【中国系列】Insights into Chinese Culture

Iam_zhcn

Wisdom and Beliefs

Human beings have only one home under the heavens.
How we arrange our domestic lives and how we live together in harmony is the essence of traditional Chinese thinking.

First and foremost, Chinese culture regards human life as part of nature and, as such, the only way for us to survive is to live in harmony with nature.
The fundamental significance of civilization lies in the creation of a peaceful world, which also requires avoiding conflict between humans and nature.
In stead of dictating to nature, people should hold nature in awe and gratitude.

A second characteristic of Chinese culture is its emphasis on harmonious human relationships.
An individual cannot live without community and society.
Thus Chinese culture strives to build a world of harmony based on friendship between individuals, mutual assistance between families, and respect between nations.

Thirdly, Chinese thinking stresses self-reflection.
People should not only understand the external world, but also and more importantly, improve their internal state of mind.

Only after humans have cleared away any intentions of combating nature, are we able to live up to the philosophy of living in harmony with nature.

《中国文化读本》外语教学与研究出版社  2008年6月第1版 P1
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karlli20

loya

就讲了人与自然的和谐和人与人的和谐。
可问题是从古至今我就没见过中国人与人之间真正和谐过。。。

----------------------------斑竹分界线---------------------
凡事都是对立统一的关系，您似乎只注意到这一面，希望用心去发现另一面

aclw

落落太辛苦了
我收藏了你不介意吧

Iam_zhcn

Confucian Thought on Heaven and Humanity

Confucius (551-479 BC), known in China as Kongzi, given name Qiu and alias Zhongni, was a native of Zouyi (present-day Qufu in Shandong Province) of the State of Lu during the Spring and Autumn period (770-476 BC).

A great thinker, educator and founder of Confucianism, Confucius is an ancient sage to the Chinese people. His words and life story were recorded by his disciples and their students in The Analects (Lunyu).

An enduring classic of Chinese culture, The Analects has influenced all thinkers, writers and politicians in the over-2,000-year-long history of China after Confucius. No scholar could truly understand this long-standing culture or the inner world of the ancient Chinese without this book.

Much of Confucian thought on Heaven and people represent universal human values. This is perhaps why Confucian thought in the 21st century still retains the interest of not only the Chinese but also people in other parts of the world.

《中国文化读本》外语教学与研究出版社  2008年6月第1版 P3
[待续]

Iam_zhcn

In the Shang (1600-1046 BC) and Zhou (1046-256 BC) dynasties, the prevalent concept of "Heaven" was that of a personified god, which influenced Confucius. Generally, however, Confucius regarded "Heaven" as nature.

He said, "Heaven does not speak in words. It speaks through the rotation of the four seasons and the growth of all living things." Obviously, Heaven equaled nature, in the eyes of Confucius.

Moreover, nature was not a lifeless mechanism separate from humans; instead, it was the great world of life and the process of creation of life. Human life was part and parcel of nature as a whole.

Confucius' equation of Heaven with the creation of life was an innovative idea in his time. The natural process of life creation was the "way of Heaven." This idea was later developed in The Book of Changes (Yijing), as it stated "Continuous creation of life is change."

As the natural process of creation of life, Heaven was the source of all living thins and the source of all values. This was the "virtue of Heaven." Thus, The Book of Changes said, "The great virtue of Heaven and Earth is creating life."

In the natural process of creation of life, Heaven had its inner purpose in creating all things as well as protecting and improving life. Heaven had originated humanity, and humans were obliged to accomplish this purpose. In other words, humans are born with a sense of "heavenly mission," and this is the meaning of human life.

Confucian "Heaven" also had a certain sacred element, which was related to it being the source of life. Thus Confucius required people to hold Heaven in awe. He says that a person of virtue must "respect his heavenly mission," listen to and live out the purpose of Heaven by caring for and improving life.

《中国文化读本》外语教学与研究出版社  2008年6月第1版 P4
[待续]