How to understand the unity of heaven and man that the ancients said

"Mutual benefit between heaven and man" refers to the normal relationship between heaven and man, and between man and nature, which is stable, peaceful, harmonious and beautiful with each other. - Heaven and Man Mutual Thailand

The ancient and modern philosophical ideas on the relationship between heaven and man mainly include: the harmony of heaven and man.

1. Heaven and man induction, heaven and man mutual Thailand, heaven and man and virtue, etc.

Man and nature live in harmony.

"Heaven and man are mutually thai" is the further enrichment and development of "the unity of nature and man". "Mutual benefit between heaven and man" refers to the normal relationship between heaven and man, and between man and nature, which is stable, peaceful, harmonious and beautiful with each other. ——Excerpt from "Heaven and Man Mutual Thai".

"The unity of heaven and man" is a Chinese philosophical thought, and Confucianism, Taoism, Buddhism and other schools have their own expositions. Heaven refers to the sky, also refers to the way of heaven, and also refers to the avenue of nature. The unity of heaven and man mostly refers to the realm of "heaven and earth are born together with me, and all things are one with me", and it also refers to the unity of heaven and man.

Man is a part of nature, so Zhuangzi said: "If there are people, heaven is also; There is a sky, and there is also a sky", heaven and man are one. However, due to the formulation of various rules and regulations and moral norms, people have lost their original natural nature and become out of harmony with nature.

The purpose of man's cultivation is to "abandon wisdom without sacredness", to break down these barriers imposed on people, to liberate human nature, to return to nature, and to achieve a spiritual realm in which "all things are one with me".

"The unity of heaven and man" is an important ideological concept in Chinese philosophy, which was first published in an article in Zhuangzi Wandering.

One of Zhuangzi's masterpieces is The Getaway, which depicts Zhuangzi and his friends wandering through nature and enjoying life as if they were playing with great interest.

The term "unity of heaven and man" appears in the article like this: heaven and earth have great beauty without saying, there are clear laws at the four times without discussion, heaven and man correspond and do not contradict each other, and the gentleman subdues and feasts with thick loads. The phrase "Heaven and man correspond but do not contradict each other" symbolizes the harmonious coexistence between heaven and man, and is used to explain the laws of nature and the harmonious relationship between man.

In other words, there should be a harmonious, balanced, unified and symbiotic relationship between man and nature, which is vividly expressed as "the unity of man and nature".

Struggle with the sky, the fun is endless! Struggle with the ground, the fun is endless! Struggle with people, the fun is endless! From "Struggle for Self-Encouragement", *** written in 1917.

It means to work together with the sky, the earth, and the people, follow the objective laws of nature, and move forward together with the unity of heaven and man, so as to realize the true meaning and infinite happiness of struggle! It is a kind of natural obedience to people and respect the laws of nature.

"The unity of heaven and man" is a Chinese philosophical thought, and Confucianism, Taoism, Buddhism and other schools have their own expositions.

The unity of heaven and man mostly refers to the realm of "heaven and earth are born together with me, and all things are one with me", and it also refers to the unity of heaven and man.

A view of the relationship between heaven and man in Chinese philosophy. Contrary to the theory of "the distinction between heaven and man", it is believed that "heaven" has a will, and personnel is the embodiment of heaven's will; Providence can govern personnel, and personnel can move Providence, so that the two become one.

In nature, heaven, earth, and man are corresponding.

The Book of Changes emphasizes the way of the three talents, which sets up heaven, earth, and man, and puts man in the center, which shows the importance of man's status. Heaven has the way of heaven, and the way of heaven lies in the "beginning of all things"; The earth has the way of the earth, and the way of the earth lies in "giving birth to all things"; Man not only has the way of man, but the role of the way of man is to "make all things".

The Book of Changes further says: "The way of heaven is called yin and yang, the way of heaven is said to be soft and rigid, and the way of humanity is called benevolence and righteousness." This is not only a relationship of "the same and the response", but also an internal generation relationship and the principle of realization, the way of heaven and earth is the principle of generation, the way of man is the principle of realization, and the two are indispensable.

The ancient concept of "harmony between man and nature", the simple and substantial consumption mode and the holistic, coordinated, cyclical and self-generating ecological regulation methods are the basis of very precious ecological values in contemporary times. The unity of nature and man is a cultural value. The essence is to respect nature, but also to respect people.

Taoism advocates "Taoism and Nature" (Lao Tzu)[14](p51) (Chapter 25), affirming the unity of man and nature, while distinguishing the aspect of nature that transcends human ethical standards. "Heaven and earth are not benevolent" [15] (p14) (chapter 5) and "Heaven has no relatives" [16] (p197) (chapter 79), affirming the objectivity of natural laws, advocating acting according to natural laws, "supplementing the nature of all things and not daring to do it", and respecting and loving nature while exploring nature. Confucianism says that "heaven and man are virtuous", and "Qiangua Wenyan" says:

The husband is in harmony with heaven and earth, with the sun and the moon, with the four seasons, and with the ghosts and gods. [17] (p670) Nature is "begotten" and "renewed", constantly producing and renewing all things, which is the benevolence of Heaven. The saint follows the way of heaven and is in harmony with heaven and earth, so he can "worship virtue and prosperity".

Zhang Zai said: "Heaven and earth are my body, heaven and earth are handsome and my nature, the people are my compatriots, and the things are my own." [18] (p62) Nature has made my body and spirit, the whole human race is my brother and sister, and all things in nature are my companions.

Excluding the feudal consciousness that is behind the times, the oneness of the world, the harmony between man and nature, and the nonlinearity of the way of thinking embodied in the theory of "the unity of man and nature", and the non-linearity of the way of thinking are of great theoretical and practical significance in contemporary times.

The unity of man and nature mainly expounds the relationship between man and nature.

First of all, the unity of heaven and man was first proposed by Zhuangzi and is a very important idea in Chinese philosophy. Among them, the "heaven" lack of potato powder refers to nature and the way of heaven, which means that the hand hu is the natural way of heaven and people are correspondingly compatible and complementary.

Secondly, the connotation of the unity of nature and man is the pursuit of harmony and unity between man and nature, and the essence is the unity of human consciousness and the natural world. Our thinking cannot transcend nature, we cannot conquer nature, we cannot oppose nature, but we must respect nature, abide by the way of heaven, and pursue our own development on this basis.

Our current proposal and practice of "lucid waters and lush mountains are invaluable assets" is the practice of the idea of "the unity of nature and man".

The so-called "unity of heaven and man" can be regarded as a proposition or an idiom. The idea of the unity of heaven and man originated in the pre-Qin era, and this idiom appeared relatively late. Dong Zhongshu of the Han Dynasty once said:

(1) also said: "On the occasion of heaven and man, they become one" (2), but the four-character idiom of "the unity of heaven and man" is not directly marked. Shao Yong of the Song Dynasty once said:

Learning to sail is not enough to be called learning. (3) "Jitianren" is the idea of the unity of heaven and man, but it also does not put forward these four words. It was Zhang Zai who clearly put forward the four-character idiom of "the unity of heaven and man", who said, "Confucianism is sincere because of clarity, and sincerity is enlightened, so the unity of heaven and man, and the study can be sanctified, and the heaven is not left behind."

4) He also said, "Merge the inside and the outside, and see the great end of the way." (5) "The unity of heaven and man" is the unity of inside and outside.

Cheng Hao also talked about "heaven and man are one", he said: "Therefore, there is a way and reason, and heaven and man are one, and there is no difference." (6) But he did not agree with the word "together", he said:

Heaven and man are inherent, and there is no need to agree. (7) Cheng Hao's statement that "there is no need to agree" may be a criticism of Zhang Zai. Zhang Cheng's language is different, but their thoughts on the relationship between heaven and man are basically the same.

We think it is appropriate to use the phrase "the unity of man and nature" to summarize this kind of thinking.

The so-called heaven in ancient Chinese philosophy has different meanings in different philosophers. Roughly speaking, the so-called heaven has three meanings: one refers to the supreme master, the second refers to the vast nature, and the third refers to the highest principle.

Since different philosophers have different meanings of the so-called heaven, what they talk about the unity of heaven and man also has different meanings.

We also need to have a correct understanding of the meaning of the so-called "unity" in ancient philosophy. In addition to talking about "the unity of heaven and man", Zhang Zai also talked about "the unity of righteousness", "the unity of benevolence and wisdom", "the unity of movement and static", and "the unity of yin and yang" (8); Wang Shouren talks about the so-called "unity of knowledge and action" (9). "Together" has the meaning of conformity and combination.

The so-called "unity" in ancient times can be said to be synonymous with the so-called "unity" in modern language. Unity does not deny the difference. Unity refers to the close and inseparable relationship between two opposing parties.