1. Yi Xue's theory of harmony between man and nature Yi Xue believes that man and the universe of heaven and earth (referred to as "heaven") have profound unity and form an inseparable whole. Therefore, people's morality, medical care and all other social life should be connected with the sky accordingly. "Biography of Classical Chinese" said: "A certain man is in harmony with heaven and earth, with the sun and the moon, with the four seasons, and with ghosts and gods." The "ghosts and gods" mentioned here are synonymous with the ghosts and gods in the "essence for things, wandering souls for change, and knowing the realm of ghosts and gods", which refers to the transformation of qi exchange. The Book of Changes holds that a person's morality, will and practice must give full play to his subjective initiative on the basis of obeying the way of heaven and earth and conforming to God's will, in order to succeed and reach an ideal state. The so-called "Heaven and Earth have a position, and saints can become useful" ("Cohesion Biography") requires people to know and seek for heaven and earth, so as to achieve the role of heaven and earth in educating all things, which is what Taoism later said: "Where heaven and earth are combined, they seize the opportunity of Yin and Yang." As long as people master the laws of nature, they can change what nature gives them and create miracles.
The so-called health preservation in China culture is by no means a pure concept of physiology, medicine or natural science, nor is it just for health and longevity. At the same time, keeping in good health includes morality and even managing the world. From the Yi-ology and China's philosophy, keeping in good health, Xiu De and governing the world are mutually restricted and promoted, which is a process. Therefore, the harmony between man and nature is not only an easy-to-learn and philosophical theory, but also an extremely important health preserving theory. 2. The theory of harmony between man and nature in traditional medicine. Chinese medicine also advocates the unity of man and nature, emphasizing the harmony between man and nature. Huangdi Neijing inherited Zhouyi. The holistic view of harmony between man and nature regards the human body as a part of nature. Therefore, when observing the physiological and pathological changes of the human body, it is advocated that we should not only focus on the human body itself in isolation, but should see the organic connection between man and the natural world. Huangdi Neijing said: "The Taoist knows astronomy from above, geography from below, and personnel from the middle." That is to say, only by combining heaven, Tao and man and observing them comprehensively, can we correctly grasp the medical way. Because Huangdi Neijing embodies the holistic view of harmony between man and nature, it especially emphasizes the influence of weather and phenology changes on human physiology and pathology, and repeatedly points out that to correctly grasp the changes of human condition, we must first "wait for the change of reality and light". (Su Wenba Shen Zhenglun) Correctly grasping the changes of the sun, moon, stars and seasonal climate is the premise of correctly grasping human physiological diseases. China's thought of the integration of man and nature in traditional medicine is to realize that the human body is closely related to the change of weather and climate in the long-term medical practice. The abnormal and interactive influence of weather and climate will cause the adaptive change of human body, so it will often lead to various diseases. This otherization is elusive at first glance, but it is also: there are rules to follow. This is a simple materialistic viewpoint and spontaneous dialectical thought in rl{ 1 1 mortar traditional medicine. It makes the traditional medicine in China avoid the one-sided mechanical treatment of headache and foot pain from the very beginning. Huangdi Neijing emphasizes the method of "waiting for the sun, moon and stars at four o'clock and eight o'clock" to examine human physiology and pathology, which lays the foundation of ancient Chinese medical meteorology and serves as an important reference for guiding clinical diagnosis and treatment, and embodies the unique style of China traditional medicine "combining heaven and earth". Yan Junping's Lao Zi Gui Zhi in the Western Han Dynasty also elaborated on the basis of the unity of man and nature. He said: "From this point of view, the symbols of heaven and earth all start from the same origin, one ancestor and six rivers, which are the table of the universe, connected into one, separated by gasification, vertically and horizontally, divided into two, and judged as five. Is it white or black, or fire and water, or acid and alkali, or feathers, the same characters, or beasts. " "The somebody else take the initiative in you, the somebody else should be far away. When people move here, heaven and earth should be there. There is no door for me to go in and out, no households to go in and out for me, the distance between heaven and earth, in the virtual outline, is vast, the species corresponds, and those who don't lose an inch are the same. " Taoism's understanding of "harmony between man and nature" is very profound, so I don't need to go into details here. Simply put, the Taoist "harmony between man and nature" focuses on the fact that man is a part of nature, and he should return to nature and let nature take its course.
3. The Confucian theory of the unity of heaven and man emphasizes the unity of heaven and man or nature and man. During the Warring States period, Zi Si and Mencius put forward the theory of "the unity of man and nature". Since then, generations of Confucian disciples have proved it from the aspects of "reason", "nature" and "destiny". The original meaning of the Confucian concept of "harmony between man and nature" is not to directly discuss the relationship between man and nature.
On the premise of "dichotomy between subject and object", Confucianism emphasizes the value of "harmony between man and nature", pays attention to the unity of human spiritual values for all things in nature, solves the opposition between man and nature with "universal love", and pushes human love to all things in nature on the basis of acknowledging the differences between man and nature, thus unifying humanitarianism, naturalism and charity. For example, The Book of Rites puts forward: "Destiny is nature, frankness is Tao, and cultivation is teaching." Taoism is based on heaven, practice is enlightenment, and destiny, morality and enlightenment are interlinked. He also said that "courtesy is also suitable for the weather, located in the land and wealth, suitable for ghosts and gods, suitable for people's hearts, and manages everything." Heaven, earth, god and man are integrated into a "ceremony". "The Doctrine of the Mean" says that "honesty is the only thing in the world; If you can do your best, you can do your best; If you can make good use of human nature, you can make good use of things; If you can make the best use of it, you can praise the teaching of heaven and earth; If you can praise the cultivation of heaven and earth, you can go to heaven and earth. " That is, to realize the unity of value among man, heaven and earth.
As far as human health and health preservation are concerned, the Confucian concept of "harmony between man and nature" should focus on people's initiative to change the development of things; Second, pay attention to people's spiritual value, and realize internal and external harmony with "benevolence" and "fraternity", which is manifested in the complex coordination between law and nature, obedience to the people, Ming Dow and political achievements, mind and nature, and benevolent politics and reason.
4. Harmony between Man and Nature Marxist theory does not exclude the concept of "harmony between man and nature". When understanding Marx's viewpoint on the relationship between man and nature, there is a one-sided concept that has been affecting our correct understanding. This view is: "Man is the master of nature." This is a one-sided expansion of Mrs. Ma's position and ability as a natural existence, and an arrogant understanding of human initiative and creativity. This is not the original intention of Marxism. In recent years, the great influence of nature on human beings has also proved that we can't fully master and control nature. One of the most basic viewpoints of dialectical materialism is that "things are universally related". According to historical materialism, people have heavy attributes, namely natural attributes and social attributes. As an individual, man is a natural being, and his relationship with nature should have the unity of initiative and regularity.
We can neither exaggerate people's dynamic ability nor exaggerate people's weakness in the face of nature. When discussing * * * productism, the founder of Marxism pointed out to us: "This kind of * * * productism, as a complete naturalism, equals humanitarianism, and as a complete humanitarianism, equals naturalism, which truly solves the contradiction between man and nature, between man and man, and between man and class." (The Complete Works of Marx and Engels, Vol. 42, p. 120) Using the methods of Marxist dialectical materialism and historical materialism, we can easily see that the "solution to the contradiction between man and nature" mentioned here is * * * productism, and nature is no longer a human dissident force. For human beings, as Engels said, nature realizes "self-awareness" through human beings, thus realizing "self-transformation"; From the human point of view, people's understanding and transformation of themselves have reached the level of integration with nature, that is, human nature and the nature of things are integrated with human nature. In other words, the materialism described by the founder of Marxism, man and nature are harmonious and unified. Only under this understanding can Marxist theory not exclude the concept of "the unity of man and nature".
In addition, if we understand it from the viewpoints of modern philosophical theories such as system theory and cybernetics, as a link in the large-scale system of nature and as a driving force of natural control, the concept of "harmony between man and nature" will have positive significance for objectively understanding and understanding ourselves and realizing the rational unity of man and natural science.