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The word "the feeling between heaven and man" comes from the "the way between heaven and man" in On Poor Communication, from being suitable to being immortal, to being suitable, harmonious and constant. It is fun to be good to the sky, good to the land and good to people. Heaven and man love each other, and Fangcun is so long. "
"Harmony between man and nature" refers to the normal relationship between man and nature, which is stable, peaceful, harmonious and beautiful. "The mutual love between heaven and man dialectically expounds the order, inclusive relationship, harmonious principle, golden mean and changing law between heaven and man." On the one hand, it describes what kind of ideal situation the relationship between man and nature should reach, on the other hand, it also answers how to keep the beautiful situation of mutual love between man and nature forever. It emphasizes people's subjective initiative, calls for self-discipline and reflection, and awakens people's moral conscience.
First, the relationship between heaven and man is based on Yi Li.
The word "Yi" consists of the sun and the moon, which means Yin and Yang. Yin and Yang alternate, becoming easy, easy: it means alternation, change, change, correction, adjustment, tuning, harmony, conventions, norms and so on. Yi: objective laws are formed in the operation of heaven, earth, sun and moon, and there is certainty and standardization in the change. There is a cloud in "On Poor Communication": "There is a constant way in all changes, and there is a constant law in all changes." Yi Li is the principle of the change of heaven and earth, and its core is the interactive change and combination of Yin and Yang. The alternation of rigidity and softness is the driving force of infinite change, which leads to the movement, change and development of all things in the universe.
"the way of heaven and earth, chastity is also" chastity: righteousness, determination, loyalty and firmness; View: refers to observation, inspection, investigation, identification, understanding, views, sights, scenes, landscapes, etc. Therefore, the author believes that to judge people by the right path of heaven and earth is to examine and distinguish everything about people by the law and virtue of heaven and earth.
Meaning: "Tai" often refers to peace, tranquility, auspiciousness, stability, stability and beauty. , such as Taian, Taishi, Taiyun, calm, calm, etc.; It symbolizes access, fluency, accommodation and integration, such as heaven and earth, yin and yang. Etymology: Tai is based on 1 1 hexagram in the Book of Changes. "Tai Gua" is composed of Xiagan and Shangkun, and its shape is "Tai Gua". The combination of dry and Kun is like the integration of heaven and earth, yin and yang, up and down, movement, rigidity and softness, which indicates that everything in heaven and earth is an infinite "Tongtai" scene. Yue: Tai, since childhood, Ji Heng. Then heaven and earth intersect, everything is connected, and they meet up and down, sharing the same ambition; Internal yang and vulva, internal health and external smoothness, internal gentleman and external villain, the gentleman is long, and the villain also disappears. "Elephant" says: Heaven and earth are connected, and Tai also. After that, wealth (cutting) became the way of heaven and earth, assisting the suitability of heaven and earth and affecting the people. Xun Zhuan said: "Tai: from small to large, from small to prosperous, auspicious and prosperous." At the top, Kun is the minister of the earth, and at the bottom, Kun is the king of heaven. There is Kun on the top and meritorious service on the bottom, which means that heaven and earth are sympathetic and everything goes well. The monarch and the minister sympathize with each other and share the same interests. The inner bu is yang and the outer bu is yin, indicating that the yang is full and the yin is dissipated. Gangua has the virtue of being vigorous, while Kungua has the nature of being supple, so it is said that the virtue of being vigorous is included and the posture of being supple is outside. Gangua is like a gentleman, and Kungua is like a villain. This kind of divination also shows that the gentleman is in the DPRK and the villain is in the wild. When a gentleman gains power, he prospers, while when a villain loses power, he declines.
Related words: harmony between man and nature, kindness between man and nature, mutual benefit between man and nature, correspondence between man and nature, harmony between man and nature, friendship between man and nature, love between man and nature, harmony between man and nature, joy between man and nature, beauty between man and nature, harmony between man and nature. "antonym" refers to mutual loss, mutual harm, mutual evil, mutual struggle, mutual gain, mutual struggle and mutual enemy.
Dong Zhongshu, a thinker and politician in the Han Dynasty, said: "Heaven is the great king of all gods, and all children are prepared. Although it is useless to use God's things." He also said, "It is great to obey the king." This shows his religious consciousness and the view that "the monarch obeys God", which is also the footnote of his thought of "the unity of man and nature". When he said "heaven", he meant religion, humanity and nature. Its religiosity is determined by the background of his time. Its human nature is mainly influenced by Confucianism, which is mostly used in interpersonal relations and politics. Its naturalness is determined by the natural attributes of everything in the universe, and the meaning of "heaven" mainly refers to everything and people. In order to demonstrate the induction between man and nature, he put forward such propositions as "similarity" and "harmony between man and nature". He also believes that "heaven" has the existence of "destiny", "ambition" and "providence", and emphasizes the intervention and influence of destiny on personnel, that is, the theory of "harmony between man and nature". First of all, heaven is the father of all things and mankind. The so-called "heaven is the ancestor of all things, and if there is no law, everything will not be born." "Man's deputy heaven" and "the unity of heaven and man", man himself is like a microcosm of a small world, which is a copy of the characteristics of all things in heaven and earth. On the basis of this theory, the author thinks further that the development process of human cognition and action should be from "interaction between man and nature" to "mutual kindness between man and nature" and "mutual love between man and nature". It means: "the running law of the sky is objective and immortal." "Man and nature are the same life. Heaven, great kindness and great love have made selfless contributions to the birth and development of all things and mankind. However, human beings should also know themselves, follow the law of cause and effect, conform to, respect and protect nature, know how to be grateful and kind to heaven, cherish the beautiful home of the earth, and pay more attention to the limited natural resources and species that coexist with human beings. Under the laws and order of heaven, we should consciously exert our subjective initiative and wisdom, achieve a high degree of harmony and unity with heaven, and finally reach the ideal realm of' harmony between man and nature'. "
Second, the mutual love between heaven and man stems from philosophy.
The sky is the general name of the vast universe, countless stars and diffuse matter, that is, sky, space, universe, nature and so on. The universe was born/kloc-0.5 billion years ago. The earth is a member of the solar system in the universe, which was formed 4.6 billion years ago. The material world is all-encompassing, storing infinite energy and information, and deducing everything and being compatible with everything in the process of sports development at all times. It is speculated that human beings on the earth originated 5 million years ago. The author believes that the history of heaven and earth, in a word, is the history of human beings' continuous understanding of themselves and heaven and earth, the changing relationship between human beings and nature, and the history of human development and how human beings coordinate the relationship between heaven and earth. The investigation of the history of heaven and earth can be roughly divided into two stages, one is the history of the formation and change of heaven and earth itself, and the other is the history of the change and development of the relationship between heaven and earth. The first stage is purely the primitive and natural attributes of nature, and the second stage begins with the emergence of human beings and the ability to make tools to transform nature. This stage is a process in which man and nature are interrelated, influenced and restricted.
There is an order in the relationship between heaven and man. Without heaven and earth, there would be human beings. Heaven and earth are the mother, foundation and source of life. Man is an integral part of nature, and nature is far ahead of man. Man is born from nature. Nature has inherent creativity that does not depend on people. It creates environmental conditions suitable for life and creates ecosystems of various biological species. Humans can't live without nature for a moment. Nature provides human beings with means of subsistence and means of production, which is the carrier and foundation of human survival and development. The inherent identity and dialectical unity of the relationship between man and nature established his position in nature and the relationship between man and nature.
The relationship between heaven and man is causal. From the perspective of traditional philosophical theory, everything is spiritual and has its own value and significance. Heaven is a personalized nature, and it also has special "will", namely "righteousness" and "virtue". The interaction between man and nature, the restriction of natural environment on man and man's initiative to the natural environment all exist objectively. The fate of heaven and man is closely related to * * *. Human beings should attach great importance to the changes in the natural environment and its quality, and put the fate of nature in the first place, because the fate of human beings is tied to nature, and the changes in the natural environment directly affect the fate of human survival and future development. Shun Tian ying di ren he! Humans should always establish a sense of urgency and crisis, rationally and scientifically coordinate this ethical relationship between heaven and man, and pour their moral feelings into the world like their parents. As "On Poor Communication" said: "The absolute affirmation and highest praise of the value of parents in heaven and earth by human beings is the absolute respect and highest embodiment of their own value."
Harmony is the most important thing, and moderation is the most important thing. China is the avenue of heaven and earth and the foundation of all things. The ancients respected the golden mean and regarded it as the standard of all actions. Only when all things in heaven and earth live in harmony can each have its own place and achieve "harmony" and "mutual benefit". "Heaven nurtures all things, sometimes limited, but human desires are infinite. Sometimes infinite desires are limited. When the legal system is not born, things will be violent and wealth will be scarce. " Historical facts and practice have proved that human beings who endanger heaven and earth will eventually suffer the consequences and violate the laws of heaven and earth, and will eventually be punished. "On Poor Communication" pointed out: "The history of the relationship between man and nature tells us that in the three stages of" primitive-balance-imbalance ",balance is good and imbalance is dangerous. At present, it is urgent and obligatory for human beings to reflect and examine their own development model. " Therefore, in the process of survival and development, human beings should consciously constantly adjust and correct their own behaviors, abandon anthropocentrism, anthropocentrism and other selfish and narrow concepts, adhere to the principle of doing what they can in the development and utilization of natural resources, be grateful for the creation of heaven and earth, look around the world, take into account the future, leave time and space for heaven and earth to recuperate, and correctly handle the contradictory relationship between human development and ecological environment protection. Take the road of green development, low-carbon development and circular development, establish a correct view of heaven and man, treat everything in the world with the same life, advocate simple living and a civilized and healthy lifestyle, and pursue the ideal vision and goal of "mutual benefit between heaven and man" to realize the dynamic balance and harmonious development of human beings, natural environment and natural ecology as a whole.