The core of China's classical philosophy is the philosophical theory of the unity of opposites of Yin and Yang. The so-called yin and yang refers to the two complementary aspects of unitary things, which are called by comparison. "Everything is negative and holds Yang", also called. Therefore, the truth embodied and expounded in the Book of Changes is that yin has no pure yin, yang has no pure yang, yin has yang, and yang has yin, indicating that things are impure. In short, no one is perfect, gold is not full of red, things are wrong and morality is not perfect. The impurity of everything is objective. Pure and pure things, there is nothing in the world. But yang is not yin, yin is not yang, good and evil are difficult to mix, and black and white are clear, which is relative absolute. The so-called refers to the overall nature of specific things and the cognition of their essence under the conditions of comparison and measurement. In various expressions, the Book of Changes embodies that nothing is pure truth: (1) as shown in Taiji diagram. Taiji diagram divides monistic things into black and white parts to show the unity of opposites of Yin and Yang. However, in the part representing Yang, Yin points are painted. On the negative side, a positive point is drawn. In this way, with a very intuitive figure, it embodies the philosophical point of view that there is yin in yang and yang in yin. (2) The compilation principle and interpretation meaning of the sixty-four hexagrams. There are no hexagrams composed of pure yin and pure yang except Gan and Kun in the sixty-four hexagrams. However, in hexagrams, their attributes are divided by yin and yang. But also embodies the compiling principle of "yang is strong and yin is strong, and yin is strong and yang is strong". For example, Zhen, Kan and Gen are all yang, representing the elderly men, middle men and young men in interpersonal relationships respectively. In the Eight Classics, they are all composed of two yin hexagrams and one yang hexagram, and in the sixty-four hexagrams, they are composed of four yin hexagrams and two yang hexagrams. Xun, Li and dui are all yin hexagrams, which are symbols of the eldest daughter, middle daughter and young girl in interpersonal relationships. In the Eight Classics hexagrams, they are all composed of two yang hexagrams and one yin hexagram, while in the other sixty-four hexagrams, they are all four yang hexagrams and two yin hexagrams. In the Book of Changes, only Gan and Kun are composed of pure yang and pure yin, but there is no meaning of pure yin and pure yang in philosophical theory. First of all, it is a core of China's classical philosophy theory as a philosophical outline of "Tai Chi is the birth of two instruments" and "establishing the way of heaven and earth to talk about Yin and Yang". Sixty-four hexagrams themselves are the oldest philosophical works; It is the theme of this philosophical paper to discuss the changes and laws of things. "Gan" and "Kun" are the core programs of this philosophical work. Therefore, what Yin and Yang represent is precisely the two components that constitute unity of opposites and opposites in a unitary thing, and they are interpreted as two aspects of internal opposition and existence of opposites in the same thing. It emphasizes the relative meaning of yin and yang, and naturally has no meaning of pure yin and yang. Secondly, China's philosophy is a four-dimensional and one-dimensional philosophical thought system of "heaven, earth, man and time". In the other sixty-four hexagrams, "Gan" and "Kun" should be taken as the general outline, so "Gan" and "Kun" will become independent hexagrams in form and be interpreted separately. Therefore, the combination of position and mathematics shows that things are not pure yin and yang. That is to say, odd numbers such as one, three, five, seven and nine are taken as yang, even numbers such as two, four, six, eight and ten are taken as yin, and then "nine" and "six" representing yin and yang divination are used to distinguish the positions of yin and yang divination, with the first one as the head and the first six days taken respectively. In this way, like other yang hexagrams, the first hexagrams to the sixth hexagrams are called the ninth day, the second day, the third day, the fourth day, the fifth day and the ninth day respectively. In this way, "Shang" has become a special "quantity" of the essence of things in the theoretical system of hexagrams and paintings. Beyond this degree, the nature of things will change. For example, in the name of "Shang Jiu", Shang represents the ultimate limit of the essence of things, and Jiu is the overall embodiment of distinguishing the essence of yin and yang, followed by "Ten", which is an even number. Even number is a unique language used to express women's things in China's classical philosophical theory. In this way, the divination and painting system of China's classical philosophy skillfully expresses the theory that things change from quantitative to qualitative, and the extremes of things must be reversed, and accurately expresses the objective natural laws that exist in things. At the same time, the two hexagrams of "Gan" and "Kun" scientifically express the objective natural law that Yin and Yang are relative, things are impure, quantitative change causes qualitative change, and things are extremely contradictory. So, why is there nothing pure in Yin and Yang? This is due to the objective natural law of mutual induction, mutual attraction and mutual penetration between yin and yang. Things penetrate and complement each other through yin and yang, which leads to the objective impurity of things, and naturally there will be the embodiment of yang in yin and yin in yang. In order to make this philosophical theory more simple and clear, we might as well give some real examples to illustrate it: Example 1: The relationship between industry and agriculture is a kind of social production relationship of unity of opposites, in which Yin and Yang are different, mutual induction, mutual attraction, mutual penetration, mutual supplement, interdependence and interdependence, and they complement each other because of their opposite nature, which will never be considered in Hegel's theory. Things are formed by different properties. Industry and agriculture are the lifeblood of the national economy. How to understand and deal with the relationship between them is a major plan for governing the country. In other words, whether the policy of developing industrial and agricultural production is based on the theory of yin and yang, or on the theory of "contradiction" and "struggle", the result will be very different. According to China's classical philosophy, industry and agriculture are opposites of mutual attraction. The solution is to promote the development of mutual induction, attraction, infiltration, interaction and interdependence. More and more agricultural products join industrial production, and more and more industrial products are absorbed by agricultural production. Industrial production and agricultural production are closely combined to form an organic interactive relationship of mutual support and interdependence. That is to say, while attaching importance to agricultural development, we should also attach importance to the development of industrial production, so that more and more agricultural machinery, fertilizers and pesticides that are better and better and are deeply loved by farmers can be researched and manufactured in industrial production, and even help agricultural production units to establish factories for producing and maintaining agricultural machinery. Only by absorbing more and more industrial production components can agricultural production grow, expand and develop rapidly, produce more and better agricultural products, and improve the ability of agricultural production to export a large number of agricultural and sideline products with high quality and low price to industrial production. Only when agricultural products such as grain, fruits, vegetables, meat, poultry, eggs, milk, cotton, hemp and silk are increasingly supplied to factories and cities, so that industrial production has sufficient raw materials and contains more and more agricultural production components, can its production achieve rapid development. If one third of China's agricultural products are "factory-produced", then China's agricultural production will be greatly changed and improved! Moreover, even the cost, price and profit of industrial and agricultural products are mutually influenced, infiltrated and restricted, either in a benign interaction or in a vicious circle. For example, when formulating industrial and agricultural production development policies, if agricultural production development is not regarded as the basis and lifeline of industrial production development, but as a stepping stone to industrial production development, high profits can be obtained through the scissors difference of product prices, so as to ensure the development of industrial production at the expense of farmers' interests and raise the prices of industrial products such as fertilizers, pesticides, agricultural machinery and agricultural plastic films. This will inevitably lead to an increase in the cost of agricultural production, which in turn will affect industrial production because of the lack of necessary funds for expanding regeneration. Because this will inevitably lead to the lack of industrial raw materials in agricultural production, which will make industrial production lose its stamina and fail to achieve its due development. Even, industrial production will die out on its own because it loses the foundation on which it depends. The "three-year difficult period" is precisely because of agricultural and sideline products such as grain, cotton, oil, hemp, poultry, eggs, milk and meat. The general reduction in production has forced some light and heavy industries to "adjust", many factories and mines have closed down one after another, and some important construction projects have been "dismounted", resulting in the unbalanced development of the entire national economy and on the verge of collapse. This is a historical example of planned economy policy mistakes; In the "market economy", this interdependence of industrial and agricultural production cannot be changed. After the Third Plenary Session of the Eleventh Central Committee, China first implemented the economic reform in rural areas with the contract responsibility system as the basic content, which greatly stimulated the enthusiasm of farmers for labor production. Various agricultural products are growing rapidly. Due to the abundant raw materials and the liberation of labor, industrial production is showing a good momentum of rapid development ... Example 2: The relationship between public ownership and private ownership, and public ownership and private ownership also have mutual attraction, mutual penetration, interdependence, interaction and interdependence. However, with the development and progress of society, the specific forms of their interaction are constantly changing. However, no matter how its form changes, the objective law of public-private interdependence cannot be changed. Therefore, we don't need to cite its examples again and again. This paper takes the development of modern industrial enterprises and workers' income as an example to make a simple analysis: in a state-owned enterprise, the overall interests of this enterprise are "public", and its symbol is the total assets of the enterprise and the ability to expand reproduction; The individual labor income of workers is "private", which is marked by the amount of wages, the speed and range of rewards and increases; The administration of the whole enterprise is the key mechanism to adjust the public-private relationship. Under normal circumstances, workers infiltrate the company by earning wages through labor: the more hours workers pay to the company for their personal interests, the better their work efficiency, the more products the company produces, the greater its output value, the higher its profits, and the stronger its "fairness". When workers realize from practice that this kind of "public" interests of enterprises is the basis for the existence and expansion of personal "private" interests, they will strive to increase production, do everything possible to reduce the consumption of raw materials, take care of equipment and public property everywhere, actively put forward rational suggestions, invent and create products, and improve quality and quantity. That is to say, in order to gain more self-interest, the more self-interest labor contributions laborers make to enterprises, the greater the "public" interest cake of enterprises, and the stronger their competitiveness in the same industry. Managers of enterprises, if they understand the philosophical truth of the interdependence between public and private, and regard the personal interests of workers as the foundation and foundation for the development and growth of enterprises, will certainly do everything possible to improve the ideological level and labor skills of workers, encourage them to work more, and thus increase their wage income, and will formulate regulations to reward inventions and creations, raise their wages in time with the increase of enterprise profits, and always maintain their attraction and cohesion to workers. On the contrary, if the broad masses of workers regard "public" and "private" as opposites, they simply do not regard the "public" of enterprises as the basis on which their "private" interests depend. Then, in production, they will not care about the quality of products, public property, or fight against the behavior of harming the public and enriching the private interests, or even go along with it in order to get a share, so as to achieve the purpose of harming the public and enriching the private interests. In this way, when the "public" of an enterprise becomes riddled with the constant gnawing of "rats" of all sizes, the personal "private" interests of its employees will become smaller and smaller. The day when the enterprise went bankrupt, that is, the day when all employees of this enterprise died "privately". Similarly, if workers regard enterprises as the lifeblood of their own interests, the managers of enterprises take "approval", "struggle" and "elimination" as the guiding ideology. In enterprise management, they do not take measures to improve market competitiveness, such as constantly updating equipment, implementing product upgrades, saving raw material consumption and reducing product costs, but reduce the wages of workers at the expense of all workers or pass them on to poorly managed enterprises. Forcing workers to "raise funds for shares" and "sell products" without paying wages, and defaulting on wages to protect the company's "public", then the workers will either be passive or leave angrily after the company's "public" loses its appeal, and such enterprises will eventually have to go bankrupt. The mutual introduction of Yin and Yang leads to the mutual penetration, complementarity, interdependence, mutual origin and mutual existence, which determines the objective and practical embodiment of Yin in Yin and Yin in Yang. There is no pure Yin and pure Yang in the world. In order not to arouse people's misunderstanding, we must say a few more digressions: in ideological education, it is correct to advocate "going to private schools" and "forgetting private schools" Because people's selfishness is directly related to their social existence and the natural embodiment of human instinct, it is far from enough to correctly handle the public-private relationship in social politics, economic system and production management without social morality education. Otherwise, human society will become materialistic, social morality will be corrupted, crime rate will rise, society will be unable to maintain normal order, and people's social life will be restless; Social moral education belongs to the category of "ruling the country by virtue", and social politics, economic system and production management belong to the category of "ruling the country by law". "Rule by virtue" and "rule by law" are also interdependent yin and yang relations, which are indispensable and irreplaceable. Replacing laws, policies and specific production management with social moral ideas belonging to the category of "ruling by virtue" such as "forgetting the private" will limit the development of productive forces and lead to the backwardness of science and technology in the whole society and poverty of the people; Replacing "rule by virtue" with concrete management within the scope of "rule by law" and ignoring the function of social moral education will inevitably lead to the moral decay of the whole society and the decline of the world. Therefore, when Emperor Xuanyuan ruled the country, he put forward a famous argument of "combining punishment with morality": "Heaven's virtue, the emperor can't do without punishment; Field punishment, no virtue will abandon the child; Punishment and morality support each other, and disobedience succeeds. Punishment is blunt, punishment is yin and Deyang, and punishment is light. A wise man thinks the law, and the only way is to do it. The slogan of ruling the country according to law and ruling the country by virtue is the embodiment of "both hands should be grasped and both hands should be hard", which is consistent with the philosophical view of Xuanyuan Huangdi, the ancestor of Chinese civilization, that is, the Chinese nation will consciously mature in a brand-new era and will eventually realize the great rejuvenation of the nation! To sum up, yin has no pure yin and yang has no pure yang, which is the embodiment of objective natural laws. ——————————— (1) The Sixteen Classics of the Yellow Emperor.