The paradox of the Ship of Theseus describes a ship that can sail on the sea for hundreds of years. Once a piece of wood is rotted, it will be replaced until all the functional components are not the first ones. The question is whether the ship that was ultimately produced is still the original Ship of Theseus or an entirely different ship. If it is not the original ship, then when is it no longer the original ship? Philosophers Thomas Hobbes later extended it as if you use the old parts from the Ship of Theseus to rebuild a new boat, which of the two ships is the true Ship of Theseus?

One netizen claimed to be “das” answered the question and his answer was welcomed by netizens. He believed that the basis to determine a thing being itself is not the element that makes it up, but the internal structure which is the relationship between elements, and the temporal continuity of this matter. There is an identical principle in quantum mechanics, which tells us that particles of the same kind are inherently indistinguishable. The elements that make up your body have been replaced, but the particles of the same type are exactly the same and there is no difference in the nature. Replace this hydrogen atom in your body with that hydrogen atom, and your body's nature does not change. But if we break up a car into pieces and use it to make a metal statue, although its composition has not changed and it has continuity in time and space, its structure has completely changed. We cannot say that the statue is the original car. They do not have the same identity.

The second standard to judge identity is the continuity in space and time. If the two buildings have exactly the same structure, they are still two things because they are at different locations in space and do not have continuity in space and time.
This interpretation of das conforms to the idea of structuralist systems theory, and the basis for deter- mining identity is the structural feature, and the continuity of space-time is also the structural feature, because structure is the spatial positional relationship between things and components of things. The first part of the Taiji Evolutionism is System Theory of Structuralism, it states that structure is the essence of things, structure determines functions, and the essence of time, information, consciousness, and social relations are structures. However, this structuralist understanding is not the final answer to identity. Identity is an idea, which is the same as all other attributes of things.

There was a college students in philosophy department who returned to his rural hometown on vacation. The villagers all came to see him and felt that it was not easy for the village to produce a university student studying philosophy. Someone asked: “What did you learn?” The college student said, “Philosophy is about abstract things. For example, at the table, you see a chicken, but I see two chickens, a concrete chicken and an abstract chicken.” The villagers laughed aloud, the philosophy is all about this! The brother of the college student felt very humiliated, angrily said: “Well, we eat this concrete chicken, you eat that abstract chicken.”

Although the abstract chicken was in derision by everyone, it is the ultimate answer to the problem of the Ship of Theseus. There is an abstract ship outside the concrete ship. The Ship of Theseus after the replacement of the parts is objectively different from the original ship, but we still regard it as the original ship. The two concrete ships corresponds to the same abstract boat.

Objective things change every moment. If we do not abstract these things, then we must face countless concrete objects. People's ability of cognition and thinking is limited, and abstraction can make the object simple. Therefore, it is human's need to regard ships of different time, place and composition as the same ship.

In many cases we can not seek truth from facts. The actual ship is fact, which is always changing, not one same ship. But we usually need to consider it as one same ship. This is a need of recognition. And it is a need of research and practice. So the idea of seeking truth from facts is contradictory with practice. Marxist philosophy emphasizes the need to view problems from a motion point of view instead of the stationary view. The motion point of view is actually one-sided. Motion includes both the movement of position and the change of nature. If you look at the Ship of Theseus from the view of motion, the ship changes every day. Can the way we drive yesterday be used today? There must be a lot of things that don't change at a certain stage. There is also a misconception in the textbooks of marxist philosophy that stillness is a special kind of movement. If so, then the idea of stillness is also the idea of motion, so why criticize the idea of stillness?

There is a problem of abstraction, the dialectical correspondence between abstract things and concrete things. An abstract Ship of Theseus corresponds to multiple concrete Ship of Theseus (every year, every ship after repair). At the same time, the same ship has many different abstractions (a structure, a style, a construction technique, a sailing experience, a tough spirit, different impressions, etc.). This dialectical correspondence has brought a lot of cognitive paradoxes. Since paradoxes are derived from ideas, it is easy to answer paradoxes with ideas. The ship before and after repair can correspond to the same concept, it can also correspond to different concepts, how to treat the ship has no significant impact on the objective ship. A band that constantly changes members, a company that changes members and names, and a body that constantly carries out metabolism and self-repair are all the same.

All paradoxes is caused by people's methods of under- standing, mainly caused by the dialectical relationship between objective and subjective. It is never possible to find the final answer to these paradoxes without standing on the height of the philosophical ontology. The problems mentioned by the cow paradox are also the relations between objectivity and subjectivity. We cannot confirm the absolute objectivity of any cognition. All cognition are subjective. Derrida said that philosophy is dead. In fact, philosophy will not die，and it will always permeate every day life.