The explanation of the idea of the unity of heaven and man, the communication of things and me in

It means that nature and man are one, and I and all things are one.

I'm from Nanjing, I'm also this homework, and I'm looking for answers!

Which school do you from? That's what I do with my homework! Seek answers together.

The <>Book of Changes" is one of the ancient Chinese philosophical classics, in which the idea of the unity of heaven and man is one of its core ideas. Heaven, in ancient times, refers to the domination and influence of heaven on the world; Man is a human being, a living creature that lives, lives, and works on the earth. The Book of Changes believes that there is a close connection between the two, and that heaven and man correspond to each other, and that they are interdependent.

In this kind of relationship, heaven and man tend to influence each other, interact with each other, and restrain each other. The unity of heaven and man means that heaven and man are essentially one, heaven is the origin of man, and things in heaven and things in man are interconnected, and the two penetrate and communicate with each other. Everything that is in heaven must have its manifest form on earth; Things on earth are also bound to be influenced by heaven.

Therefore, the I Ching puts forward the philosophical idea of "the unity of heaven and man", which believes that there is an inseparable connection and interaction between man and heaven. In practice, the command to promote the unity of man and nature is very common in China. When interacting with nature, people tend to treat and balance the relationship between human activities and natural systems more naturally.

The importance of the philosophy of harmony between man and nature lies in emphasizing the interactive relationship between human beings and the natural environment, and clarifying the idea of ecological balance necessary for the progress of the concept of environmental protection to society.

1. 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", which also refers to the corresponding harmony between heaven and man.

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

3. Heaven refers to the sky, also refers to the way of heaven, and also refers to the avenue of nature.

As one of the most important classics in ancient China, the Book of Changes of the Zhou Dynasty has not only played an important role in Chinese history as a book of divination, but has also been regarded as an important book in the aesthetic sense over the years.

The Book of Changes of Zhou is one of the most important classics in ancient China, which is divided into two parts: the Book of Classics and the Biography. According to expert research, the "Sutra" was produced during the Yin Zhou Dynasty, while the "Biography" was produced in the Warring States Period and was used to explain the "Sutra". For a long time, "Zhou Yi" has not only played an important role in Chinese history as a book of divination, but also has been regarded as an important book in the aesthetic sense for many years because it contains relatively complete aesthetic ideas.

The idea of the unity of man and nature is one of his important aesthetic ideas.

Yi Chuan pointed out that "Yi is also a book, and it is widely prepared. There is heaven, there is humanity, and there is earth. Three talents and two, so six.

The sixth, not it, is also the way of the three talents. "Sancai refers to the way of heaven, the earth, and humanity. It believes that the six painting hexagrams are the embodiment of the three talents, the hexagrams.

The fifth and sixth lines represent the heavens, the third and fourth lines represent people, and the first and second lines represent the earth. This shows a truth, that is, heaven, earth, and man are an interconnected organic whole, but they have different characteristics and laws.

For a person, the key to the success of his actions depends on whether his actions are in line with the way of heaven and earth. Of course, it believes that it is difficult for ordinary people to take the initiative to adapt to the way of heaven and earth and to find the way of heaven and earth. Therefore, he advocated that "the saints teach in Shinto", "it is about astronomy, to observe the changes of time; It is about humanity in order to become the world" (ibid.).

It is believed that only in this way can we achieve the state of "the saint is touching, and the world is peaceful". Yi Chuan believes that to measure the correctness of people's behavior, it is necessary to see whether it is in harmony with the way of heaven and earth.

The Legend of Literature and Sayings says, "The husband is in harmony with heaven and earth, the sun and the moon, the four seasons, and the ghosts." The congenital and the heavens are violated, and the acquired and the heavens are worshipped. The so-called "congenital" means to act before the arrival of the heavenly time, that is, to be able to change the heavenly time and lead the change of the heavenly time; The so-called "acquired" means that after the arrival of the heavenly time, we act according to the changes of the heavenly time, that is, after the natural changes have occurred, we pay attention to adaptation.

This kind of theory of harmony between man and nature is not only to conform to nature, but also to use and control the laws of nature for the benefit of mankind, that is, the theory of "cutting into complementary ministers". "Wealth becomes the way of heaven and earth, complementing the appropriateness of heaven and earth", that is, on the basis of following the laws of nature, giving full play to the subjective efforts of human beings, and assisting, controlling or adjusting the changes of natural objects, so as to make them more in line with the needs of human beings, so as to achieve the function of naturalization and nurturing all things. This theory can be called the harmony theory of heaven and man.

There is no doubt that "Zhou Yi" does not see the essential difference between natural phenomena and social phenomena, and compares nature and man everywhere, fully affirming that man and nature follow the common law, and that man and nature are unified in nature, rather than unrelated and incompatible, and there is absolutely no insurmountable gap between the two.

Needless to say, the words "unity and unity" cannot be abandoned, and "the unity of heaven and earth" cannot highlight the importance of "man", and "the unity of earth and man" cannot show the dignity of "heaven".

"Zhou Yi" not only plays an important role in Chinese history as a book of Zhan Zheng, because it contains a relatively complete aesthetic thought.

In fact, the heavens already include the earth, the heavens encompass the earth, and there are endless stars and worlds in the sky.

The spirit of heaven and the soul of the earth, the god of man, the ghost of the spirit, the ghost of the moving god and the lonely, the Buddha cultivating relics, the Tao cultivating the true body, and the five qi of Confucianism returning to the source, this is one.

Lift the heavens, and of course the earth. The Huayan Sutra clouds: "One is everything, everything is one". That is, "do not do" is "solution." The meaning of connected, connected, and contained.

The true unity of nature and man means that the laws of human thinking and consciousness are the same and the laws of nature.

For thousands of years, countless people have written books and put forward their own opinions, and Confucianism, Buddhism and Taoism have also formed and expounded their own views, but in the end, they have been continuously litigated and cannot form a conclusive conclusion that can be recognized.

Heaven is not the heaven of heaven and earth, it is the heaven of heaven, and people's lives can imitate the way of heaven, so that they can be old and full-formed.

The unity of nature and man is to warn people to follow nature, to follow nature in everything, and not to go against the sky.

Confucianism, Buddhism and Taoism also formed and expounded their own views, and could not form a definitive conclusion that could be recognized.

Because it contains a relatively complete aesthetic thought, it has also been regarded as an important book in the aesthetic sense for many years. The idea of the unity of man and nature is one of his important aesthetic ideas.

Because man originally existed on the earth and was already one, if we say that heaven and man are one, we naturally think that heaven, earth and man are one.

Remove people, me, sentient beings, longevity, natural unity, a few people can do it, after the Ming Dynasty, almost no one can do it, first recognize yourself, find out the true self, you will know what is going on, I think therefore I am, who am I, see the ginseng.

Because it is the representatives of heaven and the representatives of people on earth who are together, of course, it is the unity of heaven and man.

"I Ching" tells us that it is originally unity, and yin and yang are unity and cannot be separated. In this way, we know that the Chinese talk about the unity of heaven and man.

Talk about yin and yang! Male and female, timing!

Heaven and earth are humble. Natural authentic. Servant of God and Earth.

Heaven-Earth Net. The head of the person asks the sky, and the foot of the person is towards the ground. When it comes to life, people perish to the earth.

The sky is round and the place is round (not square, it is two-dimensional flat two) Therefore, the heavens unify man and earth, people chase the sky upward, step on the earth, heaven and man are together, and heaven, earth and man are too compatible!

The sky here refers to the laws of nature, not the sky.

Qing is the source of turbidity, heaven is the root of the earth, and the earth and man are one, only chasing the end.

If we say that heaven and man are one, we naturally think that heaven, earth and man are one.

In the theory of Zhou Qingyi, "the unity of heaven and man" is the operation law of the universe as a whole, and it is also an important idea for human beings to correctly understand nature and conform to the universe.

This theory means that human beings need to conform to the laws of nature and seek harmony with nature. Health, peace and long-term development of human beings can only be achieved when human beings live in harmony with nature.

Personally, I believe that the theory of "the unity of man and nature" has a certain degree of philosophical thinking and a certain degree of scientific practicality, and has high value and significance.

In today's society, with the intensification of the global environmental crisis, the relationship between man and nature has become one of the main issues in the development of society in the current generation. We need to seriously think about how to let human beings and Zisen coexist together to achieve a more harmonious and balanced modern development.

Zhou Yi

Zhou Yi is one of the ancient Chinese classics and is considered a book about the evolution of the universe and the way of nature. Among them, "the unity of heaven and man" is one of its core theories, which believes that heaven and man are one, and all nature and human beings exist between heaven and man.

In addition to the natural world, the "heaven" here also includes elements such as yin and yang, the five elements, good fortune, evil and good fortune. "People" includes the entire human race, as well as human thoughts, behaviors, and lifestyles.

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".

To be more specific: the way of heaven is called yin and yang, the way of earth is said to be soft and rigid, and humanity is said to be benevolent and righteous. Although heaven, earth and man have their own ways, they correspond to each other and are interrelated.

This is not only a relationship of "co-ordination", 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, and both are indispensable.

In Chinese culture, there has long been the concept of "the unity of heaven and man", such as the unity of heaven and man, and the distinction between reason and reason. Each hexagram in the Book of Changes contains the way of heaven, the way of the earth and the way of humanity, that is to say, the laws of heaven and the laws of the world are the same thing, so under the influence of the way of thinking of the I Ching in the early years, nature and man are summarized into the same principle. One of the characteristics of modern science is to get rid of the concept of "the unity of heaven and man" and to admit that there are laws in the human world, complex phenomena in the human world, and complex phenomena in the natural world.

The properties of macroscopic and microscopic things are different, which is reflected in the difference in the mathematical models of their mass-energy space-time systems. The so-called mass-energy space-time system is the transformation relationship system of matter-energy space-time.

The unification of the macro and micro mass-energy spatio-temporal systems is the unification of their mathematical models (according to the transformation relationship between the macro and the micro).

The concept of the unity of heaven and man can be understood as follows: the respective systems of heaven and man can have a unified mathematical model. In other words, the system composed of heaven and man has a mathematical model.

And this mathematical model of the unity of heaven and man can be given by the Book of Changes, or the mathematical model of the Book of Changes can be developed into the mathematical model of the system of the unity of heaven and man.

The so-called mathematical model I divide into two parts:

One piece is the pattern.

The other piece is modulus.

For example, the law of universal gravitation, where the gravitational constant is the modulus, and the relationship between radius and mass is the mode.

Then, the data in the schema can change, while the modulus is constant and unchanging.

There are also properties such as the speed of light and the Bronke's constant, which are modulus. In fact, decimal can also be used as a modulus.

Then the mathematical model of the Book of Changes should give the mode and modulus of the mathematical model of the celestial and human system. And it is this problem that mathematics and elephant mathematics study. The so-called hexagram has an elephant number.

The so-called "number fifty-five of the Great Yan." Heaven gives birth to water, earth is sixty percent, earth is two to fire, heaven is seven percent, heaven is three to wood, earth is eighty percent, the fourth is gold, heaven is ninety percent, heaven is five is earth, and earth is ten."

If the mathematical model of the I Ching corresponds to the same substance, its mode is the same; If it corresponds to the same spirit, its modulus is the same.

As far as the mathematical model of mass-energy spatio-temporal system is concerned, the mode is the relationship of mass-energy space-time composition, and the modulus is the equivalent of mass-energy spatio-temporal transformation.

The ideological model of "Zhou Yi" is a new type of worldview in which Confucianism and Taoism complement each other. As early as the pre-Qin period, this basic pattern of Confucianism and Taoism complementarity had already begun to take shape, and the ideological system of Yi Chuan is a clear example. The ideological system of Yi Chuan is completely centered around the proposition that "one yin and one yang is the Tao".

This is a proposition that is in harmony with heaven and man, and it is an organic combination of nature and humanism, and the ideological essence and value ideal of Yi Chuan are embodied in this proposition. This can be said to be unique in the history of pre-Qin thought, which is different from both Confucianism and Taoism. However, this proposition is obviously a comprehensive summary of Confucianism and Taoism.

The Department of Resignation points out: "The world has the same end but different paths, the same and a hundred considerations". This general view of the pre-Qin schools of thought in Yi Chuan represents the fundamental spirit of Chinese culture and embodies the common characteristics of Chinese thought.

The proposition of "one yin and one yang is the Tao" makes a complete expression of the extension and connotation of heaven and man as a whole. This "Tao" can be said separately, including heaven, earth, and humanity, including two aspects: natural and social harmony. Taken together, what this proposition expresses is the overall harmony between heaven and man, and the overall harmony between nature and society.

This is the kind of Tao that Chinese thought generally pursues, which has both intellectual understanding and emotional satisfaction, and the essence of thought and value ideals, naturalism and humanism are closely integrated and integrated.