Abstract: As an interpretation system of historical process, China ancient mythology contains a specific understanding of the value and function of ancient science and technology in China. In the interpretation of the creation, process and tool value of technology, there is a kind of technical consciousness that permeates the essence of China traditional culture, such as the unity of man and nature, from technology to Taoism, from artifacts to images. However, the misunderstanding of technology reveals a strong technical and cultural view of "mastering technology by Tao". These technical consciousness are deeply rooted in people's hearts through the spread of mythical works, and then further affect the technology in reality.
Keywords: ancient China; Myths and legends; Technical consciousness
China's ancient myths and legends are the reflection of social life at that time, reflecting some characteristics of ancient ideological and cultural concepts. Some of them involve technical activities, which is a special manifestation of our ancestors' technical consciousness. The ancient myth mentioned here adopts the concept of "generalized myth" put forward by the mythologist Yuan Ke, that is, it is not limited to the narrow time range of ancient times, including folk myths, Taoist myths and myths and legends of historical figures. These myths and legends are an explanation system for the historical process, which contains a specific understanding of the value and function of technology. By analyzing the technical consciousness in ancient myths and legends, it is helpful to understand the evolution of technical thought and the interactive relationship between technology and social life.
Interpretation of technological creation
In ancient China, terms related to technology included skills, geisha, art, intelligence and engineering. This technical space is an organic whole including witchcraft, literature and art. These complex concepts form a huge system through the origin, proliferation and reincarnation of their meanings. This paper only extracts the parts related to the significance of production technology, that is, tools and human behavior in material production activities as the object of investigation.
Early myths are mostly creation myths, telling the story of creation, human beings and the origin of all things. This kind of myth originates from people's understanding and explanation of natural phenomena, and contains ancient people's thinking about the relationship between technology and human destiny. In this kind of myth, "Nu Wa made man" is a typical one: as the saying goes, heaven and earth are opened, and there is no one. Nu Wa is a man in the loess, but the audience sitting there is at a loss, but they pull him out of the mud and treat him as a man. Reading this myth, we can get at least three pieces of information related to technology: First, the technical activity of "shoveling loess" created human beings. Secondly, creating human technology is a noble production activity. Thirdly, in this great technical activity, the material used by Nu Wa is soil. The myths of ancient Greece, Hebrew, ancient Egypt, Northern Europe and Indians all tell the story of God creating man from clay. Among them, the ancient Greek mythology tells that the prophet Prometheus made a little creature like himself out of loess, and eros, the goddess of love, gave him spirit and Athena, the goddess of wisdom, gave him soul, so that the work of creating human beings could be completed. In Hebrew mythology, God created man from clay and breathed "breath" into the nostrils of the clay figurine, thus a living Adam was born. It can be seen that the technology of creating human beings in the myth of "Two Greek" (ancient Greece and Hebrew) is completely material, and the technology only creates human body, while the real source of life-soul and spirit comes from the "breath" of God. Therefore, human beings have dual attributes: the earth attribute as a material person and the God attribute with spiritual personality, but these two attributes are contradictory, which leads to the eternal conflict between spirit and flesh, reason and sensibility, and spirit and matter. So, when Adam was sent to the earth, God clearly said to him, "The earth will be cursed because of you." It can be seen that the myth of "two hopes" clearly expresses the derogatory feelings about the technical material for building the human body-soil. Different from the myth of "two wishes", in the ancient myth of China, the creator of human beings, Nu Wa, is a land god. Ge Hong's Zi Shi Qi mentioned that "the mother snail came out of the ground", and the mother snail and the creature it created were homogeneous and isomorphic. The myth of "two hopes" does not belittle the material of man-soil, but is full of reverence and love. The female snail shows a completely different meaning. In creative technical activities, the technical subject does not produce hard material products, but integrates elements such as mind, emotion and spirit into the human body, and life flows softly from the mother snail. Technology is not independent of people. The female worm is only the operator of technology or tools, she is in the technology itself. This technological process is the process of technological life development, and the technological products she created are directly human life.
In the Pangu myth, which was later than the mother snail, the power of science and technology was once again publicized. Technology not only created life, but also created the world. Pangu was born in a "chaotic as a chicken" world. He "holds a chisel in his left hand and an axe in his right hand, or splits it with an axe, or splits it, which is a divine power." For a long time, the heavens and the earth are divided, and the two gases rise and fall. Clear is the sky, muddy is the ground. Nature is mixed and open. Pangu opened up a vast world with an axe and chisel. In the trace of the ancient axe chisel, we see the sublimity and sacredness of technology in the eyes of the ancients.
In the ancient mythology of China, realistic technology was also praised and became a powerful weapon for human beings to thrive. ("Everything is done wrong, five stupid") records: "In ancient times, there were fewer people and more animals, and the people were invincible. There are saints, whose nests are made of wood, in order to avoid the harm of the crowd, and the people are pleased to be the king of the world, which is called the nest family. " "People eat clam fruit, red rashness stinks, hurts the stomach, and there are many diseases. There are saints, who drill tunnels to make a fire to eliminate irritability, and the people like it, making it the king of the world and nicknamed the tunnel man. " From "building a nest with wood" to "drilling a tunnel to make a fire", technology has brought opportunities for human survival, so it is sacred, and those who master technology will become "saints" and "kings". In ancient myths and legends, almost all technological inventions related to human survival and development originated from deified sages:
Fuxi system is a wedding ceremony for new people. Fuxi plays the piano. Shennong plays the pipa. The female Juan is Sheng Chun. He ordered the dragonfly to vote for Hong Zhong, and his voice shook far away. Zhu Rong market. Ju Mang succeeded. The Yellow Emperor let xi occupy the sun and Chang 'e occupy the moon. Ling LUN Li Lu. Recite Cang Ling Shu. Shi Huang paints. Apollo makes clothes. Yin Shou is a mirror. Your weapon is gold. Wu Peng is a doctor. Wu Xian makes bronze drums. Feng Meng shot. Glue is used to serve cows. Xiangtu is riding a horse. Xi Zhong started the car. Su Sha is used for cooking salt. Turn interests into interests. ……
Immersed in the great benefits and ecstasy brought by technology, the ancestors began to have a religious worship of technology. Technology has been deified, and this deified direction is the technology itself on the one hand, and the subject of creating technology on the other. With the penetration of technology into people's daily life, the worship of technology has expanded, and not only the founder of technology, but also the skillful craftsman who can skillfully use technology has been deified. The legendary weir master, Lu Ban, Qiao Hammer, etc. , can create all kinds of dexterous machinery with extraordinary talent, and even achieve the degree of wonderful workmanship. The "robot" made by Yan for Zhou Muwang can "sing with keys and dance with hands, which is ever-changing and only serves the purpose. Wang thinks that real people are also ... "Even Zhou Muwang sighed sincerely:" A human sergeant can work with the creator! ; In essence, the "artificial" form of technology represents the existence of "heavenly nature", and "harmony between man and nature" can be perfectly presented in technical activities.
In ancient China, technology was highly respected. Technological inventions are made by saints, and ordinary craftsmen are not saints. They can only inherit and not surpass them. China's ancient technological consciousness was based on the philosophy of "the unity of man and nature". In traditional culture, the meaning of "heaven" is multiple. On the one hand, it refers to "heaven" and "nature", which is nature; On the other hand, it also refers to the sum of external forces that can dominate human destiny, including the development law of human society, some of the most common attributes and characteristics of human beings, and human social life.
A profound experience of ending with the outside world. "Heaven" has intention and emotion, so the technology under the norm of "harmony between man and nature" also has intention and emotion. Technology shrouded in "heaven" must obey "heaven", which is the legislator and technology is only the law enforcer. Heaven has formulated the paradigm of technology. As the deified image of "Heaven", saints have created all kinds of realistic technologies according to the paradigm of technology, while ordinary craftsmen are only users of technology and cannot surpass and create this skill of Heaven. China's ancient scientific and technological consciousness was rooted in the deep soil of farming culture. As early as the middle and late Yangshao culture, the Chinese ancestors in the Yellow River valley, the main body of the Chinese nation, entered the farming era. The economic model based on farming strengthens people's feelings for land and breeds people's love for land: snails, Huangdi, Yao and Yu, which people admire most, are all related to land to some extent. In the world-based model of China's cultural construction —— Five Elements Model, it is "earth" that occupies the center and controls all directions. Therefore, the land spirit and love of land complex with the goal of peace and kindness, like the blood of the Chinese nation, have flowed on the land of China for thousands of years, which not only laid the national psychology of the Chinese nation, but also influenced the ancient technical and cultural concepts of China. It is worth noting that this concept of technology and culture based on farming culture made China's ancient technology seriously divorced from industrial and commercial activities, so it could not meet the needs of industrial civilization and missed the birth of modern science and technology.
Second, the explanation of technical process
As a means for human beings to transform nature, technology is a system that is constantly created through invention. "The essence and inherent characteristics of technology are its process and dynamics." Understanding the process of technological invention is the key to grasp the essence of technology. In the ancient myths of China, many chapters show the explanation of the process of technological invention, from which we can see the ancient people's diagnosis and interpretation of the essence of technology.
There are many myths and legends about the origin of primitive technology. A passage in the Book of Changes is an explanation of the legendary sage's original technique:
The old man is the king of Qi. When he looked up, he looked at the sky. When he bowed his head, he looked at the law and the land. He focused on the culture of birds and animals and the suitability of the land. He took everything near and far away, so he began to gossip and enlighten the gods and the feelings of all things. Make a network of hardships, take tenants to fish, and build "Li". Baodi's work, Shennong's work, learning wood is consumption, rubbing wood is not profit, in order to teach the world and cover interests. Japan and China are the city, taking the world as the people, collecting the goods from the world, retreating from trade, getting their place and covering "biting". Shennong didn't, Huangdi and Yaoshun made it, changed it, made the people tireless, turned it into a god and adapted it to the people. "Easy" poverty will change, change will pass, and the general rule will last for a long time. Therefore, "it's good to be lucky when things are dry." Breaking wood is a pole, digging the ground is a mortar, and the benefits of a mortar are shared by the whole people. The string wood is an arc, the column wood is an arrow, and the advantage of the arrow is to dominate the world and cover the "eye". In ancient times, people lived in caves and lived in the wild. Later sages used palace rooms easily, and built them under the roof, waiting for the wind and rain to build a big village. In ancient times, those who were buried were rewarded with thick clothes and buried in the middle of the field, and there were countless mourning periods. Later saints easily lost their coffins and took over "bigger mistakes." In ancient times, it was ruled by the method of tying ropes. Later sages used calligraphy easily, and hundreds of officials could rule, and all the people could observe and take all the "qi".
This legend has the same characteristics as * * *, and was summarized by the ancients as "the work is still like an image." The idea of "making utensils like images" originated from the Book of Changes: "There are four ways of sages in the Book of Changes, that is, the speaker is still like his words, the mover is still like his changes, the maker is still like his images, and the pot maker still occupies them." "Making a device like an image" means that the manufacturer should be good at observing and learning from nature, extract the necessary "image" (including objects, divinatory images, images, Taoist images and other levels), and then deduce the paradigm and technical essence of the device to be made from the "image". In fact, imitating nature is the way to complete artificial technical activities.
It is not uncommon to see examples of "the device is still like" in ancient myths in China, such as:
Gai Hua, what did the Yellow Emperor do? The battle with Gui You in the field of deer swimming often has five-color clouds, golden branches and jade leaves, which end in the emperor and have the image of flowers, so it is also a canopy. The female Juan is Sheng Chun. He asked, "What does it mean to be only a spring in ancient music without harmony?" "Fu, female, is the head of the snake. She broke her feet and stood on four pillars. People are sacred and enjoy. She thinks that the big one is nineteen springs and the small one is twelve springs.
Inspired by the colorful auspicious clouds in the form of flowers in nature, the Yellow Emperor made a "canopy" symbolizing respect for the emperor. The sheng spring made of female screw is a musical instrument with a gourd at the bottom and a bamboo tube inserted above it. Gourd is a kind of melon plant, which contains many symbolic meanings of future generations in ancient times. There is a saying in The Book of Songs, "Continuous Melon". The mother snail is just "the image of thought", that is, taking the image from human reproduction. In addition, Lu Ban saw the stupid (snail) on the water and made a door and paved his head. In Zhou Muwang, people make keys by imitating fish, and they all create specific technologies by imitating nature. As Tan Sitong said, "When you see a flying canopy, you can make a car, and when you see a spider, you can make a web. A sage also makes a device like it, and a teacher uses it ... "Only by drawing inspiration from" elephants "at all levels of nature and social life can you put it into nature.
As a dynamic process, technology is bound to undergo the transformation from intelligent technology to realistic technology. In other words, there must be some technical concept first, and then this concept can be applied to practical production activities. In the technical activities in ancient China, there was often too much emphasis on intelligent technology, that is, experience and know-how. In the ancient myths and legends of China, people repeatedly lamented how to give full play to people's intellectual potential in technical activities, such as the well-known "ear nail solves the cow":
Odin helps Wen Huijun. What the hand touches, what the shoulder leans on, what the foot walks on, what the knee stands on, what people feel naturally, and what the knife looks like are all alto: the dance of mulberry trees is the meeting of menstruation. Wen said, "Hey, good! So much for technical coverage? " Ding Wei said, "I am a good minister and a Taoist. I'm entering the technical field. When the first minister solved the cow, he saw nothing but the cow; I haven't seen all the cows for three years. At this time, I saw God instead of looking at him. Zhi Zhi was an official and wanted to do something. According to heaven, we should criticize the less and guide the great, because its courses, skills and experience are not bad, but the situation is excellent! Liang e is more of a knife cutting; The family and the moon are sharper and more folded. Today, I killed thousands of cows with my sword for 19 years. If the blade is newly discovered, delete it. There is a gap between people for a while, but the blade is not thick; With thickness, there is space, and there is room for recovery! It's been 19 years. If the blade is new, it will be deleted. Although, as for the race, I think it is very difficult, and I also think it is a warning that it is too late to act. The knife is small, but the food has been solved, such as the soil commission. Stand with a knife, look around and aim high; Hide it with a good knife. " Wen Huijun said, "Good! I heard what the earrings said, so I can stay healthy.
The central discourse of "Stud Ears to Solve Cows" is that "those who are good at their things are also ministers, Taoist, and technologically advanced." After watching and understanding the whole process of cattle, Liang realized the "way of keeping in good health". He not only admired the technology of solving cattle, but also did not think of popularizing this advanced technology. In the framework of China's ancient culture, "Tao" is a unique category and the basis of China's ancient technological thought. "Tao" is the highest technical form of heavenly creations. Laozi said, "Tao gives birth to one, two, two, three and three things." From the perspective of technical culture, "Tao" is a natural procedure that changes everything, including the technical situation, mechanism and operation created by nature. The so-called "Daoism" is "the process of making artificially prescribed procedures conform to natural procedures. This is the expression of intelligent form in technical activities, which emphasizes the way of thinking based on tacit understanding (meeting God instead of seeing) and intuition (doing things with Zhi Zhi for an official). The technological process is a process of giving full play to people's intellectual potential. In the narrative, such as flat tires, luck, Tianjin people sailing, Ji Chang learning to shoot, etc. The intelligent technology form of "Tao's technological progress" has also been repeatedly emphasized.
Technology is the intermediary between man and nature, and the relationship between man and nature is an important issue in the development of technology. In the technical consciousness contained in China's ancient myths, ancient China people's cognitive attitude towards nature was indirectly reflected through the worship of sacred treasures. The so-called sacred treasure refers to an object that embodies the essence of nature or the mysterious power given by God. These sacred treasures have great power. Qin Shihuang can drive away all the stones under the Great Wall with a whip to build a city. The legendary King of Bamboo can strike a stone, breaking the surface, with his sword. And "sending Zhang Xian" is because of the bamboo bow sent by the immortal, so that "people are in trouble"
People who are sick need to scatter iron pills (Lu You answered Yuwen Wang and asked Fairy Zhang), which has achieved the functions of "avoiding the epidemic" and "sending children". Under the packaging of sacred treasure, technology has become the endorsement of sacred nature, and the integration of technology and nature clearly embodies an organic view of nature, which advocates that heaven and earth nurture everything, and human technological behavior can only become a powerful means of human development if it conforms to nature and undertakes providence.
It can be seen that the technical consciousness reflected in China's ancient mythology outlines the image of the development process of ancient technology in China from different aspects: technology and nature are isomorphic to form an organism; Sunchon Ren Ying has become the ultimate goal of technology; Respect for sacred treasures reflects people's strong desire to change their destiny with the great power of science and technology.
Interpreting the Tool Value of Technology
The instrumental value of technology means that technology and implements can become the means or tools for people to accomplish a certain goal, regardless of the nature of the goal. From the technical point of view, all technical forms are the products of human purposeful activities, which are directly or indirectly related to the realization process of human social needs. This leads to two levels of technical purpose: direct purpose and indirect purpose. The former is the direct driving force and reason of technology, and its products directly serve this purpose and have direct tool value; The latter is a derivative of the former. In the process of realizing indirect purpose, technology and its artifacts still have their physical attributes and specific functions, but technology has lost its original reason, purpose and motivation. This indirect instrumental value of technology enables technology to be widely used, but it may get rid of human control and even be used for evil purposes because it is separated from its original motive force.
These two instrumental values of technology have been vividly explained in China's ancient myth texts. The value of direct instrumentality is mainly reflected in the control of natural forces by human beings using technology;
At 10 o'clock in Yao, crops were burned and vegetation was killed, and the people had no food. Yao is the messenger, 10. When the Eight Immortals crossed the sea, Lv Dongbin suggested that they should not pass through the clouds, but throw their things into the water and pass by what they threw. So, Tie Guai Li threw the stick into the water, stood on his own feet and braved the wind and waves; Han Xiangzi crossed the water with a basket of flowers; Lv Dongbin and Xiaoguan cross in the water; Blue Cai He decided to cross the river. The rest are Zhang, Cao Guojiu, Han Zhongli, He Xiangu, etc. He also crossed the river with paper donkeys, tracts, drums and bamboo. You have to cross the sea in the end. Taihang Mountain and Wuwangshan Mountain are 700 square miles high. Ben is in the south of Jizhou and the north of Heyang. The fool in Beishan is 90 years old and lives near the mountain. Punishing the traffic jam in the north of the mountain, I detoured in and out and gathered in the room to make a plan: "I will try my best to make sense with you, point to Xiangnan and reach Hanyin, ok?" Vague promises. His wife covered up her doubts and said, "with your strength, you can't destroy the mountain of the chief father." For example, Taihang and Wu Wang? And what about mud and stones? " Zayue said, "Throw yourself at the end of Bohai Sea and the north of hidden soil." Then he led his descendants, the Dutch Sanfu, to knock on the stone and cultivate the soil, and his Spring Festival travel rush craze was at the end of the Bohai Sea. Whether it's a game after shooting the sun, crossing the sea by the Eight Immortals, or a silly old man moving mountains, technology is a means to control nature. Arrow shooting at the sun, treasure crossing the sea, axe, chisel, basket and other tools for moving mountains have typical direct tool value. However, the application of technology has a certain scope. If the behavior and process of applying technology deviate from the original intention of technology and realize other indirect instrumental values, it is likely to bring negative effects.
It is said that Lubanqiao died of his mother. Skillful craftsmen are mothers, wooden chariots and horses, wooden people are rulers, and organs are equipped with drives.
If you don't return it, you will lose your mother. Lu, a native of Dunhuang, Suzhou, does not know his age. Coincidentally, he built a pagoda in Liangzhou, which made him deaf. Every time he wedged it three times, he took it back. Nothing, his wife is pregnant, parents talk about it, and his wife talks about it. His father was deaf, so he took advantage of the remaining ten pieces and went to Wu Hui. Wu people thought it was a demon and killed it.
In the above mythological works, Lu Ban's original intention of making wooden chariots and horses and wooden warblers is beautiful, hoping to achieve the purpose of facilitating daily life. This tragic ending must be unexpected by Lu Ban, which also shows that the indirect instrumental value of technology is unpredictable. Sometimes, technology will deliberately deviate from its original direct tool value. For example, in the myth of the Cowherd and the Weaver Girl, textile technology became a means for the emperor to punish the Weaver Girl who violated heaven. There is no chapter all day, and tears are pouring down. "(Nineteen Ancient Poems) WU GANG, who had a similar fate to the Weaver Girl, was sent to the Moon Palace to cut down osmanthus trees, which could not be cut down anyway. The legend of "Zhao Qiao sent a lampstand" is widely circulated among the people: Zhao Qiao, a disciple of Lu Ban, was ordered by Lu Ban to send a wooden lampstand to the Dragon Palace to suppress water waves. Zhao Qiao thought that the lampstand made by Master was simple and rough, so he changed it into an exquisite lampstand made by himself in an attempt to please the Dragon King. Unexpectedly, the oil leaked out, Jiang Tao made a masterpiece, and Zhao Qiao was also buried in the water. The multiple social effects of technology and its products make people see the benefits brought by the direct tool value of technology and the negative effects brought by the indirect tool value of technology. A fable in Zhuangzi mentioned that Zi Gong saw an old man running between a vegetable garden and a well, carrying a crock to irrigate back and forth. It was very hard, so he kindly told the old man that he could irrigate easily with a device called "Tangmei". Hearing this, the old man replied, "People who have machinery must do things organically, and people who have organic things must have an organic mind. If the machine is in the chest, it is pure white; Pure white is unprepared, that is, god is uncertain; God is uncertain, and Tao does not contain it. I don't know, but I'm ashamed not to do so. The old people's worry about "machinery" causing "Tao is not loaded" is essentially a strong critical consciousness of the negative effects of technology.
Aristotle once said: "When an instrument is only used for a certain purpose and not for multiple functions, it is the most perfect instrument among all instruments." . In this regard, Socrates also said: "Skills should not seek the interests of anything other than the interests of the object. Skills in the strict sense are completely in line with their own essence and completely correct. " The understanding of the multiple social effects of technology and its products in China's ancient mythology is of great significance to the correct application and mastery of technology by human beings, even today.
4. Misreading of related technologies
Due to the limitations of the times and cultural concepts, there are also misunderstandings about technology in the narrative of ancient myths in China. In some myths, witchcraft and technology are confused. Legend has it that Lu Ban is not only skilled in craftsmanship, but also proficient in magic. When it was built, the sheep were turned into "white fine stones" and a strong bridge was built, so that "Zhang rode a donkey with a chain tied to his back and led the sun and the moon; Chai Wang pushed a unicycle carrying four famous mountains and failed to overwhelm the bridge. "
Under this heavy pressure, the foundation is not damaged at all, but more solid. The legendary sword casting expert, General, is also full of witchcraft in his sword casting process:
Craftsman's door is also called dry door. ..... the worship among the generals who cast swords, the material essence of the Five Mountains, and the British hardware make virgins.
Three hundred people sacrificed to the furnace god, drums and ropes, and there was no shortage of gold, silver and iron juice. His wife Mona said, "Is it possible to plan without iron juice?" The general said, "My master Ou Ye's talent for casting swords is not for sale. I am close to Dong Er. Word of mouth has become something, and word of mouth can be used by women to hire furnace gods. " Mona smelled it, put it in the stove and the iron juice came out. Into two swords, the general of the public number, as a turtle text; Female number Mona, eel text; Yu Zhu won 3000 yuan. His name is Jian. Cadres hide men's swords from women's swords in the prince of Wu, and always mourn for their daughters.
Malinowski once said, "There is no nation without religion and witchcraft, no matter how primitive they are". The ancients believed in witchcraft because they believed that "witchcraft dominated the fate of mankind and provided mankind with the power to dominate nature." It is a weapon and armor for mankind to resist all kinds of dangers. " Therefore, in ancient times, people often equated witchcraft with technology. In his book Controlling Nature, Les pointed out: "In some cultures, certain processes of metallurgical activities, such as smelting operations, require human sacrifice. Cleaning ceremonies everywhere, especially greed including sexual taboos, are all related to mining, because people believe that the interior of the earth is a sacred place for various gods and gods. ..... The invention and creation of all kinds of metal tools always have the color of witchcraft and divinity, and their creators are often regarded as wizards. In the narrative of A Cadre Casting a Sword, there is a plot that people are sacrificed to the furnace god, and the victim is the cadre's wife Mona. In another mythical text about high-ranking generals casting swords, it says, "Hair is cut off, claws are cut off, thrown into the furnace, and three hundred children and men are filled with charcoal, and gold and iron are made into a sword." The skill of casting swords has become a manifestation of witchcraft rituals.
On the one hand, the existence of technology influenced by witchcraft shows that in ancient times, when natural productivity was extremely low, it was difficult to master the technological process in a certain dangerous technical activity like smelting, which inevitably led craftsmen to have the idea of "Man proposes, God disposes" and pray for the blessing of the gods in the form of witchcraft; On the other hand, this technical phenomenon also represents the technical and cultural view of "making art by Tao". China's ancient society was based on ethics, and everything was based on ethics, and the technical field was no exception. The combination of spirituality of witchcraft and materiality of technology, in a sense, is to make technical activities have certain ethical and moral significance. In the above mythological texts, the generals hid the male swords and presented the slightly broken female swords to the king of Wu. When he showed off his female sword in front of Lu Shi, he sighed, "How beautiful! Kenya. Although you are a national teacher, how can you supplement it? Fu Jian's success is also a bully; If it is missing, it will die. Although I am good, can I stand it? " Ji Sun's discourse is a narrative discourse that metaphors the sword of national prosperity, and the sword is the dagger of national death. Obviously, comparing technology with morality means attaching the material attribute of sword-casting technology to human social attribute, from which one can see one's own personality strength or some kind of moral consciousness. This also means that only technology
Only under moral norms can we promote social progress and national prosperity.
China's ancient myths contain rich technical consciousness. These technical consciousness played a certain role in the construction of China's ancient technical and cultural system. Through the spread of mythical works, these technical consciousness is deeply rooted in people's hearts, and then affects the technology in reality. China's traditional culture permeates the essence of technological consciousness, such as the integration of heaven and man, the integration of technology into Taoist thought, and the emphasis on the sculpture of objects, which is also instructive to understand today's technological progress and technical value, and is a research field worthy of in-depth exploration.
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