From the observation in Lu's Spring and Autumn Annals, we can see the roots of two thoughts about social economy in China's philosophy. These two schools are as contradictory as two poles, but they are like two poles on the same axis, and both aspects also reflect the peasants' thoughts. The Movement Against Taoism (Chapter 40 of Tao Te Ching) Before comparing the different thoughts of Confucianism and Taoism, let's look at the similarities between the two schools. No matter in nature or life, when everything develops to one extreme, there is a trend of another extreme movement in the opposite direction. Borrowing from Hegel's philosophical terminology, everything contains its own negation. This is a theme of Laozi's philosophy and Confucian interpretation of the Book of Changes. There is no doubt that it is inspired by the movement of the sun and the moon and the seasonal changes. It is necessary for farmers to pay attention to these natural changes in agricultural production. "Yi Zhuan" said, "When the cold comes, it is summer, and when it comes, it is summer." (cohesion handed down) and said, "The sun is round and the moon is round." (Feng Gua Haiku) This movement is called Yi Zhuan. In the 40th chapter of Tao Te Ching, we also read something similar, saying "the movement against Tao." This theory has a great influence on the Chinese nation and has helped the Chinese nation overcome countless difficulties in the long history. China people are convinced of this theory, so they often remind themselves to be prepared for danger in times of peace. On the other hand, even in extremely difficult circumstances, they are not disappointed. In the just-concluded War of Resistance against Japanese Aggression, this theory has been adopted. Even in the darkest period, I am convinced that "the dawn is coming." It was this belief that formed the will to help the people of China through this war. This theory also provides the main argument for the doctrine of the mean advocated by Confucianism and Taoism. "Not too much" (see Mencius Li Lou) and "not too much" have become the common motto of Confucianism and Taoism. "Too much is not enough", but you would rather go too far, because too much is not enough, but it is counterproductive. Idealized Taoism and Confucianism are different because they theorize different aspects of farmers' lives. Farmers live a simple life and have pure thoughts. From this perspective, Taoism condemns civilization and advocates returning to the original. And idealize children's naivety and despise knowledge. Chapter 80 of the Tao Te Ching says, "Small countries and few people ... let people use it again. Willing to eat, willing to serve, willing to be safe, willing to enjoy its customs. Neighboring countries are facing each other, dogs are hard to hear, and people are not happy. " Isn't this an idyllic ode to the peasant society? Farmers always deal with nature. They love nature. Taoism shows this love incisively and vividly; At the same time, strictly distinguish between natural and human, one is natural and the other is man-made. Nature gives people happiness and man-made pain. Xunzi, a Confucian thinker in the Warring States period, commented that Taoism "hides in the sky and doesn't know people" (Xunzi reveals the secret). This Taoist thought eventually developed to advocate "the unity of man and nature", that is, the integration of man and nature and the universe. Farmers in the family system live on land, and land. His descendants have only lived in this land for generations. In other words, descendants of the same family have to live together for economic reasons. As a result, the family system in China has developed, and its complexity and organization are rare in the world. Confucianism is to a great extent the rationalization of this family system. The social system in China is the family system. Traditional China summarized social relations into five types. That is, monarch, father and son, brother Kun, couple and friends. Among these five social relations, three are family relations, and the other two are not families, but they can also be regarded as extensions of family relations. For example, regard the relationship between monarch and minister as a father-son relationship; Friends are regarded as brothers. This is only the main family relationship, and there are many others. In Erya, the oldest dictionary in China, there are more than 100 names about family relations, most of which have no corresponding words in English. China's ancestor worship also developed in this way. People who have lived in a place for generations can be traced back to their ancestors, who first settled there. Worship him. Ancestors also become the symbol of family, which is a huge and complex organization. Such symbols are indispensable. A large part of Confucianism is a rational demonstration of this social system, that is, its theoretical expression. The economic environment has become the foundation of this social system, and Confucianism embodies its ethical value. Because this social system is the product of certain economic conditions, these economic conditions are the product of geographical environment. Therefore, for the Chinese nation, this social system and its theoretical expression are natural. It is for this reason that Confucianism became China's orthodox philosophy, which remained until the wave of industrialization in modern Europe and North America invaded China and changed the economic foundation of China society. Joining the WTO and being born with Confucianism are both China's social philosophy and China's philosophy of life. Confucianism emphasizes individual social responsibility. Taoism emphasizes the naturalness and automaticity of human mind. Zhuangzi said: Within Confucianism and outside Taoism, it refers to society. During the third and fourth centuries (Wei and Jin Dynasties), Taoist thought rose again. At that time, people thought that Confucius emphasized "Ming Jiao" (regulating various social relations). Laozi and Zhuangzi are "natural" (conforming to the nature of things and people). These two thoughts in China's philosophy are similar to classicism and romanticism in western thoughts. Try to read the poems of Du Fu and Li Bai, two great poets who lived in the eighth century. From their poems, it is not difficult to see the different influences of China's two schools of thought-Confucianism and Taoism. Confucianism is "traveling within the party", which is more than. Taoism was born outside Confucianism. These two ideas seem to be opposite, but in fact they complement each other, so that China people can achieve a better balance between WTO entry and childbearing. During the third and fourth centuries, a group of Taoists tried to make Taoism close to Confucianism, which was later called "New Taoists". During the 1 1 century and the 2nd century (Song Dynasty), there were also some Confucians who tried to make Confucianism close to Taoism, and later they called it "new Confucianism". These movements enabled China's philosophy not only to join the WTO, but also to be born. I have pointed this out in the first chapter of this book. China's Art and Poetry Confucianism regards art as a tool of moral education. Taoism did not put forward a systematic view of art, but they pursued the free flow of the mind. Taking nature as the highest ideal has inspired the great artists in China. Because of this, it is not surprising that many artists in China regard nature as the object of art. Many famous works in China's fine arts are about landscapes, flowers, birds, trees and bamboo branches. In many landscape paintings, at the foot of a mountain and by a stream, you can often see a person who is absorbed in the beauty of heaven and earth and knows the wonderful way to transcend nature and life. What can you do? My heart is far away from me. Under the east fence, you can see Nanshan leisurely. The mountains are getting better and better, and the birds are back; That makes sense, but I forgot what I wanted to say. This is the highest spiritual realm pursued by Taoism. I found it online for reference.