Not substantial; without substance.
「非實體的轉向」，唐力權先生認為，這是廿世紀哲學，所發生的，最重要的轉折，
Intellectual historians have made much of the so called “linguistic turn” in contemporary philosophy. While its importance cannot be doubted, its true nature and status may still be debated. It is our conviction, however, that if one may speak of a depth structure in twentieth century thinking, the linguistic turn may yet remain a surface phenomenon. For lying deeper than the linguistic turn is the “Non-substantial Turn” – a far more pervasive and decisive movement that has constituted the one thread going through the various major strands of contemporary thinking: from relativity and quantum physics to holographic cosmology, from process philosophy to system theory, from deep ecology to green peace, from structuralism to deconstruction, from critical theory to gender studies, from existentialism to hermeneutics, and so on. （FIELD-BEING INTERPRETATION OF BUDDHIST PHILOSOPHY: Nine Essays on Its Relational Activity, by Albert Shansky, Xlibris, 2015, kindle location 241/1842)
但是，我想，東方人尚且做不到，西方人恐怕不會這麼容易，放棄「實體」（substance)，
你要理解，放棄實體，等同放棄個體性，放棄認同，放棄意志，放棄理性，尤其工具理性，
把自己交給，湍急的河流，去支離而復渾淪，
意思是說，把自己交給不確定性，而不至驚駭大叫，
你現在可以理解，為什麼 negativity vs vitality，這麼困難了罷，
意思是說，真正的 vitality，的前提是，真正的 negativity，
未知生，焉知死，是宦途儒生說的，
未知死，焉知生，是大地人物說的，
我說過很多次，中國兩千五百年來，
只有禪宗和尚，宋明理家，堪稱大地人物，
意思是說，其他都是，errand boys，收帳小弟，
