What is the "unity of heaven and man" in traditional Chinese culture?

The "unity of heaven and man" is an important concept in the science of Yijing, as well as an important concept in traditional culture. Over the years, there has been a lot of talk in the academic world, and to a certain extent, it has been taken as the core concept of Yijing and even the whole Chinese traditional culture. Therefore, to clarify the original meaning of this concept has an irreplaceable significance for the study of Yijing and traditional culture. However, in order to clarify the meaning of this concept, we should not base on our contemporary scholars' understanding of it, but should turn to the words of the ancients themselves. We should turn to the words of the ancients themselves to see what this concept actually meant in their minds. The key to clarifying the meaning of "the unity of heaven and mankind" is to find out what the meaning of "heaven" in "the unity of heaven and mankind" is. I from the "Siku Quanshu" in *** to find more than two hundred clearly expressed "unity of man and heaven" material. I found that the "heaven" in the "unity of heaven and man" contains the following contents: 1, heaven is the existence of induction relationship with people; 2, heaven is the existence of giving people with good fortune, bad luck and misfortune; 3, heaven is the object of people's reverence and worship; 4, heaven is the existence of dominating people, especially the fate of the dynasty (heaven), the existence of dominating the fate of the dynasty (heaven). The existence of dominating the fate of the dynasty (heavenly fate of heaven); 5, heaven is the existence of giving people the nature of benevolence, righteousness, courtesy and wisdom. Today, many people understand "heaven" as the natural world, and therefore believe that the "unity of heaven and man" is the "unity of man and nature" content, but none of them have been found. I now publish these materials. For those who care about this matter to study and discuss. It should be noted that: 1, these materials I just roughly added some punctuation, and did not and do not want to knock, also do not want to knock. Because the researchers have a considerable level of ancient languages, I do not need to knock; 2, omitted some. The omitted, are those repeated, or the point of view has been clear, no need to repeat the citation. Good thing that the "Siku Quanshu" is not difficult to find books, such as this information do not believe, you can go to check. Another point of clarification is that the earliest use of the concept of "unity of heaven and man" that can be traced is Zhang Zai's Zhengmeng. However, Cheng Yi, who was at the same time as Zhang Zai, did not recognize it and said, "There are no two heavenly beings, so there is no need to talk about the unity of heaven and man". (Ercheng shi shu shu? According to my understanding, Zhang's "unity" and Cheng's "non-duality" mean that heaven and man have the same qi or the same reasoning, and that man's nature of benevolence, righteousness, propriety, and wisdom is endowed by heaven. In their writings, this heaven that endows people with goodness is also a heaven that people must honor, a heaven that can be inducted with people, a heaven that can give people good fortune and bad fortune. Going back further, the inventor of this idea can be attributed to Dong Zhongshu. Dong Zhongshu's famous saying is: "Heaven also has the spirit of joy and anger, and the heart of sadness and happiness, which is the same as that of human beings. If we combine them in the same category, heaven and man are one." (Chunqiu Fanlu? ) In Dong Zhongshu's view, heaven is a heaven with joy, anger, sadness and happiness, and, of course, it is also a heaven that dominates the world, that can sense people and give them good fortune, bad fortune and bad luck. For Dong Zhongshu, the word "one" in the phrase "one heaven and one man" means "one kind". Because at the time of Dong Zhongshu, due to the new discoveries in natural science, people knew that things could be induced without touching each other. For example, magnets can attract iron, strings can *** vibrate and so on. It is believed that the occurrence of induction is mediated by "qi". At the same time, it has been found that the induction mediated by qi is conditional. For example, magnets can attract iron, but not copper; string *** vibration, but also the palace string and the palace string *** vibration, business string and business string *** vibration. The strings of the zither **** vibrate with the palace strings and the merchant strings and the merchant strings. So it was concluded that only things of the same kind can sense each other. In order to argue that heaven and man can sense each other, Dong Zhongshu first needed to argue that heaven and man are of the same kind. This is the background of the reality of the unity of heaven and man. Dong Zhongshu's method of proving that heaven and man are of the same kind is called "heaven and man are copies of each other". That is to say, man is a copy of heaven, a "copy". For example, heaven is round, so man's head is round; earth is square, so man's feet are square. Why does man have two eyes? Because heaven has a sun and a moon; why does man have four limbs? Because the heavens have four seasons; why does man have joy and sorrow? Because the heavens are cloudy and clear. There are three hundred and sixty days in the heavens, and there are three hundred and sixty knots in the bones of man. And so on and so forth. Similar ideas developed into the Song Dynasty, there is a clear "unity of heaven and man". Zhou Dunyi's "Taiji Diagram" and Shao Yong's diagram of the heavens are considered representative of the idea of the unity of heaven and man. What is also said there is that man's nature of benevolence, righteousness, propriety and wisdom is given by heaven, and that the order of the human world is a copy of the order of heaven. Later, the idea of the unity of heaven and man became the basic idea of interpreting the Zhouyi, and the concept of "the unity of heaven and man" was much more common in the Yijing; the unity of heaven and man also became the basic idea of interpreting the other classics of antiquity, and in the interpretations of the other classics, the concept of the unity of heaven and man was much more common as well. Today, it seems that the unity of man and heaven has become the core of all ancient Chinese thought, and has been endowed with its never-before-existing meaning of harmony between man and nature, protection of the environment, and sustainable development. The Zhouyi has had various entanglements with the natural sciences throughout history. And astronomy, mathematics, and physics branch of "phonetics", and medicine, biology, and ancient chemistry, have been entangled. However, as far as I can see, the material is mostly criticized. In the astronomical records of the official history, we can find many examples of using the so-called "Yi numerology" to cover up the real source of the calendar data, and also using the so-called "Yi reasoning" of yang movement and yin static to deny the astronomical observation data of the sun and the moon's visual movement. There are no cases in which the Zhouyi was used to promote the birth of a certain scientific achievement or the development of a certain type of science. In the past twenty years, the so-called "scientific Yi" research, the results of which can be said to be "colorful", but we have not seen that this research can put forward even a precise basis for the emergence of a certain scientific achievement in ancient China, the birth of a new discipline or branch, was due to the intervention of the "Zhou Yi", which is the most important of all. was the result of the intervention of the Zhou Yi. Perhaps, in the opinion of the researchers of "scientific Yi", these achievements of ancient China are not important enough. So what they find in the Zhou Yi, in the Hetu and Luoshu, in the Taiji diagram, are all achievements invented by foreigners. For example, the binary system, such as the theory of relativity, the principle of complementarity, and so on. In the opinion of some researchers of "scientific Yi", everything that has been discovered by science has already been found in "Zhouyi". What science has not yet discovered, the "Zhou Yi" has also long been there, just waiting for us to discover. Therefore, some people claim that relying on "Zhou Yi", China will dominate the world; relying on "Zhou Yi", the 21st century will become China's century. One of the results of the study of "scientific Yi" is that the fortune-telling technique in the Zhou Yi has also become a science: predictive science. Thus, fortune-telling became a science in its own right. Shao Weihua, the so-called "leading expert in the science of Yijing" who rumor has it that "the Central Committee of the Communist Party of China has confirmed him", is actually a fortune-teller, and his masterpiece is called "Zhouyi and Forecasting". It can be said that the study of "scientific Yi" has not seen much effect on the development of science, but has provided theoretical support and academic protection for fortune-telling. Among the researchers of "Scientific Yee", some people think that earthquakes can be predicted by using "Zhou Yi". More than a decade has passed, but I don't see any progress in their research. Some researchers of "scientific Yee" also claimed that Chinese medicine practitioners must know "Zhou Yi". More than a decade has passed, and I wonder if any Chinese medicine practitioners have made new achievements with the help of the "Zhouyi". I do not know anything about seismology, nor am I a Chinese medicine practitioner. However, I know a little bit about the "Zhouyi", and I know very well that the "Zhouyi" does not have such a function, and I am also convinced that such so-called research will not have any practical effect. Before 1999, the "Zhouyi fever" and the study of "scientific Yi" were synchronized with the development of pseudo qigong and the fever of supernormal capabilities. Some masters of supernormal capabilities or pseudo qigong called themselves or were called masters of Yi science. Some so-called masters of econometrics have also called themselves or been called masters of supernormal capabilities or qigong. These are all facts known to all ****. Against this historical background, Prof. Yang Zhenning spoke. He said, "No, that's not true. There are no scientific achievements in the Zhouyi as people say, and the Zhouyi is not a driving force for scientific development, but even serves as a hindrance. This was a shock to the people who had long indulged in the atmosphere of "Zhouyi fever" and "scientific ease". So it drew swift and fierce opposition. Some people even said, not without contempt, that Prof. Yang lacked the basic knowledge of Yijing. Prof. Yang is a physicist, so it is quite possible that he lacks common sense in Yijing. However, many people who claim to be experts in Yijing talk about the unity of heaven and man almost every year, every month and every day, but it is doubtful whether they have figured out what the unity of heaven and man means. Therefore, they not only lack common sense in Yijing, but also lack Prof. Yang's sober awareness of the interrelationship between science and The Book of Changes, and the sincerity of a scholar in dealing with scientific issues. Whether the Zhouyi promoted or hindered the development of ancient Chinese science is a debatable issue. However, Prof. Yang's speech is undoubtedly a deafening sound to the "Zhouyi fever" in the past twenty years. He prompted more people to think and reflect: what is the relationship of Zhouyi to science? What is the position of "Zhou Yi" in traditional culture? What is the meaning of the unity of heaven and man, and what is its position in traditional culture? And then, how should we treat Zhouyi and our traditional culture

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