Taoism, the view of nature, the view of ecology

People-oriented: Taoism.

of ecological thought.

Taoist ecological ethics is people-oriented, and contains profound humanistic thinking and permeability. Taoist humanism.

Ecological ethics can provide profound cultural resources for contemporary environmental protection theories, and have important modern value for promoting the harmonious development of human society and ecology.

1. Taoism and Nature - Based on the human standard, it demonstrates the law of nature.

of respect. 2. The unity of nature and man - based on the development of human beings, it highlights the deep thinking of the overall harmony of the ecology.

3. Rebirth of noble people - based on the supremacy of human beings, it highlights the humanistic care for improving the quality of life.

Man is the law of the earth, the earth is the law of the sky, the heaven is the law, and the Tao is the nature. There is nothing, and there is nothing. This is the beginning and end of everything and the final basis for the change of motion. There is nothing else, there is nothing and there is. Nothing comes into being, it is the absence of movement and existence, that is, the existence of non-nature.

The Taoist cosmology system of "Tao gives birth to one, life to two, two to three, and three to all things" is similar to the "Yi Chuan" proposed that "Yi has Taiji, which is to give birth to two rituals, two rituals to give birth to four images, and four elephants to give birth to gossip". Lao Tzu believes that it is the three (three talents) that give birth to all things; Confucius believed that yin and yang, the four elephants (old yin and old yang, less yin and less yang) give birth to all things.

One is none, and the other is yes. Two in life, two into one. The third of life is virtue, which is nature.

One is yang and the other is yin. Yang gives yin, and yin receives yang. The rotation of yang and yin is the power of virtue and nature.

Yin and Yang are limited and unbalanced, and Yang gives Yin and is imbalanced and gives birth to positive and negative. Rotations that produce positive and negative are still virtuous and natural.

All things in life, all things are one.

Ecological civilization is a form of human civilization. It is based on respecting and maintaining the ecological environment, based on sustainable development, and focusing on the continued development of human beings in the future.

Ecological view of nature: human exploration of ecological civilization is a manifestation of the harmonious relationship between man and nature. Ecological civilization is closely related to the ecological view of nature, which is the proper meaning of the ecological view of nature, and the concept of ecological nature has a wide range of guiding significance for the development and practice of ecological civilization in the world today.

The proposal of ecological civilization is the inevitable result of people's deepening understanding of sustainable development. By abiding by the principles of sustainability, commonality and fairness, through the implementation of energy conservation and emission reduction and the development of a low-carbon economy, mankind has built a harmonious society and an ecological civilization to achieve the coordinated development of human society and the ecological system.

The ecological view of nature is the concrete embodiment of the systematic view of nature in the field of human ecology, and is one of the modern forms of dialectical materialist view of nature. The ecological view of nature advocates changing the role of man from the conqueror of the earth community to the ordinary members and citizens of the community, emphasizing that the ecosystem is a community composed of interdependent parts, and man is an equal member and citizen of this community.

Human beings are ecologically equal to the rest of nature; Human beings must respect not only the other partners in the community of life, but also the community itself; Any kind of behavior is only right if it contributes to the protection of the harmony, stability and beauty of the community of life; Man and nature should develop in harmony and evolve together.

In terms of values, it is necessary to get rid of the values of industrial civilization that puts economic value above social value and ecological value, and we must also get rid of the concept that industrial value-added is large and agricultural value-added is small, and that it is a weak-quality agriculture that only increases output but does not increase income.

Protecting nature is an important responsibility that people should assume when getting along with nature, and it requires people to exert their subjective initiative to protect the natural ecosystem while seeking the needs of survival and development from the natural world. Nature provides the needs of human survival and development, and human beings should also bear the responsibility of nature, and this responsibility is to protect nature. Protecting nature is also an urgent requirement to ensure the sustainable development of human society.

To protect nature, we must first change the mode of human development, focus on promoting green development, circular development and low-carbon development, and form a spatial pattern, industrial structure, production mode and way of life that conserves resources and protects the environment.

Ecological nature is a natural ecology that reduces human intervention, but development and natural ecology are often contradictory, and can only be controlled by humans to achieve the best results.

Taoists believe that everything is bai

There are sexuality, sex is different, and people should respect zhi

The natural nature of all things, let it be autonomous, DAO relies on the self-transformation of all things, and this kind of thinking has had a significant impact on the politics, science and technology, and art of Zhongrongguo.

With regard to politics, the purpose of advocating self-reliance and self-governance of the people is to rely on the self-action of all the people, and to rely on the autonomy of all the people to govern everything.

For science and technology, we give full play to the natural nature of all things, skillfully use the characteristics of all things to achieve various functions, and make ancient China one of the top technological and technological powers.

For art, he advocates the meaning beyond the words and the image outside the painting.

Heaven and man are one.

For this concept, the reason why Dong Zhongshu attaches importance to it is because he was the first Confucian to speak about the five elements, and the Confucianism before the war version of the country only spoke of yin and yang and ignored the five elements. Dong Zhongshu used the confluence of yin and yang and the five elements doctrine together, and he is generally regarded as the first person to solve the Confucian sect, and his representative is "Spring and Autumn Dew".

"Dao" is the basic category of Dai Zhen's philosophy, and it has two meanings: one is to say that "Dao" is the material entity of the universe. He said:

The Tao refers to the name of its substance. The so-called substantive facts are the qi of the five elements of yin and yang. That is, "the five elements of yin and yang, the entity of the Tao."

The second is that the Tao is the law of movement and change in the material world. He said, "The Tao is like yóu; Gasification is popular, endless, is the Tao.

It can be seen that the basic idea of Dai Zhen's view of nature is "gasification is the Tao". (Emphasis on author's note).

Dai Zhen opposed Cheng Zhu's view that the Tao was a heavenly principle, and clearly affirmed that the Tao was a material entity, and unified the material entity and the movement and change of the material entity. Therefore, "the word is in heaven and earth, and the word is seen in the name of its substance and facts." The "transformation" and "action" mentioned here refer to the movement and change of qi.

Dai Zhen took qi and the movement of qi as the actual content of the Tao, summarized the proposition that "gasification is the Tao", expressed the materiality of the world and the idea that matter and movement are inseparable, and simply explained that the unity of the world lies in the principle of its materiality.

At the same time, Dai Zhen also put forward the view of "dividing reason" in response to Cheng Zhu's theory of "dividing reason", and the so-called "division" refers to the particularity of specific things. In Dai Zhen's view, since objective things are concrete, then the laws of things are also special. He said:

The name of the reason, which is observed and a few must be distinguished, is therefore called the division of reason. That is to say, while emphasizing the objectivity of the law, Dai Zhen also paid attention to the diversity and particularity of the law. This diversity is manifested in "Dao", "Reason", and "Reason", in which "Dao" is the fundamental law, and "Reason" and "Reason" are the specific laws or attributes of specific things, also known as special laws.

Moreover, "reasoning" is the basis for distinguishing one thing from others. He said: "In the quality of things, the texture of the day, the space between the texture of the sun and the subcutaneous muscles, the Japanese culture."

He also argues that plants draw nutrients from the soil and receive sunlight and rain from the sky, so the "glory but not 瘁 (cuì)" vegetation flourishes and flourishes. Animals, on the other hand, breathe air and rely on food and drink to keep their blood flowing "without hindrance" (I. Introduction).

Therefore, Dai Zhen said: "The reason of things must be analyzed to the smallest extent and then understood." (Evidence of Evidence, vol. II).

Ancient Chinese philosophy focused more on grasping the universe as a whole, but did not study enough from the specific, individual, and special aspects. Dai Zhen then put forward the category of "separation of principles", especially emphasizing the role and study of special laws, which is a prominent feature of Dai Zhen's philosophical thought, which has played a positive role in the development of Chinese philosophy.