How to understand and evaluate the idea of "harmony between man and nature" in Neo-Confucianism of Han Dynasty?

Terminology of China's ancient philosophy. The thought of harmony between man and nature originated from China's pre-Qin philosophy, and developed into systematic mysticism in the Western Han Dynasty and Dong Zhongshu. Dong Zhongshu believes that heaven and humanity are similar and interact with each other. Heaven can interfere with personnel, and people can also perceive heaven. Dong Zhongshu regards heaven as the supreme personality god, and thinks that the son of heaven violates God's will, is unkind and unjust, and there will be disaster in heaven to condemn and warn him. If the government is reasonable and the people are peaceful, God will send auspicious signs to encourage them. The concept of harmony between man and nature once occupied a dominant position in the Han Dynasty. Based on this, divination became a fashion and spread in the feudal society of China. In feudal society, the theory of "harmony between man and nature" not only restricted the infinity of monarchy, but also provided a theoretical basis for feudal autocracy. What's the point of heaven-man induction? First of all, we assume that heaven and man have experienced a continuous transformation. Indeed, the sky itself is creativity and a form of expression, which is experienced and conceptualized by human beings as the fundamental source of their existence and the ultimate meaning of life. Although the picture and vision of the sky reflect the creativity of human beings, the sky itself is not fully understood by human minds. Although people can get close to the sky, the expression of human aesthetic and ethical symbols in the sky is always insufficient and incomplete. Heaven and man are dynamic processes, not static structures. The dialectical influence of heaven and man complicates the process of evolution (precisely, the process of * * * co-evolution), resulting in rich and diverse realities and possibilities. Although we know that heaven is involved in human affairs to some extent, we can't master all its creativity. We can imagine that before the appearance of human beings, the sky was closely related to evolution. When we created BIGBANG, it always coexisted with us. Perhaps with the progress of intelligence, our understanding of BIGBANG will increase, and our expression of theological issues will also change. According to the generally feasible thinking at present, we are not agnostics in the strict sense, but only accept the positive and healthy side of agnosticism. The theoretical basis of the interaction between man and nature is "the unity of man and nature". In ancient times, it was thought that "heaven" and "man", "nature" and "man-made" were integrated. This theory was put forward by Zi Si and Mencius during the Warring States Period. Later, Dong Zhongshu, a Confucian scholar in Han Dynasty, emphasized "the unity of heaven and man". Cheng Hao, a Confucian scholar in the Song Dynasty, said: "Heaven and man are one, and there is no need for harmony." . The induction between heaven and man is a mysterious trend of thought about the relationship between heaven and man, which was mainly popular in China Han Dynasty. The idea of heaven-man induction originated very early and was scattered in ancient books in pre-Qin period. "Hong Fan" said: "Su, if it is cold" and "Yi, if it is cold", indicating that the monarch's policy attitude can affect the weather changes. This is the germination of the thought of heaven and man induction. Astrology, which prevailed in the Spring and Autumn Period, inferred the good or bad of personnel according to the movement of celestial bodies, which was the direct source of the thought of heaven and man induction. At the end of the Warring States period, Zou Yan, a master of Yin and Yang, "deeply observed the information of Yin and Yang and made strange changes", which made the idea of the unity of heaven and man tend to be systematic. Dong Zhongshu inherited and developed the thought of Yin and Yang school in Han Dynasty, which made the theory of heaven-man induction mature. In Dong Zhongshu's thought, the relationship between man and nature is the core of his theological teleology system. There are two main aspects of the interaction between man and nature: ① The disaster blame report says that there is a causal relationship between natural disasters and rulers' mistakes. "all disasters are born in the loss of the country." The son of heaven goes against God's will, and his benevolence and righteousness are not obvious, and disaster falls from heaven, so condemn it. If you "condemn it without knowing it, you are afraid of it." (2) The theory of "harmony between man and nature" holds that "there are yin and yang in heaven, and there are yin and yang in man. When the yin of heaven and earth rises, the yin of man should rise; When the people's Yin Qi rises, Yin Qi in heaven should also rise accordingly. Its path is also one. " This statement, with qi as the intermediary, holds that qi has the function of punishing morality, and "Yang is virtue and Yin is punishment". At the same time, people's moral behavior will also cause changes in Qi and induce each other. It is said that "governing the people of the world, being flat and upright, refining heaven and earth and turning everything into beauty;" If the world is chaotic and the people are good, if the ambition is arrogant, if the gas is reversed, then the world will be hurt and the gas will be a disaster. " Dong Zhongshu shaped "heaven" into the supreme god, and used the theory of "the feeling between heaven and man" to restrict the infinite monarchy, and at the same time found a theoretical basis for your father's respect and rule. In Dong Zhongshu's works, the above two statements are combined alternately. The thought of harmony between man and nature was dominant in Han Dynasty, and Liu Xiang, Liu Xin and Ban Gu all acknowledged that political gains and losses would lead to disaster. There are a lot of records about disasters in Historical Records, Tianguanshu and Hanshu Wuxing Zhi. When divination flooded, the theory of telepathy between man and nature became more popular. In the feudal era of China, the idea of harmony between man and nature became popular. Later, some thinkers used the induction between heaven and man as a theoretical tool to promote their political improvement. The theory of telepathy between man and nature has played a positive role in history. However, this theory distorts the relationship between man and nature and fetters people's understanding of nature and society. It is basically negative and harmful in the later historical development.