Text/Wang Jie

"Harmonious culture" is an important part of China culture, one of the important features and basic spirits of China culture, and also one of the important ideological driving forces of China's social development for thousands of years. In the process of building a harmonious socialist society, how to carry forward the "harmonious culture" of the Chinese nation, coordinate the interests of all sectors of society, reduce social frictions and conflicts, maintain social harmony and stability, and promote economic development and social progress is a subject with important theoretical and practical significance.

[Keywords:] harmonious culture; Inner saint and outer king; Harmony between man and nature; Unity of knowing and doing; Well-off; Great harmony

China's traditional culture contains rich ideological resources of "harmonious culture", such as the combination of Yin and Yang in the Book of Changes, the harmony between Yin and Yang of Laozi, the mutual love of Mozi and the neutralization of the golden mean. British historian Toynbee said. We humans have mastered the means of high-tech civilization that can destroy ourselves. At the same time, we are in the camp of extremely opposing political ideologies. In this case, the spirit we need most is the essence of Chinese civilization-harmony. At present, the idea of building a harmonious society and even a harmonious world is to inherit and carry forward China's excellent traditional cultural resources. In the process of building a harmonious socialist society, how to carry forward the "harmonious culture" of the Chinese nation, coordinate the interests of all sectors of society, reduce social frictions and conflicts, maintain social harmony and stability, and promote economic development and social progress is a subject with important theoretical and practical significance.

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First, from the perspective of the relationship between man and nature, China's traditional culture is a study of harmony between man and nature, which pays attention to the balance of ecological ethics.

In the view of traditional culture, heaven, earth and man are not independent and opposed to each other, but have inseparable internal relations. They are connected with each other in a dynamic torrent of life. Therefore, China's traditional philosophy put the cognitive perspective on the relationship between man and nature from the very beginning, and thought that knowledge without paying attention to the relationship between man and nature could not be called learning. Therefore. Like western society, knowledge for knowledge's sake and learning for academic's sake have almost never appeared in China. Why can "harmony between man and nature" become the basic feature of China's traditional philosophy? Because China is an agricultural country based on consanguinity and agriculture, agriculture depends on the sky for food. To do a good job in agricultural production, it is necessary to understand the astronomical calendar and the changes of the four seasons. Therefore, Gu, a great thinker in the late Ming and early Qing Dynasties, said that everyone knew astronomy for more than three generations. It is this basic feature of China society that makes thinkers of all ages attach great importance to the discussion of the relationship between heaven and man. For example, the Book of Changes puts forward the idea of harmony between man and nature, that is, "man is a great man, in harmony with heaven and earth, with the sun and the moon, and with the four seasons", "observing astronomy" and observing the changes of time; View' human nature' and turn it into the world "; Dong Zhongshu put forward the theory of "harmony between man and nature"; Sima Qian put forward the theory of "the time between man and nature"; Liu Yuxi and Liu Zongyuan put forward the theory of "harmony between man and nature": Cheng Hao put forward the theory of "harmony between man and nature"; Zhang Zai and Wang Fuzhi put forward the theory of "harmony between man and nature"; Zhu put forward the theory of "harmony between man and nature"; Lu Xiangshan and Wang Yangming put forward the theory of "harmony between man and nature", and so on. It can be seen that in traditional culture, the harmony between man and nature has always been regarded as the most important philosophical issue by China philosophers.

Starting from the concept of the unity of man and nature, traditional culture affirms the unity of man and nature. He regards man and everything as a harmonious whole, advocates that man should know, respect and protect nature, opposes blindly taking it from nature, and uses, conquers and transforms it piecemeal, and puts forward the ecological ethics thought of "taking it in moderation and choosing its time". Confucianism advocates pushing oneself and others and extending the spirit of "benevolence" to all things in the universe through people and things. Confucius asked people to treat everything in nature with a friendly attitude and be kind to birds, animals and plants. He put forward the idea of "fishing without steel, swimming without shooting at night", advocating fishing only with fishing rods, opposing fishing with large nets and shooting birds that return home overnight. Mencius also said: "If you don't go against the farming season, the grain can't win." If you don't count, neither fish nor turtle can be eaten. Axes can enter the mountains in time, but trees can't be used. "That is to say, if the farming season is not violated, there will be too much food to eat; If you don't go fishing in rivers and bays, there will be more fish and turtles than you can eat; Cutting tools cut into the mountains on time, and there will be more trees than you can use. " The Doctrine of the Mean says that "all things coexist without harming each other, and the Tao is parallel without contradicting each other"; Xunzi said that "everything has its own harmony and its own upbringing", "everything has its own place, six animals have their own strengths, and all animals have their own lives"; Huainanzi said that "the method of the former king" ... fishing without inexhaustible river and hunting without burning forest "is the pursuit of harmony between man and nature. Confucianism even links whether to protect the ecological environment with "filial piety" "Book of Rites" said: "It is unfilial to cut down trees and kill animals. "In the Song Dynasty, Zhang Zai put forward the proposition that' people and my compatriots, things and I are also', which means that human beings are my compatriots, everything in the world is my friend, heaven and people, and everything and human beings are essentially the same. The same is true of Taoism. Laozi put forward that "people everywhere, the land follows the sky, the sky follows the Tao, and the Tao follows nature." "Emphasize that people should respect the laws of nature as the highest criterion, and advocate nature and learn from heaven and earth as the basic destination of life. Zhuangzi also stressed that people must follow the laws of nature, conform to nature and live in harmony with nature, in order to achieve the harmonious realm of "heaven and earth coexist with me, and everything is one with me". The same is true of legalists. The "Heaven Law" of the Qin Dynasty clearly stipulates that it is forbidden to cut down growing trees in spring, to pick newly sprouted plants, to catch young birds and animals, and to kill pregnant animals when hunting in autumn and winter, so that people can live in harmony with nature. On the contrary, European anthropocentrism thought. It is hard to find in China's traditional cultural thought. More than a hundred years ago, Engels warned us: "Don't be too intoxicated with our human victory over nature. Every time such a victory, nature will retaliate against us. Therefore, in order to achieve sustainable development, the idea of harmonious coexistence between man and nature in traditional culture still has great ideological value in contemporary China society.

Secondly, from the perspective of the relationship between people and social groups, people, China traditional culture is a study of interpersonal harmony that pays attention to the harmony between people and me.

The traditional society in China is a self-sufficient small-scale peasant economic society based on consanguinity. Compared with other civilizations in the world, Greek civilization pays more attention to the relationship between man and nature. Hebrew civilization and Indian civilization pay more attention to the relationship between man and God, while China civilization pays more attention to the relationship between people. Therefore, how to deal with the relationship between people and society and between people is a big problem in China society. In dealing with interpersonal relationships. Traditional culture advocates the harmony between groups and individuals, and puts forward a set of ethical system to regulate the friendly relationship between people. Specifically, the traditional interpersonal relationship of Confucianism is maintained by five ethics and ten meanings, or three cardinal guides and six disciplines. Five ethics refers to the relationship between father and son, the meaning of monarch and minister, the difference between husband and wife, the orderly growth of young and old, and the trust of friends; The ten meanings refer to benevolence, loyalty, kindness, filial piety, brother, respect, loyalty, faithfulness and faithfulness. The three cardinal guides are monarch and minister, father and son, and couple; Six generations are fathers, brothers, clansmen, uncles, teachers and friends. Whether it is five virtues and ten righteousness, or three cardinal guides and six disciplines, the core is human relations. From the perspective of interpersonal relationships, they all stipulate the basic moral principles that everyone should abide by in order to maintain good interpersonal relationships. So, how can we achieve harmony between people and between people and society? Traditional culture has put forward a series of standards. It is to achieve "old people are safe, friends believe, and few people are pregnant"; Don't do to others what you don't want, and don't do to others what you don't want. Among them, "don't do to others what you don't want others to do to you" is recognized as the "moral Huang Jinlv" in dealing with interpersonal relationships. To be "old, old, old; Young and young, and the young are also "; Do "go in and out with friends, watch and help each other, and help each other with illness"; To achieve "a sense of security for the old, a sense of use for the strong, a sense of strength for the young, a sense of loneliness for the widowed, a sense of disability for the sick", that is, Mencius said, "the time is not as good as the place." Geographical location is not as good as human harmony ",which is a beautiful blueprint described by Confucianism, which stresses honesty, friendship, caring for others and caring for society, and reflects the basic attitude of Confucianism towards the harmony of interpersonal relationships, that is, the society that General Secretary Hu Jintao said is democratic and rule of law, fairness and justice, honesty and friendship, full of vitality, stability and order, and harmony between man and nature.

Other factions also pursue social harmony and interpersonal harmony in their own different ways. For example, the legalists, represented by Han Fei, emphasized the construction of a set of "rule of law" theory suitable for the rulers at the end of the Warring States Period through "ruling the country according to law". In order to achieve the goal of social stability and harmony; Taoism, on the other hand, advocates the way of "governing by doing nothing" in order to achieve "although there is a boat, there is nothing to ride, and although there are armour soldiers, there is nothing to learn." Let people use it again. An ideal social state of "having no worries about food and clothing, living in peace and enjoying customs"; Mohism tries to point out that as long as everyone knows how to love and benefit each other, the world will be peaceful and stable, and society will be harmonious and stable. As a lofty goal and ideal realm, China ancient sages' ideal pursuit of a better society represents the Chinese nation's beautiful vision and unremitting pursuit of social development goals characterized by interpersonal harmony.

Thirdly, from the perspective of the relationship between human body and mind (form and spirit), China traditional culture is a study of balance between body and mind (form and spirit), which pays attention to both life cultivation and form and spirit cultivation.

In traditional culture, nature is a big universe. Man is a small universe. He should not only live in harmony with nature, but also live in harmony with others. At the same time, we should be harmonious, that is, a person's physical and mental balance. In a social system, people's physical and mental balance (including psychology, physiology, yin and yang, brain and body, etc. ) is the foundation of all harmony and balance. In modern society, human beings are faced with five major contradictions and conflicts, namely, the conflicts between man and nature, man and society, man and man, man and self-mind, and the conflicts between different civilizations, which correspondingly lead to five major crises in ecology, society, morality, spirit and value. These five conflicts and five crises are always bothering our club and everyone of us. Although the material wealth of society is extremely rich and people's living standards are improving day by day, there are still some people who feel dissatisfied, confused, anxious, depressed, lonely and inferior, empty and impetuous, and at a loss, and the number of people suffering from psychological and mental diseases in society is increasing. To solve these contradictions, conflicts and crises, it is difficult to find the answers from western culture, and the traditional culture of China just provides us with some valuable ideas.

For example, in dealing with material interests, Confucianism does not deny that everyone has desires, but affirms people's legitimate pursuit of material interests, but this pursuit is not unlimited and unrestrained, but should conform to moral principles and achieve "greed without greed." Confucius said, "Being rich and expensive is what people want. If you don't reach the Tao, you can't find it anywhere." Poverty and meanness are human evils. If you don't get what you want, you won't go, and injustice will make you rich. It's like a cloud to me. "The gentleman's righteousness is above." In the pursuit of material benefits, people should master the principle of moderation and maintain a balanced and modest mentality. We can't be insatiable, we can't take material interests as the whole pursuit of life, and we can't forget the interested parties. If we regard material interests as the whole pursuit of life, as Mencius said, "those who cherish pearls and jade will suffer" and "those who eat warm food and live in seclusion without teaching will approach animals". This Confucian value of "ruling by righteousness" is entirely possible to become the basis for human beings to build the same values and public moral standards. Looking at Taoism again, Lao Tzu said: "Love will pay a great price; If you hide too much, you will die. In other words, if you are too addicted to fame and fortune, you have to pay more. Excessive accumulation of wealth and commodities will inevitably lead to heavy losses, which tells us that the root of all disasters lies in greed for fame and wealth and greed for commodities. Laozi also said: "Responsibility is greater than desire; Disaster is greater than dissatisfaction. " In other words, from such a big country to the survival of individuals, the biggest harm is dissatisfaction, and the biggest mistake is greed. There is a song "Not Enough", which satirizes those who are insatiable. In modern society, people always have one desire or another. The result is too much burden for them to let go. The more they want, the more they lose. In a short life, health, family, affection and friendship are more important than money and reputation. There is a small animal. Called the slug, Liu Tang Zongyuan also wrote a biography of the slug. This bug can be said to be the stupidest and stupidest little animal. It carries everything it meets on its back until something on its back presses it to the ground. Life is short. Learning to let go of one thing is a positive attitude. Traditional culture tells us that in the face of all kinds of temptations from the outside world, we should keep a peaceful and quiet mind, and don't be too addicted to the pursuit of foreign things, the temptation of money and the dispute of power. Do things for people, don't be happy with things, don't be sad for yourself, and don't be shocked. Only in this way can you be peaceful and indifferent to nature. Buddhism pays more attention to dealing with the relationship between man and himself. Later generations have always had "ruling the world with Confucianism, cultivating the body with Taoism, and cultivating the heart with Buddhism" and "I don't know the Spring and Autumn Annals, so I can't cover the world; If you are not proficient in Zhuangzi, you can't forget the world; You can't live without meditation. Confucianism, Buddhism and Taoism treat life problems in different ways, but each has its own characteristics. The general spirit is to start from self-cultivation and moral perfection, so as to become a happy person and a person full of life wisdom.

Traditional culture has provided us with such great wisdom in life, and its purpose is to solve the problem of people's settling down. It has found a spiritual home and harbor for people in a complicated and changeable world, and a "Confucius and Yan" in a prosperous world of fame and fortune. Isn't this the great wisdom of life? The great wisdom of life is all in one big word and one small word. The so-called "big" means that everything should focus on big things and consider the long-term; The so-called "small" means that everything should not be blinded by vested interests and small favors. Don't do it with little evil, and don't do it with little good. Some officials just can't handle the relationship between "big" and "small", and often lose the big because of the small, and become prisoners. After an official caught the incident, he calculated an account for himself: first, political accounts, self-destruction of the future; Second, the economic account, ruin everything; The third is the credit account, which is destroyed; Fourth, the family account, the wife separated; The fifth is the family account, and the people rebel; Sixth, free account, trapped; Seventh, health accounts, physical and mental fatigue; Eight is the historical account, which has a long history. As the saying goes, if you do more injustice, you will die. There are many examples of this in ancient and modern history.

In the view of traditional culture, only by finding the root of settling down and living, can we achieve "wealth can't be lewd, poverty can't be moved, and powerful people can't be bent", and we can achieve "a heart for heaven and earth, a life for the people, a link between the past and the future, and peace for all generations". Therefore, China's traditional philosophy and culture is not a limited and narrow utilitarian use, but a wonderful use of life, which is of great help to comfort people's hearts, improve people's temperament, cultivate people's virtue, purify people's emotions, enhance people's spirit and broaden people's horizons.

Fourthly, judging from the relationship between people's cognition and practice, China's traditional culture pays attention to the unity of knowing and doing, and is consistent with words and deeds.

Knowing and doing is an important issue in the history of China's philosophy. "Knowledge" contains two meanings: first, knowledge obtained through contact with external images and things is cognitive knowledge; First of all, knowledge as moral behavior is knowledge about virtue. The knowledge mentioned here mainly refers to the knowledge of virtue; "Doing" is not social practice, but mainly refers to personal moral practice. Therefore, knowing and doing mainly refers to people's understanding of virtue and moral practice. It is closely related to the way of inner saints and outer kings. For thousands of years. The problem of knowing and doing mainly revolves around the sequence and difficulty of knowing and doing, including: the theory of knowing after the prophet of Zhu Cheng School and the theory of the unity of knowing and doing of Lu Wang School. Wang Fuzhi, Yan Yuan and others' theory of "acting after the prophet" and Sun Yat-sen's theory of "knowing its difficulties and acting easily".

The theory of the unity of knowing and doing is the best embodiment of China's traditional philosophy. The unity of knowledge and action was first put forward by Wang Yangming, a great thinker in Ming Dynasty. I think the principle of everything exists in my heart. You don't have to ask the reason from the outside like Zhu, just ask the reason from the inside. It can be said that the idea of the unity of knowing and doing comes from the concept of the unity of man and nature, which expounds the knowledge of being a man, turns a person's cognitive problem into a moral problem, and treats the problem of knowing and doing from a moral point of view. In Wang Yangming's view, a person knows and does it, but he can't know what to know, so he returns to the line and divides knowledge and action into two parts. In doing things, he advocates sitting and talking, and doing things. The "doing" he said contains many contents and a wide range, such as learning, asking, thinking and arguing. The theory of the unity of knowing and doing inspires people to pursue the perfect moral realm through self-reflection, so as to reach the realm of saints and rational personality. Consistency of words and deeds and integration of knowledge and practice are important features of China culture, which contains profound philosophy and life wisdom. This precious ideological heritage is especially worth learning today. The problem of knowing and doing has always been a problem that people keep thinking about.

Mao Zedong's theory of practice is guided by Marxism. China's traditional view of knowing and doing was reformed, which gave a scientific answer to this question. The subtitle of "On Practice" is "On the relationship between knowledge and action-the relationship between knowledge and action". Scientifically transformed the traditional category of knowing and doing, constructed a modern theory of the unity of knowing and doing, and enriched and developed Marxist epistemology.

5. From the perspective of value goal and ideal realm, the well-off society and great harmony in China traditional culture are the eternal and unremitting pursuit of China people.

Traditional culture has set two different stages in the pursuit of value goals and ideals: one is a well-off stage and the other is a great harmony stage. The word "well-off" comes from the Book of Songs: "People are hardworking and can be well-off. Hui China, with Sui Sifang. " Confucius said: "Qiu also heard that those who have a state-owned family do not suffer from inequality because of widowhood, but from anxiety because of poverty;" There is no poverty, no widowhood or tendentiousness in the cover. "A balanced, harmonious and safe society is a well-off society, which is to strive for more reasonable interpersonal relationships, a more peaceful social environment and a richer people's life. What is well-off standard in Confucius' eyes? It is the standard of being ordinary, rich and educated. If a country has a large population. To make the people of this country rich, we must educate them with good moral principles and norms. Mencius also advocated getting rich before teaching. First of all, we must ensure the most basic and minimum living conditions such as food, clothing, housing and transportation. On this basis, create a harmonious society and a happy environment for the people. Comrade Deng Xiaoping absorbed and sublated the essence of China's traditional culture "well-off" thought, creatively combined with the modernization practice of contemporary China, described China's socialist modernization with "well-off" and "well-off family", and clearly put forward the goal of "well-off society" in 1984. In June 2002, the report of the 16th National Congress of the Communist Party of China put forward the strategic goal of "building a well-off society in an all-round way". It is clearly pointed out that the goal of the first two decades of this century is to "build a well-off society in an all-round way", combining the construction of a well-off society with the modernization of Socialism with Chinese characteristics, and creatively completing the modernization transformation of the traditional "well-off" thought.

If the well-off society refers to a well-off, orderly, harmonious family and etiquette-oriented social state, then the Datong society is a kind of "the world serves the public, selecting talents and appointing people, and repairing peace with integrity." An old friend is not only a relative, but also an only child, so that the old can have a home, the young can have a place to use, the widowed and lonely have a support, the men have a share, and the women have a return. If the goods are abandoned on the ground, there is no need to hide them on yourself; You don't hate it out of your body. You don't have to be yourself. It is a scenic spot in the world that seeks closure but not prosperity, steals thieves but does not do it, so the door is closed. For thousands of years, it has been the dream of China people to pursue a harmonious world of great harmony. Whether it's the pre-Qin Confucian's "Great Road Tour" or Kang Youwei's "Great Harmony" in the late Qing Dynasty, Liang Qichao's "Great Harmony in the World", Sun Yat-sen's "Great Harmony in the World" and Chen Duxiu's "Great Harmony" are all new interpretations of the traditional thought, and they are all committed to describing and eulogizing it. However, it was Comrade Mao Zedong who creatively applied the idea of "Great Harmony" to the revolutionary practice in contemporary China. On the basis of inheriting the traditional thought of "Great Harmony" and being carried forward by modern thinkers, he pointed out in the article "On People's Democratic Dictatorship": "Bourgeois democracy gave way to people's democracy led by the working class, and the bourgeoisie gave way to the people and the country. This creates a possibility: through People's Republic of China (PRC), socialism and * * * socialism will be achieved, and class elimination and world harmony will be achieved. " The "great harmony" mentioned here is the ideal of the proletariat and the great goal of the proletarian people's lifelong struggle. Therefore, whether in the past or now, a well-off society and great harmony are the goals pursued by China people.

China's traditional culture also contains many other rich ideas of "harmonious culture", such as: from the perspective of dealing with the relations between different countries and ethnic groups, China's traditional culture focuses on the study of benevolent governance and kingliness; From the perspective of dealing with the relationship between various civilizations, China's traditional culture is an eclectic and eclectic knowledge; Judging from the relationship between man's cultivation and ruling the world, China's traditional culture is a knowledge that pays attention to the unity of moral cultivation and external achievements. I won't go into details here. Finally, I want to emphasize that as descendants of the Chinese people and descendants of dragons, we must treat our national culture with warmth and respect.