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The energy and characteristics of Chinese philosophy and its critical and adaptability to modernity
Author: Guo Qiyong and Wang Chenxi (Wuhan Institute of Major PhilosophyIntegrated software)
Source: Author Authorized by Confucian Network Published
Original from Volume 24 of the “Humanities Forum” 2015, Volume 24, Wuhan University of Science and Technology, December 2015
Time: Confucius was in the 2568th year of Dingyou on June 2, Xinchou
Jesus July 13, 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 so-called “continuity of existence” is to regard the zodiac, plant, animal, human and soul sanctuary as a continuous whole that is closely related to 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 life and self-study. They have no creation myths and do not seek out the first or final essence of the In the abstract, it does not think about the transcendent and inner God’s thoughts, so it has never been like Oriental Philosophy, between materialism and idealism, subjective and objectivity, ordinary and sacred. [1] The so-called “natural theory of the living organism” refers to the Chinese philosophy that “natural is a process of continuous activities, and each department becomes an overall situation with an organism, dynamically connected with each other… The process of this kind of activity is yin and yang彩彩彩彩‘s mutual changes come to realize 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, and in mutual dependence and replenishment, life and understanding are achieved and preserved. [2]
For a long time, in the East, God and pure energy beyond the lunar calendar were the creators of the universe. Man and God, mind and object, the other shore and this shore, the world 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 divided into two parts. But the universe theory of Chinese philosophy is born rather than structure. They believe that the world is not a dominant structure, but an 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 philosophy of the atomic theory, not a philosophy of atomic theory. The philosophy of the atomic theory clearly shows the existence of continuous nature, changes are endless, and the movements are vast and endless, and the living are endless. The universe is never isolated, static or mechanically arranged, but is constantly in its inception and constantly growing. Therefore, the universe preserved by humans is an infinite universe, an infinity, an invasive universe, a widely connected universe, which contains thousands of existences and tangible phenomena. Faith in the creation and flow of the universe is actually a confidence in human creation talents.
(II), The harmony of the whole and harmony 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 whole. The long-term preservation and personal experience of the Chinese people has become our unique perception and “view” of the universe and the special worship and faith, that is, it breaks the separation between the laws of 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. In connection with this cosmic concept is a broad, gentle mind, with a inclusive moderate balanced way of covering the Internet. 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 harmony, and human internal and external harmony between body and mind.The thinking and purpose of the three schools of Confucianism, Gui and Taoism. [3] The “harmony between man and nature” manifests the continuous and organic whole existing in the energy of Chinese philosophy. Heaven is the origin of the existence and value of things, and the way of heaven has the virtue of transforming all things. “In the vast Qianyuan, all the resources of all the materials are established in the sky. Clouds flow and rain bring them to the shape of the materials. … The transformation of Qiandao, each of them is correcting their lives. To maintain harmony with Taihe, it is beneficial to the wealth. The first thing is to produce common things, and all the people are in peace.” (“Zhouyi·Qian·Tangyuan”) This correctly illustrates the characteristics of Chinese civilization’s 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, dynamic, and incompetent 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 gains a sense of the roots of six contracts and a whole body of all things. 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 from a certain human and nature after dividing the heavens, man and nature, which emphasizes the principle of being natural rather than being single, and 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 civil
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