1, heaven and man are one.
Man is a part of nature, which is the basic idea of Confucian view of nature.
Since man and nature are unified, human beings should be kind to nature and respect the natural order.
In the relationship between man and nature, it advocates "the unity of man and nature", affirms the unity of man and nature, emphasizes that human beings should know, respect and protect nature, rather than destroy it, and opposes blindly taking it from nature, unilaterally using it and conquering it.
Confucius said in The Analects of Confucius Yang Huo: "What does Heaven say? When you are at four o'clock, everything is born. What is the sky? " What is the sky? Spring, summer, autumn and winter run according to the law, so all kinds of creatures in nature can't survive.
Confucianism believes that "heaven", that is, nature, has an independent and fair operation law.
Xunzi said in Xunzi's Tian Lun: "Heaven is always there, not for Yao or Jie.
Governance is good, governance is chaotic.
Strong is frugal, poor is not poor; If you are prepared and move, you will not get sick; If you don't do what you say, heaven can't be a disaster. "(on Xun Tian Zi).
In Xunzi Wang Zhi, Xunzi also said: "The system of the holy king is also: when the vegetation is lush, the axe does not enter the forest and does not grow." When turtles, soft-shelled turtles, squid and eels are pregnant, the net poison does not enter the ze, does not die, and lasts forever. Spring ploughing, summer harvest, autumn harvest and winter storage are all timely, so the crops are abundant and the people have more food; Rushing the pool to Kawasaki, I want to ban it at this time, so there are many good fish and turtles, and the people are more useful; It's time to cut down and grow, so mountains are not children, and people have more material things. "Xunzi's" immortality, immortality "also hopes that people will respect the laws of nature, don't" kill ",don't ask for too much, and let human beings live in harmony with nature.
Harmony between man and nature is the basic attitude to deal with the relationship between man and nature.
The Book of Rites The Doctrine of the Mean points out: "Only when the world is sincere and can do its best can we do its best.
If you can make full use of human nature, you can create the best things.
If we can make the best use of everything, we can praise the teaching of heaven and earth.
If you can praise the cultivation of heaven and earth, you can participate in it. "People can follow the natural laws of heaven and earth to help them change, and they can live in harmony with heaven and earth.
The Taoist view of nature emphasizes the harmonious coexistence between man and nature, and the harmonious law between man and nature is "the unity of man and nature" and "Taoism and nature".
Laozi said: "The Tao is big, the sky is big, the land is big, and the people are big." "There are four domains, and people live in one."
This clearly shows that man and everything are equal, and man has no higher status than other things.
"Man is everywhere, the earth follows the sky, the sky follows the Tao, and the Tao follows the nature" (Chapter 25 of Laozi), which embodies the harmonious concept of "harmony between man and nature" and the harmonious principle of "Tao and nature".
The idea of "harmony between man and nature" has long been put forward. It is believed that the five elements of gold, wood, water, fire and earth constitute the universe, including man himself, and man is a part of nature. Man can only live in harmony with nature, and if he destroys or goes against the will of nature, he will be punished.
The theory of "Taoism and Nature" advocates the natural symbiosis between heaven and earth, and follows the "natural" law of harmony between man and nature.
Tao and Nature reveals the characteristics of the whole universe and endless popular laws.
Through the externalization of "virtue", "Tao" fully shows the attributes of these all-encompassing things between heaven and earth, which is "the way of observing heaven and the journey of heaven"
Zhuangzi, another representative of Taoism, put forward the viewpoint of "harmony with heaven". He believes that "abandoning things does not contribute, saving lives does not lose money, and the husband's shape is perfect, and he is one with heaven." "Zhuangzi Sheng Da" is to ask people to abandon the world, forget life, make their bodies sound and energetic, so as to achieve the realm of natural inaction integrated with "heaven".
It is emphasized that man must follow the laws of nature, conform to nature and live in harmony with nature, so as to achieve the state of "Heaven and earth coexist with me, and everything is one with me" (Zhuangzi's Theory of Everything).
The Yellow Emperor Yin Fu Jing said: "Thief of all things in heaven and earth, thief of all things, thief of all things, three thieves are suitable, and three talents are safe."
It can be seen that the coexistence of man and nature is the law of the unity of man and nature, and nature is the necessary condition for the survival and development of human society.
The harmonious concept of "harmony between man and nature" in Taoism is not only a problem that human society needs to seriously consider today, but also an eternal spirit and concept of harmonious coexistence between man and nature in the future.
The proposition of "harmony between man and nature" is essentially to advocate the harmony between man and nature, treat all things in nature with a kind and friendly attitude, and be kind to birds, animals and plants. For example, allusions such as "fishing without guidance, sailing at night without shooting", "opening the net on three sides" and "reforming and breaking" all put forward rich ideas for protecting natural resources, and their value has not diminished so far.
Neo-Confucianism in Song and Ming Dynasties also attached great importance to the harmony between man and nature, and expressed the traditional thought of "harmony between man and nature" in the form of "harmony between man and nature", which was considered as the realistic basis of all life harmony and the ultimate goal and realm of life cultivation.
They take the harmony between things and me as the goal, the harmony between people and me as the means, and self-harmony as the basis, attach great importance to and emphasize the integration of things and me, and pursue the harmonious development of individuals, everything in the universe and human society.
Zhang Zai, a great scholar in the Song Dynasty, first expounded the idea of "treating everyone and everything in the world fairly" in his works.
Neo-Confucianism in the Song and Ming Dynasties integrated the harmonious theories of Confucianism, Buddhism and Taoism in the pre-Qin period, and the body and function were closely linked, thus completing the construction of the theoretical system of harmonious thought.
The concept of harmonious coexistence between man and nature has also been implemented in the system.
As Mencius said, "if you don't go against the farming season, the valley can't win the grain; If you don't count, neither fish nor turtle can be eaten. Axe gold gets into the mountain in time, and mywood can't be used.
Valley and fish turtles can't fight for food, and wood and wood can't fight for it, which makes people lose their lives and have no regrets.
Keeping in good health and dying without regret is the beginning of kingly way. It means that the harmony between man and nature is the basis of survival, development and social security, which is the so-called "beginning of kingly way".
In addition to Confucianism and Taoism, other schools of thought in ancient China also have their own characteristics of "harmony between man and nature". For example, Lu Chunqiu advocates making good use of resources and opposes "fishing with exhausted resources", and Qi Yaomin's book puts forward that "surveying the land in harmony with heaven will use less soldiers and reduce more work".
2. Harmony between people.
In interpersonal relationships, we advocate tolerance, coordinate interpersonal relationships, create a "harmonious" interpersonal environment, and pursue a harmonious society with the theme of forming harmonious interpersonal relationships.
"Li Yun" said: "The trip to the avenue is also for the public.
Choose talents, make friends and mend fences. Such an old friend is not only a relative, but also an only child, so that the old, the strong, the useful, the young, the strong, the lonely and the sick can all be supported.
Men get points and women get rewards.
Goods, abandon it to the ground, don't hide it in yourself; Force, evil is not out of the body, not for yourself.
Therefore, it is known as "Great Harmony". It is not rich to seek closure, but thieves do not do it, so it is not closed outside. Confucius said, "A gentleman is harmonious but different, while a villain is harmonious but different." (The Analects of Confucius Lutz) and said: "A gentleman is proud and does not fight, but a group is not a party." Being generous to others and living in harmony with others are indispensable aspects of a gentleman's personality.
Zi Gong commented on Confucius and said, "The master won a country, which is called the founding of the country, the trip of the Tao, the arrival of the Sui Dynasty, and the peace of movement." (The Analects of Confucius, Zhang Zi) The "harmonious movement" here means that people can unite and work together.
Mencius said, "The weather is not as good as the geographical position, and the geographical position is not as good as human harmony." (Mencius Gongsun Chou) also puts "harmony between people" above everything else.
Confucianism emphasizes "harmony is beauty" in interpersonal relations, and puts forward a series of ethical norms such as benevolence, righteousness, courtesy, wisdom, loyalty, filial piety, love, tolerance, courtesy, honesty, faith, respect, restraint and forgiveness, aiming at achieving universal harmony among people and based on this universal principle of "harmony among people".
"Don't do to others what you don't want them to do to you." (The Analects of Confucius, Yan Yuan, "Push yourself and others", "Be kind to others", "A gentleman's adult beauty is not an adult's evil." ("The Analects of Confucius Yan Yuan") "A gentleman is expensive and modest, and his ancestors are ahead of himself" ("Book of Rites"); "Keeping promise, making amends, and fighting for it" (Li Yun, Book of Rites) are all concrete manifestations of this value concept.
Xunzi said: "what is good for ancestors is called teaching, and what is good for people is called obedience;" Those whose ancestors are not good are flattering, and those who are not good at others are flattering. " He also said: "Righteousness and harmony are one, one is stronger, many are stronger, and the strong is better than things." (Xunzi Wang Zhi) Xunzi said: "People cannot live without groups. "
(Xunzi Guo Fu) Groups are the premise of individual existence, and countless individuals can only conquer nature and survive by forming groups.
Not only that, but also "love all" and "love all"
Mozi said: "All people in the world love each other, the strong do not hold the weak, the public do not rob the widowed, the rich do not despise the poor, the expensive are not arrogant, and fraud does not deceive fools." (Mozi's Universal Love) Taoism, which advocates inaction, is most opposed to social conflicts and most hopes to achieve social harmony.
Laozi, a representative work of Taoism, said: "Knowing peace is the norm." In Laozi's view, the whole world is a harmonious whole.
Laozi pointed out: "The Tao gives birth to one, two, three and everything."
Everything is negative and positive, and I rashly think it is peace. ""The whole world knows that beauty is beauty, evil to oneself, and good is good, but bad to oneself.
Therefore, each other's existence and absence, the complementarity of difficulty and difficulty, each other's length, each other's advantages and disadvantages, the harmony of words and sounds, and the continuity of each other. Laozi describes an ideal society in which people have nothing to desire, nothing to do, nothing to struggle for, live in harmony, be generous, everyone is willing to eat and wear warm clothes, live and work in peace and contentment, and enjoy customs.
Laozi put forward: "Heaven has more damage than it can do."
A man's way is not enough to serve.
Only the Tao can serve the people who are more than enough in the world. "("Lao zi "chapter seventy-seven).
He advocates that people should follow the example of heaven and achieve relative harmony between people through indisputable, extravagant and contented.
3. Harmony between man and himself.
In the relationship between body and mind, it advocates harmony between body and mind, maintains a peaceful and indifferent attitude, and correctly handles the relationship between reason and desire.
What is the "culprit" that destroys people's physical and mental harmony? From a certain point of view, it can be said that it is desire, especially greed for the possession of material means of life.
Laozi said: "The disaster is greater than dissatisfaction, and the blame is greater than desire." However, desire is the need of life for people, which is not only indelible, but also beneficial.
Xunzi believes that desire is "what you know must come out."
Confucianism attaches importance to the harmony of human body and mind and the perfection of individual personality, and regards it as the basic way to realize the harmony and unity of society, man and nature.
Confucianism requires people to correctly handle the relationship between righteousness and benefit, spiritual pursuit and material pursuit.
Confucianism affirms people's legitimate pursuit and desire for material interests.
Confucius said, "People who are rich and expensive want what they want." ("The Analects of Confucius") "Wealth is available. Although I am a whipping man, I can do it." Mencius also said: "People should not be rich." "People who want to be rich unite." But Confucius thinks that wealth is just and unjust. He said, "Being unjust and rich is like a cloud to me." Confucius did not exclude wealth in general, but recognized wealth according to morality.
Confucianism emphasizes "desire without greed" (The Analects of Confucius Yao Ri) and opposes indulgence of desire.
Confucius said, "A gentleman has three precepts. When you are young, your blood gas is uncertain. Be careful. " It is also strong and bloody, and it is fighting; He is very old and his blood gas has declined, so he can quit. "In other words, people should master the principle of neutralization and keep a balanced and modest attitude in the pursuit of lust, emotion and material interests.
Confucius's "eat vegetables and drink water, bend your arms and enjoy it" embodies the indifference to material enjoyment and the pursuit of spiritual enjoyment, and avoids the alienation of people caused by excessive pursuit of money and material.
Confucius also put forward that "the sentence is magnanimous, a petty man is anxious and worried.." Therefore, cultivating an open-minded gentleman, a lover and a gentleman worthy of praise and respect from others is the basis for achieving social harmony and harmony between man and nature.
Confucius once praised Yan Yuan: "What a virtuous man! A spoonful of food, a spoonful of drink, in the mean lane, people can't bear their worries, and they won't change their fun when they go back.
Hyun-jae, come back! Confucius' evaluation of himself is also roughly the same. He said, "Eat less, drink more water, bend your stomach and have fun."
Unjust wealth is like a cloud to me. He also claimed to be: "He is also a human being. He was angry and forgot to eat. He was happy and forgot his troubles. He doesn't know that his old age is coming. " This is the post-Confucianism's "Confucius' Joy".
Laozi also advocates the unity of body and mind. He said, "Can you live without one?" (chapter 10 of Laozi) "defeat its sharpness, solve its disputes, and reconcile its light with its dust." (Chapter 56 of Laozi) That is to say, with a harmonious personality, we can eliminate the self-imprisonment, remove all closed barriers, transcend secular limitations and narrow human relations, and treat all characters with an open mind and an impartial mind.
Taoism advocates putting the individual's natural existence and spiritual freedom above all external attachment, getting out of the predicament of life and getting rid of the bondage of "material service"
Laozi advocates "returning to nature", and thinks that human life should communicate with nature, control and transcend material desires, prevent secular joys and sorrows from disturbing his calm, free and pure state of mind, and maintain his natural nature from beginning to end.
Laozi put forward the cultivation method of "being empty, being quiet and being honest" (Tao Te Ching).
In Zhuangzi's view, the first meaning of life is freedom, but in the real society, benevolence, morality, secular values, fame and fortune, church and state etiquette are all barriers that bind and enslave people.
In order to achieve the free realm of "the sage has no ego, the god is useless, and the sage is nameless" (Zhuangzi Xiaoyao Tour), Zhuangzi clearly put forward some monastic methods such as "sitting and forgetting", "keeping the Tao" and "fasting in the heart". He abandoned the internal psychological interference and external constraints of interests such as fame and fortune, and faced real life with an open and accessible mentality, which would hinder and hinder individuals from reaching a static state.
4. Harmony in the world.
In the relationship between nations and nations, countries and countries, they advocate non-contention, non-litigation, equal treatment, harmonious coexistence with all ethnic groups, and attach importance to good-neighborliness and mutual benefit.
The Book of History Yao Dian says: "If we look back, Emperor Yao said Fang Xun, and Qin Ming said An Zun, from top to bottom.
Ke Ming jun de, to kiss the nine families.
Nine ethnic groups live in harmony, people live in harmony, people live in harmony, people live in harmony, and people live in harmony. "This passage eulogizes the grand occasion that Emperor Yao forged an indissoluble bond with his own people with his superior accomplishment and brilliant personality, and recognized the responsibility of other tribes to make all ethnic groups harmonious and the people happy.
"Live in peace with the country, unify all officials, and coordinate all people" (Notes on Zhou Li Tianguan).
In dealing with the relations with neighboring countries, the feudal dynasties in China all used the concept of "Great Harmony in the World" and adhered to the concepts of "the monarch, the government, the Great Song Dynasty, Huaide Weining" and "believing in goodness and loving the people" in order to achieve harmonious coexistence between China and foreign countries.
Shangshu Jingyi: "No partiality, no partisanship, no kingship, no partisanship, no kingship, is the way of the Grand Duke and the common way of the world." The Book of Changes says: "The first custom is Xianning." In other words, it advocates unity and harmonious coexistence among all countries.
There is a saying in The Analects of Confucius Yan Yuan: "A gentleman treats others with courtesy.
All men are brothers within the four seas.
Does a gentleman have no brothers? Confucius said, "If people are far away from you, you should be Xiu De, and if you come, you will be safe." (The Analects of Confucius Ji Shi) advocates controlling foreigners with morality and opposes resorting to force rashly.
This diplomatic culture of "harmony is the most important" takes harmony as the most important and sincerity as the gift, which embodies a diplomatic strategy of combining principle with flexibility and is the essence of China's traditional harmonious culture.
Mencius put forward that "the benevolent is invincible" (Mencius Hui Liang Wang Shang), advocated "serving people with virtue" (Mencius Sun Chou Shang), advocated kingliness and opposed hegemony.
Wang Dao is the opposite of hegemony, and handles domestic and international relations with force as the backing; Wang Dao uses peaceful means to expand its influence by building mutual trust in the international community.
Zhuge Liang's "seven rescues of Meng Huo" in the Three Kingdoms period in ancient China, "Zhao Jun's departure from the fortress" in the period of Emperor Wu of Han Dynasty, Songzan Gambu and Princess Wencheng in the period of Emperor Taizong all became models of "serving people with virtue", advocating kingliness and opposing hegemony, and became stories throughout the ages.
"Taking China as one person and the world as one" in The Book of Rites is about transcending the "world outlook" of one country and one race and building a harmonious and orderly world.
This shows that the traditional sage politics in China aims at realizing the harmonious ideal of "Great Harmony Society".