What are some examples of the idea of the unity of man and nature ?

The most basic way of thinking of the Chinese.

It is embodied in the relationship between heaven and man. It holds that man and heaven are not in a relationship between subject and object, but in a relationship between part and whole, distortion and originality, or between the beginning of learning and the highest state. There are mainly Taoists.

Confucianism, Buddhism.

Three views. Confucianist.

In the Confucian view, heaven is the origin of moral concepts and principles, and people are inherently gifted with moral principles, and this unity of heaven and man is a natural, but unconscious, unity. However, due to the fact that human beings are blinded by all kinds of fame, fortune and desires, they cannot discover the moral principles in their hearts. The purpose of human cultivation is to get rid of the blindness of external desires, "seek reassurance", and achieve a state of consciously fulfilling moral principles, which is Confucius.

As it is said, "Seventy does what the heart desires and does not exceed the rules."

Zen. From the perspective of Zen Buddhism, human nature is inherently Buddha-nature, and it is only because of the obsession with worldly ideas and desires that it is not aware of, and once it is realized, these concepts and desires are not real. If the true nature naturally appears, it will reach the state of finally becoming a Buddha, so they put forward the idea that "afflictions are Bodhi, and ordinary people are Buddhas".

What is the state of enlightenment? Judging from a certain scale, it is still a bit like the meaning of Taoism to conform to nature. Therefore, there is a saying in Zen Buddhism

Enlightenment, carrying firewood and carrying water are all wonderful ways. "Zen is like this old cow, thirsty to drink water, hungry to eat grass. ”

Taoist. In Taoism, heaven is nature, and man is a part of nature. Thus Zhuangzi said:

There are people, and the sky is also; There is a day, and there is also a day. "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 human practice is to "abandon the holy and abandon wisdom", to break down these barriers imposed on the human body, to liberate human nature, to return to nature, and to achieve a spiritual realm of "all things are one with me".

"The unity of heaven and man" is a classic proposition in ancient Chinese philosophy on the relationship between heaven and man.

The relationship between heaven and man is a basic issue that philosophers must face and think about, and the key lies in the understanding of "heaven". In the primitive society human wisdom has not yet been enlightened stage, the Chinese ancestors regarded "heaven" as a god with will, the basic meaning of primitive witchcraft is to communicate between heaven and man, "I Ching" contained in Fuxi invented the gossip, its intention is to "pass the virtue of the gods, to like the feelings of all things".

The proposition of "the unity of heaven and man" is based on the interconnection between heaven and man. In the Eastern Zhou Dynasty, the role of witchcraft in people's social life has been weakened, and at this time, people's attention has shifted from "heaven" to man, and the deification of "heaven" has begun to fade, and it has begun to turn to the side of nature and human meaning.

Mencius regarded "heaven" as the origin of morality, and believed that the human mind is subject to heaven, and can communicate with heaven and earth with all his knowledge. "Benevolence, righteousness and faithfulness, tireless benevolence, this heavenly lord is also", Mencius used the heavenly title here to express the noble morality of people. "The husband and the gentleman are transformed into gods, and the gods who exist are in the same flow with heaven and earth", this is the lofty realm that the gentleman's moral cultivation can achieve.

In Zhuangzi, "heaven" refers to the meaning of nature, man is a part of nature, so heaven and man are originally one, and the separation between heaven and man is caused by human culture, so Zhuangzi advocates "absolute sainthood and abandonment of wisdom", return to the basics, so as to achieve the natural realm of the integration of heaven and man.

The first to clearly state the proposition of "the unity of heaven and man" was Dong Zhongshu of the Western Han Dynasty, who put forward the proposition that "when heaven and man are united" in "Spring and Autumn Dew", he put forward the proposition that "when heaven and man are united". Since then, the "unity of heaven and man" has been the core of traditional Chinese philosophical thought.

Heaven, earth, and man correspond.

In nature, heaven, earth, and man are corresponding. "Zhuangzi Dasheng" said: "Heaven and earth are the parents of all things."

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 called softness, and the way of humanity is benevolence and righteousness." ”

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.

Ancient China's geographical thought, the era of Mengfa is long, from the archaeological excavation evidence of "the unity of heaven and man", that is, the underground and heavenly common green dragon and white tiger has been more than 6,400 years. It's a unique idea and a big deal. "Harmony between man and nature", "induction between man and nature", and "harmony between man and earth" are among its core theories.

The geographical thinking of ancient Chinese geniuses is long in making an organic and direct internal and resonant observation of the earth as a whole. "The law is like heaven and earth", "the sky is like the sky, and the saint is like it" is the comprehension and thinking of this kind of observation. The intersection of geographical thinking lies in the common and consistent connection and truth between heaven, earth and man, that is, the "three talents".

This kind of mental exploration of cosmic life can be called the theory of "the unity of heaven and man".

In the 14th issue of "Qingjing Sutra", in Taoist thought, the unity of heaven and man represents what it means.

Dong Zhongshu of the Western Han Dynasty, he summarized and sorted out the Taoist Lao Zhuang thought into Confucianism, and put forward the philosophical idea of "the unity of heaven and man".

Dong Zhongshu integrated the theory of the unity of heaven and man according to some of the original ideas.

The idea of "the unity of man and nature":

First of all, following the natural way of nature is conducive to human beings to position themselves more accurately and avoid human self-aggrandizement. Human life is closely related to nature, not only in the pre-Qin period, but even in today's increasingly advanced technology. Therefore, human beings should accurately grasp themselves by knowing the way of heaven and nature, as Lao Tzu said, "those who know others are wise, and those who know themselves are clear."

People know that when they recognize their position, they will not do what they want, but follow the day and the time, so that they can.

It is enough to avoid the infinite expansion of human desires, so as to survive better.

Secondly, as the pillar of traditional Chinese philosophy, the idea of "the unity of man and nature" is the foundation for the harmonious integration of man and nature, influencing many fields of traditional Chinese culture and art, and is conducive to cultivating sentiment. This.

The ideological achievements and theoretical understandings of the unity of nature and man, which originated in the ancient Chinese agrarian society, have always influenced the development of Chinese art in the past dynasties. The artistic conception of Chinese painting is an oriental art that embodies the overall characteristics of life in the universe on the basis of the idea of the unity of heaven and man, through the combination of factors such as "Tao", opening and closing, poetry, calligraphy, painting and sealing.

In addition, the idea of "the unity of nature and man" also exists in the aesthetic conception of the garden as the aesthetic ideal of traditional Chinese garden art, and is infiltrated into the layout construction of traditional garden art in various forms.

Third, nature develops in a circular manner, and so does human society. Spring, summer, autumn and winter are constantly changing, the moon is changing alternately, and human society is gradually developing in one cycle after another. Looking back at Chinese history, it is not difficult to find that each dynasty has experienced a trajectory from establishment to development, prosperity, decline and finally demise, while the whole society has developed in this cycle.

Therefore, as individual human beings, we should not pay too much attention to the success or failure of temporary honor and disgrace.

We should look at everything at the moment with a broad vision, avoid being shackled by fame and fortune, and be consumed by success or failure.

Finally, it should also be noted that the idea of "the unity of man and nature" focuses on the interrelationship between man and nature, rather than exaggerating one and denying the other. Therefore, it is necessary to adopt a rational attitude to practice the idea of "the unity of heaven and man", and the decisive position of "heaven" should not be infinitely magnified, otherwise it will cancel people's independent consciousness and fall into the misunderstanding of superstition.

In short, the idea of "the unity of man and nature" has great rationality, and still has vitality in today's era, if we can adopt a "modest" attitude to accept it, then whether it is in understanding and dealing with the relationship between man and nature, or in adjusting the attitude towards life, we can reach a higher realm.

The idea of the unity of heaven and man originated in the Warring States periodThe proposer was Zhuangzi. Zhuangzi was named Zhou, a native of the Song Kingdom and Mongolia during the Warring States Period. Thinker, philosopher, writer, and Taoist in the middle of the Warring States period.

Representative figures, together with Lao Tzu, are called "Lao Zhuang".

"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, Taoism.

The heaven mentioned mostly refers to nature and the way of heaven. 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.

The idea of "the unity of heaven and man" was first put forward by Zhuangzi, and the Book of Changes

It also stands up the heavens, the earth, and man, and puts people in the center.

Dong Zhongshu, a famous Confucian in the Han Dynasty.

Pushing the idea of the unity of heaven and man to the peak and developing it into a philosophical system of "the unity of heaven and man", Dong Zhongshu believes that heaven and man, like man, have emotions of joy, anger and sorrow, heaven is the master, man is the secondary, and man is a copy or shadow of heaven, which will change with the operation of heaven.

Later, it was further developed by the Song and Ming dynasties, and thus constructed traditional Chinese culture.

became the main body of the "Chinese nation."

The ideological core and spiritual essence of 5,000 years" has become an important thought that affects the way of thinking and behavior of people in traditional Chinese society.