In addition, the description of water in the Book of Changes also involves allusions in the Book of Hutuluo. Book of Changes: "Rivers draw, Luo writes, and saints write." It is believed that gossip is derived from Heluo, and later generations often use Heluo to explain the origin of gossip. According to Yi-ology, the river map was originally on the dragon's back, while Luo Shu was on the turtle's shell. The dragon horse comes from Meng He, while the tortoise comes from Luohe. It can be seen that the birth of Hutuluo is closely related to water.
Although the description and discussion of water in the Book of Changes are not limited to the above two points, it can be concluded that the Book of Changes only discusses the material form of water itself, but the understanding of water culture has not yet formed a complete system, nor has it raised the water quality to the height of a school. Confucianism believes that water represents virtue, people should learn from it, and gentlemen should be like water, endless and never-ending, which naturally strengthens moral cultivation.
Water is an important image in Confucius and Mencius' thoughts and a metaphor to express philosophical thoughts. As far as the relationship between image and philosophical thought is concerned, water thought is not independent of Confucius and Mencius' philosophical thought, but closely linked with Confucius and Mencius' thought. Confucian classics such as The Analects of Confucius and Mencius all mentioned the relationship between still water and benevolence, politics and heart. Confucius said in The Analects of Confucius, Yongye: "The knower enjoys water, and the benevolent enjoys Leshan. Those who know move, those who are good are quiet. Those who know are happy, and those who are benevolent are longevity. " The relationship between water and benevolence is discussed. In Mencius Li Lou, Mencius said, "It's not difficult to be a politician, so don't offend the giant room. What the giant room craves, what a country yearns for; What a country envies is envied by the whole world. Therefore, moral education in Pei Ran is everywhere. " The relationship between water and politics is discussed. Mencius' incisive exposition of water as a metaphor for human nature has a far-reaching influence on later generations: "The goodness of human nature is even better than water. There is nothing wrong with people, and there is nothing wrong with water. The more water my husband has today, the more he can get. If you are excited, you can make it in the mountains. Is it the nature of water? Its potential is natural. People can be good, and their nature is good. "
As can be seen from the above, Confucius and Mencius' water thought is not only related to the political, psychological and water control categories discussed by predecessors, but also related to Confucius and Mencius' ideal realm. Confucius and Mencius' water thought has the development vein of transforming from religious ceremony to rational morality. As far as today, yesterday and tomorrow are concerned, what Confucius and Mencius care about is persistence and understanding of today. In the discussion of the relationship between still water and Confucius and Mencius' thoughts, we can find that the increasing water is closely related to Confucius and Mencius' spirit of self-improvement and timely struggle. Taoism advocates inaction, which is not really inaction, but inaction. Its essence is promising, which is very similar to the social temperament of "combining rigidity with softness" and "seeing rigidity in softness" of water. Taoism symbolizes that the Tao changes with the water, meaning that the weak can defeat the strong, and the world is "not as good as water attacking the strong." It can be seen that Taoist thought and water are actually a kind of "doing nothing without doing anything", "combining rigidity with softness" and "hiding in softness"
Taoist works such as Laozi, Taiyi Shengshui and Guanzi Shuidi all have profound discussions on water. Many chapters in Laozi are related to water, for example, "If water is good, water is the good of all things, and it is the evil of all people, so it is just a matter of Tao." In Laozi, "water" is the physical prototype of "Tao" and "Tao" is the philosophical sublimation of "water", and they are closely related. Taiyi Shengshui inherited Laozi's thought of attaching importance to water. "Putting life water, water against the auxiliary one, is a day. God helps Taiyi on the premise of success. " This shows that in the evolution of the universe, water played a key role before Taiyi created heaven and earth, and the theory of "Taiyisheng water" is the inheritance and development of Laozi's thought of "respecting water". Guanzi Shuidi clearly put forward the theory that water is the source of all things from the perspective of cosmogenesis for the first time. It gives play to Laozi's thought of attaching importance to water and emphasizes its function.
Taoism's exposition of water embodies the virtue of "Tao", which is soft but indisputable and can be said to be integrated with tea and human nature. It can be seen that the essence of water is constantly moving, and static is kept in it. So water is regarded as good by Laozi. It exists with the operation and change of nature. It's a square, a circle, let nature take its course. Without water, everything in the world can't grow. It always flows downwards. Its characteristics constitute the core of Laozi's Taoist thought. Water culture not only exists in the above three schools, but also widely exists in many schools such as military strategists and Mohists.
The grandson of a military strategist learned from other people's speculative understanding of "water" and realized a military strategist's strategic development view from the natural characteristics of water to the tactical strategic view of defeating the strong with the weak with the help of the pictographic thinking mode prevailing in ancient China. Sun Tzu's Art of War mentions water at 15. First, the original meaning of the word "water" is mainly found in March and fire attack. Secondly, I use simile analogy to dialectically compare soldiers with water, and use the image of water to illustrate my understanding of the laws of war, mainly in Xing, Shi and Shi. For example, Sun Tzu's Art of War "Virtual Reality" holds that "soldier" and "water" are isomorphic: "The shape of a husband and soldier is like water, and the shape of water avoids heights and attacks the virtual; The water flows in the sleepy place, and the soldiers win because of the enemy, so the soldiers have no constant potential and the water is unpredictable. "
Mohist school appeared a monograph devoted to water attack, such as Mozi Prepare Water. Mozi, as the founder of Mohism in pre-Qin hundred schools of thought, strongly opposed the war of aggression, and advocated and practiced defense, that is, to oppose war with defense war and realize "armed peace". In the chapter of "preparing water", the measures to deal with water hammer are systematically put forward.