Chinese traditional culture lectures after listening sense

In the way of thinking, the emphasis on wholeness, harmony and unity is the distinguishing feature of Chinese traditional culture. From the pre-Qin period, the theory of "oneness of Heaven and Man" to Neo's theory of "oneness of All Things" is a concentrated embodiment of this feature. Our ancestors began to discuss and analyze the relationship between heaven and man on the occasion of Shang Zhou. Pay attention to the unity and coordination between man and day, man and society, man and nature, that is, the concept of "Harmony of Heaven and Nature" becomes the mainstream concept of Chinese traditional culture. Confucian classics "Zhouyi" has a cloud: "There is heaven and earth then there are all things, there are men and women, there are men and women and then there are couples, there are married and father and son, there is a father and son and then there are monarch, there are monarch and up and down, and then etiquette has been wrong. "Heaven and earth, all things and etiquette for the conduct of the norms of the population is a complete unity, and the day is the unity of the master, the source." "The mean" said: "Only the world is sincere, in order to be able to do its own sex, can do its own sex, can do the human nature, you can do things of the nature, can do things of the nature, you can praise the world of cultivation, can praise the world of the cultivation, you can and heaven and earth to participate." "The road of sincerity is also", "sincerity" is "heaven", as long as people can expand the moral nature, will reach the heaven, humanity, physical nature and the whole of nature, the whole society of Unity.

  Mencius summed up the idea of "harmony of man and nature" in concise language: "To do its best, to know its nature, and to know its nature." "(" Mencius ")" sex "is the inherent benevolence and righteousness, rooted in the" heart ", people as long as the heart to think good deeds, then know its" sex ", known its" nature ", it is understood that" heaven "your good, so the heart, sex, the Days of communion, and integration into one. Taoism in pre-Qin Dynasty also advocated "Heaven and Man Unity". Taoism's "Tao", same as the Confucian "Heaven", are the noumenon of the universe, but the Taoism attaches great importance to the harmony between man and nature. Lao Tzu said: "Daosh one, life two, two three, sansheng all things, all things negative yin and yang, rushed to think and" (Lao Tzu, the 42nd chapter). "Human law ground, earth Law Day, Heaven Law Road, Tao Nature." "(Lao Tzu, the 25th chapter) Chuang Tzu from the concept of the Tao, the world, all things and people are equating," Heaven and earth and I live, and everything and I for one "(" Zhang Zil "). In the period of the Han Dynasty, adapting to the political needs of strengthening national unification and carrying out the reform of court politics, Dong Zhongshu further developed the concept of "harmony between man and nature" since pre-Qin, and put forward the philosophical proposition of "unity of Man and Man", which made the concept of "Harmony of Heaven and Man" develop into a new stage. Although the days and people are differentiated from each other, but because people "class heavens also", similar to the same, so unified into a whole, that is, the day and people "one". Dong Zhongshu advocated the theory of "heaven-Man Induction" and "Harmony between heaven and Man" and the political purpose lies in "ousting, exclusive Confucianism", to unify social thought with Confucianism, to further strengthen centralization and to maintain imperial unification. In particular, he emphasized "unification", emphasizing "one", while realizing "unification" depended on the king. In explaining the word "king", he said: "The ancient creator, three paintings and even the king." Three paintings, heaven and earth and people also. And even those who, through their way. Take heaven and earth and the people thought that through, not the king who can be. ("Spring and autumn fan Lu Wang Dao three") days, land, people is a unity, and he (it) in series, connected together is "king." Therefore, in the social and political life to "take the man with the King", "June with the day", June is the reality of the world instead of the Lord's subjects and the Master of all things. Neo Neo-Confucianism makes the Confucian doctrine more philosophical. The Cheng-Zhu School of Neo-Confucianism regards the spiritual entity of the super-space-time as the "Reason" ("Justice") as the Cosmic ontology, and is the root of the universe, while the LU Wang School regards subjective "my Heart" (conscience) as the Universe ontology, "The Universe is my heart, and my heart is the Universe". The neo-Confucianism has pushed forward the concept of "harmony between man and nature", and they no longer dwell on "heaven" intuitively, but put the "reason" or "My Heart" (conscience) as the highest category of philosophy and express it in the height of philosophical speculation. In Dong Zhongshu There, the day, the person is the difference, is "one", but in the Neo-Confucianism here, then the day, the person does not have, it (he) originally is one, "one" in "the Heaven" or "My Heart", therefore "does not need to say together". To "heaven" or "My Heart" as the core, not only the days and people, but also with society, nature, everythingCondensed into one, clearly put forward the "oneness of All Things" theory. Cheng Zhu thought, "so that all things oneness, all have this reason, only for from there." "(The two-way book, two letters)" Lu Wang School master Wang Shou Ren on the "Oneness of All Things" theory has made a systematic and comprehensive exposition.

Wang Shou Ren was the most creative thinker in the late Chinese feudal society. He built the heart system with the core content of "to the conscience", and Neo the Neo-Confucianism to the pinnacle in the theory form. Although the heart of the system is very complete and meticulous, but its basic point is four "no": "Nothing Outside the Heart", "No matter outside the heart", "unreasonable outside the heart", "No learning outside the heart." "Spirit of Mind", that is, "conscience", is not only "the Spirit of Creation", "The Master of all things", but also "heaven", "to the good" and learning. Here, ontology, epistemology, value theory all take "the conscience" namely "My Heart" as the source, for the basis of unity, the same together, integration. That is to say, everything in the universe, all things, and everything, everything, the rationale, are unified to, the same to my heart. Wang Shou ren from "conscience" is the ontology of the universe, in the relationship between man and man, Man and society, Man and Heaven and Earth, man and all things, the whole concept of "oneness of All Things", "We Are" and "one person of China" has been developed to a new height. Wang Shou Ren that people of different grades, different regions and different eras have a common "natural conscience". The revelation of "conscience" is the implementation of the popular "heaven". "Since the Saints and fools, from one person's heart to reach the universal distance, since the ages before all generations, there is no difference is the conscience, is the so-called world of the Big Ben also." "(" Wang Wen into the public book Zhu Shou volume ") because everyone has a common" conscience ", so people and people, whether it is rich lowly, but also the ancient and modern near and far, with" conscience "as a fusion point, cemented one. Wang Shou Ren also believes that not only different people in the world have a common "conscience", but also the universe, the world and all things have a human "conscience." People and Heaven and earth, the common origin of all things are "conscience", "conscience" and people and Heaven and earth, all things condensed into one. He argues that "the conscience of man is the conscience of vegetation and stone", "Heaven and earth no one's conscience, nor for heaven and earth", so "heaven and earth, all things and people are a whole, its hair is the most refined place, is the heart of a little spiritual." Wind and Rain Dew Thunder, stars, animal vegetation, mountains and earth Stone, and the original only one. ("Wang Wen impartation") Wang Shou Ren also explained the proposition of "Ming de" and "pro-people" in Confucian classics University with the concept of "oneness of all Things". The so-called "Ming de" is the inherent perfect virtue of my heart, that is, Confucius said "benevolence." And what is "benevolence"? He replied, "The benevolence of all things as a whole, so that there is a thing to be displaced, that is, Guoren has not Jen." ("Wang Wen impartation") Therefore, "Ming de" is also "the world of all things as one of the heart." "Pro-people", that is, "Jen" (pro-Nakijin Yado is also), that is, "to the world of all things as one of the benevolence" to treat the people, "Ann people, is pro-people" ("Wang Wen into the public book, Impartation Record").

Chinese traditional culture lectures after listening sense