| Mr.Qian Mu(1895-1990)or BinSi,known as the last master of Chinese culture and the most learned Confucian.He had been searching for the soul of Chinese people and seeking the roots Chinese culture by adhering to the way of promoting Chinese traditional culture.Qian Mu thought the "harmony of heaven and man" in Chinese culture is not only the end result of the whole traditional culture,but also the greatest contribution of Chinese culture to the world culture.Qian Mu's theory of "harmony of heaven and man" can be summed up into more than one hundred propositions.By discussing the generating mechanism,relational principle and comprehensively grasping and structural understanding of these propositions,we can get a key to open this ideological door.In addition,"goodness of nature","immortality" and "the doctrine of the mean" are the three main parts of Qian Mu's "harmony of heaven and man" ideological building,which play the role of foundation,skylight and ladder respectively.Therefore,according to the basic principles,logical starting point,ultimate goal and practical methods,this paper develops the understanding of Qian Mu's thought of "harmony of heaven and man".On the basis of Qian Mu's more than one hundred specific expositions of Qian Mu's "harmony of heaven and man",Chapter I of this article summarizes the basic principle of Qian Mu's "harmony of heaven and man".The first section of this chapter outlines the academic purpose of Qian Mu's thought of "harmony of heaven and man".Qian Mu's "harmony of heaven and man" is the highest value for both individuals and large groups of society,Chinese culture and world culture.It is also the fundamental method to realize this value.The academic purpose of Qian Mu's "harmony of heaven and man" thought is to guide people to understand and apply this method and finally realize this ultimate ideal.The second section explains the relationship between the two lines of Qian Mu's thought of "harmony of heaven and man"-the principle of "dividing of heaven and man" and "harmony of heaven and man".That is to say,the movement and change principle of natural thinking or instinctive thinking and humanistic thinking from "dividing" to "harmony".This process is a process in which the individual wants to go beyond the limitation of his understanding of "dividing heaven and man into two parts",and unifies "thing and self" and "life and death".The "successive" and "internal and external" problems arising from the cognitive structure of human solidification-time and space,on the one hand,constitute the starting point of " dividing heaven and man" and on the other hand,lay the foundation of "harmony of heaven and man".Qian Mu believes that "heaven" has more than ten connotations and five characteristics,which is the ultimate basis of "harmony of heaven and man".Qian Mu's "human" mainly refers to "morality","temperament" and "behavior" based on "human heart",and is the main driving force of "harmony of heaven and man".Human's "heart" is a dynamic cognitive subject,and it is also the reason why "heaven" and "human" can be "dichotomous" and "unified".It has six structures and three pairs of characteristics.Accordingly,there are five principles of practice in the process of practice from "man to heaven" to "man in heaven".The third section summarizes three propositions of Qian Mu's thought of "harmony of heaven and man".Qian Mu's propositions of "harmony of heaven and man" can be divided into three different levels: one is "meta-propositions",which are rooted in the cognitive structure of human solidification and are the inherent logical basis for the emergence of all propositions of "harmony of heaven and man",namely "successive harmony" in time dimension and "internal and external harmony" in space dimension;the other is "sub-propositions",which are derived from "meta-propositions";The third is "comprehensive propositions",which are generated by "meta-propositions" and their many "sub-propositions" under the theme of common concern.They are "harmony of universe and life","harmony of group and life","harmony of individual and life".The fourth section is the three levels of Qian Mu's thought of "harmony of heaven and man".The three comprehensive propositions of Qian Mu's thought of "harmony of heaven and man" correspond to three levels of Qian Mu's thought of "harmony of heaven and man".Firstly,the "man" who exists in the unity of the universe tries to transcend the limitations of the individual existence,and the cognitive process which considers the highest truth of unity behind the natural operation of the universe,belongs to the level of " the unity of supreme truth and human heart";the second is the "human" of group existence,which takes the highest truth as the method basis and value source,and group Avenue as the carrier to create the historical and cultural evolution process,which belongs to the level of "human nature and the way of human development";The third is the individual existence of "human",which takes the highest truth and group Avenue as the premise of cultural identity and cooperation,and takes the realization of life value as the goal of the conscious,spontaneous and human-oriented process of practice,which belongs to the level of "harmony of human heart and humanity".These include the supreme truth of "harmony of heaven and man" at the religious belief level,the political road of "harmony of heaven and man" at the social organization level,and the knowledge of "harmony of heaven and man" practiced by individuals who invent the supreme truth of "harmony of heaven and man" to practice the political road of "harmony of heaven and man".Finally,Qian Mu's clarity of "harmony between man and nature" in his later years also proves that his thought has three levels.The clarity in his later years is the final form of the stratification of Qian Mu's thought.Each level of Qian Mu's thought of "harmony of heaven and man" has a typical proposition.The natural level of the universe and the earth is the "unity of astronomy and humanity",the humanistic level of social history is the "unity of the world and the nation",and the cultivation level of moral behavior is the "unity of destiny and life".Chapter II describes the logical starting point of Qian Mu's thought of "harmony of heaven and man".Goodness of nature is the cornerstone of Qian Mu's thought of "harmony of heaven and man".Its basic operating principle is to run from "natural goodness" to "human goodness",from "human goodness" to "group goodness",and then from "group goodness" to "natural goodness",so as to run through the whole process of "harmony of heaven and man".Section I elaborates the first aspect of the good reason of human nature-the good nature of human nature.The second section introduces the second aspect of the reason of good nature-group good nature.Qian Mu believes that the goodness of human nature can be generated from the goodness of group nature,and that the goodness of group nature is the hub connecting humanity and heaven.By completing the goodness of group nature,the harmony between the goodness of human nature and the goodness of nature can be realized.Qian Mu believed that the good nature should be shown in the group,and the good and evil should also be treated from the humanistic standpoint rather than the natural standpoint.In the process of giving full play to the goodness of the group,we should follow the principles of "choosing the goodness of the group as the criterion of goodness","moving the sentiment of the group to realize the goodness of human beings" and "completing the good nature of the group".We should not only recognize that "good and evil are rooted in the same place",but also "choose the good from the evil".Section III elaborates on the principle of the relationship between "good nature" and "harmony of heaven and man".On the one hand,"good nature" is the logical starting point of "harmony of heaven and man".On the other hand,"good nature" is finally completed in "harmony of heaven and man",which is embodied in "harmony of benevolence and propriety","harmony of talent and learning","harmony of virtue and nature","harmony of man and god","harmony of heart and the truth of the world " and "harmony of the way of nature and the way of humanity".Chapter III describes the ultimate concern of Qian Mu's thought of "harmony of heaven and man" is immortality.Qian Mu's "immortality" of "harmony of heaven and man" includes both "natural immortality of heaven" and "artificial immortality of man".Qian Mu's thought of "harmony between man and nature" is based on human's ultimate concern and provides an immortal way from limited life to infinite life.Section I mainly introduces "immortality of divinity","immortality of virtue" and "immortality of mind"."Immortality of divinity" can be divided into "immortality of ghosts and gods" of heaven and "immortality of human beings and gods" of humanity.Section II briefly describes the relationship between "immortality" and "heredity" and "resurrection" and its significance.On the one hand,heredity is the reasonable sustenance of the living to the deceased.The heredity of nobles and descendants,as a kind of family immortality on the private level in the common sense,also provides an immortal comfort to the general public,while the three Immortalities in the higher sense embody the immortality of justice on the spiritual level of benevolent people with lofty ideals.On the other hand,resurrection is a kind of resurrection of divinity,virtue and heart,which is the unilateral spiritual resonance between the living and the dead.The Tao of ghosts and gods is the spiritual source of humanity,and the immortality of ghosts and gods is the key to the resurrection of human heart.The rite of inviting souls makes the virtue of ghosts and gods live in the hearts of people.Therefore,it is not superstitious behavior,but a humanistic activity full of educational significance.It provides a serious and sacred way for human beings to connect with the virtue of ghosts and gods.Section III mainly explains the principle of the relationship between "the way of immortality" and " harmony of heaven and man".Qian Mu believes that practicing "natural immortality of heaven" is the fundamental way to achieve "artificial immortality of man",and the most critical is practicing "consideration of virtue and nature","consideration of life and death" and "consideration of man and god".Because "harmony of heaven and man" is from "man to heaven" to "man in heaven",so "harmony between virtue and nature" is from "completing humanity" to "achieving morality",and "harmony of man and god" is "achieving personality" to "achieveing divinity",and "harmony of life and death" is from "perfecting man's life" to "perfecting man's death".Therefore,only through the belief and practice of "the harmony of virtue and nature","the harmony of man and god","the harmony of life and death",can we get rid of the nihilistic view of history,culture and life.Chapter IV describes the practical method of Qian Mu's thought of "harmony of heaven and man" is the doctrine of the mean.Qian Mu's practical method of "harmony of heaven and man"-the doctrine of the mean-is not only the thinking mode of "harmony of heaven and man",but also the value form of "harmony of heaven and man".Specifically,in terms of thinking methods,Qian Mu's doctrine of the mean contains a kind of "two-in-one change";in terms of value form,Qian Mu's doctrine of the mean contains a kind of "under the domination of the upper class".In the course of the change of "dividing into two and uniting into one",it is explained that the motive force of "harmony of heaven and man" is the tension between the two ends."In the domination of learning and reaching the highest level",it shows that the movement direction of "harmony of heaven and man" is the continuation of "man" to the initial meaning of "heaven" and the return in a higher sense.Therefore,the first two sections of this chapter mainly explain the main connotations of "changing" and "dominating".The third section explains the significance and function of "the doctrine of the mean" to Qian Mu's "harmony of heaven and man".Generally speaking,Qian Mu reveals that "harmony of heaven and man" is the ideal plan for the development of human beings and their cultures-the way that heaven and humanity are interlinked.Integrating into such avenues,individuals can accomplish their gifts to the greatest extent possible,and large groups can realize their values to the greatest extent.Qian Mu's thought of "harmony of heaven and man" gives us many enlightenments: firstly,"harmony of heaven and man" is not only a way of thinking,but also a form of value;secondly,"harmony of heaven and man" not only emphasizes the importance of talent,but also emphasizes the importance of learning;thirdly,"harmony of heaven and man" although not biased "heaven" or "man",it has a direction in the process of "harmony".Qian Mu's doctrine of the mean embodies the operation mechanism of "harmony of heaven and man".Good nature supports the logical starting point of "harmony of heaven and man",and immortally interprets the ultimate concern of "harmony of heaven and man".The doctrine of the mean illustrates the practical method of "harmony of heaven and man" from two aspects of thinking mode and value form.These three pillars are formed in the tension between "heaven" and "man".They divide the thinking and value of "harmony of heaven and man" and form a close nested relationship with "harmony of heaven and man" and interweave each other into a network of ideas. |
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