What in classical Chinese philosophy is extremely inclusive of astronomy, geography, and human socie

I Ching, Tao Te Ching, Mencius!

If you want to read it, start with Mencius, then look at the Tao Te Ching, and as for the I Ching, take your time!

Generally speaking, there are no three kinds: the theory of the unity of heaven and man; Heaven and man are separated; Heaven and man win each other. In the history of ancient Chinese philosophy, the theory of the unity of heaven and man has always been dominant.

The division of heaven and man is Xunzi's view of nature. Xunzi affirmed that "heaven" is a natural day. Changes in nature have their own laws and are not governed by human will.

At the same time, Heaven Can't Control Personnel This kind of "theory of the separation of heaven and man," which argues that "heaven" has nothing to do with the chaos of human society, is the first time to theoretically distinguish between man and God and between nature and society, and is a powerful criticism of the theory of the mandate of heaven. The relationship between heaven and man is an important topic in traditional Confucianism. The day here has two meanings:

One refers to nature, and the other refers to some laws and truths that man has comprehended from nature, that is, the so-called "Heavenly Dao". The former refers to nature itself, and the latter to the spirit of nature. When it comes to the relationship between heaven and man, "heaven" sometimes refers to the former, sometimes to the latter, and sometimes the two are mixed, regardless of each other, depending on their content.

For example, Zhou Yizhong's heaven and earth are nature, Qiandao is its spirit, the main road is rigid and healthy, and the Kun road is soft and smooth.

Heaven and man win each other, and Liu Yuxi of the Tang Dynasty is the problem of "the relationship between heaven and man". He expounded it in his "Treatise on Heaven", which means that the natural world ("heaven") and human society have their own laws. They can only be each other.

In the same way, sometimes people win over the sky, and sometimes the sky beats people. This view points out the differences and connections between society and nature, advocates a concrete analysis of the relationship between the two, and emphasizes man's agency with nature. Compared with the one-sided preaching of heaven and man and oneness in ancient times, it is an improvement.

The ideological concept of "the unity of heaven and man" was first expounded by Zhuangzi, and later developed into a philosophical system of the unity of heaven and man by Dong Zhongshu, a thinker and yin-yang scholar in the Han Dynasty, and thus constructed the main body of traditional Chinese culture. Dong Zhongshu is important to this concept because he was the first Confucian speaker of the Five Elements, while Confucianism before the Warring States Period 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".

The idea of the unity of man and nature needs to be carefully analyzed. In nature, heaven, earth and man are corresponding. "Zhuangzi Dasheng" said:

Heaven and earth, the parents of all things. "I Ching" emphasizes the way of the three talents, the heaven, the earth, and man stand together, and put people in the central position, 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.

Heaven and man are one, heaven and man intersect, and heaven and man win each other.

Is there 1500 words for the elective Ancient Chinese Dead Course???

This is not a puppet written by the teacher.

Among them, "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

Man will conquer the heavens. Resigned.

Your topic is too big.

I believe that the main characteristics of the relationship between heaven and man in traditional Chinese philosophy are: the harmonious term "unity of heaven and man", also known as "the original unity of heaven and man" or "the unity of heaven and man in the former subject-object dichotomy") through the "subject-object dichotomy" to the advanced "subject-object fusion" (I also call it the "advanced "unity of heaven and man" or "the post-subject-object dichotomy of heaven and man").

That is to say, inherit the unity of heaven and man of the sages, to the consistency of the separation and integration of China and the West, and then to the unity of heaven and man to our creation!

We know that people with a little bit of brains cannot be absolute materialism and absolute idealism in study, work, and life.

The reason is simple, we are human beings (seven emotions and six desires, eating, drinking, pulling, sprinkling, sleeping).

As long as people have to form and take place with their surroundings (time, geography, people), they will form and occur, adapt, choose, and shape relationships.

This relationship forges the difference between our individual relationship between nature and man and its value in the present world, and makes our experience and the composition of our intelligence and ability also different. Then, we Chinese believe that we have to rely on the day after tomorrow to work hard again to adapt, choose, and shape again!

Main features: Man is part of the natural world;

There is a universal law in nature, and human beings must obey this law; Human nature is the way of heaven, and moral principles are consistent with the laws of nature;

The ideal of life is the harmony and harmony between heaven and man.

This idea has indeed had a great impact on the development of ancient and modern Chinese society, but it lacks strict argumentation, does not have the logical premise of the dichotomy of the main and the object, and overemphasizes the "combination" and ignores the "division" to a certain extent, and cannot be directly used to solve the problems of the modern ecological environment. Accordingly, the connotation of "the unity of nature and man" should be expanded, and it should be clearly pointed out that the idea of "the unity of nature and man" should be based on a full understanding of the natural world and human beings themselves, recognize the intrinsic value of nature, affirm that human beings are responsible for nature, emphasize unity in differences, emphasize differences in unity, and on this basis, establish a natural concept of unity between nature and man, so as to fundamentally transform people's environmental consciousness and moral concepts, promote institutional improvement and international cooperation, establish a correct concept of development, and finally realize the harmonious coexistence of man and nature.

First: Heaven and Man, writing about the relationship between nature and society. aOptional.

Second: the name is real, and the relationship between materialism and idealism is written. c Optional third: Form in God, writing about the relationship between thinking and being. d Optional.

Fourth: Reason and Qi, writing about the relationship between society and nature.

Fifth: Knowledge and action, writing the relationship between idealism and materialism. Balancing the relationship between the individual and society.

b Optional. Knowing the truth, as well as being used in social practice, this is the unity of knowledge and action. Mere knowledge is not enough to attain the Tao, and knowledge is also needed to guide social practice.

So take care of it. The scope of the unity of knowledge and action is quite wide!

Sixth: The mind and the matter write about the relationship between materialism and idealism.

This is a multiple-choice question. If it is a single choice, it is not enough to cover the philosophical ideas of the ancients.

d。Do you know that the teacher does this...

The relationship between heaven and man. God, in ancient times there were several levels, and a lot of them were said in college textbooks without memorization. As far as I understand, heaven is the master of the destiny of individuals, societies, and nations, that is, the symbol of the supreme will; It can also be expressed as a animistic natural environment, that is, the image of the dependent and master of human destiny.

The relationship between heaven and man is how to "conform to nature" and understand "creation", so as to understand and grasp the destiny of mankind. Man is the subject of existence, and heaven is the object of thought.

The above is one of the examples, and I will not enumerate them.