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The energy and characteristics of Chinese philosophy and its critical and adaptability to modernity
Authors: Guo Qiyong and Wang Chenxi (Wuhan Major Philosophy Institute)
Source: Author Authorized by Confucian Network Published
Original from Volume 24 of the 2015 Edition of the 2015 edition, published by Wuhan Major 2Baoqiangapp Bookstore December 2015
Time: Confucius was in the 2568th year of Dingyou in the early June of the month of Xinmao
Jesus July 3, 2017
The author explored the problem of “Chinese Philosophical Energy”. However, “Chinese Philosophy” is very complicated. From the perspective of netizens, there are hundreds of schools of thought, Confucianism, Song and Ming Philosophy, etc., from classics, there are historical collections, literature, etc., as well as philosophical thoughts and thinkers of various ethnic groups in China that are different from time to time, and the thought content that is passed down from mouth to mouth.
Any comprehensive integration is dangerous, so it is difficult to avoid missing a lot of money and generalize it from a single point. Despite this, people still have to learn how to integrate and improve. At the risk of being able to get into the bias of the theory of transformation, we still try to draw some connotations of “Chinese philosophical energy and characteristics” from Confucianism, Taoism, and Taoism. Even though the initiatives between Confucian Taoists and their subordinates are not the same, they still have some coordinated thinking tendencies.
1. Chinese philosophical energy and characteristics
The author combines Chinese philosophical energy and characteristics into the following seven points: natural organism, broad harmony, creative energy, order construction, moral cultivation, specific sensibility, and unity of knowledge and action.
(I) The “continuity of existence” is to regard the zodiac, the zodiac, plant, animal, human and spirit sysfunction as a continuous whole that is closely related or even integrated in the cosmic flow. This view is different from the oriental metaphysics that separate the boundary of existence into the divine and mortal realms. Influenced by this, modern Chinese thinkers have always focused on the philosophy of nature and life, without creating myths, without seeking the abstract background of the first or final essence from the outside, and without thinking about transcendent and inner God’s thoughts, so they have never been like Oriental Philosophy, between materialism and idealism, subjective and objectivity, ordinary and sacred. [1] The so-called “natural meaning of the living” refers to the Chinese philosophy that “natural is a course of continuous activities,The department becomes a living overall situation, dynamically connected with each other… The course of this activity is the change of the yang and the yang, which realizes itself in the course of time. “Chinese philosophy does not emphasize the distinction between subject and object, object and energy, but a natural correspondence, mutual dependence and replenishment. In mutual dependence and replenishment and natural correspondence, life and understanding have been achieved and preserved. [2]
For a long time, in the East, one yuan The God and pure energy that are beyond the inner world are the creators of the universe. Man and God, mind and object, the other shore and this shore, the realm of thought and existence, body and mind, value and reality, sensibility and emotion, and even the unmoving creator and the living world created by it, are singularly divided into two parts. But the universe of Chinese philosophy is Innate rather than structure, they believe that the world is not a dominant structure, but the participation of various subjects. The mainstream of Chinese philosophy is natural organism, and there is no creator who overwhelms the world. Chinese philosophy is a philosophical rather than atomic theory. The philosophical philosophy clearly shows the existence of continuousness and changes. The universe is never isolated, static or mechanically arranged, but is constantly in its inception and constant generation. Therefore, the universe preserved by humans is an infinite universe, an invasive universe, a widely connected universe, which contains thousands of existences and tangible phenomena. In fact, the confidence in the creation and flow of the universe is actually just as good as It is a confidence in human creation talents.
(II), the harmony of the whole and the unity of man and nature
The Chinese have the concept and wisdom of mutual communication between heaven, earth, man, thing and me, the harmony of the whole, the harmony of the whole, and the harmony of the movement and harmony of the Chinese people. The long-term preservation of the Chinese ethnic group Personal experience has become our unique perception and “view” and special worship and faith in the universe, that is, it breaks the separation between heaven and life, breaks the separation between man and supernatural, man and nature, man and others, and man and inner self, and determines each other’s dialogue, tolerance, dependence, and mutual mutuality. With this The concepts of the universe are connected by a wide and gentle mind, and have a flexible and dynamic and moderate balanced way of discussion. As Tom Yijie said: the concept of “widen harmony” is the basic subject of “harmony between man and nature” and the thinking form of “use of one source”, which includes natural harmony, human and natural harmony, human and human and The harmony of man, as well as the harmony of body and mind of man himself, is the thought and purpose of the three schools of Confucianism, man and Taoism. [3] The “harmony of man and nature” manifests the continuous and organic whole existing in the energy of Chinese philosophical science. Heaven is the origin of the existence of things and its value, and the way of heaven has the virtue of transforming and producing thousands of things. “In the vast Qianyuan, all material resources begin to be the tyranny. Clouds flow and rain brings things to the body, and the manifold shape is used. …The Qian Dao changes, and each person has his own life. To maintain harmony with Taihe is profitable. The first common people came out, and all the country was still alive. ” (“Zhou Yi·Qian·Tang Yuan”) This Consolidating conditions explains the characteristics of Chinese civilization that steadfast human affairs with the way of heaven.”Heaven” is the ultimate basis for all things. “Heaven” is not the “physical heaven” that is corresponding to the earth, but the “natural heaven” as the overall meaning of the natural world. In addition, “Heaven” also has the connotation of “Heaven of virtue and principles” and even “religious divine meaning”. It is precisely because of the multiple meanings of heaven that “heaven” does not only refer to the nature of man, but is an organic, continuous, endless and inactive existence related to “man”. [4] Chinese people have the worship of the energy of heaven and Liuhe and awe of the destiny of heaven, and their own realm is “communicating with Liuhe and Liuhe energy”. This kind of energy fit and enlightenment is enough to make people have a noble sense of human virtue value. This brings a broad sense of compassion for all things and emotions across the country, and then understands the roots of the six contracts, all things in one. Confucianism establishes oneself and others, becomes oneself and becomes things, provides wealth and benefits to the people, benevolent and kind heart to love things, Taoism is one with all things and self, the vastness of heaven and sanity of Buddhism, the sentiment of all sentient beings and the tragedy of the whole country, are the crystallization of this energy.
Chinese civilization emphasizes the harmonious relationship between man and nature, between various ethnic groups, between ordinary people, and between people. The so-called “harmony between man and nature” includes the unity of nature and nature after the division between heaven and man and nature, from the perspective of certain human beings and nature, it emphasizes the principle of being natural rather than single, and absolutely possessing nature. In terms of concepts, Chinese people have formed civilization fantasies of “harmony but differences”, “unity in unity of all countries”, and “one country”, which not only emphasizes the distinction and unique characteristics of various ethnic groups, ethnic groups, their civilizations and religions, but also emphasizes harmony and unity. In terms of human-related problems, we are good at resolving and transcending differentiation and opposition, and advocate be kind, fighting, harmony and coordination, have the fantasy of being close to people and being virtuous, be virtuous, be inclusive, love and fight, never infringe on others, oppose the use of strength to convince others, and advocate “resistant people are not convinced, and cultivate literary and morality.”
(III), self-improvement and creation reform
Chinese civilization is a civilization that “respectes life”, “renews life”,
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