What do you mean by "harmony between man and nature"?

The concept of "harmony between man and nature" was first expounded by Zhuangzi, and then developed into a philosophical system of harmony between man and nature by Dong Zhongshu, a thinker and yin and yang scientist in Han Dynasty, and thus constructed the main body of China traditional culture. As far as this concept is concerned, Dong Zhongshu is important because he is the earliest speaker of the five elements of Confucianism. Before the Warring States period, Confucianism only talked about Yin and Yang, regardless of the five elements. Dong Zhongshu combined the theory of Yin and Yang with the theory of Five Elements. He is generally considered to be the first person to explain Yi by Confucianism, and his representative is the story of Spring and Autumn Annals. The concept of harmonious coexistence between man and nature needs careful analysis. In nature, heaven, earth and people correspond. Zhuangzi? Sheng Da said: "Heaven and earth are the mother of all things." The Book of Changes emphasizes the way of three talents, juxtaposes heaven, earth and man, and puts man at the center, which shows the importance of man's position. Heaven has heaven, and heaven lies in "starting everything"; Where there is land, there is a road, and there is a road to the land because "everything is born." People not only have the way of others, but the function of the way of people is to "make everything": heaven says yin and yang, tunnel says rigidity and softness, and humanity says benevolence and righteousness. Although heaven, earth and people have their own ways, they are corresponding and interrelated. This is not only a relationship of "identity and correspondence", but also an internal generative relationship and realization principle. The way of heaven and earth is the principle of generation, and the way of man is the principle of realization, both of which are indispensable. This is Mi Hongbin's main viewpoint, but Li Yangbo, the author of Opening the Door of Traditional Chinese Medicine, is not satisfied with Dong Zhongshu's view of harmony between man and nature. He explained: Dong put forward this concept mainly about the unity of heaven and man. In fact, as a natural heaven in the universe, human society is hard to simulate, but the plants, animals and people themselves that make up human society, their growth and aging, their. Therefore, the unity of heaven and man mainly talks about the unity of heaven and everything, the physiological state of human beings, rather than the unity of the social structure of heaven and man. In order to make such a division, Li Yangbo cut out this part of Dong Zhongshu's social view of harmony between man and nature, and kept the part about biology, which was directly called "Cosmic Biological View". Because Chinese medicine studies the relationship between heaven, earth and people. In his view, the integration of heaven and man reduces Chinese medicine. At the same time, Li Yangbo thought that Qian Xuesen also saw some situations of Chinese medicine, Qigong and special functions of human body, and saw the inevitable connection between man and nature from the incredible potential of some people, so he also abandoned Dong Zhongshu's view of harmony between man and nature and changed it to "the view of heaven and man". "The Unity of Heaven and Man" is one of the basic concepts of China's classical philosophy, which is opposite to the theory of "the separation of heaven and man". The so-called "heaven" is thought to include the following contents: 1, and heaven can have an inductive relationship with people; 2. God-given people are good or bad; 3. Heaven is the object that people fear and serve; 4. Heaven dominates human existence, especially the fate of the dynasty (the day of destiny); 5. Heaven is the existence that endows people with benevolence, righteousness, courtesy and wisdom. Another view holds that "heaven" is the representative of "nature". "Heaven and man are one" has two meanings: First, heaven and man are consistent. The universe is naturally a big world, while man is a small world. The second is the correspondence between heaven and man, or the connection between heaven and man. It means that man and nature are interlinked in essence, so all personnel should follow the laws of nature and achieve harmony between man and nature. Laozi said: "People should be everywhere, the land should follow the sky, the sky should follow the Tao, and the Tao is natural." The second edition of Laozi unearthed in Mawangdui shows the consistency and communication between man and nature. Confucianism in the pre-Qin period also advocated "the unity of heaven and man", and The Doctrine of the Mean said: "Honest people have the way of heaven, and sincere people have the way of others." It is believed that as long as people carry forward the virtue of "sincerity", they can be consistent with heaven. Dong Zhongshu, a Confucian in the Han Dynasty, clearly put forward: "Heaven and man are one." (The Story of the Spring and Autumn Period: A Deep Investigation of Famous Things) has become an important viewpoint of Confucianism for two thousand years. Question: Is the Book of Changes the concept of "harmony between man and nature"? A: This view is also found in the Book of Changes. Follow-up: what is "harmony between man and nature"? Answer: Xunzi's view of nature. Xunzi affirmed that "heaven" is a natural day. The changes in nature have their own laws, which are independent of human will. At the same time, heaven can't manage personnel. This argument that "heaven" has nothing to do with the chaotic control of human society distinguishes man from god and nature from society for the first time in theory, which is a powerful criticism of the theory of destiny. The relationship between heaven and man is an important topic in traditional Confucianism. The sky here has two meanings: first, it refers to nature, and second, it refers to some laws and truths that people have learned from nature, which is called "sky". The former refers to nature itself, while the latter refers to the spirit of nature. When it comes to the relationship between heaven and man, "heaven" sometimes refers to the former, sometimes refers to the latter, and sometimes the two are mixed, regardless of each other, depending on its content. For example, in Zhouyi, heaven and earth are nature, dryness and Kun are its spirits, the main roads are vigorous and Kun is supple. Follow-up: What is the position of the theory of the relationship between heaven and man in philosophy? A: The relationship between man and nature is an important issue in the study of China's ancient philosophy. Some philosophers understand heaven as nature, so the relationship between man and nature refers to the relationship between man and nature. The corresponding philosophical views are roughly divided into two factions. Some people, such as Taoists, especially some figures of Zhuangzi School, think that people are passive in the face of nature. Therefore, it advocates inaction and absolutely conforms to the natural process. Some environmental pessimists in contemporary western countries advocate that human beings abandon modern civilization and return to primitive times, which is consistent with this idea. Another group of people, such as Xunzi in the Warring States Period and Liu Yuxi in the Tang Dynasty, affirmed people's subjective initiative in nature and advocated "controlling destiny and using it", that is, using natural laws to benefit mankind. Show the spirit of developing nature. The ancient philosophers in China discussed the relationship between heaven and man for the purpose of seeking the goal of life. Some contemporary scholars strategically study the relationship between social development machine and environment, and also use similar methodological principles. For example, it is emphasized that social development should be planned according to environmental constraints or the goal of harmony between man and the natural environment, and corresponding values should be established. The principle of this method is a reflection of the restrictive effect of environmental conditions and even ecological laws on social and life goals. If we have different ideas or different judgments about the actual situation of the relationship between man and nature, adopting the above methodological principles may not necessarily lead to the same conclusion. In Han Dynasty, Dong Zhongshu put forward the relationship of "harmony between man and nature, harmony between man and nature", and in Song Dynasty, Neo-Confucianism Zhu put forward the idea of "keeping justice in nature and extinguishing human desires". Follow-up: What is China's philosophy now? Is it Marxist philosophy? A: China's philosophy sprouted in the Yin and Zhou Dynasties and was formed at the end of the Spring and Autumn Period. During the Warring States Period, a hundred schools of thought contended. The 3,000-year history of China's philosophy can be roughly divided into pre-Qin philosophy, Qin and Han philosophy, Wei, Jin, Southern and Northern Dynasties, Sui and Tang Dynasties, Song, Yuan, Ming and Qing Dynasties and modern philosophy. Follow-up: What are the main points of China's modern philosophy? Answer: China's traditional culture is flawed and serious. But we can't deny her essence just because of her dross. Just like pouring bath water can't be poured with the baby. Follow-up: well, just like people, only when the shortcomings are outstanding can the advantages be outstanding. However, what is the essence of China's philosophy? A: The Book of Changes is the essence of China's philosophy. Q: I have been working hard on the Book of Changes recently, and this time I hit the nail on the head! Is the Book of Changes a philosophical book? A: The Book of Changes is the oldest and most profound classic in China. It is the crystallization of China's five thousand years of wisdom and culture. Known as "the head of the group classics and the source of the avenue". In ancient times, it was the study of emperors and a required skill for politicians, strategists and businessmen. The Book of Changes is essentially a book about divination. "Divination" is to predict the development of future events, and The Book of Changes is a book that summarizes the laws and theories of these predictions. The cosmological mode of thinking in the Book of Changes: "the unity of man and nature". "The Unity of Heaven and Man" is a way of thinking in the universe, the most important concept in the philosophical thought system of Zhouyi, and also an important concept in the traditional culture of China. The copula says, "One yin and one yang are the Tao." Yin and Yang is one of the important thoughts of China's ancient philosophy, and it is also the overall philosophical thought of Yijing, which is the core of its connotation. Follow-up: Can it be understood that the Book of Changes is valuable because its philosophical thought similar to "One Yin and One Yang call the Tao" is very marketable, so it is a philosophy textbook in the final analysis? Answer: Well, Q: Then why do many masters or books that explain the Book of Changes describe her as something like universal glue 502? Are they wrong? Hehe answer: hype! Follow-up: Oh, dear friend! However, a book is sought after by so many people, and this book must have its own uniqueness. What do you think is the difference between it and other philosophy books? A: I made it very clear. Buy yourself a book of changes and have a good look.