The Noun Explanation of World Harmony

1, which refers to all the land within the scope of China in ancient times; The whole country.

2. refers to the whole world. Great Harmony is an ancient thought of China, which refers to the ideal world that human beings can finally reach, and represents the beautiful vision of human beings for the future society. The basic feature is that everyone loves and helps each other, and every family lives and works in peace and contentment. There is no difference, and there is no war. This state is called "one world", and this world is also called "one world". Modern times have joined the idea of global politics, economy, science and technology and cultural integration. Although the idea of Great Harmony is China's, the utopia, modern capitalism and global village in the west are also very similar to Great Harmony in many places.

The concept of great harmony in the development process comes from the great harmony in the Book of Rites Li Yun, which is usually called "the great harmony of Li Yun".

"Road trip, the world is for the public, choose the virtuous, entrust and repair it, so the old friend is not only a relative, not an only child, so that he can enjoy his old age, strong and useful, young and strong, widowed and lonely. Men get points, women get rewards, and goods abandoned on the ground don't have to be hidden in themselves. We should force them not to leave their bodies, not for themselves. Therefore, they seek closure instead of working, so they don't close the door. It is called Datong. "

The last paragraph explains: When the Avenue was put into practice, the people had the world, so we selected talented people (to serve the people), and (the people) stressed honesty and advocated harmony. Therefore, people should not only support their parents, but also raise their children, so that the elderly can live their whole lives, the middle-aged can serve the society, and the young children can grow up smoothly, so that No Country for Old Men, No Country for Old Men, No Country for Old Men, No Country for Old Men, No Country for Old Men and No Country for Old Men can enjoy a smooth development. Men should have jobs and women should get married in time. (people) hate the phenomenon that wealth is abandoned on the ground (but for collection and storage) instead of enjoying it alone; I hate the behavior of refusing to try my best in the same job and always not working for self-interest. In this way, no one will conspire, no one will steal property and make trouble, and (every household) will not have to close the door. This is the so-called "Datong" society. The Confucian ideal of great harmony is more detailed, complete, beautiful and attractive than the ideals of farmers and Taoism. Therefore, it also has a greater and far-reaching influence in the history of China's thought.

The Confucian ideal of great harmony was put forward in the Book of Rites. Li Yun probably came into being in Qin and Han Dynasties or early Han Dynasty. At this time, the emerging landlord class has established a unified centralized feudal autocratic empire and is struggling ambitiously to consolidate the feudal regime and develop the feudal economic base. Therefore, some of its ideological representatives designed the ideal social plan of Datong and painted an illusory prospect for their own career.

[The Book of Rites (printed in the 11th year of Jiaqing, Qing Dynasty)] The Great Harmony Thought in the feudal era From the mid-Western Han Dynasty to the first Opium War in the Qing Dynasty, China's social development remained in the feudal stage, and no new productive forces and new classes were formed, so there was no new model for the Confucian ideal of great harmony. The peasant-style ideal of "Great Harmony" is mainly embodied by some living systems of religious groups that organized peasant uprisings. The Pentecostal belief in Zhang Lu at the end of the Eastern Han Dynasty was the earliest typical one. The Taoist ideal of great harmony formed a new and most influential model in Tao Yuanming's Peach Blossom Garden (365/372/376 ~ 427) in the Eastern Jin Dynasty.

After Zhang Lu, a ruling sect, occupied Hanzhong, he abolished officials and set up a "wine festival" to take charge of state affairs. In every area where wine festivals are held, glutinous rice and meat are placed for pedestrians to take for free. The management of the Ministry emphasizes persuasion and education, which is to educate those who break the law first, forgive them three times and then punish them.

In The Peach Blossom Garden, Tao Yuanming fantasizes about a paradise isolated from the real world-Peach Blossom Cave, where there is no exploitation, oppression and war. People have always been in a peaceful and quiet environment, living a carefree pastoral life, and have never heard of the collapse of the dynasty and social unrest in the outside world for hundreds of years. Since they entered the cave at the end of Qin Dynasty, they knew nothing about the Han people, regardless of Wei and Jin Dynasties. Peach Blossom Garden has a particularly important position in the development history of China's great harmony thought. 1000 years later, people who fantasize about escaping from the sufferings of the real society have been longing for "Xanadu" everywhere, which has become synonymous with paradise on earth.

China's Thought of Great Harmony in Modern Times 1840 After the First Opium War, China society gradually changed from a feudal society to a semi-colonial and semi-feudal society, which was another period of drastic social change in the history of China.

In modern China, the ideal of "great harmony" between peasants and Taoists was still manifested, and the heaven-earth system of Taiping Heavenly Kingdom and Zhang Taiyan's "no distinction between martial arts" (1869 ~ 1936) were typical examples. But in China's modern ideal of great harmony, it is Confucian-style great harmony, which is used by many bourgeois representatives to express their social ideals, among which Kang Youwei and Sun Yat-sen are the most famous.

Kang Youwei's Ideal of Great Harmony Kang Youwei wrote The Book of Great Harmony, which envisages that the future great harmony society will be a society based on public ownership of the means of production without exploitation. The productive forces are highly developed and the people's material and cultural living standards are high. With the elimination of national boundaries, the whole world is unified under a "public government" and there is no urgency. Politically, bourgeois democracy and state system are practiced, and there is no hierarchy. Men and women are completely equal, the family has been eliminated, and there is no oppression by patriarchy and husband power.

The main contents of Sun Yat-sen's ideal of great harmony are: the land is state-owned and large enterprises are state-owned, but the private ownership of the means of production still exists, and capitalists and wage earners continue to exist; Productivity is highly developed, and people's lives have generally improved; The state organizes public welfare undertakings such as education, culture and medical care. For the public to enjoy.

Both Kang Youwei and Sun Yat-sen criticized the monopoly oppression, polarization between the rich and the poor, crisis and unemployment in western capitalist countries, but their ideal of great harmony was basically an idealization of the capitalist system. Kang Youwei's realistic proposition is to gradually embark on the road of capitalist development through top-down reform, so he is unwilling to implement his ideal of great harmony at once, arguing that in the distant future, after slow improvement, "your title ... will be gradually abolished and return to great harmony" (Datong Book). As a representative of bourgeois revolutionaries, Sun Yat-sen demanded that his ideal of great harmony be put into practice in the stage of bourgeois democratic revolution, and that "political revolution and social revolution were formed by World War I" (Selected Works of Sun Yat-sen). How and in what direction the globalization of today's world develops is directly related to the future and destiny of every country, nation and even everyone in the world. For example, is globalization unified in a single western model, or is it a fusion of various cultural civilizations, seeking common ground while reserving differences? Does globalization conquer the world with military, economic and even cultural hegemony, or does all countries and nationalities in the world treat each other as equals, live in peace and seek development? What challenges does globalization bring to the values and customary practices of each country and nation? Wait a minute. These questions need our serious answers.

China is an ancient civilization with a history of more than 5,000 years. It has a very rich traditional cultural heritage, including the earliest pursuit and endowment of the essential connotation of globalization today. Of course, there are two points that need to be pointed out in particular: First, some thoughts in China's traditional culture concerning the essential connotation of globalization were initially aimed at the mainland and the frontier, the Central Plains and the frontier, and the Han nationality and the surrounding ethnic minorities, and later gradually developed into China's principle of handling state-to-state relations and actively participating in globalization. Second, great changes have taken place in today's era. Today's globalization, both in connotation and extension, is far broader and richer than the essential connotation involved in China's traditional culture in the past. However, China's excellent traditional culture's thought on the essential connotation of globalization today, which has accumulated for thousands of years, is still the soul treasure of human civilization. Correctly understanding and evaluating the essence of China traditional culture related to the essence of globalization is still of positive reference significance for promoting the healthy development of globalization today.

What does China's traditional culture contain in the essence of globalization, and what is worthy of our special attention and critical study? In my opinion, there are mainly the following four concepts and principles:

First, "the world is public" and the world is "great harmony". This is the ideal and belief that China people have been fighting for for for thousands of years. It can also be said that this is the earliest contribution of China's excellent cultural tradition to the essence of globalization and the development law of human society. More than 2,500 years ago, Confucius, an important politician, thinker and founder of Confucianism in the late Spring and Autumn Period in China, clearly put forward: "The trip to the Avenue is also a common goal ... which means great harmony". The so-called great harmony means that the means of production are complete, there is no hierarchical difference between people, there is no exploitation and oppression, equality and harmony, and each has his own income and his own pleasure. Laozi, the founder of China Taoist School, who was almost contemporary with Confucius, designed an ideal social blueprint, in which everyone is equal and works, "willing to eat and wear, enjoy peace and enjoy customs". Confucius' and Laozi's thought of great harmony is mainly from the ethical point of view, showing a nostalgia and nostalgia for the ancient primitive society. However, this thought of great harmony had an important influence on China's thinkers. During the Southern Song Dynasty, Kang invented a utopian social scene that was fundamentally opposed to the feudal hierarchy, in which people were mulberry, self-reliant and the fruits of labor were evenly distributed. Until modern times, the Chinese nation's thought of great harmony was combined with the ideas of freedom, equality, fraternity and utopian socialism from the west to varying degrees. Hong Xiuquan, the leader of the Taiping Heavenly Kingdom, absorbed the Christian idea of equality and put forward a social plan of sharing land, food, clothes, money and warmth among all localities. Kang Youwei, a bourgeois reformist politician, thinker and leader of the Reform Movement of 1898 in China in modern times, wrote the Book of Great Harmony, proposing to break the nine realms of state, class, form, family, property, chaos, class and suffering, and realize the book of Great Harmony that "the world is public, there is no class, everything is equal, and there is neither an autocratic monarch nor an elected president". Sun Yat-sen, a great revolutionary democratic politician and thinker in China in modern times, clearly pointed out that it is not difficult for the five families of China to expand freedom, equality and fraternity for all mankind. The Chinese nation is not only a nation with lofty ideals, but also a nation with persistent ideals. At the end of the Eastern Han Dynasty, Zhang Lu, the leader of Wudou Road, set up "Yi She", "Yi Mi" and "Yi Meat" in Hanzhong, and passers-by lived by measuring their bellies. At the beginning of the Southern Song Dynasty, Zhongxiang Uprising put forward the program of "dividing the rich and the poor by law, and obeying the law if it is not good". Almost all previous peasant uprisings took equality between the noble and the humble and unity from top to bottom as their own banner, and made unremitting efforts to realize the ideal of great harmony. Although China's thought of great harmony in traditional culture has great historical limitations, China's excellent cultural tradition of "great harmony" is permeated with the lofty ideas and spirit of all mankind, full of true freedom, equality and fraternity, which embodies the ultimate and inevitable destination of human social development. Like the idea of world harmony and equality for all, it is the common wealth of all mankind and should be today's globalization.

Second, "harmony is precious", "being kind to neighbors" and "harmony among nations". This is an excellent traditional ethical virtue for the Chinese nation to get along well with people all over the world. It can be said that this is also the cornerstone of foreign relations paved by the Chinese nation on the road to great harmony. China is a multi-ethnic country. The spirit of friendship, mutual assistance and equality of "harmony is precious", "beggar-thy-neighbor" and "national harmony" is not only the basic value orientation of China people in dealing with interpersonal and ethnic relations since ancient times, but also the basic principle of China people in dealing with state relations. China is a world-famous ancient civilization with a long history of foreign relations. There was no relationship between China and foreign countries in the modern sense in China's ancient pre-Qin period, but his thoughts of quietness and benevolence were very valuable. Laozi said: "The greatest is the highest", "The greatest is the lowest, and the world is the highest". This means that big countries should be especially modest. If a big country is as humble as living in a river, the world will be easy to blend and obey, and human beings will be easy to live in peace. This is the earliest ideological bud against power. Mencius was an important politician and thinker in the Warring States period. He put forward the theory of "benevolent government", "benevolent people can minimize major issues" and "wise people can minimize minor issues". After Qin and Han Dynasties, foreign exchanges became more and more frequent. In the Han Dynasty, the rulers took the initiative to go abroad to the Western Regions. In February, Professor Nakagen Qian Hui and Professor Qiao Jian, famous Japanese sociologists, held the International Symposium on Social Studies in East Asia in Tokyo to celebrate Fei Xiaotong's 80th birthday. Fei Lao summed up the 16-character "Proverbs" of "Beauty is beauty, beauty is beauty, beauty and * * *, the world is one" when he was the host of a speech entitled "People's Research in China-Personal Experience". Every nation has its own values and a set of things that it thinks are beautiful. These things are not necessarily beautiful or even ugly in the eyes of other nationalities. But in the initial stage of ethnic contact, it often happens that other ethnic groups are forced to change their original values to accommodate themselves. It is a great progress to tolerate "each has its own beauty" It is only after frequent equal exchanges between ethnic groups that people begin to discover that what other ethnic groups think is beautiful is also beautiful. This is the beauty of beauty. This is a higher level realm, which can only be achieved without one's own way of life. The sublimation of this realm is extremely important. Further is "beauty and * * *". We can not only tolerate the existence of different values, but also appreciate different values, so it is not far from establishing the value of * * *. Indeed, "beauty and * * *" are the result of the integration of different standards. Isn't this the "one world" that our ancients yearned for? As Fei Lao said, this is a question that can be related to how world anthropology will enter the 2 1 century in the future.