If you look at traditional Chinese culture, you will find that the ancients’ understanding of harmony is multi-faceted and multi-level, and it is a great harmony: “Unity of man and nature” is the harmony between man and nature; "Harmony" refers to the harmony between people; "I support my awe-inspiring spirit" refers to the harmony of people's own virtues, and "harmony among all nations" refers to the harmony between countries.

1. Harmony between man and nature.

Human beings are part of nature, which is the basic idea of ??the Confucian view of nature.

Since humans and nature are unified, humans should treat nature well and respect the natural order.

In terms of the relationship between man and nature, he advocates the "unity of man and nature", affirms the unity of man and nature, and emphasizes that human beings should understand nature, respect nature, and protect nature, but cannot destroy nature, and oppose blindly destroying nature. Ask for things from nature and oppose the one-sided use and conquest of nature.

Confucius said in "The Analects of Confucius: Yang Huo": "What can we say about heaven? The four seasons move and all things come into being, so what can we say about heaven?" What is heaven? Spring, summer, autumn and winter all run according to laws, and all kinds of creatures in nature cannot thrive.

Confucianism believes that "Heaven", that is, nature, has independent operating laws.

Xunzi said in "Xunzi·Tian Lun": "The behavior of heaven is constant, not because of Yao, not because of Jie.

If you respond to it, you will be lucky. If you respond to it, you will be lucky. Chaos leads to disaster.

If you strengthen your roots and use them sparingly, then Heaven will not be poor; if you are prepared and active, then Heaven will not be sick; if you follow the path without hesitation, then Heaven will not be able to cause disaster." (Xunzi · Theory of Heaven").

In "Xunzi: Kingship", Xunzi also said: "The system of the sage king: when the vegetation is flourishing and flourishing, no ax can enter the forest, it will not die young, and it will not stop growing. ; When turtles, turtles, turtles, squids and eels are pregnant, the poison of nets and nets will not enter the lake, so they will not die young and will not stop their growth; plowing in spring, working in summer, harvesting in autumn, and storing in winter will not miss the right time, so the grain will not be cut off, and the people will There is surplus food; the ponds, swamps, rivers and swamps are closed at the right time, so there are many fish and turtles, and the people have more to use; cutting down and raising them does not miss the right time, so the mountains and forests are not young, but the people have more than enough material." Xunzi's "No. It also requires people to respect the laws of nature, not to "kill them all", and not to ask for excessive things, so that humans can live in harmony with nature.

Harmonious coexistence between man and nature is the most basic attitude of man when dealing with the relationship between man and nature.

"Book of Rites: Doctrine of the Mean" points out: "Only the most sincere people in the world can fulfill their nature, and if they can fulfill their nature, they can fulfill their human nature.

If they can fulfill their nature, If you can fulfill the nature of things, you can praise the evolution of heaven and earth.

If you can praise the evolution of heaven and earth, you can join in harmony with heaven and earth." The natural laws of heaven and earth can help the changes of heaven and earth, and then they can coexist harmoniously with heaven and earth.

The Taoist view of nature emphasizes the harmonious development of man and nature. The law of harmony between man and nature is "the unity of nature and man" and "Tao follows nature."

"Laozi" said: "The Tao is big, the sky is big, the earth is big, and humans are also big." "There are four majors in the domain, and humans live in one of them."

This clearly shows that humans and all things are equal, and humans do not have a higher status than all other things.

"Man follows the earth, the earth follows heaven, heaven follows Tao, and Tao follows nature" (Chapter 25 of "Laozi") is the Taoist principle for dealing with the relationship between man and nature. It reflects the Taoist principle of "harmony between man and nature." The harmonious concept of "One" and the harmonious principle of "Tao follows nature".

The idea of ??"unity of man and nature" has long been put forward. It is believed that the five elements of metal, wood, water, fire and earth constitute the universe, including man himself. Man is a part of nature, and man can only interact with nature. Live in harmony, destroy or defy the will of nature and you will be punished.

The theory of "Tao follows nature" advocates the natural relationship between heaven, earth and man, and the harmony between heaven and man that follows the laws of "nature".

"Tao follows nature" reveals the characteristics of the entire universe and the endless popular laws.

Tao", through the externalization of "virtue", fully expresses the attributes of these all-encompassing things in heaven and earth. This is "the way of observing the sky and practicing the way of heaven".

Zhuangzi, another representative figure of Taoism, put forward the view of "being one with heaven". He believed that "if you abandon things, your body will not be exhausted; if you leave life, your essence will not be lost; your body will be complete and refined, and your body will be restored to perfection." "Heaven is one" "Zhuangzi Dasheng" requires people to abandon worldly affairs, forget about life, make the body healthy and full of spirit, so as to achieve the natural and inaction state of becoming one with "Heaven".

It emphasizes that people must follow the laws of nature, comply with nature, and be in harmony with nature, and reach the state where "heaven and earth coexist with me, and all things are one with me" ("Zhuangzi: Equality of Things").

"Yin Fu Jing of the Yellow Emperor" states: "Thieves of all things in heaven and earth, thieves of all things by man, and thieves of all things by man. The three thieves are both appropriate and the three talents are at peace."

It can be seen that the coexistence and existence of man and nature are the laws of nature, and nature is a necessary condition for the survival and development of human society.

The Taoist concept of harmony between man and nature is not only an issue that human society needs to seriously consider today, but also should be the eternal spirit and concept that will lead to harmony between man and nature in the future.

The proposition of "Unity of Man and Nature" essentially advocates the harmony between man and nature, requiring a kind and friendly attitude toward all things in nature, and kindness to birds, beasts, grass, and trees, such as "fishing" Allusions such as "Bu Gang, Yi Bu She Su", "The net opens on three sides", and "Li Ge breaks the net" all put forward rich ideas for protecting natural resources, and their value has not diminished to this day.

Neo-Confucianism of the Song and Ming Dynasties also attached great importance to the harmony between man and nature, and expressed the traditional idea of ??"unity of nature and man" in the form of "one principle of nature and man", believing that this is the key to the harmony of all life. The basis of reality is the ultimate goal and realm of life cultivation.

They take the harmony of things and myself as the goal, the harmony of people and myself as the means, and the self-harmony as the basis. They attach great importance to and emphasize the unity of things and myself and the unity of people, and pursue the interaction between individuals, all things in the universe, and human society. Integration 1. Coordinated development.

Zhang Zai, a great scholar of the Song Dynasty, first expounded the idea of ??treating everyone and all things in the world fairly and kindly in his works: "People are our fellow citizens, and things are our own."

Neo-Confucianism in the Song and Ming dynasties integrated the harmony theories of Confucianism, Buddhism, and Taoism in the pre-Qin period into an organic whole that was integrated and closely connected, thus completing the construction of a theoretical system of harmonious thought.

The idea of ??harmony between man and nature is also implemented in the system.

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Grain, fish and turtles cannot be eaten, and wood cannot be used, so that people can live and die without regrets.

This is the beginning of kingship. , harmony between man and nature is the basis for survival, development and social security, which is the so-called "beginning of the kingly way".

In addition to Confucianism and Taoism, other schools of thought in ancient China also have their own unique ideas of "harmony between nature and man". For example, "Lu Shi Chun Qiu" advocates making good use of resources and opposes "exhausting the lake to fish", "Qi Min Yao" "Shu" states that "when you follow the sky and measure the geography, you will use less force and lose more work."

2. Harmony between people.

In the relationship between people, we advocate tolerant behavior, coordinate interpersonal relationships, create a "harmony" interpersonal environment, and pursue a harmonious society with the theme of forming harmonious interpersonal relationships.

"Book of Rites: Liyun Chapter" says: "In the course of the great road, the world is for the common good.

Select the worthy and capable, be trustworthy and cultivate harmony, so that old friends will not only kiss their relatives, Not having only one son, the old will have their end, the strong will be useful, the young will be able to grow, and the lonely, disabled, and sick will all be supported.

Men will have their share, and women will have their homes.

Goods are hated because they are abandoned on the ground, so there is no need to hide them in oneself; power is hated because they do not come from the body, so there is no need to do it for oneself.

Therefore, it is a conspiracy but not a success, and theft and chaos. The thief does not commit crimes, so the outside door is not closed, which is called great harmony. "Confucius said: "Gentlemen are harmonious but different, and villains are homogeneous but not harmonious." ("The Analects of Confucius") He also said: "A gentleman is reserved and does not fight." Rather than party. "Being able to treat others with kindness and live in harmony with others is an indispensable and important aspect of a gentleman's personality.

Zigong commented on Confucius and said: "Master, when you win a state, it is said that the establishment is established, the Tao is conducted, the sui comes, and the movement is harmonious." ("The Analects of Confucius·Zi Zhang") ) The "harmony of movement" here means that people can unite and work together.

Mencius said, "The weather is not as good as the right place, and the right place is not as good as the harmony between people." ("Mencius: Gongsun Chou"), he puts "harmony and harmony" above all else.

Confucianism emphasizes that "harmony is the beauty" in interpersonal relationships, and proposes benevolence, righteousness, propriety, wisdom, loyalty, filial piety, love, brotherhood, generosity, respect, sincerity, trust, sincerity, respect, integrity, The purpose of a series of ethical and moral norms such as forgiveness and forgiveness is to achieve universal harmony among people, and to use this universal principle of "humanity and harmony" as a standard of value to regulate every member of society.

"Don't do to others what you don't want others to do to you." ("The Analects of Confucius·Yan Yuan") "Respect yourself and others", "Be kind to others", "The beauty of a gentleman is the beauty of an adult, and the evil of an adult is not." ("The Analects of Confucius·Yan Yuan") ) "A gentleman respects others but despises himself, putting others before himself" ("Book of Rites·Fangji"); "Speaking of trust and cultivating harmony, refusing to give in, and fighting for it" ("Book of Rites·Liyun"), etc. are all this A concrete expression of the value concept.

: "Righteousness is divided into harmony, and harmony into unity. One is more powerful, more powerful is strong, and strong is stronger than anything." ("Xunzi King System") Xunzi said: "Human life cannot be without groups."

("Xunzi·Fu Guo") Groups are the prerequisite for individuals. Only by forming groups can countless individuals defeat nature and survive.

Not only that, but a further step is to "love all people" and "love all."

Mozi said: "Everyone in the world loves one another. The strong will not cling to the weak; the masses will not rob the weak; the rich will not bully the poor; the noble will not humiliate the humble; the deceitful will not deceive the foolish." (Mozi·Jian) "Love") Taoism, which advocates rule by inaction, is most opposed to social conflict and most hopes to achieve social harmony.

Laozi, the representative work of Taoism, said: "Knowing harmony means constant." In Laozi's view, the entire world is in harmony.

"Laozi" points out: "Tao gives birth to one, gives birth to two, two gives birth to three, and three gives rise to all things.

All things bear yin and hold yang, and the energy is in harmony." "Everything in the world is harmonious. Knowing that the beautiful is beautiful, it is bad for oneself, and everyone knows that the good is good, and that is not good for oneself.

Therefore, existence and non-being are related to each other, difficulty and easy are complementary to each other, long and short are complementary to each other, and high and low are mutually exclusive. "The sound is harmonious, and the front and back follow each other." "Laozi" depicts a world where people are "without desire", "inaction" and "without contention", living in harmony with each other, being tolerant and caring, and "everyone has no desire". An ideal society where people enjoy their food, enjoy their clothes, live in peace and enjoy their customs.

Lao Tzu proposed: "The way of heaven is to make up for the excess when there is more than enough damage.

The way of man is to make up for the excess when there is not enough damage.

Who can make up for the excess? The only one who can serve the world is the Taoist." ("Laozi" Chapter 77).

He advocated that people should imitate the way of heaven and achieve relative harmony among people through no struggle, elimination of extravagance and contentment.

3. People are in harmony with themselves.

Regarding the relationship between mind and body, it advocates harmony between body and mind, maintaining a peaceful and tranquil mentality, and correctly handling the relationship between reason and desire.

What is the "culprit" that destroys the harmony of human body and mind? From a certain perspective, it can be said to be desire, especially the greed for possession of material means of life.

Lao Tzu said: "No disaster is greater than not being satisfied, and no blame is greater than desire." However, desire is a necessity of life for people. Not only can it not be eliminated, but it can also be beneficial.

Xunzi believes that desire is "what you know must come out."

Confucianism attaches great importance to the harmony of human body and mind and the perfection of individual personality, and regards it as the basic way to achieve the harmonious unity of society, man and nature.

Confucianism requires people to properly handle the relationship between righteousness and benefit, spiritual pursuit and material pursuit.

Confucianism affirms people’s legitimate pursuit of material interests and legitimate desires.

Confucius said: "Wealth and honor are what people want." ("The Analects of Confucius: Li Ren") "Wealth can be sought after, even though I am a whip-wielding man, I will do it." ("The Analects of Confucius: Li Ren") "The Analects of Confucius·Shuer") Mencius also said: "Who does not want wealth and honor?" "Those who desire wealth are of the same mind." However, Confucius believed that wealth has both righteousness and unrighteousness. He said: "Getting rich without righteousness" And wealth is like floating clouds to me." ("The Analects of Confucius") Confucius did not reject wealth in general, but recognized wealth that is in line with morality.

Confucianism emphasizes "desire without greed" ("The Analects of Confucius: Yao Ri") and opposes the indulgence of desires.

Confucius said: "A gentleman has three precepts. When he is young, his blood energy is not stable, and he should be careful about his appearance; when he is strong, his blood energy is strong, and he should be careful about fighting; when he is old, his blood energy has declined, and he should be careful about fighting. The key lies in gaining.

"("The Analects of Confucius·Ji'er" means that when people pursue lust, joy, anger, sorrow, and material interests, they must master the principle of neutrality and maintain a balanced and humble mentality.

Confucius "eats vegetables, drinks water, bends his arms and rests on them, and enjoys them", which reflects his indifference to material enjoyment and his pursuit of spiritual enjoyment, and avoids the alienation of people caused by excessive pursuit of money and material things. /p>

Confucius also proposed that "a gentleman is magnanimous and magnanimous, and a villain has long-term worries." Therefore, cultivating a gentleman who is magnanimous and open-minded, benevolent to the people and loves things, and "who is worthy of heaven and worthy of others" has become a reality. The foundation of social harmony and harmony between man and nature

Confucius once praised Yan Yuan: "Xian Yuan returned home! A basket of food and a ladle of drink. In the back alleys, people are unbearable, and they will not change after returning." It's such a joy.

How virtuous you are!" Confucius's evaluation of himself was roughly the same. He said: "Eat sparingly, drink water, and lie on your stomach, and you will enjoy it.

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Being unjust and rich and noble is like a floating cloud to me." He also claimed: "He is a man who is so angry that he forgets to eat and is happy to forget his worries. He does not know that he will grow old." This is what the later Confucians said. The praised "Confucius and Yan's place of happiness"

Laozi also advocated the unity of human body and spirit. He said: "Ziying soul embraces oneness, can there be no separation?" ("Laozi" Chapter 10) "Frustrate its sharpness, dissolve its confusion, harmonize its light, and become the same as its dust." ("Laozi" Chapter 56) This means that having a harmonious personality can eliminate the fixedness of the individual and eliminate all closed barriers. , transcending the limitations of secular and narrow human relationships, and looking at all characters with an open mind and an unbiased state of mind.

Taoism advocates placing individual natural existence and spiritual freedom above all external attachments. Above, get out of the predicament of life and break away from the shackles of "material slavery"

Laozi advocates "returning to simplicity" and believes that human life must communicate with nature, control and transcend material desires, and not allow the world to exist. The joys, sorrows, and joys disturb one's tranquil, free, and pure state of mind, and one should maintain one's natural nature from beginning to end.

Laozi proposed the way of cultivating the Taoism of "reaching the extreme of emptiness and maintaining tranquility" ("Tao Te Ching"). /p>

In Zhuangzi’s view, the first important thing in life is freedom, but in the real society, benevolence, morality, secular values, fame, fortune, politics, religion, etiquette, etc. are all barriers that restrain and enslave people.

In order to achieve the free state of "sages have no self, gods and men have no merit, and saints have no name" ("Zhuangzi·Xiaoyaoyou"), Zhuangzi clearly proposed methods of cultivating Taoism such as "sitting in forgetfulness", "keeping the Tao", and "xinzhai". By abandoning the inner psychological interference and the shackles of external interests such as fame and wealth, facing real life with an open and accessible mind, we can dispel and eliminate the factors that hinder and are not conducive to the individual's attainment of a state of tranquility, so that the mind can be clarified into a pure state. The world allows people to truly become free-willed people instead of slaves of alien forces, thereby achieving the transcendent state of "spiritual communication with heaven and earth"

4. Harmony in the world. > In the relationship between nations and nations, and between countries, we advocate no disputes and no lawsuits, equal treatment of others, harmonious coexistence, harmony among all nations, and emphasis on good neighborliness and friendship, mutual benefit and reciprocity.

"Shangshu·Yao Dian" said: "It is said that if you look back at the ancient times, Emperor Yao said that you should release your honors. The Qin Dynasty clearly stated that you wanted to be safe, respectful and restrained, and the light was covered with four tables, and the grid was on the top and bottom.

Kiming good virtue, to be close to the nine tribes.

The nine tribes are in harmony, the people are harmonious, the people are bright, the nations are harmonious, and the people are calm in times of change. "This passage praises Emperor Yao for his superior cultivation and glorious personality to be close to his own tribe and to distinguish the responsibilities of other tribes, so that all nations are harmonious and the people are happy.

"With To harmonize a country, to unify hundreds of officials and harmonize all peoples" (Zhou Li Tianguan Zhongzai).

Chinese feudal dynasties throughout the ages have applied the ideal of "harmonizing all nations" to deal with relations with neighboring countries. Adhere to the idea of ??"Master Weihe, Bang Zheng Weiping, Song Dynasty Weihan, Huaide Weining" and "Bunxin, Huaiyuan people" to achieve a harmonious and harmonious situation between China and foreign countries.

"Shangshu· "Jingyi": "Without partiality and no party, the king's way is chaotic. Without partiality and no party, the king's way is mediocre. This is the way of the great public and the common way of the world. "The Book of Changes Qian Gua" says: "The first common people came out, and all the countries were in Xianning." "That is to say, it advocates the unity of all nations and living in harmony.

There is a sentence in "The Analects of Confucius·Yan Yuan": "A gentleman is respectful without losing anything, and he is respectful and polite to others.

We are all brothers within the four seas.

Does a gentleman have no brothers to protect himself from trouble? Confucius also said: "If people from afar are dissatisfied, then cultivate virtues and come here, and once you come, make peace with them." " ("The Analects of Confucius·Ji") advocates the use of literature and virtue to influence foreign countries and opposes the rash resort to force.

This kind of "harmony" is based on harmony, takes integrity as virtue, and uses etiquette as a means. The diplomatic culture of "being noble" embodies a diplomatic strategy that combines principles and flexibility, and is the essence of traditional Chinese harmonious culture.

Mencius proposed that "the benevolent are invincible" ("Mencius Liang Hui" "The King"), advocates "conquering people with virtue" ("Mencius Gongsun Chou"), advocates the kingly way and opposes hegemony.

The kingly way is the opposite of hegemony. Hegemony is backed by force to deal with domestic peace. International relations; Wangdao uses peaceful means to expand its influence by establishing mutual trust among the international community.

Zhuge Liang's "Seven Captures of Meng Huo" during the Three Kingdoms period in ancient China, and Emperor Wu of the Han Dynasty. Songtsan Gampo and Princess Wencheng of Emperor Taizong of the Tang Dynasty were both examples of "conquering people with virtue", advocating kingly ways, and opposing tyranny, and have become legends throughout the ages.

"Book of Rites" The phrase "take China as one person and the world as one family" refers to the "view of the world" that transcends one country and one clan and builds a harmonious and orderly world.

This shows that the traditional Chinese sages. Politics aims to achieve the harmonious ideal of one world, that is, "a harmonious society."