thought and then language, andwill have the real world, the concept of the world and the world of thought. In ontology research, there are ＂being＂ （Laozi＇s ＂Absence＂, ＂Tao＂, Hegel＇s ＂being, Heidegger＇s ＂Sein＂） → ＂being there＂ →＂be＂ （Laozi＇s ＂Presence＂, Hegel＇s has＂, Heidegger＇s ＂Dasein＂） →The existence of several levels of everything. ＂Being there＂ is also Tao, Being, Sein and the existence of everything. Everything in the world are all on time, on place and on reason. Everything is nothing but the product of time, place and reason, will emerge as they appear, change as they change, and tuna to ashes as they disappear.