What are the main ideas and characteristics of the view of nature in each era (ancient, modern and modern)?

Throughout the traditional culture of China, we will find that the ancients' understanding of harmony is multifaceted and multi-level, which is a kind of great harmony: "the unity of man and nature" is the harmony between man and nature; "Human harmony" is the harmony between people; "I nurture my noble spirit" is the harmony of human virtues, and "harmony among nations" is the harmony between countries.

1, heaven and man are one. Man is a part of nature, which is the basic idea of Confucian view of nature. Since man and nature are unified, human beings should be kind to nature and respect the natural order. In the relationship between man and nature, it advocates "the unity of man and nature", affirms the unity of man and nature, emphasizes that human beings should know, respect and protect nature, rather than destroy it, and opposes blindly taking it from nature, unilaterally using it and conquering it. Confucius said in The Analects of Confucius Yang Huo: "What does Heaven say? When you are at four o'clock, everything is born. What is the sky? " What is the sky? Spring, summer, autumn and winter run according to the law, so all kinds of creatures in nature can't survive. Confucianism believes that "heaven", that is, nature, has an independent and fair operation law. Xunzi said in Xunzi's Tian Lun: "Heaven is always there, not for Yao or Jie. Governance is good, governance is chaotic. Strong is frugal, poor is not poor; If you are prepared and move, you will not get sick; If you follow the path and don't do it, then heaven can't be a disaster. " (On Xun Tian Zi). In Xunzi Wang Zhi, Xunzi also said: "The system of the holy king is also: when the vegetation is lush, the axe does not enter the forest and does not grow." When turtles, soft-shelled turtles, squid and eels are pregnant, the net poison does not enter the ze, does not die, and lasts forever. Spring ploughing, summer harvest, autumn harvest and winter storage are all timely, so the crops are abundant and the people have more food; Rushing the pool to the original marsh and Kawasawa, I want to ban it at this time, so there are many good fish and turtles, and the people are more useful; It's time to cut down and grow, so mountains are not children, and people have more material things. "Xunzi's" immortality, immortality "also hopes that people will respect the laws of nature, don't" kill ",don't ask for too much, and let human beings live in harmony with nature. Harmony between man and nature is the basic attitude to deal with the relationship between man and nature. The Book of Rites The Doctrine of the Mean points out: "Only when the world is sincere and can do its best can we do its best. If you can make full use of human nature, you can create the best things. If we can make the best use of everything, we can praise the teaching of heaven and earth. If you can praise the cultivation of heaven and earth, you can participate in it. "People can follow the natural laws of heaven and earth to help them change, and they can live in harmony with heaven and earth. The Taoist view of nature emphasizes the harmony between man and nature, and the law of harmony between man and nature is "the unity of man and nature" and "Taoism is natural". Laozi said: "The Tao is big, the sky is big, the land is big, and the people are big." "There are four domains, and one of them lives." This clearly shows that man and everything are equal, and man has no higher status than other things. " Man is everywhere, the earth follows the sky, the sky follows the Tao, and the Tao follows the nature "(Chapter 25 of Laozi), which embodies the harmonious concept of" harmony between man and nature "and the harmonious principle of" Tao follows nature ". The idea of "harmony between man and nature" has long been put forward. It is believed that the five elements of gold, wood, water, fire and earth constitute the universe, including man himself, and man is a part of nature. Man can only live in harmony with nature, and if he destroys or goes against the will of nature, he will be punished. "Taoism is natural" means that people in heaven and earth are born naturally and live in harmony with those who follow the laws of nature. "Tao and nature" reveals the characteristics of the whole universe and endless popular laws. Through the externalization of "virtue", "Tao" fully shows the attributes of these all-encompassing things between heaven and earth, which is "the way of observing heaven and the journey of heaven" Zhuangzi, another representative of Taoism, put forward the viewpoint of "harmony with heaven". He believes that "abandoning things does not contribute, saving lives does not lose money, and the husband's shape is perfect, and he is one with heaven." "Zhuangzi Sheng Da" is to ask people to abandon the world, forget life, make their bodies sound and energetic, so as to achieve the realm of natural inaction integrated with "heaven". It is emphasized that man must follow the laws of nature, conform to nature and live in harmony with nature, so as to achieve the state of "Heaven and earth coexist with me, and everything is one with me" (Zhuangzi's Theory of Everything). The Yellow Emperor Yin Fu Jing said: "Thief of all things in heaven and earth, thief of all things, thief of all things, three thieves are suitable, and three talents are safe. "It can be seen that the birth and existence of * * * between man and nature is the law of heaven and nature, and nature is the necessary condition for the survival and development of human society. The Taoist concept of "harmony between man and nature" is not only a problem that human society needs to seriously consider today, but also an eternal spirit and concept of harmonious coexistence between man and nature in the future. The proposition of "harmony between man and nature" is essentially to advocate the harmony between man and nature, treat all things in nature with a kind and friendly attitude, and be kind to birds, animals and plants. For example, allusions such as "fishing without guidance, sailing at night without shooting", "opening the net on three sides" and "reforming and breaking" all put forward rich ideas for protecting natural resources, and their value has not diminished so far. Neo-Confucianism in Song and Ming Dynasties also attached great importance to the harmony between man and nature, and expressed the traditional thought of "harmony between man and nature" in the form of "harmony between man and nature", which was considered as the realistic basis of all life harmony and the ultimate goal and realm of life cultivation. They take harmony between things and me as the goal, harmony between people and me as the means, and self-harmony as the basis, attach great importance to and emphasize the integration of things and me, and pursue the harmonious development of individuals, everything in the universe and human society. Zhang Zai, a great scholar in the Song Dynasty, first expounded the idea of "treating everyone and everything in the world fairly" in his works. Neo-Confucianism in the Song and Ming Dynasties integrated the harmonious theories of Confucianism, Buddhism and Taoism in the pre-Qin period, and the body and function were closely linked, thus completing the construction of the theoretical system of harmonious thought. The concept of harmonious coexistence between man and nature has also been implemented in the system. As Mencius said, "if you don't go against the farming season, the valley 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. There is no regret in being born and dying, and the beginning of the king is also. " It means that the harmony between man and nature is the basis of survival, development and social security, which is the so-called "beginning of kingly way". In addition to Confucianism and Taoism, other schools of thought in ancient China also have their own characteristics of "harmony between man and nature". For example, Lu Chunqiu advocates making good use of resources and opposes "fishing with exhausted resources", and Qi Yaomin's book puts forward that "surveying the land in harmony with heaven will use less soldiers and reduce more work".