Who can talk about the connection and difference between culture and martial arts culture?

If we want to talk about culture and martial arts,

Let's talk about China Wushu and culture first: Wushu is an original inheritance of China's ancient defense, and metaphysical ancient philosophy generally occupies a large proportion in China's ancient things. Calligraphy, music, medicine and martial arts are all the same. Usually these subjects are comprehensive and inseparable. As far as Wushu is concerned, it combines many philosophical thoughts such as Taoism's Yin-Yang and Five Elements, Confucianism's benevolence, Buddhism's forbearance and so on, which is closely related to Chinese medicine. This makes Wushu not only a kind of fighting skill, but also a complex and constantly integrated organism. Without the soil of China traditional culture, Wushu can't be called "Wushu". This is also the difference between China Wushu and various forms of foreign Wushu.

Therefore, learning China Wushu is not simply learning Wushu, but also learning related culture, which is also the difficulty in learning China Wushu. At present, the traditional culture has been separated, which hinders us from understanding the profound connotation of Wushu. Just like those who study Chinese medicine now, they don't read classics, and often ask patients for ct and blood tests. Those who learn Tai Chi don't understand Yin and Yang, don't understand reason, and don't study Chinese medicine everywhere. I only know why, I don't know why. It is strange that Wushu does not go backwards. So although there will be martial arts experts now, it's hard to see them and everyone.

Modern Wushu is losing the guidance and norms of humanistic ideals. It is very important to rebuild the humanistic ideal of China Wushu and realize it. Rebuilding the humanistic ideal of Wushu is a big subject. After expounding the necessity of rebuilding the humanistic ideal of Wushu, this paper investigates the thoughts of Confucianism, Taoism and Buddhism and their blending from the perspective of humanistic ideal and its realization, in order to provide some ideological basis and model reference for the reconstruction work.

Keywords: Wushu humanities survey; Confucianism, Taoism and Buddhism; Practicality; Nature is the opposite; Beyond.

Confucianism, Buddhism and Taoism are the mainstream of China culture. China Wushu is an integral part of China culture. Confucianism, Taoism and Buddhism emphasize enlightenment, while China Wushu emphasizes practice. Generally speaking, it is reasonable for China Wushu to attach importance to practice, emphasize literature over martial arts, and accept the guidance of mainstream ideology and culture.

There are many ways to study the influence of philosophy on Wushu. From philosophy to martial arts, one-to-one correspondence and direct discussion can make readers' thinking very clear; Secondly, looking at philosophy from Wushu will help readers find useful factors and reasonable values in philosophy. It's a little vague, but it's more real. The main idea of this paper is to look at philosophy from Wushu.

Confucianism, Taoism and Buddhism have various influences on China Wushu, so from the perspective of Wushu, the contents of Confucianism, Taoism and Buddhism are also various. What this article talks about is only from the perspective of humanistic ideal and its realization. The humanistic ideal of Wushu is to realize the value of human life and find the meaning of human life in Wushu practice, not just to use Wushu as a tool. The so-called Wushu humanistic investigation is to examine Wushu practice as a process of finding the meaning of life. China's traditional culture, especially the humanistic ideal of Confucianism, Buddhism and Taoism and its ideological logic, is a reliable reference and an important ideological source for China's humanistic pursuit of martial arts.

The humanistic ideal of modern China Wushu should be the perfect combination and development of Chinese and western thoughts. Exploring the ideological essence of Confucianism, Taoism and Buddhism from the perspective of Wushu humanistic ideal is only an important ideological basis and model reference for the construction of Wushu humanistic ideal in contemporary China. It is impossible for this paper to establish the humanistic ideal of China Wushu and its realization. I hope readers can understand the author's good intentions. This paper aims to examine Confucianism, Taoism and Buddhism from the perspective of Wushu humanistic ideal.

Modern China Wushu pays too much attention to the value of its sport, but ignores the pursuit of the meaning of human life in the sport. Therefore, it is very important to rebuild the humanistic ideal of China Wushu and realize it. In order to rebuild the humanistic ideal of China Wushu and its realization, it is necessary to study and understand China's traditional thought, especially the humanistic ideal of Confucianism, Buddhism and Taoism and its realization, although this is not the only job. Therefore, it is necessary to study the humanistic spirit of Confucianism, Taoism and Buddhism in Wushu, that is, to study Confucianism, Taoism and Buddhism from the perspective of humanistic ideal and its realization, in order to rebuild China's humanistic ideal of Wushu and its realization.

1 the necessity of rebuilding the humanistic ideal of Wushu

As an important carrier of traditional culture in China, China Wushu naturally has the function of aggregating and expressing the mainstream thoughts of Confucianism, Taoism and Buddhism in China. However, just like many traditional cultural forms at the object level, due to the intermittent development and the impact of modern western culture, the movement form and internal thought of China Wushu have become more blind and impetuous. China Wushu, which was originally an important means of self-cultivation, has more elements of quick success and instant benefit; China Wushu, which was originally composed and heavy, has become increasingly shallow. China Wushu is developing to pure western-style sports, and China Wushu, a terrible tool, is losing the guidance and restriction of traditional humanistic ideal pursuit.

Isn't it good for China Wushu to develop into a purely western-style sport? Yes, of course. However, the development of China Wushu to Western-style sports is not a complete transformation, but only a partial functional transformation, and even opened up a new development path. The role of China Wushu cannot be simplified. The national characteristics of China Wushu can never be abandoned.

So, what are the national characteristics of China Wushu?

As for the national characteristics of China Wushu, we can learn from China's philosophy, especially the internal logic of Confucianism, Taoism and Buddhism, and study the form of China Wushu. The author thinks that China Wushu, which grew up under the background of China traditional culture, is not only a relatively independent cultural form, but also an important carrier of the mainstream thought of China culture. Whether as an independent form or as a cultural carrier, its basic concept should be roughly the same as Confucianism, Taoism and Buddhism. The characteristic of China Wushu is that China Wushu is not only a sport, but also an ultimate concern for people based on the theory of human nature, similar to Confucianism, Taoism and Buddhism. Therefore, the author thinks that the national characteristics that distinguish China Wushu from other similar events are its humanistic pursuit. Pursuing humanistic ideal is the fundamental goal of China Wushu, and it is also the norm and guidance of other functions of China Wushu.

As an inherent form of traditional culture, what is the goal of self-cultivation of China Wushu? What kind of personality should China Wushu cultivate? In what way should the personality cultivation of China Wushu be carried out? Specifically, what kind of fame and fortune, victory and defeat, gains and losses should China Wushu establish? How to Construct the Moral Standards of Wushu in China? What ideals should China Wushu make people realize? Is the realization of this ideal a process or a result? How to integrate introverted humanistic pursuit with extroverted sports practice? Wait a minute.

Seeking the realization of human nature in external practice may be the basic concept of China culture, and China Wushu is no exception. Then, how to understand the humanistic pursuit of China Wushu along the traditional cultural context with China characteristics in China Wushu?

This question is both traditional and realistic. The reason why it is traditional is that this way of thinking to determine cultural goals is traditional; It is realistic because the understanding of human nature in today's era must be based on tradition and has modern and progressive value and significance. Nowadays, the attraction of martial arts in China is weakening day by day, and martial arts practitioners are becoming more and more utilitarian. This made countless people in China fight for it, regardless of fame and fortune. Can't say it's not a kind of sadness. The author thinks that it may be one of the important topics of contemporary China Wushu and the need to maintain the national character of China Wushu to reaffirm the humanistic pursuit of China Wushu, rebuild the humanistic ideal of China Wushu and restore the inner charm of China Wushu.

To explore the humanistic ideal of China Wushu, we must first understand the humanistic ideal of traditional Wushu, and to understand the humanistic ideal of traditional Wushu, we must understand the humanistic ideal of traditional culture, especially the mainstream culture of Confucianism, Taoism and Buddhism. In a sense, the humanistic ideal of China Wushu, that is, how to realize humanity in sports practice or realize the value and significance of life, can be found in Confucianism, Taoism and Buddhism.

Among Confucianism, Taoism and Buddhism, Buddhism transcends the broad mind of personal life and death, gain and loss, honor and disgrace, Confucianism blends personal value and social value in a gestalt way, Taoism transcends the conventional understanding of the methodology of "nature is contrary", and the mutual integration of Confucianism, Taoism and Buddhism should be of great significance to the construction of China's martial arts humanistic ideal.

2. Basic ideas of Confucianism, Taoism and Buddhism

The ideological line of Confucianism is a logical process of "human nature is good-life is meaningful-practice is complete". Since human nature is good, life is meaningful. Therefore, perfection in the social practice of life is a process of realizing human nature, and naturally it is also a process of understanding the meaning of life and obtaining happiness in life. The author believes that this thought is the internal logic of Confucianism. The practice of Confucianism is carried out along this line of thought.

The goodness of human nature is the origin of Confucianism. Most Confucian scholars in history directly put forward the theory of good nature. As for Xunzi who put forward the theory of evil nature, if we carefully analyze his original intention of putting forward the theory of evil nature, we will also find that his theory of evil nature is from another angle, which further confirms the theory of good nature put forward by Confucian sages. Xunzi's theory of evil nature actually demonstrates human nature, which is shared by animals in human nature. The humanity of Xunzi's theory of evil nature is not the same as that of Mencius and other humanists. The goodness of human nature mentioned by Confucianism actually refers to the unique nature that distinguishes people from animals. Confucianism regards the human nature characteristics that distinguish people from animals as human nature, which shows that Confucianism pays attention to and thinks about human nature and shows that Confucianism has high trust in human culture.

Confucianism does not think that everything on earth is perfect, but it is full of confidence in human civilization. Confucianism believes that life is meaningful, and the meaning of life lies in serving the society. Loving life and loving life is an important prerequisite for practicing Confucianism.

Since human nature is good and life is meaningful, it is a happy process to realize human nature and do one's best in social practice. "Perfect practice" has become an important ideological basis for Confucianism to realize the value of life.

As we all know, Confucianism regards human sociality as human nature, which is essentially a kind of suppression of human naturalness and has more subjective significance. But from a positive point of view, the Confucian way of thinking based on human sociality is the value of Confucianism. We can't ignore people's natural nature, but it is very important for individuals and society to properly limit people's natural nature and explore people's social nature.

The essence of Taoist thought is to provide people with a life methodology based on ontology. It first discusses the essential characteristics of Tao as the ontology of all things in the universe, and then tells people how to teach Tao and how to treat people. The logic of Taoism is simple, but its philosophical speculation is abstract.

Taoism believes that Tao is the origin and noumenon of the universe. Tao exists before all things in the universe and is ubiquitous in all things. In other words, Tao produces all things, which is also the essence of all things.

Tao, as the essence of all things, is an inseparable two poles, and it is the unity of two polar concepts such as "being or not". Nothing, in terms of the stipulation of things, means that the origin and ontology of all things in the universe are without any stipulation; Yes, in terms of the possibility of the development of things, but the origin and noumenon of all things in the universe have the possibility of development in any aspect and in any nature. Tao is the unity of nothing and something, Tao is nothing, Tao is something, and there is nothing. Similarly, Taoism also tells people that "the world knows that beauty is beauty and evil does something;" Everyone knows that good is good and bad is bad. "(Chapter II) Good and evil, beauty and ugliness are inseparable. Good is evil, and beauty is ugly.

Since Tao transcends the bipolar concepts of good and evil, existence and good and evil, our understanding of Tao, that is, the understanding of the nature of all things in the universe, must transcend the bipolar concepts of good and evil and existence and avoid bipolar thinking. For anything, we should go beyond the two aspects of contradiction and correctly grasp the law of development and change of things.

Of course, understanding everything except the two poles does not mean denying the existence of the two poles in things, just because the two poles are interdependent and constantly changing. "Anti-Tao Movement" is a high generalization of the essential characteristics of all things in the universe by Taoism. Acknowledging the existence of the two poles and transcending their understanding may be the brilliant point of Taoist understanding of everything in the universe.

Since the two poles of things are interdependent and constantly changing, there must be a correct way to deal with the problem. Specifically, because silence contains infinite possibilities of movement, it is necessary to remain silent; Because weakness contains infinitely strong possibilities, we should be weak; Because inaction contains infinite possibilities, we should do nothing; Wait a minute. This abnormal thinking method adopted on the premise of understanding the law of bipolar transformation of things may be the highest wisdom in the world.

The wisdom of Taoism and the methodology of Taoism are the ways to conform to nature and the trend. It is precisely because of the naturalness of its method that it shows its powerful effect in health preservation, physical therapy and handling affairs. The author thinks that the Taoist method is to let nature take its course, without abstinence or indulgence. Of course, compared with the excessive indulgence of modern society, Taoism seems to be an abstainer.

The ideological line of Buddhism is also relatively clear. "All dharma circles are empty-all hardships-all practice is empty, becoming a Buddha" may be the basic concept for Buddhists to understand and practice.

Buddhism believes that everything in the universe, including human beings, is the product of origin, gathering leads to life, and dispersing leads to death. All changes in the universe are impermanent, and impermanent changes will inevitably lead to everything without me. People fall into the endless cycle of life and death because of ignorance.

At the same time, Buddhism believes that everything in the world is painful. The suffering in the world is naturally a kind of suffering; Joy in the world, because impermanence has no self, is also a kind of bitterness in essence. Buddhism's attitude towards life is negative, with obvious world-weariness tendency. Therefore, Buddhism regards transcending life and death as the ultimate goal of spiritual liberation. Although Buddhism also recognizes the retribution of good and evil in the cycle of life and death, Buddhism does not regard the cultivation of goodness as the ultimate goal, but only regards goodness as the basic condition of being a man and the basic cultivation beyond life and death.

The basic methods of Buddhist practice are abstinence, firmness and wisdom. Discipline is essentially a kind of moral cultivation; Calm and wise is a more subjective cultivation of inner self-control. Relying on the self-control of people's conscious subject consciousness, people's mind can transcend all temptations in real life and enter a spiritual realm of self-improvement and narcissism, which may be the value of Buddhism.

Now science finds that desire is the source of social development, but sociologists also find that desire is also the source of evil. In this way, how to use people's desires to develop society, how to control people's desires and reduce evil has become a problem that scholars of all ages have been thinking about. Objectively speaking, none of Confucianism, Taoism and Buddhism completely denied the value of desire in practice, but they all paid more attention to the negative effects of desire and gave their own methods to restrain desire. There are some differences in the attitudes and methods of Confucianism, Buddhism and Taoism towards human desires: Taoism is abstinence, Confucianism is abstinence, and Buddhism is almost abstinence. Of course, we can't fully agree with the attitudes and methods of Confucianism, Taoism and Buddhism towards desire, but we should clearly see that abstinence, limiting desire or abstinence to some extent are all tentative ways for people to find happiness in life when their desires can't be fully satisfied. These methods, for the development of society, naturally have their negative side, but at the same time, we should also understand that this is also an important means of human self-protection. These important means, no matter how developed the society is, have their irreplaceable functions.

Confucianism, Taoism and Buddhism blend with each other.

The confluence of Confucianism, Buddhism and Taoism is the necessity of historical development and is completed under the background of social development. However, there are internal reasons for the integration of Confucianism, Taoism and Buddhism in this way. As we said above, desire is the source of social development, so we can't create people without desire; At the same time, the development of productive forces determines the degree of social satisfaction with people's desires, so people need to be able to control their desires. The contradiction between the requirements of China's social development to stimulate people's desires and the requirements of social development to limit people's desires determines that the three religions must be roughly integrated to some extent. For their own survival and development, the three religions have to consciously or unconsciously and reluctantly start the confluence of the three religions, although the degree of this confluence is not the same in each family. As a result of trying to annex the other two schools, Taoism and Buddhism were reformed and absorbed by Confucianism, and then they were driven off the political stage. Because of the combination of Confucianism, Taoism and Buddhism, their nature has naturally changed fundamentally.

From the cultural point of view, Confucianism hopes to cultivate people's love for life and strong sense of social responsibility through the method of "practicing to the extreme" on the premise of establishing "human nature is good", so that everyone can have good morality, thus making the ugly phenomenon in society disappear naturally. This way of thinking of Confucianism reveals the importance of Confucian scholars in the past dynasties to secular life and their full confidence in humanistic creation, which naturally shows their one-sided understanding of human nature and naive understanding of life and society. Life in this world needs people's enthusiasm for life and their unremitting pursuit of goodness. However, human nature can never be changed because of idealized trust, and people's sense of responsibility to society can never be formed because of people's inner consciousness. Human nature is naturally different from the social attributes of animals, but it also has its innate natural nature. Excessive exaggeration of people's sociality, coupled with contempt and excessive repression of people's natural nature, will inevitably lead to the emergence of people's moral alienation. Once morality is alienated, the so-called morality becomes pseudo-morality, and it also becomes a disguise of people. This alienated morality is more terrible than no morality.

Human development and social progress need people's enthusiasm, active participation, construction and transformation, and good morality. This is an important factor that Confucianism is recognized by China people. Through this recognition and participation, the people of China have experienced the value and significance of life. However, it is precisely because of the excessive trust of Confucianism in people's consciousness that people's morality is often alienated and brings human disasters to social progress. For the alienation of Confucian culture, Confucianism itself seems to have no way. In the history of China's humanities, Taoism consciously undertook this important task.

Taoism talks about the morality and methods of being a man from the perspective of personal cultivation. To be exact, the author believes that the essence of Taoist culture is a kind of culture of "governing the body and treating others". When it comes to treating the body, many people may feel uncomfortable, which seems to belittle Taoism. In fact, governing the body is the foundation of being a man, and it is also the foundation of doing things and being a man. How can you be a man without protecting yourself? It is necessary for Confucianism to talk about enterprising and morality, but in fact, the so-called enterprising and morality must be based on maintaining the individual's sound body, mind and personality. How can we make progress without a sound body and mind? Without a sound personality, how can there be morality? Taoism imitates the thought of natural inaction, while cultivating physical and mental self-protection, it also transcends the alienation caused by Confucianism's excessive emphasis on making progress everywhere. Taoist thought starts from human nature and thinks about many practical problems of human society. It follows the thinking route from individual to society, but does not despise society. It starts with perfecting individuals and then perfects society.

Confucianism and Taoism thought deeply about the different contents of people from different angles, and constructed people's way of life and route. Confucianism pursues both internal and external cultivation (although there is also the idea of "saving the world if you are up to speed, and being immune to poverty", but this is only in terms of its own opportunities, and its positive and enterprising consciousness is consistent), and attaches importance to the experience of the value and significance of life, while Taoism focuses on the balance and stability of its own mentality (Taoism takes quietness as the infinite movement, which is the premise of sports and does not deny sports). Taoism emphasizes inaction, which provides a premise and transcendental cultivation method for people to resist and surpass alienation caused by excessive enterprising. Proactive, on the basis of inaction and self-cultivation, maintaining peace and balance of mind forever is an excellent way of life or method in this world. Only by being "open-minded, solid-minded, weak-minded", full of vigor and vitality, can we realize the value and significance of life, be invincible in positive progress, and keep people's body and mind in a healthy and happy state forever.

Confucianism takes heaven and earth as its own responsibility and is proactive; On the premise of personal cultivation, Taoism runs through the basic thought of "inaction" in life practice and saves the capital of life. Confucianism and Taoism complement each other, creating an indescribable paradise for China people, and making traditional China people constantly surpass themselves and make positive progress.

Of course, the transcendence of Taoism is essentially only the transcendence of realistic things and methods, which is based on the confidence in human life. Although Taoism is well aware of the natural laws in the universe, it does not overemphasize the irreversibility of natural laws, but puts its energy into the inaction method of "hollowing out its heart and strengthening its abdomen" and then "knowing its male and guarding its female". This transcendence of Taoism is extremely valuable. However, this transcendence of Taoism is also limited, only to some specific alienation problems in this world. The transcendence of Taoism is based on attaching importance to secular life and loving life. In contrast, the transcendence of Buddhism is the transcendence of secular life and human life.

Buddhism says that everything is empty from the perspective of origin, thus breaking people's attachment to everything in the world, especially human life. Even human life can be spared. What else in the world can't let go? Compared with Confucianism and Taoism, Buddhism is more tolerant. From the philosophical point of view, the practice of Buddhism is to get rid of all persistence through the conscious consciousness of the subject, thus becoming the master of one's own mind and gaining complete spiritual freedom. Its essence is a transcendence of real life. This transcendence of Buddhism is the most thorough for people. Even if human society degenerates to an unbearable level, Buddhism will make people calm and free. From this perspective, Buddhism is the most thorough way for people to obtain psychological peace and spiritual happiness. Of course, the most thorough view of Buddhist practice has completely denied the value and significance of enterprising life in this world. The transcendence of Taoism is only "forgetting me", "doing nothing" and "nature". In Buddhism's view, it is still incomplete and promising. The transcendence of Buddhism is completely "all laws have no self" From this perspective, that is, from the essence of Buddhism's ultimate goal-becoming a Buddha, the transcendence of Buddhism is a breakthrough extension of Taoist transcendence. Perhaps, it is precisely because of the unique humanistic spirit of Buddhism that it makes up for the lack of attention to life and death in China's traditional culture and provides a new perspective for people to examine real life.

It should be noted that great changes have taken place in the nature of Buddhism from China to China, and the main change is from simple birth to the integration of birth and WTO entry. Fundamentally speaking, Buddhism was born, but the basic practice of Buddhism, that is, the basic laws of Buddhism, such as the five precepts and ten good deeds, is essentially to strengthen the moral norms advocated by Confucianism. The morality of Confucianism stems from the confidence in the goodness of human nature, while the ethics and contents of Buddhism have a lot in common with Confucianism, but the reasons for urging people to implement them are different. Unconscious people will unconsciously abide by the rules they should abide by because of their trust in Confucianism, but Buddhist believers who yearn for happiness in the afterlife will consciously abide by these rules of doing good. Confucianism, Buddhism and Taoism, starting from internal consciousness and external constraints, make people willingly abide by the moral norms they should abide by. Therefore, China-oriented Buddhism has the dual functions of extending Taoist transcendence and strengthening Confucian morality.

In fact, the internal logic of Confucianism, Buddhism and Taoism is the same, that is, their practical significance is beyond themselves. Whether it is the sexual characteristics expressed by Confucianism, the realm of Tao expressed by Taoism or the empty realm expressed by Buddhism, it is actually the result of human abstract thinking and a transcendence goal designed by human beings for themselves. However, the same is to seek transcendence, and its level is different. The transcendence of Confucianism stems from the trust of Confucianism in human moral consciousness and seeks a transcendence of human natural nature in practice; The transcendence of Taoism is not as simple as that of Confucianism, but on the premise of attaching importance to real life, it stems from the trust in human life wisdom and seeks a transcendence of Xiao Zhi's wisdom, with the aim of seeking the great wisdom of real life as the premise of man-made things; The transcendence of Buddhism, on the premise of belittling real life, stems from the firm belief in Buddhism and seeks to transcend real life in order to gain the greatest wisdom in the universe to get rid of it.

Judging from the artificial methods in real life, the confluence of Confucianism, Taoism and Buddhism is very meaningful. Taoist inaction, on the basis of transcending existence and good and evil, seems to take "hollowing out one's heart, consolidating one's belly and guarding one's weakness" as the premise and permanent reminder of dealing with people, maintaining inner peace, silently accumulating strength and showing weakness to others; Confucian practice is complete, Buddhism is diligent and good, and it emphasizes dealing with people from the perspective of life significance; The Buddhist concept of emptiness leaves an infinite sleeping space for all the setbacks people may suffer. The unintentional natural integration of Confucianism, Taoism and Buddhism has obvious practical value and methodological significance.

Judging from the specific methods of Confucianism, Buddhism and Taoism, the three religions themselves are cross-complementary; But from its internal logic, Buddhism pursues being born into a Buddha, while Confucianism and Taoism seek to enter the WTO to realize the value and significance of life. The two seem to be incompatible. However, an in-depth study of the integration of Confucianism, Buddhism and Taoism in history without violating its basic teachings shows that the integration of the three religions into one is inevitable. The most thorough practice method of "no mind for teaching, no phase for body, no life for foundation" makes the perfect practice pursued by Confucianism no longer contradict Buddhism; At the same time, getting rid of the persistence of Buddhism can also alleviate the frustration in the world. Taoism's WTO entry strategy of "treating others first" is the naturalization and systematization of Confucian behavior, which will not become the evil behavior that Buddhism insists on opposing. Zen Buddhism is almost synonymous with Buddhism in China. In fact, it is a naturalist, which is different from Taoism, but its practice method is somewhat similar. Taoism naturally won't criticize Buddhism's method of breaking the rules and seeking the inside. In this way, the confluence of the three religions and joining the WTO with the mentality of being born has become a logical ideological logic.

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