Seek the classical exposition on the spirit of "harmony" in ancient times.

On China's Thought of Ancient Harmonious Society

Harmony, as a long and precious ideological and cultural tradition and value pursuit of China society, contains the philosophical wisdom of our ancestors about nature, society and life, and is an ideal social development goal. The idea of "harmony" runs through all periods and schools in the history of China's thought development, and accumulates as an important core of China culture. It not only flashes the philosophical wisdom of the East and shows its unique value orientation, but also plays an indispensable role in maintaining social stability, promoting social progress and promoting social development.

First, the meaning of harmony and harmonious society

From Shangshu, Zhou Li to Shuowen Jiezi, the word "harmony" refers to the harmony of music and the growth of seedlings, and later generations extended it to the mutual support, mutual promotion and orderly development of various things.

"Harmonious society" is a social ideal that people generally yearn for and pursue unremittingly. Its basic connotation is: in the relationship between man and nature, it emphasizes "the unity of man and nature"; In the relationship between people, it is required to "live in harmony"; In the relationship between man and society, he advocates "following the crowd to help the public"; In the relationship between various civilizations, it advocates "good understanding" and "harmony without difference".

Second, a harmonious social model.

Building a harmonious society is the common pursuit and ideal realm of ancient thinkers and politicians in China. Taoism's "small country with few people" advocates no desire, inaction and indisputable; Mohist school's "love is equal" advocates universal love and no attack, and Shang Tong is a monk and a sage; The Legalist "Rich Country Qiang Bing" advocates the rule of law and stresses practical results; Buddhism's "good land and pure land" emphasizes common life and happiness, which is a different expression of the ideal and harmonious social model. But the most representative is the "Great Harmony Society" described by Confucianism.

"Great Harmony Society" represents the highest realm of an ideal and harmonious society in ancient China. At the same time as Plato's Republic, it is two thousand years earlier than the earliest utopian socialist utopia in Europe. In the Book of Rites, Li Yun said: "The trip to the Avenue is also for the public. Choosing talents and appointing people, and trusting to mend fences, old friends are not only relatives, but also sons, so that the old people can have a home, be strong and useful, and the young people have their own strengths, and those who are lonely, lonely, abandoned and sick can be supported. Men get points and women get rewards. If the goods are abandoned on the ground, there is no need to hide them on yourself; You don't have to do it for yourself. Therefore, seeking closure, thieves do not do it, and it is not prosperous, so it is said that Datong is not closed. " Zheng Xuan in the Eastern Han Dynasty explained: "Harmony is also, harmony is also." . So "great harmony" means "great harmony" and "peace", that is, a harmonious society and a peaceful and prosperous time. The harmonious physiological thought put forward by China's traditional culture, after thousands of years of integration of various thoughts, has become a set of philosophical and ethical system with "harmony" as the core, giving consideration to diversity, harmony and order, and inclusiveness.

Although the ancient people's view of a harmonious society in the period of agricultural civilization has historical limitations, "Great Harmony Society" is a great ideal that the Chinese nation has been striving for for for thousands of years. Not only have countless people with lofty ideals made unremitting efforts in history, but when the socialist trend of thought was introduced to China in the early 20th century, in order to facilitate people's understanding and response, they all compared western socialism to China's "Great Harmony Society". As Toynbee said, human beings have mastered the means of high-tech civilization that can destroy themselves, and at the same time they are in the extremely antagonistic political and ideological camp, so the spirit that they need most is the essence of Chinese civilization-harmony.

Third, the basic content of a harmonious society

1, the harmony between man and nature

The core idea is "the unity of heaven and man", not the opposition between heaven and man. Its classic exposition is Lao Zi: "Man should follow the law of the earth, the law of the earth, the law of heaven and the law of nature". It emphasizes that human beings must follow the laws of nature and take this as their own code of action. Shuo Wen Jie Zi says: "Heaven, from one to the big". The word "Tian" is a human figure in Oracle Bone Inscriptions, and the person on it is called Tian. The attitude towards "heaven" is also the attitude towards the universe. "Heaven" was originally the object of nature worship, and later became the supreme god. And the king is the representative of the gods, who gave him the power to rule the world. The so-called "the change of heaven and earth, the effect of saints."

Qian Mu said: "In China culture, the concept of' harmony between man and nature' is actually the destination of China's traditional cultural thought". The harmony between man and nature represents China's humanistic spirit, that is, the pursuit of harmony between man and nature. Confucianism believes that "everything in heaven and earth is born", and that people and everything are natural products, and advocates "caring for people and loving things", extending the spirit of "benevolence" to all things in the universe from themselves and others, from people and things. Taoism regards the law of nature as the supreme law of all things in the universe and the human world, and holds that the harmony between man and nature is more noble than that between people. Buddhism believes that everything is a different embodiment of "Buddha nature", so all beings are equal and everything has the right to exist. All schools agree with the view that man and nature live in harmony.

According to the concept of "harmony between man and nature", ancient philosophers in China demanded a kind and friendly attitude towards all things in nature, treated animals and plants well, and put forward rich ideas on protecting natural resources. Confucius put forward "fishing without outline, swimming without lodging" (The Analects of Confucius), advocating that fishing should only use fishing rods, and opposing shooting birds that stay overnight. The allusions recorded in the history books, such as "opening the net on three sides", "Three Records of Historical Records" and "Lige Duanju" (on the official Lu dialect "Lige Duanju Kuangjun"), also reflect the ecological ethics thought of the ancients who were kind to all things in nature.

China's ancient thought of harmony between man and nature profoundly embodies the perfect combination of ecological wisdom and "kingly politics". Mencius said: "If you don't go against the farming season, the whole grain can't win the grain." If you don't count, neither fish nor turtle can be eaten. Axe gold gets into the mountain in time, and mywood can't be used. Valley and fish turtles can't fight for food, and wood and wood can't fight for it, which makes people lose their lives and have no regrets. Born and died without regret, the beginning of the king is also. It means that the harmony between man and nature is the basis of survival, development and social well-being, which is the so-called "beginning of kingly way".

2. Harmony between man and society

In the traditional culture of China, the harmony between man and society is mainly reflected in three aspects.

First, political harmony. To be "king" is to "protect the people as king". The core of "kingly way" lies in "ruling the country by virtue" and "ruling the country by benevolence". The core of "benevolent government" lies in what Mencius called people-oriented. Many politicians in ancient China had simple people-oriented thoughts, but some enlightened feudal monarchs could clearly understand and properly handle the relationship between the monarch and the people and strive to achieve harmony between the monarch and the people. For example, Emperor Taizong compared the relationship between the people and the monarch to the relationship between water and a boat, and thought that "water can carry a boat and also overturn it"; In order to avoid the tragedy of "capsizing", he repeatedly emphasized the idea of "saving the people" and advocated that "if the monarch can be quiet, the people will not be happy" (Zhenguan dignitary, Emperor Taizong asked about politics, etc. ), and try to avoid extravagance, simplicity and frivolity.

Second, economic harmony. Confucianism wants to "get rich first, then teach" the people. Mencius said: "Those who have a constant income have perseverance, and those who have no constant income have no perseverance", that is, people must have a fixed income before the society can be stable and harmonious. In particular, Confucianism opposes the polarization phenomenon of "the rich connect buildings and the poor have no place to stand", which is considered to be the root of social unrest.

Third, cultural harmony. Carry forward the unity and diversity of Chinese culture. Unity lies in that Greater China needs an inclusive dominant ideology, and pluralism lies in that various ideas can communicate and compete with each other on this basis. From pre-Qin hundred schools of thought, through Confucian Classics in Han Dynasty, Metaphysics in Wei and Jin Dynasties, Buddhism in Sui and Tang Dynasties, Neo-Confucianism in Song and Ming Dynasties to Puxue in Qing Dynasty, based on Confucian culture, hundred schools of thought and folk beliefs interacted with each other, becoming a profound traditional culture in China, realizing "governing the country with Confucianism, cultivating the body with Taoism, and cultivating the heart with Buddhism", which is the embodiment of the inner spirit of "harmony but difference".

3. Harmony between people

In the relationship between people, we advocate tolerance and life, create a harmonious environment, and pursue a harmonious society with harmony as the theme. Among them, Confucian ethics had the greatest influence on ancient China society. The ideal personality put forward by Confucius is good at communicating with people, generous and harmonious. He said: "A gentleman is harmonious but different, and a villain is not harmonious." . He also said: "A gentleman repents and does not fight, and the group does not belong to the party." Mencius also believes that "the weather is not as good as the geographical position, and the geographical position is not as good as human harmony." He also proposed: "The old man is old, the young man is young, and the young man is young." Confucianism, represented by Confucius and Mencius, also put forward a series of moral principles aimed at realizing human harmony and social harmony, such as benevolence, righteousness, courtesy, tolerance, faithfulness, sensitivity, benefit, wisdom, courage, loyalty, forgiveness and filial piety.

Taoism, which advocates "governing by doing nothing", opposes social conflicts. Laozi describes an ideal society in which people live in harmony, who are willing to eat and wear warm clothes, live and work in peace and enjoy customs. Laozi put forward: "Heaven has more damage than it can do." A man's way is not enough to serve. Who can serve the world more than enough, only Tao? Laozi's thoughts of "no desire", "inaction", "no dispute", "no luxury, no Thai", "Zhi Zhi" and "contentment" always require people to follow the example of Heaven and achieve a relative balance. As a lofty ideal, the great harmony society envisioned by the ancients has always guided people with lofty ideals to pursue social development goals with interpersonal harmony as the basic feature.

Confucius, the representative of harmonious people, proposed to create a generous and harmonious interpersonal environment. There are two ways to realize his "benevolence": one is "to stand if you want, and to reach if you want"; One is "Don't do to others what you don't want others to do to you". Among them, "Don't do to others what you don't want others to do to you" has the same expression in all major cultures and religions in the world, and is recognized as the "moral Huang Jinlv" in dealing with interpersonal relationships, with universal value. Confucius also emphasized that "harmony" is an indispensable aspect of a gentleman's personality. Confucianism institutionalized the moral principle of "harmony" and made it an operable "ritual". "Music, the sum of heaven and earth. Rites, the order of heaven and earth also "("Yue Yue Ji Lun "). The function of "ceremony" is to achieve social harmony through "harmony between people", which is "the use of ceremony, harmony is precious"

4. Harmony between man and himself

Although Confucianism does not advocate asceticism, it has always emphasized that human behavior should be regulated through righteousness, honesty and cultivation. Confucius believes that people are human because they have spiritual life, especially because they have morality. Therefore, Confucius emphasized "benevolence" and advocated tenderness, kindness, courtesy, frugality, benevolence, righteousness, courtesy, wisdom and faithfulness. He regards the cultivation of moral people as the basis of learning, which is the basis of social stability and harmony. Taoism also advocates that people's physical and mental harmony can be achieved through humility and inaction, and that "it is important to sharpen their spirit, resolve their disputes, be in harmony with their light and share their dust." With a harmonious personality, we can get rid of self-restraint and look at everything with an open mind and a paranoid mind. Buddhism emphasizes the afterlife, trying to enter a state of understanding with a detached attitude and realize the harmony between self and body.

On the relationship between body and mind, Confucius advocated harmony between body and mind and maintained a peaceful and indifferent attitude.

First, correctly handle the relationship between reason and desire. Confucius said: "Being rich and expensive is what people want ... Being poor and cheap is what people hate". But Confucius also emphasized that "being rich and expensive, if you don't follow its path, there is nowhere" and "being unjust and rich and expensive is like a cloud to me". In other words, Confucius acknowledged human's normal desire, but opposed taking satisfying desire as the first and only starting point. Whether you get rich or abandon poverty, you should get it through proper ways and methods, not unscrupulous greed.

The second is to correctly handle the relationship between poverty and achievement. Confucius said, "If there is a way in the world, see it; If there is no way, I will hide you. " . The country has a good way, and it is extremely vicious and shameful; The country has no choice but to be rich and expensive, which is shameful. "This means that when there is a way in the world, we should do it vigorously. It's a shame if we don't do well. When there is no road in the world, you should live in seclusion. If you lose your principles and go with the flow, it is also a shame. This thought was developed by Mencius as "poverty is the only way to protect yourself, and prosperity is the best way to help the world." Third, correctly handle the relationship between external identity and internal quality. In the period of Confucius, the sage was divided, that is, the inner sage personality and the outer king personality were no longer unified, and people's political identity and moral identity were divided. On the issue of how to achieve physical and mental harmony, Confucius paid more attention to the thought of "being a human being", which showed that Confucius held high consciousness and stressed that "relying on oneself actively" meant relying on his own consciousness and initiative. With the consciousness of benevolence, there will be the initiative of benevolence, and with the consciousness and initiative of benevolence, "I want benevolence." "

5. A harmonious world where all ethnic groups live in harmony.

In the relationship between the nation and the country, it advocates that all ethnic groups live in harmony. "Shangshu Yaodian" said that "the people show loyalty to the Soviet Union and unite all ethnic groups"; The Book of Changes says: "The first custom is Xianning." In other words, it advocates unity and harmony among all countries. Confucius put forward that "all men are brothers within the four seas" and said, "If people are far away from you, you will come to Xiu De and be safe." He advocates convincing people with virtue and opposes resorting to force at will. Mencius put forward that "the benevolent is invincible", advocated "convincing people with virtue", advocated kingliness and opposed hegemony. Wang Dao is the opposite of hegemony, and handles domestic and international relations with force as the backing; Wang Dao uses peace as a means to expand its influence by building mutual trust.

The idea of "taking China as one person and the world as one" in The Book of Rites is to transcend the "worldview" of a country and a nation, establish a harmonious and orderly world, advocate the kingly way of "serving people with virtue" and oppose the hegemony of "serving people with strength". "Zuo Zhuan" wrote that "the sum of nine kings in eight years is like the joy of peace." As a "civilized" country, ancient China advocated peaceful, just and civilized means to solve international disputes, which is the true cosmopolitanism.

Fourth, harmonious values.

China's traditional culture is good at finding positive factors that are conducive to resolving contradictions and differences from contradictory things, and emphasizes that "harmony is precious" and "seeking common ground while reserving differences" is the best way and the highest criterion to deal with contradictions or conflicts. Most ancient thinkers in China emphasized "self-cultivation", that is, to improve their moral cultivation, so as to live in harmony with nature, society and others. Therefore, they emphasize that everyone must deal with the relationship between spiritual needs and material pursuits, seek personal interests and maintain social fairness and justice, and strive to achieve physical and mental harmony and the unity of righteousness and interests. For example, advocating the values of "giving up one's life for righteousness" and "valuing righteousness over profit", advocating the personality cultivation of "wealth can't be lewd, poverty can't be moved, and powerful people can't be bent", and the ideas of harmony, harmony, wealth can't be lewd, economic interests can't be harmonious, political harmony, harmony without difference and peace * * * all show the continuous progress of the Chinese nation.