What is the essence of Chinese philosophy?

The "Yihe Philosophy" is a dialectical synthesis of "Yi" thinking and "He" thinking, and is the essence of Chinese philosophical wisdom. In contemporary times, "Yihe Philosophy" fits the philosophical theme of the era of globalization, and constitutes the fulcrum for the creative transformation of traditional Chinese philosophical thinking.

The origin of the question. At the historical origin of Chinese philosophical spirit, there is such an exquisite, concise and profound cosmic pattern:

Taijitu. The Taiji diagram, with its inherent contradiction of the profoundness of Chinese philosophical thinking, has made countless people ponder over it for thousands of years.

The secret lies in the fact that it embraces the two basic qualities of Chinese philosophical thinking: "easy" and "harmony", which demonstrate the soul of Chinese philosophy with their rich and profound meanings. The excavation of the two spirits of "Yi" and "Harmony" enables us to see more clearly the essence of traditional Chinese philosophical thinking and to look into its future. In this paper, we analyze the anatomy of "Yi" and "Harmony", and synthesize and innovate the proposition of "Yihe" philosophy. On the one hand, the proposal of "Yihe" philosophy is an attempt to solve the modern creative transformation of traditional Chinese philosophy from the macro-cultural background, so as to find a solid fulcrum for the realization of the critical inheritance and comprehensive creation of traditional Chinese philosophical thinking; on the other hand, it is also an attempt to solve the "Yihe" philosophy from the situation of the clash and fusion of pluralistic civilizations under the contemporary globalization, which is the most important factor for the development of traditional Chinese philosophy. On the other hand, in the contemporary situation of globalization and the conflict and integration of multiple civilizations, the philosophy of "Yihe" may be able to fit the theme of this era and become a philosophical concept in the era of globalization, and will give the world a modern enlightenment of the ancient wisdom of China.

. The "easy" mindset. "Easy" now seems to be a very abstract concept, in fact, it is the Chinese ancient people on the sun and moon, yin and yang changes in the cycle of the natural image of the image of the operation of the grasp. Shuowen Jiezi explains "Yi" as: "The sun and the moon are easy, like yin and yang". Through the interactive operation of the yin and yang fish in the Taiji diagram, we can intuitively understand the original meaning of the pictogram "Yi": the sun on top and the moon on the bottom, signifying the interactive changes of yin and yang. From the "Zhou Yi" to the later "Yi" evolution, roughly the following four meanings: (1) "Yi has Taiji, is born two yi", Yin and Yang two symbols of the cycle of transformation, *** sustained in an overall cycle of the circle; (2) the big easy popular, "The birth of the easy", spear

Shield both sides in the never-ending operation; (3) pole is the opposite, poor is change, change is through, yin and yang with each other, transformation in order to achieve balance in the dynamics; (4) yin and yang mutual sensibility, the celestial and human division, the master and the guest in the evolution of the phase that is away from the evolution of the realization of a new unity. The above four meanings are progressive, *** with the traditional Chinese thinking network of astronomy, geography, life, society, the big easy popularity, the transformation of yin and yang color, forming a unique "easy" thinking - "easy! "of yin and yang transformation theory.

"And" thinking. The concept of "harmony" is different from and broader and deeper than its modern meaning. In the Dictionary, "harmony" has the meaning of "tune", "harmony", "harmony", "harmony", and so on, In the Dictionary, "harmony" has multiple meanings such as "tune", "smooth", "harmonious", "together", etc. It can be seen that "harmony" is a very important but often neglected category in traditional thinking. The first "harmony" in the history of philosophy is: "to equalize others is called harmony" (Guoyu - Zheng Yu), that is, the unity of diversity or the harmony of opposites, such as "and the five flavors to adjust the mouth", "and the six rhythms to adjust the mouth", "and the six rhythms to adjust the mouth", "and the six rhythms to adjust the mouth". and "and the six rhythms to make the ears happy" ("Guoyu - Zheng Yu"). In the ancient ideological debate, there was the dispute of "harmony and similarity", which marked the beginning of the traditional thinking of "harmony". In its evolution, it has the following four meanings: (1) Harmony, the unity of yin and yang in opposition, leading to a unity of diversity or a harmony of opposites; (2) Reconciliation, harmonizing and reconciling different factors, maintaining the orderly functioning of things; (3) Neutrality, emphasizing the "moderation of moderation", (3) neutralization, emphasizing "moderation and moderation" and "leveling others with others", with the dynamic effect of checks and balances; (4) harmony, emphasizing "the unity of heaven and man" and "the order of yin and yang", which are the goals and destinations of the contradictory sides of the changeable movements and transformations. The result of the opposite, competing and utilizing each other is merged into a new unity. The excavation of the above meanings makes us have a more comprehensive understanding of the connotation of "and", and through the harmonious and rounded systematic pattern of Taijitu, we have a more intuitive understanding of the original meaning of "and": "and" is the systematic pattern of Taijitu, and "and" is the systematic pattern of Taijitu, and "and" is the systematic pattern of Taijitu. Harmony" is the circle of the Taiji diagram, which is the contradiction and unity that sustains the unity of yin and yang. Harmony", "reconciliation", "neutralization", "and" ideas can be said to have captured the "and". "Harmony", "harmony", "neutralization", "harmony" ideas can be said to capture the essence of "and", forming the essence of traditional Chinese thinking - "and" thinking of the integration of contradictions.

The idea of "and" thinking was first mentioned in the pre-Qin canonical texts. Shi Bo, the chief historian of the Zhou Dynasty, put forward the idea that "harmony is a living thing, while sameness is not a continuation. He said that he was the same, so he could be rich and long, and things returned to him" ("Guoyu - Zheng Yu"), a glorious proposition, which began the famous "and the same" controversy in the history of ancient philosophy. Later, Yan Ying further put forward the idea of "harmony and homogeneity" and "no can help each other" (Zuo Zhuan, Zhaogong 20 years). Lao Zi pointed out: "The Tao gives birth to one, the Tao gives birth to two, the Tao gives birth to three, and the Tao gives birth to all things. All things bear yin and embrace yang, and rush qi for harmony."

(Tao Te Ching, 42 chapters) His ideas of "rigidity and softness" and "opposite and opposite" are also tenets of "harmony" thinking. Zhuang Zi pointed out: "I understand the virtue of heaven and earth, this is called the big this big Zong, and the sky and also; so even adjust the world, and people and also. Those who are in harmony with others are called human happiness, and those who are in harmony with heaven are called heavenly happiness." ("Zhuangzi - The Way of Heaven") XunFang puts forward: "yin and yang, wind and rain BoShi, all things get its and to birth" ("Xunzi - TianLun") point of view, and think that "so the righteousness to divide is and, and is one." (Xunzi - The System of Kings) According to Mencius, "Timing is not as good as geography, and geography is not as good as harmony." ("Mencius") "I Ching" in the Dui

Gua second lines of the hexagram lines for "and Dui, auspicious"; "Yi Chuan" further put forward the "Baohe Taihe, is the idea of chastity". To the "Analects" in Confucius to "and" to distinguish between people: "gentleman and different, small people with the same and not and" ("Analects - Zilu"); and then by "joy, anger, sadness and happiness of the unissued is called in the hair and are all in the section is called and "The idea of "neutralization" is advocated: "Neutralization is the greatest foundation of the world, and harmony is the best way of the world; to neutralization, the status of heaven and the breeding of all things." (chapter of "The Mean"). （This can be said to elevate "harmony" into an extremely important category of thinking, and to elevate the spirit of "noble harmony" (Li Ji - Zhongni Yan

ju), emphasizing the "noble harmony" spirit. The spirit of "noble harmony" (Li Ji - Zhongni Yanju) emphasizes the great use of "harmony". Fundamentally, it is to emphasize the integration function of "and", mediation of all aspects of the conflict, so that it tends to a dynamic balance, so as to realize the natural personnel as one of the "heaven and man and harmony" realm. Since the pre-Qin Dynasty, Confucianism has emphasized this idea along the path of Confucius and Mencius, and Dong Zhongshu has defined it as the grand unification system of "the induction of heaven and man". In the Wei, Jin, and North and South Dynasties, the controversy between nature and religion, Guo Xiang to "unification theory" to dissolve the contradictions between the two, to achieve the religion and nature to "and". In the Sheng Tang Dynasty, much attention was paid to the social function of "harmony and music". Throughout the Song and Ming philosophies and psychology, "and" thinking through the Taoist apparatus, the rationality of gas, the mind and matter of the opposition, and then in the metaphysical rationality of the debate or conscience in practice to achieve "and" solution. Based on the need for peaceful governance in the feudal society, "harmony and music" were especially strengthened in rituals, and the hierarchy of names and ranks was stipulated, so that each person would "not transgress the rites" and "not overstep the rules" by performing his/her own duties and taking his/her own place. The "Harmony and Music" indoctrination was stipulated in the Ming and Qing dynasties. Even the Ming and Qing dynasties to "and" the word revered to even the palace halls should be consistent with "too and", "in and", "BaoHe "name. Most of the countries to be established by the modern revolution are called "*** and country" (the classical meaning of "*** and" means "to be with each other and *** political affairs", and its modern meaning means political democracy), which is to reflect the diversity of nationalities and ethnic groups. The modern meaning is political democracy), that is, to embody the democratic equality and universal harmony of all ethnic groups and classes. Needless to say the interest of the upper class, even the ordinary people also take "peace" as the most precious, and believe in "peace", "harmony", "harmony", "harmony", "harmony", "harmony", "harmony", "harmony", "harmony", "harmony", "harmony", "harmony", "harmony", "harmony", "harmony" and "harmony". They believe in "peace", "harmony", "harmony", "harmony", "beauty", "peace", "concord", "harmony", and even rebellion. Even in the case of a rebellion, "righteousness and harmony" should be used. Thus, this traditional "and" thinking of integration of contradictions penetrates into the depths of social life. The Chinese people use this view to recognize and grasp things, and consciously or unconsciously to "and" thinking to act.

Traditional "and" thinking has a long history, and there is a specific socio-political and economic environment in China in addition to the source of thought and understanding. Just like the formation of the yin and yang transformation theory of "Yi" thinking, the contradictory and integrated view of "and" thinking is also rooted in China's self-contained and self-sufficient agricultural economy and patriarchal politics from generation to generation. It is this deep sense of small farmers and patriarchal concepts that also contributed to the establishment of "peace" thinking. Geographically, the agricultural civilization of ancient China, with the Yellow River basin as its core, formed a stable, conservative and self-evolving Huaxia civilization circle, which is a realistic model of "harmony" thinking, isn't it? Feudal political economy consolidated the production status of men and women and the hierarchical order of ruler, subject and father, with the family as the core of the family and the country as the same structure, a series of daily ethical norms, which in turn paved the way for the formation of the "and" thinking of the real life of the breeding ground. Since then, Chinese people have followed the rationale of "and" thinking to integrate the world, intuitively generalize the objects of knowledge and practice, treat them as a whole system, and grasp and create new things with the "and" thinking of the paradoxical integration concept. This, in turn, led to the traditional Chinese society's political model of grand unification, its self-sufficient economic framework and its harmonious and aesthetic cultural form, thus forming a self-sufficient Chinese civilization system independent of the West. With the intrusion of modern capitalism, the collision of the two civilizations objectively brought Chinese society into a state of "discord". Thus, generations of Chinese people have been inspired to look at the world, absorb and digest new civilizations different from China's traditions, thus changing the destiny of the old China and realizing a new "harmony" state of Chinese society - the people's **** and the country. Even in the modern times when western thinking is prevalent, that is, today, when the Marxist dialectical system view is established, the traditional Chinese "and" thinking is still as deep-rooted as the "easy" thinking, and it has firmly penetrated into the blood of each and every one of the descendants of the Yellow Emperor and has become the unique Chinese concept of integration of contradictions. The concept of integration of contradictions is truly unique to China.

The philosophy of "Yi and Harmony". By dialectically synthesizing "easy" thinking with "and" thinking, we can naturally come up with a new proposition of "easy and" philosophy. Obviously, the effort lies in dialectical synthesis and innovation. In the face of the theme of modernization of traditional Chinese culture, there have been various expressions since the "May Fourth", including Feng Youlan's "abstract method of inheritance", Fu Weixun's "hermeneutics of creation", Lin Yusheng's "creative transformation of tradition" and Zhang Dainian's "comprehensive creation theory" are all reasonable, and their core lies in absorbing all the civilization achievements of the ancient, modern, Chinese and foreign worlds to carry forward and synthesize and innovate traditional culture. Here, I put forward such a proposition as "Yihe" philosophy, which is also an attempt to organize the national history and to start from the macro-cultural background of traditional Chinese philosophical thinking. Through the above anatomical analysis, we know that "easy" and "and" are really the two main qualities of traditional Chinese thinking. These two thinking *** with the same characteristics are reflected in the world's overall dynamic to give intuitive systematic grasp, but unfortunately failed to "easy" and "and" thinking of the dynamic and static rigid-flexible opposition to the dialectical synthesis and innovation. Will "easy" thinking of yin and yang transformation theory and "and" thinking of the integration of contradictions organic combination, which can be synthesized and innovated a kind of contradictory theory of integration --- "easy and". "Yihe" philosophy. The proposal of "Yihe" philosophy can help to establish the pivot point of thinking for the modern creative transformation of traditional Chinese philosophy to meet the challenges of the globalization era and realize the great renaissance of the spiritual culture of the Chinese nation.

(1) From the ontology of its creation, the philosophy of "Yihe" takes the objective and real universe "Taiji" as its theoretical premise and starting point, and insists on the principle of "one yin and one yang is called Tao". The philosophy of "Yihe" takes the objective and actual cosmic "Taiji" as its theoretical premise and starting point, insisting on the "Tao of one yin and one yang", and then deducing a contradictory system of fluxes of all things and harmony of opposites. From the beginning of the popularization of the universe, "Yi" is the dynamic vitality of the actual "Taiji", which injects eternal creative power through the contradiction of yin and yang and unfolds the course of the universe's operation; and "He" is the actual "Taiji", which is the "Taiji". and" as the "body-use-independent" carrier of the "Taiji", carrying the infinite burning fire of the cosmic life, becomes the sustainer and goal of the evolution of the contradiction between yin and yang, from which the world of life is evolved, and the celestial and human beings are divided and merged, and the master and the guest interact, and operate harmoniously in the mutual objectification.

(2) From the viewpoint of development, the philosophy of "Yihe" is mainly initiated by "Yi" thinking and maintained by "He" thinking.

The evolution of the cosmos, the Taiji division of yin and yang, the transformation of yin and yang opposites, around the framework of the "and" to change, and each other's growth and development, under the impetus of the "easy", from the quantitative change to qualitative change, through the negation of the link of the change of a The "and" state evolves to a new "and" state, realizing the orderly operation and dynamic balance of the system. Thus, everything changes and is born, and finally in the advanced stage of reproduction of the organic world, the evolution of biological and human society, forming a dynamic course of unlimited development in accordance with the law. The unity of the opposites between the active developmental factors of "Yi" and the static stabilizing factors of "He" constitutes the dialectic of the "Yihe" philosophy on the concept of development.

(3) From the epistemological point of view, the philosophy of "Yihe" understands things from its own view of contradiction, defines and grasps objects, and analyzes and synthesizes things from their overall structure and systematic organization, which establishes the characteristics of the epistemological holistic and systematic view.

"Easy" thinking focuses on deductive reasoning to achieve the differentiation and abstraction of knowledge; "and" thinking focuses on induction and synthesis to achieve the integration and specificity of knowledge. Thus, in the things change "easy" to "and" in a comprehensive and systematic grasp of the object, the relationship and its process, so that the main body in the reflection of the object on the basis of the choice of construction, and with the human scale and the scale of the unity of the object "easy and The "big system scale" is used to pursue the truth and improve the world; at the same time, the subject himself also obtains aesthetic pleasure and sublimation of the realm.

(4) From the viewpoint of the society created, the philosophy of "Yihe" looks at the functioning of the society as an organism with the principle of systemic and holistic thinking: "Yi" is progress, "and" is order; "Yihe" is order. "easy" is progress, "and" is order; "easy" is development, "and" is stability; "easy" is productive forces, "and" is productive relations; "easy" is development, "and" is stability; "easy" is development, "and" is stability; "easy" is productive forces, "and" is productive relations. and" are relations of production; "easy" is the force of change, and "and" is the force of maintenance. ...... In short, "easy" and "and" have been recognized from the perspective of social existence. In short, "Yihe" is the power of change, and "He" is the power of maintenance. In short, "Yihe" is the coherence from the way of existence of the society to the way of life of human beings to the way of thinking of the society, determining and being determined, acting and counteracting in the social network system, and "Yihe" thinking gives the social system a dialectical understanding of the movement and static and the synthesizing. In mutual regulation and coordination, the social system evolves from a state of social "harmony" to a state of "discord", and evolves to a new state of "harmony" through social practice. In this way, human society develops and evolves in an orderly manner through change, coordination and stability.

(5) In terms of the anthropological significance of its creation, the starting point and destination of the philosophy of "Yihe" is precisely for the sake of human beings. The center of the development of "Yihe" thinking is to ultimately help realize the value and potential of human beings and to ensure the reasonable realization of the reality of human freedom. In the world of human life, "Yi" is the most revolutionary factor that prompts human beings to recognize and create themselves, and manifests itself in reality as a practical force to realize their subjective self-actualization; "He" is the essential factor that sustains human survival and development, and is the key to human beings' realization of themselves and their transcendence of themselves. The "harmony" is an essential factor that sustains the survival and development of human beings, and is the real carrier for human beings to realize themselves and transcend themselves - the civilization circle that harmonizes nature and society, so as to ensure that human beings can realize their freedom of

creation in the harmony of nature and society, and to live a life that truly belongs to human beings, just as what Marx said, "Returning the essence of human beings to human beings. As Marx said, "Return the essence of man to man. The creation of "Yihe" philosophy is to abandon the subject-object dichotomy and the establishment of human "subjectivity triumph" at the same time, and ultimately in the super-anthropocentric Yihe "ecological anthropology to manifest and full of its due modern This is also the reason why traditional Chinese philosophy loves nature. This is also the inevitable destination of traditional Chinese philosophy, which loves nature, cherishes life, and emphasizes ethics. We are convinced that the modern ecological anthropology demonstrated by the philosophy of "Yihe" can not only cause a revolution in the way of thinking, but also revolutionize the way of life of human beings, thus demonstrating the possibility of a reasonable and humane life for human beings in the face of the global and human problems that are becoming more and more prominent today.

This is the first time that the Chinese traditional philosophy has been used in this field.