Harmony between man and nature

Harmony between man and nature

"The unity of heaven and man" is a philosophical thought. "Heaven" stands for "Tao", "truth" and "law". The unity of heaven and man is to conform to the innate nature, return to the main road and return to the root. The unity of man and nature is not only a thought, but also a state. The philosophy of "the unity of man and nature" constructs the subject of Chinese traditional culture.

The universe is naturally a big world, while man is a small one. In essence, man and nature are interlinked, so all human beings should follow the laws of nature to achieve harmony between man and nature. Laozi said: "man follows the earth, the earth follows the heaven, the heaven follows the Tao, and the Tao follows the nature."

Development history

Harmony between man and nature, or "harmony between man and nature", "correspondence between man and nature", is not a unique concept in Chinese culture. It exists in many high-level religions in the world, and has detailed and systematic practice methods. Confucianism, Taoism and Buddhism have expounded it. Its basic idea is that human physiological, ethical, political and other social phenomena are the direct reflection of nature.

It is said that Confucius first put forward the theory in the spring and Autumn period and the Warring States period. In the Han Dynasty, Dong Zhongshu extended it to the theory of heaven and man induction, and Cheng Zhu extended it to the theory of heaven and reason. It is also believed that Zhuangzi, a Taoist thinker, developed into a philosophical system of the unity of man and nature.

The contemporary explanation is to love life and nature, to be able to understand the language of all life, to feel the existence of life from time to time and everywhere, to blend with the melody of nature, to win the trust of each other's life and to coexist harmoniously, to coexist harmoniously with nature, and to combine human and material, material and material perfectly.

School of thought

Taoist school

In Taoism, heaven is nature, and man is a part of nature. Therefore, Chuang Tzu said, "if there are people, there will be heaven; if there are heaven, there will be heaven." Heaven and man are one. However, due to the establishment of various rules and regulations and moral norms, people lose their original natural nature and become incompatible with nature. The purpose of human practice is to break the barriers imposed on human body, liberate human nature, return to nature, and achieve a spiritual realm of "all things and I are one".

confucian

From the Confucian point of view, heaven is the origin of moral concepts and principles, and human beings are endowed with moral principles. The unity of heaven and man is a natural but unconscious unity. However, due to various kinds of fame and desire, human beings cannot find the moral principles in their hearts. The purpose of human practice is to get rid of the external desire, and to "rest assured", so as to achieve a state of consciously fulfilling the moral principles, which is what Confucius called "seventy people do what they want without exceeding the rules".

Scientific Exposition

Ancient Chinese astronomy refers to the celestial kinematics with the earth as the reference object, that is, the celestial body is the expansion of the earth, or the earth is the reduction of the celestial body. Ancient astronomy believed that the celestial axis formed by the north and south poles of the celestial sphere and the earth axis formed by the north and south poles of the earth are in the same straight line, and the angle between the axis and the orbit is 66.5 degrees. That is to say, no matter where the earth moves to the orbit, the tilt direction of the earth axis and the ecliptic plane remains unchanged, and the North Pole always points near the Polaris.

Moreover, this theory is also supported by modern astronomy and magnetic mechanics theory. Modern astronomy and magnetic mechanics theory believe that: the celestial body is a huge magnet, and the north and south poles of the celestial axis are the north and south poles; the earth is between the celestial bodies, and it is a small magnet. The north and south poles of the earth are also the north and south magnetic poles, which have magnetic induction respectively with the two magnetic poles of the celestial body. Therefore, the axis inclination of the heaven and the earth is the same. In a straight line, this is one of the most fundamental connotations of the heaven and earth induction. All the induction ways of five movements and six Qi described in Huangdi Neijing are based on this induction. This kind of induction or magnetism belongs to invisible energy, which is called "Qi" in traditional Chinese medicine.

Heaven and earth mingle

The essence of Qijiao is that heaven, earth and man originate from one Qi, and the most important embodiment of the unity of heaven and man is also the combination of Qi. In Su Wen · Liu Wei Zhi Da Lun, the concept of "Qi Jiao" is put forward: "those who speak of heaven seek the origin, those who speak of earth seek the position, and those who speak of human seek the Qi Jiao. He said: what is Qijiao? Said: the upper and lower position, in the gas, people's residence is also. "Seeking the root, seeking the position and seeking the intersection of Qi all refer to the root of seeking Qi. Heaven, earth and man are the results of the distribution of one Qi in different fields, so they can be recognized and mastered. "Above the Tianshu, the weather dominates; below the Tianshu, the earth Qi dominates; the division of Qi, the popularity follows, and everything follows. "(same as above) that is, man and all things are born in the intersection of heaven and earth, from which people grow strong and old, and from which all things grow. Although human beings have their own special ways of movement, their basic forms -- ascending and descending, entering and leaving, closing and communicating, are the same and interlinked with all things in the world.

The origin of Qi exchange is due to the difference between the cold and heat of the earth and the solar terms of yin and Yang of the heaven. It is reasonable to say that in a year, the winter solstice is the extreme of Yin, and the climate should be the coldest. The summer solstice is the extreme of Yang, and the climate should be the hottest. Therefore, the sun in the sky is the summer solstice, and the Taiyin in the sky is the winter solstice. But in fact, the earth has a process of absorbing heat during the day and dissipating heat at night. Therefore, after the winter solstice, it reaches the peak of accumulated cold through the three solar terms of light cold, great cold and the beginning of spring. That is to say, the coldest part of the earth is in the last three solar terms of winter solstice. As soon as the beginning of spring arrives, the climate begins to be warm. Zhang jiebin attaches great importance to the difference among the three solar terms, Why? On the day of the founding of the son, Yang Qi began in Huangzhong, but it still lurked underground. There was no biochemical function and it turned from ugly to Yin. Three Yang began to prepare, so he Feng arrived and everything came into being Therefore, although Yang begins with Zi, spring begins with Yin. "That is to say, the temperature of heaven starts from Zi, but the temperature of Earth starts from Yin. The Qi of heaven and earth differs by three stances. Due to the difference of Qi exchange by three stances, the changes of Qi of heaven and earth, such as "ascending and descending", "Qi exchange translocation" and so on, are produced. The so-called "Qi exchange translocation" refers to the shift of the position of Qi exchange caused by too much or too little climate. Due to the difference of three stances between the Qi of yin and Yang and the Qi of cold and heat, "there is a fixed position from time to time, and the Qi does not have to arrive". That is to say, there is a certain order and time position of the 24 solar terms in the four seasons of the year. The order of warm, hot, cold and cool is not wrong. However, the phenomenon of Qi not arriving and not arriving often occurs.

"The unity of man and nature" is an important proposition in the history of Chinese philosophy. "I once said that the theory of harmony between man and nature is the greatest contribution of Chinese culture to mankind," Ji said My supplement clearly states that "harmony between man and nature" means that man and nature should be united and coexist peacefully, not to mention conquering or being conquered. The concept of harmony between man and nature needs careful analysis. In nature, the three are corresponding. Chuang Tzu Da Sheng says, "heaven and earth are the parents of all things."

The book of changes emphasizes the way of the three talents, the heaven, the earth and the human, and puts the human in the central position, which shows the importance of the human position. Heaven has the way of heaven, and the way of heaven lies in "starting all things"; earth has the way of earth, and the way of earth lies in "creating all things". Man not only has the way of man, but also the function of the way of man lies in "becoming all things". To be more specific, the way of heaven is Yin and Yang, the way of tunnel is softness and hardness, and the way of humanity is benevolence and righteousness. Although the three have their own ways, they are corresponding and interrelated. This is not only a kind of "correspondence" relationship, 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.

But Li Yangbo, the author of "opening the door of traditional Chinese medicine", is very dissatisfied with Dong Zhongshu's idea of the unity of man and nature. He explains that Dong Zhongshu's idea is mainly about the unity of the situation of heaven and that of man. In fact, as the universe and nature of heaven, human society is difficult to simulate, but the plants, animals and human beings themselves that constitute human society, their growth and aging, and their growth and development are not so good Our changes cannot escape the domination of heaven. Therefore, the unity of heaven and man is mainly about the unity of heaven and all things, and the physiological state of man, rather than the unity of the social structure of heaven and man. In order to make such a division, Li Yangbo excluded the part of Dong Zhongshu's view of society in the unity of man and nature, and retained his part of talking about biology, and called it "the view of universe and biology". Because traditional Chinese medicine is a science to study the relationship between heaven, earth and human. In his view, the unity of heaven and man has reduced the traditional Chinese medicine. At the same time, Li Yangbo thinks that Qian Xuesen has also seen some situations of traditional Chinese medicine, qigong and special functions of the human body. From the incredible potential of some people, he has seen the inevitable connection between man and nature. Therefore, he has abandoned Dong Zhongshu's idea of the unity of man and nature and changed it to "the view of man and nature".

The canon of internal medicine, which marks the new stage of Chinese medicine from empirical medicine to theoretical medicine, advocates "the unity of heaven and man", which is embodied in the theory of "correspondence between heaven and man". "Neijing" repeatedly emphasizes that people "correspond with the heaven and earth, associate with the four seasons, and ginseng heaven and earth" ("Lingshu · cijie Zhenxie"), "people also relate with the heaven and earth" ("Lingshu · Suilu", "Lingshu · Jingshui"), "and heaven and earth as one" ("Suwen · maiyaojinglun"). It is believed that "heaven", as an objective existence independent of human's spiritual consciousness, and "human", as the subject of spiritual consciousness, have a unified origin, attribute, structure and law. Therefore, the view of the unity of heaven and man in Neijing is the purpose of the view of heaven in Huangdi Neijing. The theory of "correspondence between heaven and man" in Neijing can be discussed from two aspects: one is from the big ecological environment, that is, heaven and earth（

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