-
中国文化三个特点
The
characteristics of Chinese e culture regards human
life as part of nature and ,as
such,
the only way for us to survive is to live in
harmony with fundamental significance of
civilization lies in the
creation
of
a
peaceful
world,
which
also
requires
avoiding
conflict
between
humans
and
d
of
dictating
to
nature, people should hold nature in
aweand gratitude.2Chinese culture emphasizes
harmonious human
individual
cannot
live
without
community
and
e
culture
strives
to
build
a
world
of
harmony
based
on
friendship
between
individuals,
mutual
assistance
between
families,
and
respect
between
e
thinking
stresses
self-reflection.
People
should
not
only
understand
the external
world,
but
also
and
more
importantly,
improve
their internal state of mind.
孔子
Confucius
(551-479 BC),
known as Kongzi, given name Qiu and alias
Zhongni,lived in the state of Lu during the Spring
and
Autumn
was
a
great
thinker,
educator
and
founder
of
ius
is
an
ancient
sage
to
the
Chinese people. His
words and life story were recorded by his
disciples and their students in The Analects.
“天
/
自然”
Conf
ucius on Heaven/Nature: the Source of
EverythingConfucius regarded
“
Heaven
”
as
nature. Heaven does
not speak in words.
It speaks through the rotation of the four seasons
and the growth of all living equaled
nature,
nature
was
not
a
lifeless
mechanism
separate
from
humans,
it
was
the
great
world
of
life
and
the
process
of
creation of life. Human life was part
and parcel of nature as a whole
创造生命
Equation of Heaven with
the creation of life
.The natural
process of life creation was the
“way
of Heaven”. This
idea was later
developed in The Book of the natural process of
creation of life, Heaven was the source of all
living things and the source of all
great virtue of Heaven and Earth is creating
life.( The Book of Changes)In the
natural process of creation of life,
Heaven had its inner purpose in creating all
things as well as protecting and improving
life.
天命
Heavenly
mission:
Heaven had originated humanity,
and humans were obliged to accomplish this
purpose. In other
words, humans are
born with a sense of
“heavenly
mission”, and this is the meaning of
human ian
“
Heaven
”
also had a
certain sacred element, which was related to its
being the source of life. Thus Confucius required
people to hold
Heaven in awe. He said a
person of virtue must
“
respect his heavenly
mission
”
, listen to and live
out the purpose of
Heaven by caring for
and improving life.
?
Under
the influence of Confucius, the ancient Chinese
developed a sense of awe
and belief in
was not a supernatural, personified deity, but was
the world of ever-generating life.
To
them, Heaven was the highest sacred being, with
the profound mystery never to be fully understood
by mortal.
Confucius on People: ren and
li
仁
Ren:
love of
peopleThis kind of love begin with the love for
one
’
s one could
love people in general if they did not
even love their own essence of ren is
“
filial piety and fraternal
duty
”
(
孝
悌）
The Doctrine of the
Mean
中庸
quotes Confucius : The
greatest love for people is the love for
one
’
s
parents.
【
Children
should not travel far while their
parents are alive. If they have no choice but to
do so, they must retain some restraint.
】
【
Children
should
think
often
of
the
age
of
their
parents.
They
should
feel
happy
for
the
health
and
longevity
of
their
parents. They should
also feelconcern for the aging of their
parents.
】
Confucius: One should be aware that
other people may have similar desires as
oneself.
【
While fulfilling
one
’
s desires,
allow others to fulfill their desires
as well.
】
【
Do not
do toward others anything you would not want to be
done to you.
】
礼
Li
Mencius:
Loving one
’
s parents, loving
the people, loving everything in the refers to
rituals, traditions and
norms
in
social
life.
Of
these,
Confucius
regarded
burial
rituals
and
ancestral
worship
rituals
as
the
most
important,
because they
arose from human feeling.
The role of
li is to maintain harmony among also has
philosophical individuals have a limited
lifespan, life in nature is
everlasting. Life is given by
one
’
s parents and extended
through one
’
s this way, a
limited, individual life becomes merged
with the limitless life of nature.
教育
Confucius was the first
figure in Chinese history to initiate private ius
taught for many years and
trained 3000
disciples. 72 of them excelled in the sixth arts.,
i.e.,
ritual, music, archery ,
(carriage) driving, calligraphy, and
mathematics
.Confucius
believed the basic goal of education was to
cultivate
“
persons of
virtue
”
, who should have
sound
character
and
uplifted
minds.
Such
persons
should
be
able
to
shoulder
important
social
responsibilities
and
to
make
contributions to ius regarded lofty
ideals, great virtue, love of people, and the
“
six
arts
”
as the
general
1
principles of ius
emphasized aesthetic education. He said,
“
Studying The Book of
Songs(
诗经）
inspires
the spirit and helps one appreciate
beauty. Studying music lifts the spirit and helps
one to enjoy life.
”
?
Simply knowing the highest
standard of virtue is not as good as setting it as
one
’
s goal. Setting it as
one
’
s goal is not as
good as enjoying the practice of ius
regarded the highest state of life as harmony
among people and harmony
between people
and nature. This was a true aesthetic outlook on
life.
影响
Under the influence
of Confucius, Chinese thinkers of later
generations all believed that students and
scholars should
not
only
increase
their
knowledge,
but
also
and
more
importantly,
broaden
their
minds
and
enhance
their
spiritual
other words, they
should continually seek the greater meaning and
value of life. Many modern scholars think the
theory on the perspective on life is
the most valuable feature of Chinese philosophy.
What
is
The
Analects
mainly
about?
The
Analects
is
mainly
about
Confucius
’
words
and
life
story.
What
is
Confu
cius
’
view
on
Heaven?
Confucius
regarded
Heaven
as
nature.
What
is
Confucius
’
innovative
idea
about
Heav
en?
Confucius
’
innovative
idea
about
Heaven
is
that
Heaven
(or
nature)
is
the
process
of
life
creation.
What
does
t
he
“
heavenly
mission
”
refer
to?
The heavenly
mission is to accomplish
Heaven
’
purpose of
protecting and improvi
ng life.
How
is
Confucius
’
concept
of
Heaven
related
to
the
modern
ecological
civilization?
Confucius
advocate
d
“
standing
in
awe
of
the
ordinances
of
Heaven
”
and
warned
against
offending
Heaven.
This
is,
in
essence,
equival
ent
to
the
modern
idea
of
staying
in
harmony
with
nature.
So
in
this
way
Confucius
’
concept
of
Heaven
is
similar
to
the
modern
ecological
civilization.
What
is
Confucius
’
interpretation
of
ren?
Confucius
interpreted
ren
as
love
of
people,
which
begins
with
the
love
for
one
’
s
parents.
According
to
Confucius,
what
is
the
most
important
part
of
li?
According
to
Confucius,
the
most
important
part
of
li
is
the
burial
and
ancestral
worship
rituals.
What
qualities
are
“
persons
of
virtue
”
supposed
to
have?
Persons
of
virtue
are
supposed
to
have
sound
character
and
uplifted
minds
and
they
can
shoulder
important
social
responsibilities
and
make
contributions
to
society.
Why
do
people
ne
ed
to
study
music
according
to
Confucius?
According
to
Confucius,
studying
music
can
lift
one
’
s
spirit
and
help
one
appreciate
beauty.
What did Confucius
think of Zeng Dian
’
s
aspiration?
Confucius thought highly of
Zeng Dian
’
s aspiration
and regarded harmony among people and
harmony between people and nature as the highest
state of life.
天何言哉？四时行焉，百物生
焉，天何言哉？
Heaven
does
not
speak
in
words.
It
speaks
through
the
rotation
of
the
four
seasons
and
the
growth
of
all
living
things
生生之谓易
Continuous creation of
life is change.
天地之大德曰生
The
great virtue of Heaven and Earth is creating life.
获罪于天，无所祷也
He who offends
against Heaven has none to whom he can pray.
仁者，人也，亲亲为大。
The greatest
love for people is the love for
one
’
s parents.
父母在，不远游，游必有方
Children should not travel far while their parents
are alive. If they have no choice but to do so,
they must retain some restraint.
父母之年，不可不知也。一则以喜，一则以惧。
Children
should think often of the age of their parents.
They should feel happy for the health and
longevity of their parents
. They should
also feel concern for the aging of their parents.
己欲立而立人，己欲达而达人。
While
fulfilling one
’
s own
desires, allow others to fulfill theirs.
己所不欲，勿施于人。
Do
not do toward others anything you would not want
to be done to you.
子生三年，然后免于父母之怀。
A child should
not leave his parents
’
bosom
until he is three years old.
礼之用，和为贵。
The role of li is
to maintain harmony among people.
知之者不如好之者，好之者不如乐之者
Simply
knowing the highest standard of virtue is not as
good as setting it as one
’
s
goal. Setting it as one
’
s
goal is not as good as enjoying practicing of it.
亲亲而仁民，仁民而爱物
Loving
one
’
s parents, loving the
people, loving everything in the world.
God bless
上帝保佑
[
用于向某人表示关爱
]
Thank God
谢天谢地，
感谢上帝
Please
God
看在上帝的份上，
行行好把
[
表
示
某
事
很
重
要
]
For God
’
s
sake
但
愿
[
用
于
表
示
非
常
强
烈
的
愿
望
]
God forbid
但
愿
（
某
事
）
不
会
发
生<
/p>
Man proposes, God disposes.
谋势在人，成事在天
God
helps those who help themselves.
自助者天助也
2
Laozi
’
s
Philosophy of Non-action
老子
a
recluse who lived during the Spring and Autumn
records have survived about him , who
was said to have once held a low civil position in
the royal court , in cha
rge of the
archival records of the zhou dynasty . Yet , due
to his great leaming .Even Confucius was said to
have traveled mil
es to consult him.
《老子》
Laozi, known
as
Classic of the Way and
Virtue,
consists of just over 5000
Chinese characters. Its 81 chapters are
divided into two parts, Dao (the Way)
and De (Virtue). It became the basis of was first
introduced into Europe
possibly as
early as the 15th century and has been one of the
most translated philosophical works of ancient
China. Many
of
Laozi
’
s
enlightening
views
are
based
on
his
philosophy
of
naturalness
and
non-action,which
also
exerted a direct impact on the characteristics,
trends of thought and aesthetic sensibilities of
the Chinese nation.
Naturalness and
Non-action
Naturalness
is an
important concept of Laozi
’
s
refers to a natural state of being, an attitude of
following the
way of emphasizes that
everything in the world has its own way of being
and fly in the sky,
fish swim in the
water, clouds float in the sky, flowers bloom and
flowers fall. All these phenomena occur
independently
and naturally without
following any human will, and humans should not
try to change anything natural.
Non-
action
is
another
important
concept
of
Laozi
’
s
philosophy.
Human creativity
should be in compliance withthe ways of
is
the
guarantee
of
said,
“
acts
through
non-action
”
,
by
which
he
did
not
mean
that
one
should
do
nothing
and
passively
wait
for
something
to
be
achieved. Neither did he
deny human creativity.
Desire-driven,
human beings fight and deceive one another,
leading to war.
War springs from
humanity
’
s bloated desire.
Conflict arises out of
people
’
s struggles to
satisfy their desires, and conflict escalates into
Laozi, human striving and
competitive
strife is the root ,which is also the cause of
decline;.Therefore desiring nothing is the natural
way of
made a comparison between the
laws of nature and the laws to the human world.
Nature takes from the surplus to make
up the deficit, such as the wind
leveling sand dunes and the water washing away
earth and stones. The human world is just
the opposite, i.e., robbing the poor
and oppressing the weak.[Laozi: Beautiful colors
blind the eyes, complex music harms
the
ears, rich flavors numb taste, while riding and
hunting madden the disturbs peace of mind. If
immersed in
a sea of desire, in the end
humans would be submerged.]
大巧若愚
Great ingenuity appears
to be ing to deceit is true futility and would
accomplish just the opposite
who
intend to play tricks are not genuine and
therefore are not natural.
水
The greatest virtue is like
water. Water nourishes everything but contends for
life can exist without water.
Water
contributes
to
the
world
without
regard
for
gain
or
ing
low,
level
and
tranquil,
water
embraces
and
reflects everything under heaven. The
way of water is completely different from the way
of people with avid desires.
But
the philosophy of Laozi is by no means
weak. On the contrary, it is full of accumulates
great strength in its
weakness and
quietude. Its strength can break down all barriers
in the world. Nothing in the world is weaker than
water.
Yet nothing is stronger than
water when it comes to breaking something strong.
“
Aware of the strong, one
should remain
weak.
”
：
One should
start with one
’
s own weak
points, accumulating strength
by
keeping low, just as water does. Giving up the
desire to flaunt one
’
s
superiority is the basic way to ing
weak is not only the way to prosperity,
but also the way to preserving way of the weak is
the best way to avoid
conflict.
返璞归真
Returning to a Newborn
State
People with the highest
virtue,are all resembled newborns. The highest
level of
one
’
s
cultivation was to return to the state of a
newborn state of the newborn is free of any
knowledge, desire,
impurity or
falsehood. Laozi
’
s state of
the newborn refers to
“ complete
innocence”.
When human being come into
the
world, they gradually acquire
external knowledge and accept social norms, along
with the growth of their by
step,
their
originally
pure
minds
become
tainted
with
chaotic
humans
mature,
they
become
more
and
more
hypocritical. The
process of acculturation is the process of losing
one
’
s true self.
顺应自然
Follow the way of
nature.
无为而无不为
Act through
non-action.
兼爱
Love for all.
3
大巧若拙
Great ingenuity appears
to be stupidity.
以柔弱胜刚强。
Overcome the strong by being weak.
不战而屈人之兵
Win a war without
fighting water.
上善若水
The
greatest virtue is like water.
人往高处走
,
水往低处流
Humans tend
to seek higher positions.
返璞归真
Return to the state of
a newborn baby.
无欲则刚
One is
invincible because he desires nothing and contends
for nothing.
Nature is conquered by
obeying her.
顺应自然方能征服自然。
He that follows nature is never out of
his way.
按自然规律办事的人绝不会迷失方向。
The drop of rains makes a hole in the
stone, not by violence, but by the frequency of
falling.
滴水穿石，非蛮力所致，皆因坚持不懈。
The philosophy of Non-
contention
Laozi
overcoming
the strong by being weak.
VS
Sunzi winning a war without fighting
it.
?
Laozi
’
s thought has a great influence on the
characteristics,trends of thoughtand aesthetic
sensibilities of the Chinese people.
?
The examples of birds,
fish, clouds and flowers are used to illustrate
that everything in the world has its own way of
being
and development.
?
The difference between
great ingenuity and ordinary ingenuity lies in the
fact that the latter can be a
chieved
through human effort, but the former is superior
to the latter.
?
In order to
become strong, one should start with
one
’
s own weak
pointsinstead of oppressing the weak.
?
In
Laozi
’
opinion, fragility is
the symbol of life.
?
The
highest level of one
’
s
cultivation is to return to the state of a
ne
wborn baby, who is free of any
knowledge, desire; impurity or falsehood .
?
People fight and deceive
one another out of d
esire.
?
According to the laws of
nature, people should not rob the poor and oppress
the weak.
孙子兵法
Sunzi
< br>’
s Art of War is an ancient classic
on war. It consists of 13 chapters in about 6000
characters. Sun Wu,
respectfully
called
Sunzi, was
born
sometimes
between
550
and
540 BC,
or
toward
the
end
of
the
Spring
and
Autumn
represents the
theories of war of the Sunzi School originated by
Sun
’
s Art of War stands out
as the
greatest
excels
over
the
other
books
in
terms
of
strategy
design,
philosophical
grounding
and
in
tactical
application. Over
the centuries it has been respected as
“ the source for all books on
war.”
战略思想
The
Stragegic
Thoughts
of
Sunzi
：先计而后战
The
first
example
is,
“
Planning
before
going
to
war.
”
Before
entering
a
war,
one
must
compare
and
analyze
all
factors
of
both
sides.
These
mainly
include:Morale(
士气）
，
climate,
terrain, commanders, and
rules.
Morale
refers to the
approval or disapproval of the people. The army
that has the approval
of the people
will gain their support, while one without
endorsement will lose their
support.
Climate
refers to
seasonal
conditions
at
the
time
of
war.
Terrain
refers
to
the
distance,
position,
size,
and
height
of
the
topography
for
war.
Consideration must also be given to the
degree of security or danger in the
area.
Rules
refer to
regulations governing the
army,
“
Who should carry out
orders? What are the respective strengths of the
soldiers? Who is responsible for training
the
troops?
Who
decides
rewards
or
punishments?
”
One
or
two
of
these
factors
are
insufficient
for
one
to
judge
the
feasibility
and
consequences
of
a
war.
Consideration
must
be
given
to
all
these
factors
and
their
combinations.
Such
holistic thinking is a
special feature
of
Sunzi
’
s Art of War.
知己知彼，
百战不殆
The
second example is,
“
One can fight and win a hundred wars if
one knows both oneself and the
enemy.
”
The
purpose of considering the five aspects, is
actually to know the real situations on both is
not easy to
get to know the enemy,
because they do their best to keep their secrets
and resort to all
sorts of g to
know oneself is not easy, do the
people think about the war?What is the capability
and state of mind of the
commander?How
is the morale and training of the troops?Sunzi
said,
“
One can fight and win
a hundred wars if one knows
both
oenself and the enemy. The odds for winning are
half and half if one knows oneself but not the
enemy. And one is
bound to fail if one
knows neither oneself nor the odds for winning
are half and half if one knows that
one
’
s
troops are
able to attack but does not know the enemy troops
are invulnerable to attack. The odds for winning
are half and
half if one knows that the
enemy troops are vulnerable to attack but does not
know that one
’
s troops are
in a position to
attack but does not
know that the terrain is unsuitable for fighting.
兵以诈立
The third example,
“
The army survives by
treachery
”
Sunzi
said,
“
The use of force is
actually the use of
treachery.
”
Bytreachery,Sunzi
meant that the army should appear to be
incompetent when it is competent, appear to be
unprepared
to fight when it is
prepared, appear to be retreating when it is
advancing, appear to be advancing when it is
retreating
”
By
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