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There was no name for "philosophy" in ancient China, but as Wang Guowei put it in modern times, "philosophy is inherent in China." The name "Philosophy" comes from the Japanese scholar Nishi Shu, who said in his 1874 Hundred and Eleven New Treatise: "The philosophy of the Tomorrow Taoist and the establishment of Shariah is translated as Philosophy." Since the establishment of the translation of "philosophy", "philosophy" or "philosophy" has had the nature of blending Eastern and Western cultures. The original meaning of "philosophy" in ancient Greek culture is "love wisdom", and the word meaning of "philosophy" in ancient Chinese scriptures is "wisdom" or "great wisdom". Confucius sighed on his deathbed: "Mount Tai is bad! Pillars and pillars are destructive! The philosopher withered!" "Philosopher" is interpreted in ancient Chinese scriptures as "wise man", and after the translation of "philosophy" is entered into China, he can be called "philosopher". Philosophy is the science of wisdom, the study of fundamental questions about the universe and of life. In this regard, Chinese and Western or Chinese and foreign philosophies are common, so philosophy has the universality of the world's human culture. However, just as the cultures of the peoples of the world have both the universality of the world and the particularity of the nation, the philosophies of the peoples of the world also have different styles and characteristics. If "philosophy" is a "common name" or "class name," then the philosophy of the peoples of the world is a different "special case" of this category. This is the unity of the universality and diversity of philosophy. In Chinese philosophy, the fundamental truth about the universe is called "the way of heaven" and the fundamental truth about life is called "humanity", and one of the core issues of Chinese philosophy that runs through is "the time between heaven and man". Generally speaking, the issue of the relationship between heaven and man is a problem commonly explored by Chinese and foreign philosophies, and the "time between heaven and man" of Chinese philosophy has its own characteristics. Aristotle once said: "Throughout the ages, people have begun philosophical exploration, which should have arisen from amazement at all things in nature... The beginning of such academic research has been followed by almost all the necessities of life and all the things that make people happy and comfortable." "This knowledge first appeared in places where people began to have leisure." This is said to be a feature of ancient Greek philosophy, which is linked to the stage of socio-historical development of ancient Greece and the way of life of its aristocracy. In contrast, Chinese philosophy is born out of the sense of distress of the people in the great social changes, and in order to seek social governance and life settlement, most of them travel around the world "in full time" to promote their social ideas. This determines that Chinese philosophy attaches the first importance to "knowing people" in the "time of studying heaven and man", and the main schools of thought in the "hundred schools of thought" in the pre-Qin dynasty are "those who are responsible for the ruler, and they follow different paths in their words, and there are provinces and ears" (Shiji Tai Shi Gong Self Order). What distinguishes Chinese philosophy from other national philosophies is that Chinese culture has been alive and running for thousands of years without interruption, and the philosophical breakthroughs achieved by Chinese culture in the "pivotal period" of world history have also taken an extremely gentle approach. This is mainly manifested in Confucius's "Zushu Shun and Charter Wenwu", which abridges the Six Classics, which has both a continuous inheritance of ancient Chinese culture and a breakthrough in philosophical thought through compilation and interpretation. Therefore, the ancient scriptures compiled and interpreted by Confucius and his successors were not only preserved in the form of the "political canon of the first king", but also occupied a unified position in the development of Chinese culture after that. According to recently unearthed documents, pre-Qin Confucians already arranged the "Six Classics" during the Warring States period, and the "Six Classics" were highly valued by Confucians as a group of works. By the time Emperor Wudi of Han "deposed the Hundred Schools and Manifested the Six Classics", the Six Classics and the Confucian scriptures established a dominant position recognized by the national ideology. Han Shu Art Literature is composed of books, starting with the "Six Arts Strategy", followed by the "Jizi Strategy", "Poetry Strategy", "Soldier Strategy", "Mathematical Strategy" and "Fang Technique Strategy", which embodies the "Six Classics" to govern the study of Shuzi and other scholars. This classification of books was adjusted several times, until the Sui Shu Jingzhi formally formed the four-part category of "Jing, History, Sub, and Collection", and then remained stable and continued until the Qing Dynasty. Traditional Chinese culture has "four" book classifications, and there are also divisions of "the science of righteousness", "the study of evidence", "the study of words" and "the study of the world", among which "the science of righteousness" is close to "philosophy" but not equivalent. Chinese traditional culture has not formed "philosophy" and the division of modern education system, but Chinese traditional culture does have its profound philosophical thoughts, which express the world outlook and outlook on life of the Chinese nation, embody the Chinese nation's way of thinking and behavior standards, and embody the deepest and most enduring value pursuit of the Chinese nation. Qing Dynasty scholar Dai Zhen said: "The way of heaven and man has been refined through great teaching." The "great teachings" of the scriptures and scriptures that speak of the "way of heaven and man" are traditional Chinese philosophies; Not only that, but in the "Zi, History, and Collection" classified as books, there are also "great lessons" about the "way of heaven and man", which are also traditional Chinese philosophies. The philosophical theme of "Studying Heaven and Man" has been continuously deepened, transformed and continuously explored along with the course of history in the development of Chinese culture for thousands of years. Chinese philosophy focuses on "knowing people", and in the relationship between heaven and man, it is centered on "knowing people" and "Anmin" or "governing for governance" as the purpose. In the Shangshu Gao pottery that records ancient Chinese culture, there is "knowing people and philosophers, capable officials; An Min Zehui, Li Min Huaizhi". In the Analects, "Fan Chi asked Ren, Zi Yu: "Lover." Ask Zhi (Zhi), Zi Yu: "Know people." "The benevolent and loving the other" is the highest moral category in Confucius thought, and its origins can be traced back to the excellent tradition of advocating morality formed in Chinese culture since ancient times. Confucius said, "If you fail to do things to people, can you do things to ghosts?" "Unknown life, do you know death?" "The righteousness of the people, worship ghosts and gods and stay away, can be said to know." Although Confucius retained his reverence for "heaven" and ghosts and gods, his main concern was the present life, the value orientation of "benevolence loves others" and "the world has a way", thus establishing the ideological paradigm of Chinese philosophy centered on "knowing people". The modern Western philosopher Jaspers in The Great Philosopher identified Socrates, Buddha, Confucius, and Jesus as "creators of the paradigm of thought," and the characteristic of Confucius' thought was "to establish a humane order in the world," and "in the midst of the possibilities of the present world," Confucius "wished to build a new world." In ancient China, "heaven" or "God" was regarded as the highest object of belief, and this belief also has its religious peculiarities. As Liang Kaichao said: "The honorable of heaven in all countries is always exalted beyond all things, while China is always included in personnel. ...... His purpose is not in heaven but in the world, and his use is not in the future (the next life) but in the present (in the present life). It is the old human ethic also known as Tianlun, and humanity is also called Heavenly Dao. Remember: "He who speaks well will test man." "Although this is close to religion, it is also different from the religion of other countries." Since the "heaven" believed in ancient Chinese culture did not exist in the "other side world" that was separated from human life, but was connected with the earth (the middle mean is called "the rite of the suburban community, so God is also the thing", Zhu Xi Zhongyong chapter notes: "suburbs, worship the heavens; Shrine, sacrificial ground. Those who do not speak of the soil, the province is also provincial." ), with the characteristics of morality and people-oriented (Shangshu called "the emperor has no relatives, only virtue is an aid", "heaven sees itself and the people see, heaven listens to its own people", "what the people want, heaven will follow"), so this special religion has also long influenced Chinese philosophy's understanding of the relationship between heaven and man. According to legend, the I Ching, which is said to be "more holy in man and three ancient in the world", was originally a book of Buzheng, but after Confucius "observed its virtue and righteousness", it became a philosophical book about the relationship between heaven and man. The preface to the general bibliography of the four libraries says: "The saints are aware of the people of the world, and they are generally edutainments... Yi lived in Bu Xiao. Therefore, Yi Zhi is a book, and he who pushes the way of heaven to understand people." This is not only the case with the I Ching, but the general framework of later Chinese philosophy is "pushing the heavens to understand people." At the end of the Spring and Autumn Period, Lao Tzu, who was older than Confucius at the same time, originally proposed that "things are mixed and born innately" (Lao Tzu 25), that heaven and earth are not intrinsic, and that "Dao" existed before the birth of heaven and earth, and "Dao" is the general source and basis for the birth of all things in heaven and earth. The "Tao" is "virtue" in all things in heaven and earth, "the face of Kongde, but the Tao is from" (Lao Tzu 21), and "Tao" and "virtue" are unified. Lao Tzu said: "The Tao is born, the virtuous beast, the material form, and the power is achieved." It is because all things are honorable and noble. The dignity of the Tao, the nobility of virtue, the fate of Fumo and the constant nature." (Lao Tzu Chapter 51) Lao Tzu's value proposition is "natural wuwei", and the heavenly basis of "natural wuwei" is "the Tao is born, the virtuous animal ... It is that all things are honorable and noble." The "virtue" that Lao Tzu spoke of is actually equivalent to "sex", and the "sex and the way of heaven" rarely spoken by Confucius is a metaphysics of "Tao" and "virtue" in Lao Tzu's philosophy. In fact, Lao Tzu's philosophy established the idea of "the unity of sex and the way of heaven" in Chinese philosophy, and he derived the value proposition of "nature without action" from "Tao" and "virtue", which became a model for the universal framework of Chinese philosophy "pushing the way of heaven to clarify people" in the future. In The Great Philosopher's book, Jaspers listed Lao Tzu as an "original metaphysician," saying, "From the perspective of world history, Lao Tzu's greatness is combined with the spirit of China." Commenting on the Kong-Lao relationship, he said: "Although the two masters look in opposite directions, they are actually on the same foundation. The unity between the two has been repeatedly manifested in the great figures of China..."The so-called "Chinese spirit" here is "based on the same foundation", that is, the philosophy of Confucius and Lao Tzu is aimed at solving problems in real life, and they are both "the rulers." After Lao Tzu's philosophy, the middle said: "The nature of the destiny of heaven", "Thinking about people, you cannot not know the heavens". Mencius said, "He who does his best knows his nature, and he who knows his nature knows the heavens." Although later Chinese philosophers had different understandings of the way of heaven and human nature, they basically said that human nature originated from the way of heaven, and that knowing heaven was to know people. Until the Song Ming scholar said that "the heavenly one is reasonable", "sex is reason", and "sex and the way of heaven are one and sincere". As the pioneering work of Song Ming's theory, Zhou Dunping's Taiji Diagram is said to start from "Wuji and Taiji", to "form is born, God knows it, the five sexes are touching and good and evil, and everything happens", which is to talk about personnel from the way of heaven, and it boils down to "the saint determines that the right and righteous and the Lord is quiet, and the people are extreme", which is how personnel should be deduced from the way of heaven and human nature, and "establishing the human pole" is to establish the value standards of personnel. It can be said that the Chinese philosophy of "pushing the heavens and understanding people" ultimately points to the values of life, that is, to "establish a heart for heaven and earth, establish a life for the people, continue learning for the saints, and open peace for all generations." In Confucian philosophy, which is the mainstream of Chinese philosophy, values are linked to the theory of moral cultivation and the moral realm. Therefore, the unity of heaven and man, the unity of truth and goodness, and the unity of knowledge and action have become the main characteristics of Chinese philosophy. Chinese philosophy has gone through different stages of historical development, from the contention of a hundred schools of thought in the pre-Qin period, to the monopoly of Confucian scripture after the Han Dynasty, and in fact Confucianism complements each other, and to Wei-Jin metaphysics is a crystallization of Confucianism; During the Southern and Northern Dynasties, the three religions of Confucianism, Buddhism and Taoism gradually formed, and Buddhism transmitted from India gradually adapted to the ecological environment of Chinese culture, and became an organic part of Chinese culture by the completion of the process of sinicization in the Sui and Tang Dynasties; Song Mingli absorbed the ideological elements of Buddhism and Taoism, returned to the "Six Classics", and created the "Four Books" system of the Analects Mencius University, and built a neo-Confucianism with "reason, qi, mind, and sex" as the core categories. Therefore, Chinese philosophy not only has its own characteristics, but also has the richness of ideological content at different stages of development and different schools. After 1840, China faced "changes unseen in thousands of years", and Chinese culture entered a period of modern transformation. In 1895, after the defeat of the Sino-Japanese War, the translation of "philosophy" appeared in Huang Zunxian's Japanese National History and Zhengguan Zheng's Prosperous Alarmism (14 volumes). Since then, "philosophy" has promoted the ideological emancipation and reform and opening up of the Chinese nation in the form of a discipline with the "independent spirit and free thought" of philosophy; Chinese and foreign philosophical societies have gathered in China; the exchange and mutual study of Chinese and foreign philosophies has made the development of Chinese philosophy take on a new form; Marxist philosophy has continuously sinicized and produced new theoretical achievements in the process of integrating with China's historical and cultural traditions and China's specific revolution and construction practice. At this time, the compilation of the Chinese and foreign philosophical classics, the first time that Chinese philosophical classics and foreign philosophical classics are gathered in this encyclopedia, is a first in the history of China's prosperous revision of the classics, and is of great significance to the future development of Chinese philosophy and to the great rejuvenation of the Chinese nation. Li Cunshan August 2018（AI翻译）
