深刻理解和把握中国人的宇宙观、天下观、社会观、道德观（学术圆桌）(Deeply understand and grasp the Chinese cosmology, world outlook, social outlook, and moral outlook (academic round table))

 

Recently given wide official distribution in China was a set of essays (under the title: 深刻理解和把握中国人的宇宙观、天下观、社会观、道德观（学术圆桌）(Deeply understand and grasp the Chinese cosmology, world outlook, social outlook, and moral outlook (academic round table) (link to the reproduction of the essays on the website of the Western Returned Scholars Association (Overseas-educated Scholars Association of China)) (official version in People's Daily here).

The People's Daily editors  noted that the essays were built around the following theme:

习近平总书记在主持中央政治局第三十九次集体学习时强调：“要讲清楚中国是什么样的文明和什么样的国家，讲清楚中国人的宇宙观、天下观、社会观、道德观，展现中华文明的悠久历史和人文底蕴，促使世界读懂中国、读懂中国人民、读懂中国共产党、读懂中华民族。”中国人的宇宙观、天下观、社会观、道德观，内涵丰富、博大精深。习近平总书记指出：“中华文化崇尚和谐，中国‘和’文化源远流长，蕴涵着天人合一的宇宙观、协和万邦的国际观、和而不同的社会观、人心和善的道德观。”习近平总书记的重要论述为我们理解和把握中国人的宇宙观、天下观、社会观、道德观指明了路径。本期学术版刊发4篇文章，围绕这一主题进行阐释。[General Secretary Xi Jinping emphasized when presiding over the 39th collective study of the Political Bureau of the CPC Central Committee: "We must make clear what kind of civilization and what kind of country China is, and make clear the Chinese people's outlook on the universe, the world, society, and morality. Demonstrate the long history and cultural heritage of Chinese civilization, and urge the world to understand China, the Chinese people, the Communist Party of China, and the Chinese nation." The Chinese people's outlook on the universe, the world, society, and morality is rich in connotation, broad and profound . General Secretary Xi Jinping pointed out: "Chinese culture advocates harmony, and China's 'harmony' culture has a long history, which contains the cosmology of the unity of nature and man, the international outlook of harmony and harmony, the social outlook of harmony and difference, and the moral outlook of kindness." General Secretary Xi Jinping The important expositions pointed out the way for us to understand and grasp the Chinese people's cosmology, world outlook, social outlook, and moral outlook. This academic edition publishes 4 articles to explain this topic.]

An all around, self reflexive civilization requires an ecology within which it may be self sustaining, and viable enough to absorb and naturalize useful irritants from other (and perhaps equally worthy) civilization with which it must share the globe. That requires, in turn, a distinctly Chinese imaginary (ways of giving the world and its reality order--the foundational premises for rationalizing reality) with four foundational elements: the universe, the world, society, and morality.It is to each of these that the essays that make up this "round table" are devoted.  The essays are worth a read in and for themselves.  More importantly, they provide significant insights into the way that such self-reflexive systems may be elaborated and tied to a governing ideology.  The lessons are as important for the operation of the core levers of other civilizations as it is for a study of the Chinese path toward the same  states of being.

But most important, the essays suggest the growing comprehensive scope of the elaboration of New Era theory.  That is useful in a number of respects.  I mention two here.  The first is the way that New Era theory is now pointing to a more comprehensive  evolutionary development of Leninism, and with it shaping the application of Marxist principles to the management of a society now more `pointedly directed toward a historically necessary goal. The second is the determination to strengthen ideological divergence in ways that, from the perspective of ideology and discourse, represents the development of permanent structures of opposition to the great post 1945 project of global convergence and intimate interconnection among states, cultures, production, and communication. The New Era is now definitively of of divergence among the now identified great civilizations, each of which containing within its structures of hierarchy and dependency rationalized through quite distinct civilization marketers.  This is not Huntington's clash of civilization; this is a political project that privileges ideology over the now increasingly irrelevant markets of race, ethnicity, religion, and the like as technologically obsolete markers of the borders of civilization.  What tends to be overlooked, of course, is that Chinese developments mirror those in the West.  The markers of that development differ--one state based, and the other markets driven.  One centralizing and public; the other diffusing and private. This is the ransomer by which post-global empire draws its own borders.

The essays follo0w below in their original Chinese and in a crude English translation. 

 

深刻理解和把握中国人的宇宙观、天下观、社会观、道德观

来源：人民日报 | 作者：郭齐勇 等 | 发布时间：2022-06-20 19:16:44

习近平总书记在主持中央政治局第三十九次集体学习时强调：“要讲清楚中国是什么样的文明和什么样的国家，讲清楚中国人的宇宙观、天下观、社会观、道德观，展现中华文明的悠久历史和人文底蕴，促使世界读懂中国、读懂中国人民、读懂中国共产党、读懂中华民族。”中国人的宇宙观、天下观、社会观、道德观，内涵丰富、博大精深。习近平总书记指出：“中华文化崇尚和谐，中国‘和’文化源远流长，蕴涵着天人合一的宇宙观、协和万邦的国际观、和而不同的社会观、人心和善的道德观。”习近平总书记的重要论述为我们理解和把握中国人的宇宙观、天下观、社会观、道德观指明了路径。本期学术版刊发4篇文章，围绕这一主题进行阐释。

——编者



天人合一的内涵与时代价值（学术圆桌）

郭齐勇

对于宇宙观，中华优秀传统文化中有丰富表达。习近平总书记指出：“中华文明历来崇尚天人合一、道法自然，追求人与自然和谐共生。”中华宇宙观中蕴含的天人合一理念，集中体现着中华民族对整个宇宙以及人与宇宙万物关系的根本看法。讲清楚天人合一的内涵和意义，有助于人们深刻理解中国人的宇宙观及其对当今时代的重要价值。

关于人与宇宙的关系，中国古代不同思想家有不同主张。经过长期交流交锋，天人合一逐渐成为主流观点。这种观点强调人与宇宙的互动与和谐。孟子说：“亲亲而仁民，仁民而爱物”，主张把对亲人的爱推及邻人、推及百姓，乃至推及万物万类。庄子说：“天地与我并生，而万物与我为一”，认为人可以提升自己的境界以“与天地精神往来”。《周易》中的“道”，综合天道、地道、人道，其中“天地”是万物之母，一切皆由其“生生”而来，“生生”是“天地”内在的创生力量。天道、地道、人道既是一个不断创生的系统，也是一个各类物种和谐共生的生命共同体，这就从自然规律的角度阐释了天人合一如何可能的问题。此后，宋代理学家张载讲“民吾同胞，物吾与也”，意即百姓是我的同胞，自然万物都是我们的兄弟，倡导要爱人类，也要爱自然万物。程颢说：“仁者以天地万物为一体”，认为人的仁心仁性以天地万物为一体，要把爱给予他人和万物，使爱具有遍布于人与万物的普遍性。明代思想家王阳明的“一体之仁”说，把人所具有的仁爱之心由“爱人”扩展到“爱物”，从而把人与天地万物有机结合起来。

天人合一的宇宙观内含从万物相互联系出发而非孤立片面看待世界的观点，强调整个世界的有机关联。人与自然、人与人、人与社会之间是共生共存的关系。人不是孤零零的存在，人与草木、鸟兽、山水、沙石同在。按照这样的宇宙观，人与天地万物属于同一个大的生命共同体，这样就把人类的生存与宇宙万物的生存联系起来。当然，讲天人合一，并非把天与人直接等同起来。很多思想家认为天是天、人是人，天人合一是有区别的统一。例如，战国末期的荀子在《天论》中说：“天行有常”，即自然有自然的规律。他主张“明于天人之分”，即认识到天与人的职守不同；强调人在一定意义上，可以“制天命而用之”。唐代刘禹锡认为：“天与人交相胜耳”。柳宗元则强调，天与人“其事各行不相预”，即天与人各有其发挥作用的领域，彼此作用不可相互取代。可见，中国古人在讲天人合一时，也包含“天人相分”的意思，即有分有合、先分后合。

天人合一的宇宙观蕴含着中华文明的生存理念，在今天仍然具有重要价值。这一理念与西方近代以来人类中心主义的自然观截然不同。人类中心主义的自然观认为人是主体，人以外的生命和自然界均为客体，是人认识、利用和改造的对象。受人类中心主义自然观影响，人类自进入工业文明时代以来，在创造巨大物质财富的同时，也加速了对自然资源的攫取，打破了地球生态系统原有的循环和平衡，造成人与自然关系紧张。天人合一的宇宙观建立在对人与天地万物一体同源的体悟之上，其中蕴含着人与自然万物共存共生的生命共同体意识，倡导人们对自然万物持有仁爱之心，将天地万物视作同自己紧密相连的存在，从而把天地人统一起来，把自然生态同人类文明联系起来，这为构建中国特色生态哲学提供了重要价值论参考。在天人合一的宇宙观中，不存在所谓绝对独立存在的客观自然，自然不是外在于人的“他者”。人与天地自然万物是共存关系，相即相容、相互依存、和谐共生，共同维持着整个生态系统的平衡，这为构建中国特色生态哲学提供了重要关系论参考。此外，天人合一的宇宙观还明确了人对于天地万物的责任和义务，为人的行为划定了红线，强调人类应当善待自然，按照自然规律活动，对自然心存敬畏，对自然资源取之有时、用之有度，维护人与自然万物之间的平衡，实现人与自然和谐共生，这为构建中国特色生态哲学、寻求永续发展之路提供了重要实践论启示。我们要坚持以习近平生态文明思想为指导，汲取中华优秀传统文化中天人合一宇宙观的智慧，推动建设人与自然和谐共生的现代化。

（作者为武汉大学国学院教授）




弘扬中华民族协和万邦的天下观（学术圆桌）

叶小文

习近平总书记在主持中央政治局第三十九次集体学习时指出：“中华文明自古就以开放包容闻名于世，在同其他文明的交流互鉴中不断焕发新的生命力。”在中华文明史上，协和万邦的理念一脉相承，集中体现着中国人特有的天下观。

中华文明是在同其他文明不断交流互鉴中形成的开放体系。亲仁善邻、协和万邦是中华文明一贯的处世之道，天下一家、世界大同是中华民族源远流长的思想传统。《尚书·尧典》中讲：“克明俊德，以亲九族。九族既睦，平章百姓。百姓昭明，协和万邦。”这里所说的尧之“德”，是要让家族和睦；家族和睦之后再协调百姓，也就是协调各个家族之间的关系，以实现社会和睦；社会和睦之后再协调各邦国的利益，让各邦国都能够和谐合作。其中的“协和万邦”，在今天可以理解为协调不同国家之间的关系，促进各个国家相互尊重、相互合作、共同发展。

习近平总书记指出：“以和为贵、和而不同、化干戈为玉帛、天下大同等理念在中国世代相传。”协和万邦的天下观，蕴涵“和气”、氤氲“和风”，彰显中华文明源远流长的“和”文化。《中庸》有云：“中者，天下之大本也；和者，天下之达道也”。“和”文化是中华文明的精髓所在。“和”的核心精神，是相互承认、彼此尊重、和谐圆融。“和”的基础，在于和而不同、互相包容，求同存异、共生共长。“和”的途径，是以对话求理解，和睦相处；以共识求团结，和衷共济；以包容求和谐，共同发展。“和”的佳境，是各美其美、美人之美、美美与共、天下和美。

协和万邦的天下观，与各国人民对美好世界的追求相契合。西方近代人本主义思潮强调人作为个体的自由与权利，强调尊重人的本能欲望，这虽然促进了资本主义经济迅猛发展，但也带来个人主义的膨胀。今天，个别西方国家奉行自我优先的单边主义、保护主义、霸权主义，从某种程度上就是西方人本主义极端化的表现。当今时代，各国是相互依存、彼此融合的利益共同体，不能牺牲他国利益来谋求一己之利。人类文明百花园绚烂多彩，不同文明各有千秋，应坚持弘扬平等、互鉴、对话、包容的文明观，以文明交流超越文明隔阂，以文明互鉴超越文明冲突，以文明共存超越文明优越。因此，协和万邦的天下观在今天仍然闪耀着智慧光芒。

习近平总书记强调：“在5000多年的文明发展中，中华民族一直追求和传承着和平、和睦、和谐的坚定理念。”在协和万邦的天下观感召下，以和为贵，与人为善，己所不欲、勿施于人等理念在中国代代相传，深深植根于中国人的精神中，充分体现在中国人的行为上。在处理对外关系时，中华民族积极开展对外交往通商，而不是对外侵略扩张；秉持保家卫国的爱国主义，而不是开疆拓土的殖民主义。古代中国长期是世界强国，但中国对外传播的是和平理念，输出的是丝绸、茶叶、瓷器等丰富物产。中国走和平发展道路，不是权宜之计，更不是外交辞令，而是从对历史、现实、未来的客观判断中得出的结论，是思想自信和实践自觉的有机统一。今天的中国，传承和弘扬协和万邦的天下观，既通过争取和平的国际环境来发展自己，又通过自己的发展来促进世界和平，以宽广胸怀理解不同文明对价值内涵的认识，尊重不同国家人民对自身发展道路的探索。事实证明，中国走和平发展道路，不是为了说服谁、取悦谁、安慰谁，而是基于自己的基本国情和文化传统，基于全人类的根本利益和长远利益作出的正确抉择。

协和万邦的天下观，蕴含着民胞物与、立己达人、家国一体、天下大同等中华优秀传统文化智慧，具有深刻的现实意义。当今世界正经历百年未有之大变局，大变局中充满不确定性。在诸多不确定性中有一点是确定的，这就是人类前途命运的休戚与共前所未有，各国相互联系和彼此依存比过去任何时候都更频繁、更紧密，整个世界日益成为你中有我、我中有你的命运共同体。中国坚定不移扩大开放，扎实推动共建“一带一路”高质量发展，既发展了自己，也造福了世界。把中华文明中协和万邦的理念讲深讲透，可以让世界看到中国推动人类共同发展、共享未来的积极贡献，不断为构建人类命运共同体凝聚共识、汇聚合力。

（作者为全国政协文化文史和学习委员会副主任）




坚持和而不同促进社会和谐（学术圆桌）

王立

中华文化崇尚和谐，中国“和”文化源远流长、内涵丰富。和而不同的社会观是中国“和”文化在社会领域的体现。我国古代思想家很早就提出了和同之辩的命题。西周末年的史伯提出“和实生物，同则不继”的思想，认为不同因素相互融合才能产生万物，如果简单把相同的东西叠加，不仅不能产生新的事物，还会使世界变得了无生机。《左传》记载了晏婴与齐侯的一段对话，从政治角度论及“和”与“同”的区别，认为君臣之间应当允许不同意见和看法，在彼此充分发表意见的基础上达成共识，这叫作“和”。在《论语》中，孔子进一步提出“君子和而不同，小人同而不和”，将和而不同的主张引申到人伦关系中。

和而不同的社会观是符合事物和社会关系发展规律的，蕴含着深刻的哲学和伦理智慧，因而成为中国人遵循的行为准则。这一社会观主张承认和尊重差异，在多样性中寻求统一，以达到“和”的目的。尊老爱幼、夫妻和睦、邻里团结，谅解宽容、与人为善，这是人与人之间的“和”；社会各阶层、各群体平等和谐，兼容而不冲突、协作而不对立、制衡而不掣肘、有序而不混乱，这是社会分工和社会内部的“和”。用我们今天的观点来看，“和”就是矛盾的双方在一定条件下达到统一而出现的状态。在这种状态下，人与人、人与社会、人与自然之间以及社会内部诸要素之间实现均衡、稳定、有序，相互依存，共生共荣。

在5000多年的文明发展中，中华民族一直追求和传承着和平、和睦、和谐的理念。以和为贵，与人为善，己所不欲、勿施于人等理念在中国代代相传，深深植根于中国人的精神中，体现在中国人的行为上。和而不同的社会观在很大程度上促进了人际关系和谐，发挥着尊重不同诉求、整合多重需求、协调化解矛盾等积极社会功能，因而在漫长历史发展中得到各个社会阶层普遍认同，具有强大的生命力。和而不同的事例在我国历史上很多见。例如，清代大臣张英劝诫家人礼让邻里，留下“六尺巷”的故事，体现出人际关系中以礼为先、以和为贵、以让为贤的行为风范；传统社会倡导的“无讼”理念，主张遇争谦让、息事避讼，尽量不通过打官司的方式解决纷争，彰显以和为贵的价值取向；明清时期州县和乡里设立申明亭和旌善亭，亭壁上书写善人善事、恶人恶事，教化人们崇德向善、敦亲睦邻，以营造良好乡风、淳朴民风；等等。

中华优秀传统文化中的思想理念和价值观念，既随着时间推移和时代变迁而不断更新，又有其自身的连续性和稳定性。和而不同的社会观在新的时代条件下不断丰富和发展，表现出新的理论形态和实践样态。例如，和而不同的社会观倡导的求同存异、兼收并蓄、沟通协商等理念，为社会主义协商民主提供了丰厚文化滋养。习近平总书记强调：“在中国社会主义制度下，有事好商量、众人的事情由众人商量，找到全社会意愿和要求的最大公约数，是人民民主的真谛。”在我国民主实践中，既强调选举民主的作用，又注重发挥协商民主的优势，人民通过广泛协商参与国家和社会事务，促进不同思想观点充分表达和深入交流，做到相互尊重、平等协商而不强加于人，遵循规则、有序协商而不各说各话，体谅包容、真诚协商而不偏激偏执，广泛凝聚了社会共识，促进了社会和谐稳定。

和而不同的社会观也是促进人类不同文明和谐发展、各国之间和平共处的智慧。当今世界，各国前途命运紧密相连，只有在尊重不同国家、不同文明的基础上平等交流、相互借鉴，才能共同发展、互利共赢。习近平总书记指出：“世界各国人民应该秉持‘天下一家’理念，彼此理解、求同存异，共同为构建人类命运共同体而努力”“要坚持对话而不对抗、拆墙而不筑墙、融合而不脱钩、包容而不排他，以公平正义为理念引领全球治理体系变革”。在尊重“不同”中寻求“共同”，在包容“不同”中谋求“大同”，这是对和而不同社会观的当代诠释，彰显着中国共产党为人类谋进步、为世界谋大同的智慧和担当，有助于凝聚共建和谐世界的最大公约数。

（作者为国家法官学院教授）




结合时代要求践行人心和善的道德观（学术圆桌）

吴潜涛

中华民族在5000多年文明发展中创造的中华道德文明，是中华民族独特的伦理精神标识，是激励中国人民树立高度文化自信和文化自觉的精神力量。深刻理解中华道德文明的科学内涵及其时代价值，对于丰富完善社会主义道德体系具有重要而深远的意义，能够为创造人类文明新形态的社会实践提供有力道德支撑。

道德观是人们对人与自身、人与他人、人与社会、人与自然伦理关系的系统认识和根本看法，是依靠社会舆论和劝说力量，用善恶进行评价的行为准则、规范体系。人心和善表征着心灵祥和安乐的状态，包含着崇德向善的道德要求，既体现一个人的道德修养，也是中华文化长期倡导的对待他人与社会的态度。人心和善是中国人精神领域的特质禀赋，彰显着中国人道德观的风格和气派。这种道德观在中国社会延续数千年，积淀了丰富内涵，具有重要意义。

人心和善是一种与人的存在和发展融为一体的道德要求。《周易》提出“善不积不足以成名，恶不积不足以灭身”；老子提出“上善若水”；孟子主张“恻隐之心，人皆有之”“君子莫大乎与人为善”；等等，都把善与为人之本、安身立命联系在一起，体现着中国人崇德向善的美好追求。

人心和善是一种以“和合”价值理念为遵循的道德要求。中华传统文化中，对“和合”的表述很多。《诗经》中就有“既和且平，依我磬声”的说法；儒家倡导“大道之行，天下为公”；道家提出“万物负阴而抱阳，冲气以为和”；法家主张“和合故能谐”；墨家主张“兼爱”“尚同”；等等。“和合”成为中国传统社会的重要价值理念。在中国人的血脉中，作为道德的“善”同作为社会价值理念的“和”相辅相成、融为一体。“善”是“和”的基础，是“和”实现的道德支撑；“和”制约、规定着“善”，是“善”的价值引领和目标指向。《大学》中说的“格物、致知、诚意、正心、修身、齐家、治国、平天下”，就是对“和”与“善”关系的经典表述。由此可见，中国人的“和善”心性，不仅是对人的态度，也体现着天下为公的道义情怀。

人心和善是一种以仁爱为核心的道德要求。在中国文化中，和善并不是一个抽象的道德符号，而是有其具体规定的。《论语·颜渊》提到：“樊迟问仁，子曰：‘爱人。’”孔子还进一步阐明了仁爱的道德要求：“夫仁者，己欲立而立人，己欲达而达人。”“己所不欲，勿施于人”。儒家的“仁者爱人”思想，生动地勾勒了中国人的“和善”心性，体现着“推己及人”的道德境界。

在5000多年的中华文明发展史中，人心和善的道德观为中华民族生生不息、不断发展壮大提供了重要精神力量。它形成于中国传统的伦理关系之中，其蕴含的讲仁爱、崇正义、尚和合等价值理念，所体现的以和为贵、与人为善、助人为乐等传统美德，已深深植根于中国人的精神中，体现在中国人的行为上。无论时代发展到哪一步，这些闪光的美德规范永远不会过时，是支撑中华民族屹立于世界民族之林的坚强精神柱石。

中国特色社会主义进入新时代，在以习近平同志为核心的党中央坚强领导下，全党全国人民正意气风发地奋进在实现第二个百年奋斗目标的新征程上，弘扬全人类共同价值、创造人类文明新形态的实践呼唤着传承弘扬中华道德文明的智慧和精华。我们要坚持马克思主义道德观、社会主义道德观，充分认识人心和善的道德观的时代价值，不断推进中华传统美德创造性转化、创新性发展，赓续好中华民族的道德基因和血脉。坚持守正创新，不断推动人心和善的道德观与新时代公民道德建设相适应、与社会主义核心价值观的培育和践行相融合，更好构筑中华民族独特的价值追求和伦理精神。坚持问题意识和问题导向，深刻理解人心和善的道德观的核心要义，促进全体人民在理想信念、价值理念、道德观念上紧紧团结在一起，明确价值导向、弘扬美德义行，引导人们向上向善，自觉树立和践行社会主义核心价值观，追求更有高度、更有境界、更有品位的人生。

（作者为清华大学教授）



制图：汪哲平

《人民日报 》（ 2022年06月20日 09版）

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Deeply understand and grasp the Chinese cosmology, world outlook, social outlook, and moral outlook
Source: People's Daily | Author: Guo Qiyong et al | Release time: 2022-06-20 19:16:44

General Secretary Xi Jinping emphasized when presiding over the 39th collective study of the Political Bureau of the CPC Central Committee: "We must make clear what kind of civilization and what kind of country China is, and make clear the Chinese people's outlook on the universe, the world, society, and morality. Demonstrate the long history and cultural heritage of Chinese civilization, and urge the world to understand China, the Chinese people, the Communist Party of China, and the Chinese nation." The Chinese people's outlook on the universe, the world, society, and morality is rich in connotation, broad and profound . General Secretary Xi Jinping pointed out: "Chinese culture advocates harmony, and China's 'harmony' culture has a long history, which contains the cosmology of the unity of nature and man, the international outlook of harmony and harmony, the social outlook of harmony and difference, and the moral outlook of kindness." General Secretary Xi Jinping The important expositions pointed out the way for us to understand and grasp the Chinese people's cosmology, world outlook, social outlook, and moral outlook. This academic edition publishes 4 articles to explain this topic.

——Editor



The Connotation and Times Value of the Harmony of Man and Nature (Academic Roundtable)

Guo Qiyong

For the cosmology, there are rich expressions in the excellent traditional Chinese culture. General Secretary Xi Jinping pointed out: "Chinese civilization has always advocated the unity of nature and man, Taoism and nature, and pursued the harmonious coexistence of man and nature." The concept of the unity of nature and man contained in the Chinese cosmology, embodies the Chinese nation's view of the entire universe, as well as man and the universe. The fundamental view of the relationship of all things. Clarifying the connotation and meaning of the unity of man and nature will help people to deeply understand the Chinese cosmology and its important value to the current era.

Different thinkers in ancient China held different views on the relationship between man and the universe. After long-term exchanges and confrontations, the unity of nature and man has gradually become the mainstream view. This view emphasizes the interaction and harmony between man and the universe. Mencius said: "Be kind to the people, be kind to the people, and love things." He advocated that the love for relatives should be extended to neighbors, the people, and even all things. Zhuangzi said: "Heaven and earth coexist with me, and all things are one with me." He believes that people can improve their realm to "interact with the spirit of heaven and earth". The "Dao" in the "Book of Changes" integrates the Tao of Heaven, the Tao of Earth, and the Tao of Humanity. Among them, "Tian and Earth" is the mother of all things, and everything comes from it. The way of heaven, the way of earth, and the way of humanity are not only a system of continuous creation, but also a life community in which various species coexist harmoniously. This explains how the unity of heaven and man is possible from the perspective of natural laws. After that, Zhang Zai, a scholar in the Song Dynasty, said that "the people are my compatriots, and the things are my own", which means that the people are my compatriots, and all things in nature are our brothers. Cheng Hao said: "The benevolent person integrates the heaven, the earth, and all things." He believes that human benevolence and benevolence integrate the heaven, the earth, and all things. Love should be given to others and all things, so that love has universality that pervades people and all things. The Ming Dynasty thinker Wang Yangming's "one-body benevolence" said that the benevolence of human beings was expanded from "loving people" to "loving things", so as to organically combine human beings with all things in the universe.

The cosmology of the unity of nature and man contains a view of the world from the interconnection of all things rather than an isolated one-sided view, emphasizing the organic connection of the whole world. There is a symbiotic relationship between man and nature, man and man, and man and society. Man is not a solitary existence, he lives with vegetation, birds and beasts, landscapes, sand and stones. According to this cosmology, human beings and all things in the universe belong to the same large community of life, thus linking the existence of human beings with the existence of all things in the universe. Of course, talking about the unity of heaven and man does not directly equate heaven and man. Many thinkers believe that heaven is heaven, man is man, and the unity of man and man is a unity with distinction. For example, Xunzi at the end of the Warring States period said in the "Tian Lun": "The action of the sky is constant", that is, nature has natural laws. He advocated "being clear about the distinction between heaven and man", that is, recognizing that the duties of heaven and man are different; he emphasized that man, in a certain sense, can "make use of the mandate of heaven". In the Tang Dynasty, Liu Yuxi believed that "heaven and man are in harmony with each other". Liu Zongyuan emphasized that heaven and man "act in different ways", that is, each has its own role in the field of heaven and man, and the roles of each other cannot be replaced by each other. It can be seen that when the ancients of China talked about the unity of man and nature, they also included the meaning of "divide between man and nature", that is, there is division and union, first division and then union.

The cosmology of the unity of man and nature contains the concept of survival of Chinese civilization, which is still of great value today. This concept is completely different from the anthropocentric view of nature in the Western modern times. The anthropocentric view of nature holds that human beings are the subject, and life and nature other than human beings are objects, the objects that human beings recognize, utilize and transform. Influenced by the anthropocentric view of nature, since human beings entered the era of industrial civilization, while creating huge material wealth, they have also accelerated the capture of natural resources, breaking the original cycle and balance of the earth's ecosystem, and creating a relationship between man and nature. nervous. The cosmology of the unity of man and nature is based on the understanding that man and all things in the universe are one and the same, which contains the consciousness of a community of life that people and all things in nature coexist and coexist, and advocates people to have a benevolent heart for all things in nature As an existence closely related to oneself, so as to unify heaven, earth and human beings, and link natural ecology with human civilization, which provides an important axiological reference for the construction of ecological philosophy with Chinese characteristics. In the cosmology of the unity of nature and man, there is no so-called objective nature that exists absolutely independently, and nature is not an "other" outside of human beings. Human beings are in a coexistence relationship with heaven, earth, nature, and all things, that is, compatibility, interdependence, and harmonious coexistence, which together maintain the balance of the entire ecosystem. This provides an important relational reference for the construction of ecological philosophy with Chinese characteristics. In addition, the cosmology of the unity of man and nature also clarifies man's responsibilities and obligations to all things in the universe, draws a red line for man's behavior, and emphasizes that human beings should treat nature kindly, act in accordance with the laws of nature, be in awe of nature, and take what is natural resources. To maintain the balance between human beings and all things in nature, and to achieve harmonious coexistence between human beings and nature, it provides important practical inspiration for constructing an ecological philosophy with Chinese characteristics and seeking a sustainable development path. We must adhere to the guidance of Xi Jinping Thought on Ecological Civilization, draw on the wisdom of the cosmology of the harmony between man and nature in the excellent traditional Chinese culture, and promote the modernization of the harmonious coexistence of man and nature.

(The author is a professor at the School of Chinese Studies, Wuhan University)


Carry forward the Chinese nation's view of the world in harmony with all nations (academic round table)

Ye Xiaowen

General Secretary Xi Jinping pointed out when presiding over the 39th collective study of the Political Bureau of the Central Committee: "The Chinese civilization has been famous for its openness and inclusiveness since ancient times, and it has been constantly radiating new vitality through exchanges and mutual learning with other civilizations." In the history of Chinese civilization , the concept of Concord Wanbang is in the same line, and it embodies the unique view of the world of the Chinese people.

The Chinese civilization is an open system formed through continuous exchanges and mutual learning with other civilizations. Friendship and good neighborliness and harmony with all nations are the consistent way of life in Chinese civilization. "Book of Yao Dian" says: "Knowing the virtues of virtuousness, is to close the nine clans. The nine clans are harmonious, and the people are equal. The people are bright and harmonious." After the harmony, the common people are coordinated, that is, the relationship between the various families is coordinated to achieve social harmony; after the social harmony, the interests of the states are coordinated so that the states can cooperate harmoniously. Among them, "harmonizing all nations" can be understood today as coordinating the relationship between different countries and promoting mutual respect, mutual cooperation and common development among all countries.

General Secretary Xi Jinping pointed out: "Harmony is precious, harmony is different, wars are turned into jade and silk, and the concept of world equality has been passed down from generation to generation in China." The world view of Xiehe Wanbang contains "harmony" and "harmony", which highlights the long-standing "harmony" of Chinese civilization. "culture. "The Doctrine of the Mean" has a cloud: "The middle person is the great foundation of the world; the harmonious person is the Dao of the world". "Harmony" culture is the essence of Chinese civilization. The core spirit of "harmony" is mutual recognition, mutual respect and harmony. The foundation of "harmony" lies in harmony but difference, mutual tolerance, seeking common ground while reserving differences, and coexisting and growing together. The way of "harmony" is to seek understanding through dialogue and live in harmony; to seek unity through consensus and to help each other; to seek harmony and common development through tolerance. The ideal of "harmony" is the beauty of each individual, the beauty of beauties, the beauty of beauty, and the harmony of the world.

The world view of Harmony and All Nations is in line with the pursuit of a better world by the people of all countries. The modern western humanistic trend of thought emphasizes the freedom and rights of people as individuals, and emphasizes respecting people's instinctive desires. Although this has promoted the rapid development of the capitalist economy, it has also brought about the expansion of individualism. Today, individual Western countries pursue self-first unilateralism, protectionism, and hegemonism, which to some extent is a manifestation of the extremeization of Western humanism. In today's era, all countries are a community of interests that are interdependent and integrated with each other, and cannot seek their own interests at the expense of the interests of other countries. The gardens of human civilization are splendid and colorful, and different civilizations have their own strengths. We should adhere to the concept of equality, mutual learning, dialogue, and tolerance. We should transcend the barriers of civilizations through exchanges of civilizations, transcend the conflicts of civilizations through mutual learning, and transcend the superiority of civilizations through the coexistence of civilizations. Therefore, the world view of Xiehe Wanbang still shines with wisdom today.

General Secretary Xi Jinping emphasized: "During the development of civilization for more than 5,000 years, the Chinese nation has always pursued and inherited the firm concept of peace, harmony and harmony." The concepts of wanting and not doing things to others have been passed down from generation to generation in China, deeply rooted in the spirit of the Chinese people, and fully reflected in the behavior of the Chinese people. When dealing with foreign relations, the Chinese nation actively conducts foreign exchanges and trade, rather than foreign aggression and expansion; upholds the patriotism of protecting the country and the country, rather than the colonialism of expanding territory. Ancient China was a world power for a long time, but China spread the concept of peace to the outside world, and exported silk, tea, porcelain and other rich products. China's pursuit of peaceful development is not an expedient measure, nor is it a diplomatic rhetoric, but a conclusion drawn from an objective judgment of history, reality, and the future. It is an organic unity of ideological self-confidence and practical awareness. Today's China inherits and promotes the world view of harmony and all nations. It not only develops itself by striving for a peaceful international environment, but also promotes world peace through its own development. It has a broad-minded understanding of the value connotation of different civilizations and respects the people of different countries. Exploring the path of self-development. Facts have proved that China's pursuit of peaceful development is not to persuade, please or comfort anyone, but a correct choice based on its own basic national conditions and cultural traditions and the fundamental and long-term interests of all mankind.

The world view of Xiehe Wanbang contains the excellent traditional Chinese cultural wisdom of the people and the people, the self-development of the people, the unity of the family and the country, and the great equality of the world, and has profound practical significance. The world today is undergoing profound changes unseen in a century, which is full of uncertainty. Among the many uncertainties, one thing is certain. This is the shared weal and woe of mankind's future and destiny. Countries are interconnected and interdependent more frequently and more closely than ever before. There is a community of your destiny. China unswervingly expands opening up, and solidly promotes the high-quality development of the joint construction of the "Belt and Road", which not only develops itself, but also benefits the world. A thorough understanding of the concept of Chinese civilization and all nations will allow the world to see China's positive contribution to promoting the common development of mankind and sharing the future, and will continue to build consensus and pool strength for building a community with a shared future for mankind.

(The author is the deputy director of the Cultural History and Learning Committee of the National Committee of the Chinese People's Political Consultative Conference)


Adhering to Harmony and Diversity to Promote Social Harmony (Academic Roundtable)

Wang Li

Chinese culture advocates harmony, and the Chinese "harmony" culture has a long history and rich connotations. The social view of harmony and difference is the embodiment of Chinese "harmonious" culture in the social field. Ancient Chinese thinkers put forward the proposition of the debate between harmony and the same. Shi Bo in the last year of the Western Zhou Dynasty put forward the idea of ​​"harmony with real creatures, but not success with the same". He believed that all things can only be produced by the integration of different factors. If the same things are simply superimposed, not only will new things not be produced, but the world will become a different place. lifeless. "Zuo Zhuan" records a dialogue between Yan Ying and the Marquis of Qi, and discusses the difference between "harmony" and "tong" from a political point of view. Consensus, this is called "and". In the Analects of Confucius, Confucius further proposed that "the gentleman is harmonious but different, and the villain is the same but not harmonious", and extended the idea of ​​harmony but difference to human relations.

A harmonious but different view of society conforms to the laws of the development of things and social relations, and contains profound philosophical and ethical wisdom, so it has become the code of conduct followed by the Chinese. This social view advocates the recognition and respect of differences, and seeks unity in diversity in order to achieve the purpose of "harmony". Respect the old and love the young, harmony between husband and wife, unity among neighbors, understanding and tolerance, and being kind to others, this is the "harmony" between people; all social classes and groups are equal and harmonious, compatible without conflict, cooperation without confrontation, and checks and balances without Constrained, orderly and not chaotic, this is the social division of labor and the "harmony" within the society. From our point of view today, "harmony" is the state in which the two sides of the contradiction achieve unity under certain conditions. In this state, balance, stability, order, interdependence, symbiosis and co-prosperity are achieved between people, people and society, people and nature, and various elements within society.

In the development of civilization for more than 5,000 years, the Chinese nation has always pursued and inherited the concepts of peace, harmony and harmony. The concepts of putting harmony first, being kind to others, doing what you don't want to do to others and not doing it to others have been passed down from generation to generation in China, deeply rooted in the spirit of the Chinese people, and reflected in the behavior of the Chinese people. Harmonious but different social views have greatly promoted the harmony of interpersonal relationships, and played a positive social function such as respecting different demands, integrating multiple needs, and coordinating and resolving conflicts. vitality. There are many cases of harmony and difference in the history of our country. For example, Zhang Ying, a minister in the Qing Dynasty, advised family members to be courteous to their neighbors, and left behind the story of "Liuchi Lane", which reflects the behavioral style of putting etiquette first, harmony is the most precious, and yield is virtuous in interpersonal relationships; The concept of "No Litigation" advocates humility in case of disputes, refraining from litigation, try not to resolve disputes by means of lawsuits, and demonstrate the value orientation of putting harmony as the most important; during the Ming and Qing dynasties, states and townships set up Shenming Pavilion and Jeongseon Pavilion. On the wall, the good deeds of the good people and the evil deeds of the wicked are written, educating people to respect morality and kindness, and to build a good local style and simple folk customs; and so on.

The ideas and values ​​in the excellent traditional Chinese culture are not only constantly updated with the passage of time and the times, but also have their own continuity and stability. The harmonious but different social outlook is constantly enriched and developed under the conditions of the new era, showing new theoretical and practical forms. For example, the concepts of seeking common ground while reserving differences, being inclusive, communicating and negotiating advocated by the harmonious and different social outlook have provided rich cultural nourishment for socialist deliberative democracy. General Secretary Xi Jinping emphasized: "Under China's socialist system, it is the true meaning of people's democracy that there is a good deal of discussion, and everyone's affairs are discussed by everyone. Finding the greatest common divisor of the wishes and demands of the whole society is the true meaning of people's democracy." The role of electoral democracy, but also pay attention to the advantages of deliberative democracy, the people participate in national and social affairs through extensive consultation, promote the full expression and in-depth exchange of different ideas and views, achieve mutual respect, negotiate on an equal footing and not impose on others, follow rules, negotiate in an orderly manner without speaking separately, be considerate and inclusive, negotiate sincerely without being paranoid, It has widely gathered social consensus and promoted social harmony and stability.

A harmonious but different social outlook is also the wisdom to promote the harmonious development of different human civilizations and the peaceful coexistence of countries. In today's world, the futures and destinies of all countries are closely linked. Only by communicating on an equal footing and learning from each other on the basis of respecting different countries and civilizations can we achieve common development, mutual benefit and win-win results. General Secretary Xi Jinping pointed out: "People from all over the world should uphold the concept of 'one world, one family', understand each other, seek common ground while reserving differences, and work together to build a community with a shared future for mankind." , inclusive but not exclusive, and lead the reform of the global governance system with the concept of fairness and justice.” Seeking "common" while respecting "difference" and seeking "Great Harmony" while accommodating "different" is a contemporary interpretation of the social concept of harmony and difference, and it demonstrates the wisdom and wisdom of the Communist Party of China to seek progress for mankind and great harmony for the world. Responsibility is the greatest common divisor that helps to build a harmonious world together.

(The author is a professor at the National Judges College)


Combining the requirements of the times to practice the moral concept of people's kindness (academic round table)

Wu Qiantao

The Chinese moral civilization created by the Chinese nation in the development of civilization for more than 5,000 years is the unique ethical and spiritual symbol of the Chinese nation and the spiritual force that inspires the Chinese people to establish a high degree of cultural self-confidence and cultural awareness. A deep understanding of the scientific connotation of Chinese moral civilization and its value of the times is of great and far-reaching significance for enriching and improving the socialist moral system, and can provide strong moral support for social practice that creates a new form of human civilization.

Morality is people's systematic understanding and fundamental view of the ethical relationship between man and himself, man and others, man and society, and man and nature. The kindness of the human heart represents the state of peace and happiness in the mind, and contains the moral requirements of cultivating virtue and goodness. It not only reflects a person's moral cultivation, but also the attitude towards others and society advocated by Chinese culture for a long time. Kindness in people's hearts is the characteristic endowment of Chinese people's spiritual field, which reflects the style and style of Chinese morality. This kind of morality has lasted for thousands of years in Chinese society, and it has accumulated rich connotations and is of great significance.

Kindness of people is a moral requirement that is integrated with the existence and development of human beings. "Book of Changes" proposed that "goodness is not accumulated enough to become famous, and evil is not accumulated enough to destroy one's body"; Laozi proposed that "superior goodness is like water"; Mencius advocated "compassion and compassion, everyone has it", "a gentleman is the greatest kind to others"; and so on. Linking kindness with the foundation of being a human being and establishing one's life reflects the Chinese people's pursuit of virtue and kindness.

Kindness in people's hearts is a moral requirement followed by the value concept of "harmony". In traditional Chinese culture, there are many expressions for "harmony". In The Book of Songs, there is a saying, "Being peaceful and peaceful, according to the sound of my chime"; Confucianism advocates "the way of the Dao, the world is for the public"; It advocates "harmony can lead to harmony"; Mohism advocates "universal love" and "sameness"; and so on. "Harmony" has become an important value concept in Chinese traditional society. In the blood of Chinese people, "goodness" as a morality and "harmony" as a social value concept complement each other and integrate into one. "Good" is the foundation of "Harmony" and the moral support for the realization of "Harmony"; "Harmony" restricts and regulates "Goodness" and is the value guidance and goal orientation of "Goodness". The "study of things, knowledge, sincerity, righteousness, self-cultivation, family order, governance of the country, and peace in the world" mentioned in "The Great Learning" is a classic expression of the relationship between "harmony" and "goodness". It can be seen that the "kindness" of the Chinese people is not only an attitude towards people, but also reflects the moral sentiment of the world for justice.

Kindness is a moral requirement with benevolence as the core. In Chinese culture, kindness is not an abstract moral symbol, but has its specific regulations. "The Analects of Confucius, Yan Yuan" mentioned: "Fan Chi asked benevolence, and the Master said: 'Love others.'" Confucius further clarified the moral requirements of benevolence: "A husband who is benevolent, wants to stand up and establish others, and wants to reach and reach others." "Do unto others, do not impose on others". The Confucian thought of "the benevolent love others" vividly outlines the "kindness" of the Chinese people, and embodies the moral realm of "putting oneself on the other side".

In the 5,000-year history of the development of Chinese civilization, the moral concept of kindness and kindness has provided important spiritual strength for the continuous development and growth of the Chinese nation. It is formed in the traditional Chinese ethical relationship. It contains values ​​such as benevolence, justice, and harmony, and it embodies the traditional virtues such as harmony, being kind to others, and helping others. It has been deeply rooted in China. In the human spirit, it is reflected in the behavior of the Chinese people. No matter where the times develop, these shining codes of virtue will never be outdated, and they are the strong spiritual pillars that support the Chinese nation to stand among the nations of the world.

Socialism with Chinese characteristics has entered a new era. Under the strong leadership of the CPC Central Committee with Comrade Xi Jinping at its core, the whole Party and the people of the whole country are forging ahead with high spirits on the new journey to achieve the second centenary goal, carry forward the common values ​​of all mankind, and create humankind. The practice of the new form of civilization calls for the inheritance and promotion of the wisdom and essence of Chinese moral civilization. We must adhere to the Marxist and socialist ethics, fully understand the value of the times, and continuously promote the creative transformation and innovative development of traditional Chinese virtues, so as to maintain the moral gene and blood of the Chinese nation. Adhere to integrity and innovation, and constantly promote the harmony of people's moral values ​​with the construction of civic morality in the new era, and integration with the cultivation and practice of socialist core values, so as to better build the unique value pursuit and ethical spirit of the Chinese nation. Adhere to problem awareness and problem orientation, deeply understand the core essence of the moral concept of people's kindness, promote the unity of all people in ideals, beliefs, values, and moral concepts, clarify value orientation, promote virtue and righteousness, and guide people upward Be kind, consciously establish and practice the core socialist values, and pursue a higher, more realm, and more tasteful life.

(The author is a professor at Tsinghua University)



Graphics: Wang Zheping

"People's Daily" (June 20, 2022, version 09)