What are the ideas about social harmony in China's history

A glance at traditional Chinese culture will reveal that the ancients' understanding of harmony is multi-faceted, multi-level, a kind of great harmony: "the unity of man and nature" is the harmony between man and nature; "human and" is the harmony between man and man; "I Nurture my spirit" is the harmony of man's own virtues, and "harmony of nations" is the harmony between the state and the country.

1. Harmony between man and nature.

People are part of nature, which is the basic idea of the Confucian concept of nature.

Since man and nature have unity, mankind should treat nature well, and should respect the natural order.

In terms of the relationship between human beings and nature, Confucianism advocates the "unity of heaven and mankind", affirms the unity of human beings and nature, and emphasizes that human beings should know nature, respect nature, and protect nature, rather than destroying it, and opposes the demand for nature, the one-sided use of nature, and the subjugation of nature.

Confucius said in the Analects of Confucius - Yangshou: "What does heaven say? When the four seasons are in motion and all things are born, what does heaven say?" What is heaven? Spring, summer, fall and winter all run according to the law, and all kinds of creatures in nature are born.

The Confucians believed that "Heaven" means that nature has its own laws of operation.

Xunzi said in Xunzi Tianlun: "There is a constant in the behavior of heaven, which is not to be kept by Yao or forgotten by Jie.

The answer to the rule is good, the answer to the chaos is bad.

If you are strong in nature and moderate in use, then Heaven cannot be poor; if you are well nourished and move in time, then Heaven cannot be sick; if you follow the way and are not disloyal, then Heaven cannot be in trouble." (Xunzi - Treatise on Heaven).

In "Xunzi - King's system", Xunzi also said: "The system of the Holy King: grass and trees in glory and fruitful time, the axe catty does not enter the mountains and forests, do not abort its life, do not cut off its growth; soft-shelled turtles, fish, turtles, squid and eel pregnancy and other times, netting and poison does not enter the zephyr, not aborting its life, do not cut off its growth; spring plowing, summer plowing and harvesting in the fall and winter, the four do not miss the time, so the grains are not extinct, and the people have more than enough to eat; appealing to the pool, abyssal swamps and rivers and streams, to be careful, and to be careful, to be careful. Pools, ponds, swamps, rivers and marshes, be careful of its time to prohibit, so the fish and turtles are excellent, and the people have more than enough to use; Chopping and cutting to raise the long does not lose its time, so the mountains and forests are not children, and the people have more than enough to material also." Xunzi's "do not abort its life, do not cut off its growth" is also to respect the laws of nature, can not be "driven to extinction", can not be excessive demand, so that human beings can live in harmony with nature.

Harmony between man and nature is the most basic attitude in dealing with the relationship between man and nature.

The Book of Rites - The Meanwhile pointed out: "But the world is the most sincere, can be exhausted, can be exhausted to the end of its nature, can be exhausted to the end of the nature of man.

If you can fulfill the nature of man, you can fulfill the nature of things.

If you can do this, you can praise the nature of heaven and earth.

If you can praise the fertilization of heaven and earth, then you can participate with heaven and earth." People who follow the natural laws of heaven and earth to help the changes of heaven and earth can stand in harmony with heaven and earth.

The Taoist concept of nature emphasizes the harmony between man and nature **** life, and the law of harmony between man and nature is "unity of heaven and man" and "the law of nature".

"Laozi" said: "Tao is big, heaven is big, the earth is big, people are also big", "there are four big domains, and live in one of them".

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

"Man is the law of the earth, the law of the earth is the law of the heavens, the law of the heavens is the law of the road, and the law of the road is the law of nature" (Laozi, Chapter 25) is the Taoist guidelines for dealing with the relationship between human beings and nature, which reflects the Taoist concept of the unity of man and the heavens and the principle of harmony of the law of nature. It reflects Taoism's harmonious concept of "unity of heaven and man" and the harmonious principle of "Taoism and nature".

The idea of "the unity of heaven and man" has been mentioned for a long time, and it is believed that the five elements of gold, wood, water, fire, and earth make up the universe, including human beings themselves, and that human beings are a part of nature, and that human beings can only live in harmony with nature, and that they will be punished for destroying or disobeying the will of nature.

"Taoism Law of Nature" is to advocate the natural *** birth between heaven, earth and man, *** with the same follow the "natural" law of harmony between man and nature.

The "Law of Nature" reveals the characteristics of the entire universe, and the laws of endless popularity.

The Tao, through the externalization of virtue, expresses the attributes of these all-encompassing things in heaven and earth, which is the "way of heaven and the way of heaven".

Zhuangzi, another representative of Taoism, put forward the idea of "one with the sky", he believes that "abandonment of the matter is the form of not to work, and the essence of life is not a loss, the form of the whole essence of the recovery, and the sky is one" Zhuangzi - Dasheng, is to ask people to leave behind the affairs of the world, forgetting life, so that the form is sound, the spirit is one. The Zhuangzi Da Sheng is to ask people to leave the world behind, forget about life, make the body sound, full of spirit, so as to achieve the natural realm of inaction with the "heaven" as one.

Emphasizes that people must follow the laws of nature, conform to nature, harmonize with nature, and achieve the realm of "heaven and earth are born with me, and all things are one with me" ("Zhuangzi - The Theory of Things").

The Yellow Emperor's Classic of Yin Fu said: "Heaven and earth, the theft of all things, the theft of all things, the theft of all things, the theft of the three thefts are appropriate, the three only both safe".

It can be seen that man and nature *** birth, *** survival, is the law of nature of heaven and nature, nature is the necessary conditions for the survival and development of human society.

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

The proposition of "unity of heaven and man" is essentially to advocate the harmony between man and nature, requiring a kind and friendly attitude towards nature, treating birds, beasts, grass and wood, such as "fishing but not outline, Eagle does not shoot the host" and "net open three sides". The allusions to "fishing but not the outline, the cruise does not shoot the lodging" and "net open three sides", "Lige break the Kwu" and so on have put forward the rich idea of protecting natural resources, and the value has not diminished to this day.

The Song and Ming philosophies also emphasized the harmony between man and nature, and expressed the traditional idea of "unity of heaven and man" in the form of "heaven and man as one", which was considered to be the reality of the foundation of all life harmony, and the ultimate goal and realm of life cultivation.

They take the harmony of things and me as the goal, the harmony of people and me as the means, and the harmony of self as the basis, attaching great importance to and emphasizing the unity of things and me, the unity of people and me, and pursuing the unity of the individual with the universe and the harmony of the human society and the harmonious development of the individual.

Zhang Zai, a great Confucian scholar of the Song Dynasty, first expounded in his writings the idea of treating everyone and everything in heaven and earth with fairness and kindness.

The Song Ming philosophy integrates the harmony theories of the pre-Qin Confucianism, Buddhism, and Taoism into a body-use, closely linked organic whole, thus completing the construction of the theoretical system of harmony.

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

For example, Mencius advocated, "not against the agricultural time, the grain can not win the food; the number of birds do not enter the stagnant pool, the fish and turtles can not win the food; axe catty into the mountains and forests at the right time, the wood can not win the use of wood.

Grain and fish and turtles can not win the food, wood can not win the use, is to make the people to raise life and death without regrets.

Keeping alive and dying without regrets is the beginning of the Way of the King."

This is the first step in the development of a new way of life, and it is the first step in the development of a new way of life, which is called "the beginning of the way of the king.

In addition to Confucianism and Taoism, other schools of thought in ancient China also have their own characteristics of the "harmony between man and nature" ideas, such as "Lv's Spring and Autumn Annals" advocates the best use of resources, against "fishing by exhaustion," "Qimin Essentials" puts it "Shun Tianshi, the amount of geography, then less force and reduce the work more".

2. Harmony between people.

In terms of human relations, it advocates tolerance and harmony in the world, harmonizing interpersonal relationships, creating an interpersonal environment of "human harmony", and pursuing a commonwealth society with the theme of forming harmonious interpersonal relationships.

The Book of Rites - The Rites of Passage says, "The world is the commonwealth.

Selecting the best and the brightest, and practicing good faith and harmony, so that people are not alone with their relatives, not alone with their children, so that the old have an end, the strong have a use for it, the young have a long life, and the widowed, the lonely, the sick and the orphaned, all have something to feed them.

The men are divided and the women are returned.

Goods, evil abandoned in the ground, do not have to hide in their own; force, evil not out of the body, do not have to be for their own.

Therefore, the conspiracy closed and do not rise, theft and chaos and do not make, so outside the house and not closed, is called Datong." Confucius said, "Gentlemen and different, small people with the same and not and." (The Analects of Confucius - Zilu) also said, "Gentlemen reserve but do not compete, group but not party." Being able to treat people with generosity and live in harmony with them is an indispensable and important aspect of a gentleman's personality.

Zigong commented on Confucius, saying, "The Husbandman's success in obtaining a state family is said to be established, the way is carried out, the sui comes, and the movement is in harmony." (The Analects of Confucius - Zi Zhang) Here, the phrase "动之斯和" means to make people united and work together.

Mencius said, "Timing is not as good as location, and location is not as good as harmony." (Mengzi - Gongsun Chou), and even more importantly, "people and" above all else.

Confucianism emphasizes the beauty of harmony in interpersonal relationships, and puts forward a series of ethical and moral norms, such as benevolence, righteousness, courtesy, wisdom, loyalty, filial piety, love, fraternity, generosity, respect, sincerity, trust, sincerity, respect, moderation, and forgiveness, which aim to achieve universal harmony among people, and to make the principle of universal harmony as a kind of "human harmony". The purpose of this series of ethical and moral norms is to realize universal harmony among people, and to use this principle of universal harmony as a value scale to regulate every member of the society.

"Do not do unto others what you would not have them do unto you." (Lun Yu - Yan Yuan) "Push yourself to others," "Do good to others," "The gentleman is a man of beauty, not a man of evil." ("Analects of Confucius - Yan Yuan") "The gentleman is noble and cheap, and precedes others before himself" ("Rites of Passage - Fang Ji"); "Speak of faith and cultivate harmony, and still resignation, and go to fight" ("Rites of Passage - Rites of Passage"), and so on, are the specific expression of this value concept.

Xunzi said: "To be good first is called teaching, to be good and people are called smooth; to be bad first is called flattering, to be bad and people are called flattering." It is also said, "Righteousness by division is harmony, and harmony is one, and one is many forces, and many forces are strong, and strength is victory over things." ("Xunzi - King's System") Xunzi said, "People can not be born without a group.

(Xunzi - Rich Country) Groups are a prerequisite for individuals, and only by forming groups can countless individuals overcome nature and survive.

Not only that, but furthermore, to "love all" and "love all".

Mozi said, "All people in the world love each other; the strong do not cling to the weak, the many do not rob the few, the rich do not insult the poor, the noble do not trample on the lowly, and the fraudulent do not bully the stupid." ("Mozi - love and love in") advocating the Taoist rule of inaction is most opposed to social conflict, the most hope to achieve social harmony.

The masterpiece of Taoism, Laozi, says, "Knowing and saying is constant." In Laozi's view, the whole heaven and earth is a harmony.

The Laozi states, "The Tao begets one, one begets two, two begets three, and three begets all things.

Everything is negative yin and holds the yang, and rushes the qi for harmony." "The world knows that beauty is beauty, but it is evil, and it knows that good is good, but it is not good.

Therefore, there is no mutual birth, difficult and easy to become, the length of the shape of each other, high and low of each other inclined, speech and sound of the same, before and after the same." The Laozi depicts a world where people have no desires, no behavior, no competition, and live in harmony with each other. "The ideal society is one in which people can eat well, wear beautiful clothes, live in peace and be happy.

Lao Tzu said, "The way of heaven is to make up for what is lacking.

The way of man is not enough to make up for what is lacking.

The only one who can serve Heaven with a surplus is the Tao." (Laozi 77).

He advocated that man should emulate the Way of Heaven, and achieve relative harmony between man and man through non-competition, removing extravagance, and contentment.

3. Man is in harmony with himself.

In terms of the relationship between mind and body, he advocated the harmony of human body and mind, maintaining a calm and tranquil mind, and correctly handling the relationship between reason and desire.

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

Laozi said, "There is no greater evil than not knowing enough, and no greater blame than wanting to get." However, desire is a necessity of life for human beings, which not only cannot be removed, but also has benefits.

According to Xunzi, desire is "the only way to know what is necessary".

Confucianism emphasizes the harmony of human body and mind and the perfection of individual personality, and takes it as the basic way to realize the harmony and unity of society, human beings and nature.

Confucianism requires people to properly handle the relationship between righteousness and profit, and between spiritual and material pursuits.

Confucianism recognizes people's legitimate pursuit of material interests and their legitimate desires.

Confucius said, "Riches and wealth are the desires of men." ("Analects - Liren") "Rich but can be sought, although the whip of soldiers, I also for it." ("Analects - Shui而")孟子也雲："人也何不欲富贵"，""Wanting to be noble, people's concentricity." However, Confucius believes that there is a question of righteousness and unrighteousness in wealth and nobility, saying, "To be rich and noble without righteousness is like floating clouds to me." ("Analects - Shu而"), Confucius does not generally reject the rich and noble, but recognizes the rich and noble that are in accordance with the moral right.

Confucianism emphasizes "desire but not greed" (Lun Yu - Yao Ri), and opposes the indulgence of desire.

Confucius said, "A gentleman has three precepts: when he is young, his blood is not yet determined, so he should abstain from sex; when he is strong, his blood is fresh, so he should abstain from fighting; and when he is old, his blood has already decayed, so he should abstain from gaining." ("Analects - Ji而") That is to say, people in the pursuit of lust, in the pursuit of happiness, anger and sadness, in the pursuit of material interests, to master the principle of neutralization, to maintain a balanced and modest mind.

Confucius "rice and vegetables, food and water, curved arm and pillow, music is also in which carry on," reflecting the material enjoyment of the indifferent to the pursuit of spiritual enjoyment, to avoid the excessive pursuit of money and material caused by the alienation of people.

Confucius also proposed that "the gentleman is open and honest, and the villain is long and stoic", so the cultivation of an open and honest gentleman with an open heart, who is kind to the people and loves things, and who is "not ashamed of heaven and not ashamed of people" has become the basis for the realization of social harmony and harmony between man and heaven.

Confucius once praised Yan Yuan, saying, "You are the best! A round of food, a scoop of water, in the ugly alley, people can't bear to worry, but the return also does not change its joy.

Xian哉，回也!" Confucius' evaluation of himself is also roughly the same, he said: "I eat sparse food, drink water, curved belly and pillow, the joy is also in the middle of it.

Unrighteous and rich and noble, in me as floating clouds." And also claimed: "its people are also angry and forget to eat, music to forget to worry, I do not know the old will come to cloud." This is what the later Confucians called the "Kong Yan Le Shi".

Lao Tzu also advocates the unity of human form and spirit, he said: "The carrier of the Ying Prana embrace one, can not be separated from?" (Laozi 10) (Lao Tzu, Chapter 10) "Thwarting its sharpness, resolving its disputes, harmonizing its light, and sharing its dust." (Laozi, Chapter 56) This is to say, with a harmonious personality, you can eliminate the individual self-centeredness, dissolve all the closed barriers, transcend the limitations of the secular parochial human relations, and view all characters with an open mind and a mind without prejudice.

Taoism advocates placing the individual's natural existence and spiritual freedom above all external attachments, getting out of the dilemma of life, and breaking free from the bondage of "materialism".

Lao Tzu advocates "returning to simplicity and truth", believing that human existence should communicate with nature, restrain and transcend material desires, and not allow the joys and sorrows of the world to disturb one's own tranquil, free, and pure state of mind, so as to maintain one's own natural nature from the beginning to the end.

Lao Tzu proposed a way of cultivation that is "to the extreme of emptiness, to keep the peace and tranquility" (Tao Te Ching).

In Zhuang Zi's view, the first thing in life is freedom, and the real society of benevolence, morality, worldly values, fame and fortune, politics, religion, rituals and laws are all the fences that bind and enslave people.

Zhuang Zi to achieve "saints without self, gods without merit, saints without name" ("Zhuang Zi - free travel") of the free realm, clearly put forward the "sitting forgetfulness", "keep the road", The "Heart Fast" and other methods of cultivation are clearly proposed. By abandoning the inner psychological interference and the external fetters of merit, fame and wealth, and other interests, facing the reality of life with an open and enlightened state of mind, and dispersing and eliminating the factors that hinder and are unfavorable to the individual's attainment of the state of static extreme, the mind is clarified to create a pure heaven and earth, so that the person can truly become a free-will person instead of a slave of the alien forces, and not a slave of the alien forces. The first step is to make sure that you are not a slave to alien forces, so that you can reach the transcendent state of "communicating with the spirit of heaven and earth".

4. Harmony of the world.

In the relationship between nations and nations, and between nations and nations, it is advocated that there should be no disputes or lawsuits, that people should be treated as equals, that there should be harmony, that there should be harmony among all nations, that there should be good-neighbors and friendships, and that there should be mutual benefits and reciprocity.

"Shangshu - Yao Dian" said: "" said if Ji Gu, Emperor Yao said put Xun, Chin Ming Wensi Anan, Yun Kung Kuei Jean, light was four tables, frame in the upper and lower.

Keming Junde, in order to kiss the nine tribes.

The nine tribes are amicable, the people of Pingzhang, the people of Mingming, and all the states, the people in the change of time Yong." This text celebrates the Emperor Yao with his superb cultivation and glorious personality to affinity with the tribe, to identify the responsibilities of the other tribes of various castes, so that the ten thousand states and harmony, the people and the joy of the grand situation.

"To and the state, to unify the hundred officials, in order to harmonize the people" (Zhou Li - Tianguan Tsukazai).

Successive Chinese feudal dynasties have applied the ideal of "Harmony of Nations" in dealing with the relationship with neighboring countries, adhere to the "Master Vieux, Bang Zheng Wei Ping, Dasong Vi Han, Wyatt Vining" idea, "Bu Enxin, Wyatt Vining". Bo Enxin, Huaiyuan people" in order to seek Sino-foreign harmony **** the situation.

"Shangshu - Jingyi": "No bias and no party, the King's Road is swinging, no bias and no party, the King's Road is flat, is the way of justice, the world's common way." The Zhouyi - Qian Gua says: "The first out of the common people, all the countries Xianning." That is, advocating the unity of all states, and harmonious **** place.

In the Analects of Confucius, there is a line that reads: "A gentleman is respectful without losing his mind, and he is respectful and courteous to others.

All brothers in all places.

A gentleman is in danger of having no brothers?" Confucius also said, "If people from afar do not obey, then cultivate Wen De to come, and if they come, then they will be at peace." ("Analects - Ji Shi") advocates the use of Wen De to sensitize foreign states, and opposes the reckless resort to force.

This diplomatic culture of "peace is precious", which is based on harmony, honesty and virtue, and using etiquette and law as a means, embodies a diplomatic strategy that combines principle and flexibility, and is the essence of the traditional Chinese culture of harmony.

Mencius put forward the idea that "those who are benevolent are invincible" (Mencius - King Hui of Liang), advocated "convincing people by virtue" (Mencius - Gongsun Chou), and advocated the Way of the King against the Way of the Hegemon.

The Way of the King is the opposite of the Way of the Hegemon. The Way of the Hegemon is the use of force as a backstop to deal with domestic and international relations; the Way of the King is the use of peaceful means to expand one's influence by building trusting relationships with one another in the international arena.

In ancient China, Zhuge Liang's "seven captures" during the Three Kingdoms, Emperor Wu of Han Dynasty's "Zhaojun's Exodus", and Emperor Taizong of Tang Dynasty's Songtsen Gambu and Princess Wencheng are all "to convince people with virtue", advocate the way of the king, and promote the way of the king, as well as the way of the king. All of these are examples of "persuading people by virtue", advocating the way of the king and opposing hegemony, which has become a legend for the ages.

In the Book of Rites, the phrase "China as one person, the world as one family" refers to a "world view" that transcends one country and one family, and constructs a harmonious and orderly world.

This suggests that the traditional Chinese politics of the sages was aimed at achieving the ideal of harmony under one roof, the "commonwealth society".