The ideological origins and cultural divisions of Taoism and Confucianism:

The Yanhuang War was a major turning point in ancient Chinese history. The generation of Emperor Yan of the Shennong clan transitioned to the generation of the Yellow Emperor of the Xuanyuan clan. The Chinese nation transitioned from a primitive nomadic tribe to a primitive settled country (village), with palaces and cities, armies and wars... This was a great change in ancient times and the foundation of Chinese civilization.

The Yellow Emperor is the head of the Five Emperors and after the Three Emperors. The thought and culture of Huang Laodao in the pre-Qin Dynasty inherited the ancient "Three Emperors and Five Emperors" from the "Three Emperors Era" of the Paleolithic Age to the "Five Emperors Era" of the Neolithic Age. Cultural tradition is the source and foundation of Chinese culture.

The development of pre-Qin China was very unbalanced. The Qin, Jin, Qilu and Qilu in the north developed rapidly (represented by the advanced Confucian culture of Zhou and Kong), while the Chu State in the south retained more ancient culture and ancient traditions ( Represented by the conservative Huang-Lao Taoist culture).

Confucius and Laozi in the Spring and Autumn Period respectively represented the two major cultural traditions of ancient China. Confucianism faces the future and takes the historical mission of revolutionizing the past and carrying forward the past to open up the future; Taoism takes tracing the roots and returning to the true nature and returning to the original as its cultural purpose. Confucians look forward, Taoists look backward. Confucianism reopens and Taoism consolidates the roots. It is also about inheriting traditional culture. Confucianism inherits the "new tradition" since Yao and Shun, and the culmination of it is the Duke of Zhou; Taoism inherits the "old tradition" before the Yellow Emperor, and the culmination of it is the Yellow Emperor. In the ancient "Three Emperors Age" (Stone Age), people focused on accumulating experience, doing nothing, letting nature take its course, and were conservative. In the "Age of Five Emperors" (Bronze Age), people pursued innovation and invention, worked hard, dared to take risks, and were creative. Taoism has inherited more cultural traditions and ideas from matrilineal society, while Confucianism has inherited more cultural traditions and ideas from patriarchal society.

2. The historical and cultural origins of Taoism, Confucianism and Mohism and their contributions to traditional Chinese culture

In Chinese history, there were "Yao" and "Yao" "three generations ago" in the Xia, Shang and Zhou dynasties. The three major cultural sources created by "Shun" and "Yu". The idea of ??"governing by doing nothing" before Emperor Yao was inherited by Taoism, the culture of benevolence and filial piety advocated by Emperor Shun was inherited and carried forward by Confucianism, and the hard-working spirit of Dayu in flood control was inherited by Mohism. These three major cultural traditions have strong vitality and influence, and constitute the basic framework and main ideas of ancient Chinese culture. Taoism and Confucianism became the mainstream of ancient Chinese culture and the ideological trends of the upper elite ruling class. Mohism became the ideological belief and spiritual support of the lower class craftsmen (hundred workers) and the working people.

3. The profound influence of Taoist worldview and methodology on Chinese culture

Taoist worldview and methodology are the foundation and source of Chinese philosophical thought and constitute the core elements of traditional Chinese culture. Because Taoism pays attention to the accumulation of experience and the tradition of conservatism, Taoism inherits and retains the ancient wisdom and primitive experience of the Chinese nation, and becomes the common ideological source and cultural root of hundreds of schools of thought in later generations. The thinking method of dividing one into two and combining two into one is the basic method of ancient Chinese philosophy. The concepts of overall unity, peace and freedom, the concept of Tao following nature and innocence of nature, run through all aspects of traditional Chinese culture.

Dao Kunde: The core view of Taoism

Chapter 52 of "Tao Te Ching": The world has a beginning, and it is considered the mother of the world. Now that he has his mother, he knows his son; now that he knows his son, he can keep his mother. Not in danger. If you keep your money shut, you will never work hard for the rest of your life. Open it up and help it, but you will not save it for the rest of your life.

Chapter 25 of "Tao Te Ching": There are things mixed together, born innately on the earth. Silent and desolate, independent without changing, traveling without peril, she can be the mother of the world. I don't know its name, but it's called Tao. Strong is called big. The big day is called passing, the passing day is said to be far away, and the far away day is called reverse. Therefore, the Tao is great, the sky is great, the earth is great, and humans (kings) are also great. There are four major kingdoms in the domain, and humans (kings) occupy one of them. Man follows the earth, earth follows heaven, heaven follows Tao, and Tao follows nature.

Chapter 54 of "Tao Te Ching": Cultivate the body, and its virtue will be true. Cultivate it at home, and its virtues will remain. … If you cultivate it throughout the world, its virtue will be universal. Therefore, observe the body with the body, observe the family with the family, observe the town with the town, observe the country with the passing, and observe the world with the world. How can I know what is going on in the world? This is how I know what is going on in the world.

Chapter 63 of "Tao Te Ching": To do nothing, to do nothing, to taste nothing. No matter how big or small, report grievances with virtue. The picture is more difficult than the simplicity, and the details are greater than the details. The difficult things in the world must be done in the easy, and the great things in the world must be done in the details. Therefore, the saint is not great in the end, so he can become great.

This is why the sage has desires and desires, and does not value rare things. Learn or not...don't dare to act in harmony with the nature of all things. (Chapter Sixty-Four)

Chapter 14 of "Tao Te Ching": To the extreme of emptiness, keep quiet. All things are working together, and I observe them again. Husband, everything is in a cloud, and each one returns to its roots. In the final analysis, it is called tranquility, which means restoration of life. Returning to life is called Chang, knowing Chang is called Ming. I don't know what's normal, and I act recklessly. Know the constant appearance, appearance is the public. The public is the king, and the king is heaven. Heaven is the way, and the way is long. Not in danger. (Chapter 16 of Wang Bi’s edition: Jingyue returns to his life)

In the above discussion, "keeping one's mother" and "obtaining one's way" are the fundamentals of "one's body is not in danger".

To the extreme of emptiness, keep quiet. All things are working together, and I observe them again. "Return to its roots", "Return to its roots means tranquility", "Quietness means restoration of life". This is the eternal existence of "no body and no death", just like the Dharma Realm of Nirvana in later generations of Buddhism. The so-called "Knowing the constant is called Ming", what is constant is the use of Tao, and what is clear is the essence of Tao.

4. Yin-Yang, Five Elements and Tai Chi Bagua: the core formulas and basic methods of ancient Chinese academics

"Yin-Yang, Five Elements" and "Tai Chi Bagua" reflect the oldest spiritual wisdom and thought in China method.

Yin-Yang, Five Elements, Tai Chi and Bagua are the oldest worldview and methodology in China. They are also the core formulas and cognitive models (models) of ancient Chinese science. They embody the philosophical thought of holism and the science of taxonomy in ancient China. Thoughts, including ecological thoughts, psychological thoughts, astronomical geography thoughts, etc.

“Tai Chi generates two phenomena (yin and yang), two phenomena generates four images, four images generates Bagua, and Bagua generates all things.” This is the ancient Chinese cosmology.

Laozi's "Tao Te Ching" says: Tao gives birth to one, gives birth to two (yin and yang), two gives birth to three (three talents), and three gives birth to all things. All things carry yin and embrace yang. This is the epistemology and methodology of ancient China, as well as the epistemology, outlook on life and world view of the Chinese people.

Holism is the core soul and fundamental belief of ancient Chinese philosophical thought. Tao runs through the past and present, and governs all things. It divides yin and yang, has the energy of yin and yang, obtains the principles of yin and yang, prepares the way of yin and yang, and becomes the virtue of heaven and earth. The core idea is holism.

The structural principle of holism is the complementation of yin and yang and the mutual preservation of yin and yang; the functional principle is the mutual restraint of yin and yang and the mutual growth of yin and yang. The concepts of Tao and Qi are the basic concepts of ancient Chinese holism.

The "Book of Changes" says: One yin and one yang are called Tao, and what follows is good, and what is completed is nature.

"The Doctrine of the Mean" says: The destiny is called nature, the will is called Tao, and the cultivation of Tao is called teaching.

Confucianism’s philosophy of mind and Taoism’s philosophy of life have the same origin but come from different sources and reach the same goal by different paths. Chinese culture emphasizes "temperament", emphasizing both emotion and reason, the harmony of mind and body, and the cultivation of both life and life. "Yi" says: exhaustion of reason exhausts one's nature and leads to one's fate.

The harmony of human feelings and natural principles, the understanding of nature, the way of heaven and destiny in life, the unity of personal limited life and the infinite life of the universe, elevating individual life to the level of cosmic life