The relationship between man and nature is a fundamental problem in China's philosophy. In ancient terms, it is the so-called "relationship between man and nature". Sima Qian, a famous historian in the Han Dynasty, wrote Historical Records, and the purport of his self-reported work said: "I want to make a difference between ancient and modern times and become a family statement when the heaven and man are in the Ming Dynasty." This clearly stated the academic purpose of China's ancient thinkers. Thinkers before and after Sima Qian paid attention to the problem of the relationship between man and nature. The relationship between man and nature is the relationship between man and nature. In ancient China, the so-called heaven had many different meanings, but after the mid-Warring States period, most thinkers called heaven mainly referring to nature. In the Spring and Autumn Period, Confucius talked about "destiny", and in the early years of the Warring States Period, Mozi talked about "ambition", and his so-called heaven refers to the supreme master of the world. In the mid-Warring States period, Zhuangzi opposed man with heaven; At the end of the Warring States period, Xunzi emphasized the distinction between heaven and man, and his so-called heaven refers to the vast nature. In the Han Dynasty, Dong Zhongshu regarded heaven as "the great king of the gods", and the so-called heaven refers to a god with will; Wang Chong thinks that the sky is a celestial body including the sun, the moon and the stars. In the Song Dynasty, Zhang Zai's so-called "heaven refers to the infinite emptiness, which is actually the totality of nature". Cheng Hao and Cheng Yi said that the sky refers to the highest entity in the universe. In a word, most thinkers refer to the vast objective world, that is, the vast world. As for the so-called people, it refers to human beings, that is, human society. The relationship between man and nature is the relationship between man and nature. Different schools have debated this issue.
(2) The difference and unity between heaven and man
Generally speaking, the theory of the relationship between heaven and man in China's philosophy can be classified into two types. One type of theory emphasizes the unity of heaven and man, while the other emphasizes the difference between heaven and man.
the theory that emphasizes the unity of heaven and man is called "the unity of heaven and man" in traditional terms. This theory originated from Mencius. Mencius put forward the proposition that "knowledge means knowledge of heaven". How can knowledge mean knowledge of heaven? Mencius thought that human nature was given by heaven, and sex came from heaven, so heaven and sex are interlinked.
Dong Zhongshu put forward the view that "Heaven and man are similar", and thought that the structure of human body and celestial body were the same.
In Song Dynasty, Zhang Zai clearly put forward the proposition of "the unity of heaven and man". Zhang Zai's so-called unity of heaven and man mainly refers to the unity of heaven and human nature. His so-called heaven refers to the total process of nature as a whole; His so-called humanity refers to the most fundamental attribute of human beings as beings. He believes that the content of heaven and human nature is the same, which is the change caused by internal contradictions.
Cheng Yi's theory is different from that of Zhang Zai, who asserts that Heaven and Humanity are the same Tao. His so-called heaven refers to the universal law of nature, and his so-called humanity refers to the highest criterion of life. He believes that the two are identical.
The thinkers who disagreed with the unity of heaven and man and emphasized the separation of heaven and man were Xunzi and Liu Yuxi in the Tang Dynasty. Xunzi declared: "tomorrow, the division between heaven and man will be the greatest." The highest person is the highest personality, and the highest personality knows the difference between heaven and man.
Liu Yuxi put forward the proposition that heaven and man win, thinking that heaven is the "great tangible" and man is the "special animal", and that heaven and man have their own special functions.
(3) The position of man between heaven and earth
Although the theory of the relationship between man and nature in China's philosophy can be divided into two different types, these two types of theories also have some basic viewpoints. That is, most thinkers are sure that man is born from heaven and earth, and man has an excellent position between heaven and earth; That is to say, everyone is sure that people are natural? Things, and people have different advantages from other things in nature.
Mencius said, "Heaven gave birth to people for a long time", affirming that people were born in heaven. Xunzi declared: "Heaven and earth are the foundation of life", "Heaven and earth combine to create everything", and he also affirmed that people do everything in heaven and earth? Raw. Dong Zhongshu said: "Heaven and earth are the foundation of all things. If you cultivate it, you can make it. " On the one hand, it highly affirms the dynamic role of human beings, on the other hand, it also recognizes that human beings are born in heaven. Liu Yuxi said: "All things are born by those who are capable of heaven;" What man can do governs everything. " This is not only to admit that man has the dynamic role of governing everything, but also to admit that man is born of heaven and earth. Zhang Zai explained the relationship between heaven and earth and people in vivid language. He wrote in "Ximing": "Dry call father, Kun call mother, ... people and my compatriots, things are me and also". This compares the relationship between heaven and man to parent-child relationship, which vividly shows that man belongs to heaven and earth? Raw.
(4) how should people treat nature?
how should people deal with the relationship between man and nature? In other words, what attitude should people take towards nature? This is the first problem that human life must solve. There are three theories about this problem in China's ancient philosophy. The first is Zhuangzi's theory of letting nature take its course, the second is Xunzi's theory of transforming nature, and the third is the theory of harmony between man and nature in Yi Zhuan.
Zhuangzi thought that nature was originally harmonious and happy. When human beings had knowledge and invented some skills, the harmonious and happy state of nature was destroyed. The basic principle of life is to eliminate all man-made things and return to the original nature. Zhuangzi's ideological program is: "Don't donate Tao with your heart, and don't help heaven with people"; "it is often not healthy because of nature."
Xunzi thought that the ideal of human life should be "latitude and longitude, heaven and earth, and all things should be taught", and "everything covered by heaven and contained in the earth should be perfected to make it useful". Transform nature and use everything to improve human life.
The principle of "tailoring the way of heaven and earth to suit the needs of heaven and earth" is put forward in Xiang Zhuan of Yi Zhuan. Its main meaning is to adjust the role of natural laws and assist natural changes. "Biography of Cohesion" puts forward the ideal principles of "knowing all things around and making Dao Ji the world" and "making the scope of heaven and earth go beyond it, and making it into all things without leaving it behind". The meanings of "the transformation of heaven and earth" and "the creation of all things" are quite clear, that is, adjusting the changes of nature and helping all things achieve perfect achievements.
The Biography of Classical Chinese in Yi Zhuan puts forward the personality ideal of "harmony with heaven and earth". "Biography of Classical Chinese" said: "A man who is an adult is in harmony with heaven and earth, and ... is born with nature and disobeys heaven, and the day after tomorrow is devoted to heaven". An adult is a noble and great personality, and his moral character is in harmony with heaven and earth. Innate means to guide before natural changes, and acquired means to adapt after natural changes. It can not only enlighten and adapt to the changes of nature, but also achieve the harmony between man and nature.