Chapter 37 Reconsideration on the Thought of the Unity of Man and Nature

In the spring of this year, I published a paper in the newly launched "Traditional Culture and Modernization" magazine: "A New Interpretation of "The Unity of Man and Nature"" (hereinafter referred to as "New Explanation"), expounding my recent research on the relationship between Eastern and Western cultures. Some new ideas probably still belong to the category of Yehu Tanzen.Unexpectedly, it aroused great repercussions (Chai Jianhong, Xiang Yunju and other gentlemen reported).At the same time, I did some further reading myself.I have no intention of specifically collecting information in this area, the information seems to have jumped into my eyes by itself.Once you see it, your eyes are clear.I was also a little surprised: there are so many materials!These data forced me to consider this question further.

It occurred to me that the issue of the relationship between Eastern and Western cultures is one of the current hot topics in China, and there are similar tendencies abroad.In the past one or two years, I have participated in many domestic and international academic seminars on the relationship between Eastern and Western cultures.Asking with the same voice, corresponding with the same spirit, there are quite some people who have the same opinion, and I take it for comfort.However, this is a big matter, and it is by no means that one or two people can get a relatively satisfactory solution within a year or two.Therefore, it will be beneficial to collect the results of my further consideration and all the new materials I have seen to supplement the "New Explanation".

This is the root of this paper. My approach is to add some information first, and then introduce an article by Mr. Li Shenzhi and an article by Mr. Zheng Min respectively.Finally, let me talk about the philosophy of the Naxi people. I quoted a lot of Chinese materials in "New Interpretation"; however, I only mentioned one sentence about a very important figure, Zhang Zai of the Song Dynasty, which is undoubtedly a great regret.Zhang Zai is the most profound and vivid representative of the idea of ​​the unity of man and nature, and must never be missed.I'll make it up now. Zhang Zai was one of the masters of Confucianism in the Song Dynasty.In the history of Chinese philosophy written in accordance with the rules and regulations of the struggle between materialism and idealism, he has always been regarded as a materialist.I don't agree with this kind of labeling and oversimplification of philosophical phenomena.Let's not talk about it.I am now quoting some words from him to make up for the deficiencies in "New Explanation".

The idea of ​​the unity of man and nature is expressed everywhere in Zhang Zai's works.For example, in "Zhengmeng", he said: "Love must love both." He also said: "There is no reason for things to be isolated", which means that everything is interconnected.This has the same meaning as the characteristics of oriental culture that I have mentioned many times: the overall concept and universal connection.The most vivid and profound example of the idea of ​​the unity of man and nature is Zhang Zai's famous "Xi Ming" (later included in "Zhengmeng"). "Xi Ming" is very short, so I might as well copy it out in full:

Gan is called father, and Kun is called mother;Therefore, the block of heaven and earth is my body; the commander of heaven and earth is my nature.The people and my compatriots, and things and things.The great monarch is the eldest son of my parents; his ministers are also the relatives of the eldest son's family.Respect seniors, so they grow long; compassionate and lonely, so young (my) young.Saint Qihede, virtuous Qixiu also.Wherever the world is tired, disabled, lonely, widowed and widowed, they are all my brothers who have been connected without telling me.Keeping it at the right time is the wing of the child; being happy and not worrying is purely filial.

So much to add about Zhang Zai.At that time, the opinions of Zhang Zai and the Confucianists of Cheng Zhu's school were different, even contradictory.But Cheng Zhu also admired Zhang Zai's distinctive idea of ​​the unity of man and nature.It can be seen that this kind of thought has been deeply rooted in the hearts of the people in the history of Chinese philosophy. Now I would like to add a little information about Japan.Japan is deeply influenced by Neo-Confucianism in Song and Ming Dynasties, and is no stranger to the idea of ​​the unity of man and nature.This point can be easily found in books on the history of Japanese thought and in the works of many Chinese scholars, so I don’t need to elaborate on it.Not long ago, I received the new book "Oriental to Western Ocean" by Dr. Yukihiro Kurazawa, a professor of Kobe University in Japan and an expert in philosophy and Japanese studies. , 13 All beings are originally Buddhas; 14 All things are me and one.I asked someone ① to translate 14 "Wanwuwo と 一一" into Chinese, and attach it here for reference:

In this way, in Buddhism, it is believed that there is no difference between human beings and all things. They are both Buddhas and essentially the same thing.Of course, even if we do not take Buddha as the basis, we can also find that people and all things are essentially the same in many other places. For example, in India there is an ancient philosophy called the Upanishads.This philosophy appeared before Buddhism was formed.The fundamental idea, the fundamental idea, of the Upanishad philosophy is that ᕣtman is identical with brahman. tman is the essence of the self, my substance. Brahman is the principle of the universe, translated as "Vatican".This is to say that I and Brahma, the body of the self and the principle of the universe are the same thing.A certain scholar in the Meiji era in Japan called it "Vatican and I are the same".The foundation of Upanishad thought lies in "Brahman and I are one".This is a very good performance. "Vatican and I are the same" is another way of saying that I, people and everything other than people are exactly the same.

In addition, there is another very concise and clear statement, which is "the heaven and the earth share the same root with me, and all things are one with me".This sentence comes from an ancient Chinese book "Bi Yan Lu".The meaning of this sentence, I think, is self-explanatory. Very similar to this, there is also a sentence in "Heaven and Earth live together with me, and all things are one with me." There is also such a sentence: "All things are one, and all things are equal." Here, all things include human beings.All things, including humans, are essentially the same. The "qi" in "all things are equal" means the same and equal, so it is equivalent to saying that all things are equal without exception.

Such examples abound. ① Now add a little information about North Korea. North Korea has a relatively long history of philosophical development. On the one hand, it has its own native philosophical thoughts, and on the other hand, it has been influenced by neighboring Chinese philosophical thoughts.Chinese Confucianism had been introduced into North Korea during the period of the Three Kingdoms, and the Confucian concept of destiny influenced North Korean thought.At the end of Goryeo and the beginning of the Li Dynasty, the learning of Cheng Zhu in the Song Dynasty was introduced.The idea of ​​the unity of nature and man, which was the foundation of Song Dynasty learning, also gained the upper hand in North Korea.During this period, a group of representatives of Cheng-Zhu Neo-Confucianism appeared, such as Li Xie (1328-1396), Zheng Mengzhou (1337-1392), Zheng Daozhuan (1337-1398), and so on. In their theories, there are Some expositions on the principles of heaven, earth and all things; however, it was Quan Jin (1352-1409) who clearly put forward the idea of ​​the unity of man and nature.He used charts to explain his philosophical thoughts, the most important of which was "The Unity of Heaven, Human Mind and Mind". He put this picture at the top of all the pictures to show its importance.He opposed the theory that man and nature triumph over each other.He said:

As far as the human nature is concerned, to show the difference between good and evil by clarifying the rationality, qi, good and evil, to show scholars... Humans, beasts, plants and trees are in various shapes and shapes, and those who have their own lives, all flow out of one Tai Chi.Therefore, all things have their own principle, and all principles come from the same source, each grass and tree has its own Taiji, and there is nothing in the world outside of nature. Therefore, "The Doctrine of the Mean" says that if you can fully realize your nature, you can fully realize your human nature. . . . To the best of the nature of things, you can praise the cultivation of the heaven and the earth, alas, it's the best.

Quan Jin also put forward the theory that heaven and man are connected by analogy. He said: Everything in the world is one and the same, so if the heart of a person is right, the heart of the world will also be right; if the Qi of a person is smooth, the Qi of the world will also be smooth.It is because there are disasters and auspiciousness in the world, and there are gains and losses in human affairs.If people are successful, disasters and auspiciousness will follow; if personnel are lost, disasters and auspiciousness will be reversed. He also said: The multitude of people can defeat the sky, and the sky can also defeat the people.In the relationship between heaven and man, although the interaction is victorious, man's victory over heaven can be temporary but not permanent; heaven's victory over man will become more certain as time passes.Therefore, those who are obscene will not be able to guarantee their end, but those who are good must have celebrations later. The philosophical thought in the first half of the Li Dynasty, and the philosophical thought after that, still more or less present the color of the unity of man and nature. ① Therefore, we can say that this oriental idea of ​​the unity of man and nature is relatively clear in the history of Korean philosophy. So much for supplementary information. In "New Interpretation", I discussed the idea of ​​the unity of man and nature in China and India.Now, I added the idea of ​​the unity of man and nature in Japan and North Korea (South Korea).I have mentioned several representative countries in the East.Therefore, I say that the idea of ​​the unity of man and nature is the dominant idea of ​​Eastern civilization, and it should be said that it has a solid and reliable basis. I will introduce two articles below. The first one is "The Spirit of Chinese Philosophy" by Professor Li Shenzhi. ② Before entering the main text, I would like to talk about some trivial matters, which can also be regarded as "tidbits". I didn't know Mr. Li Shenzhi at first.Only met a few times at the council of the China Association for International Exchange.I thought he was just a diplomat, a specialist in international activities, and I wasn't very impressed.A few years ago, Master Hsing Yun from Taiwan led a large delegation of monks and nuns to visit the mainland.Mr. Zhao Pu set up a vegetarian meal in the Great Hall of the People to entertain him.row of seats, I'm right next to him.Since we are sitting next to each other, we must talk.After talking for a few rounds, I was taken aback in my heart. I was surprised by his erudition and knowledge, and I thought to myself: "It seems that this person must be viewed differently." The publication of the book "Wu Mi and Chen Yinke" caused quite a stir among the knowledgeable.Several articles were published in newspapers and magazines, discussing the ideology, scholarship and friendship of the two masters Chen and Wu from different angles. They were very insightful and profound. Gradually came to light to the world, and I felt comforted in my heart. One day, I met Mr. Li.He told me that he saw that I titled the cover of that book, and I wrote "disciple Ji Xianlin respects the office" besides the title of the book.This was a trivial matter, but he was greatly moved.I practiced brush calligraphy when I was a child, and then I lived abroad for a long time, and the brush did not stick to my hands for more than ten years.I know a little bit of self-knowledge. I know that calligraphy is mediocre, and I never dare to call myself a calligrapher.Unexpectedly, in the past few years, people have repeatedly asked me to write about this and that.At the beginning, I was quite terrified and tried my best to resist.I am ashamed of being called humble.So I made up my mind: "If you don't think you're ugly, I won't blush!" So anyone who came would not be rejected, capitalized.However, "Wu Mi and Chen Yinke" does not belong to this category.It is a great honor to write the title of the book of the two mentors.The word "disciple" on the inscription slightly implies the meaning of knotting a grass title ring.All this is done intentionally or unintentionally.However, Shenzhi realized the profound meaning in it, and lamented that the current state of the world is full of disrespect for teachers. During the ten-year catastrophe, students took it as an honor to beat their teachers, but now there are fools, idiots, and old granite heads like me. Still following the old way, he signed himself as a "disciple".While sighing with emotion, he wrote an article about the book "Wu Mi and Chen Yinke" and sent it to me.For some reason, it was not received.He made another copy of the article, mailed it again, and attached a short letter.The title of the article is "Wu Mi and Chen Yinke are read" as the subtitle.Letters and articles are first class.I will now copy the letter below: Mr. Ji: My essay will be mailed as soon as it is drafted at the end of June. Please correct it.Since you haven't received it, send it again by registered mail. In the last letter, I also wrote some words of admiration for Mr. Chen Wuliang (Mr.), and hoped that the old energy of Mr. Chen and Wu could set a standard for the conduct of Chinese intellectuals.I won't say anything this time.It's just that I still deeply feel that my talents are weak, not enough to show the latent virtue of the two gentlemen, and I feel ashamed. This is the eulogy Qiu An Li Shenzhi92. mid autumn night After reading this letter, I believe that readers will think that I should copy it.As for that article, I urged him to publish it, and it was published in Issue 42 of "Lookout" in 1992.I advise those who are interested in studying and understanding the two masters of Chen and Wu to read it.I think this is a rare and good article, with insights, momentum, feelings, and understanding; I gave the highest evaluation to the two gentlemen for being loyal to their own beliefs throughout their lives, not insulting their self-esteem, and not trying to imitate the world; The lifelong friendship of life and death gives the highest praise.The article said: "Mr. Chen's tragedy does not lie in his conservatism but in his advancement. This is the so-called 'prejudgment has constant punishment'." It can really make a sound! This is how I got to know Li Shenzhi, and this is the Li Shenzhi I know. This "tidbit" is a bit too long.However, I believe that after reading it, some people may think that it should be longer. Now let's introduce "The Spirit of Chinese Philosophy". According to the usual practice, I should first give an overview of this article, and then select some points to make detailed comments, or agree with, or deny, or praise, or criticize, and of course my personal views should also be mentioned.So an article will be done.I don't want to do that now.In my opinion, although this is in line with the laws of the new stereotyped writing, it is "poor spirit without compensation".Don't you often say "seeking common ground while reserving differences"?I want to do the opposite, and come to a "seeking differences while reserving common ground", not trying to be new and different, I really have to listen to it. When it comes to "seeking differences while reserving common ground", I have to say a few words.Mr. Li Shenzhi quoted an ancient saying in the article "Keeping the Dead and the Good Way Strong": "Friends are those who unite with righteousness." I think this is a sentence with profound meaning.But what is "righteousness"?Han Wengong said: "What is appropriate is righteousness." This is still the old saying of "Wife, Qi Ye" with the same pronunciation.I personally think that "righteousness" at least includes the meaning of being sincere, that is, friends should not tell lies, but tell the truth.Shenzhi has done this, and I am now trying to follow in his footsteps. Under the guidance of this idea, I introduce the article "The Spirit of Chinese Philosophy", not this article, but only the "Postscript".Shen Zhi said: "I used to read some short articles about Eastern and Western cultures by Mr. Ji, and I always thought that his thoughts were quite different from mine. Only after reading his long-length expositions this time did I realize that our views are highly consistent." ① This is true for me. It was undoubtedly a great encouragement and gave me great comfort.I won't talk about the "highly consistent" place.I'm now talking about "height inconsistencies". I summarize such places into the following three points, and talk about my opinions respectively. (1) Side effects of Western science and technology Mr. Li Shenzhi said: "Mr. Ji seems to have seen a little more about the side effects of Western science and technology." But I personally think that I have seen too little, not too much.On this issue, I am not prophetic.People of insight in the West have already seen this and raised a warning.Not only is this the case today, but it was already proposed more than a hundred years ago.I will also talk about this issue when I introduce Professor Zheng Min's article below.Let's not talk about it here. A few days ago, at the "International Symposium on Eastern Ethics and Youth Education" held in Xiangshan, I heard a lady say that she recently read a book by a foreign expert, which listed a large number of things similar to what I wrote in "New There are explanations and theories about the harmful effects of western science and technology pointed out in "Explanation", and his final conclusion is: by the end of the 21st century, human beings will have reached the "doomsday", which is really shocking.I'm not yet as pessimistic as he is, probably because I'm neither a technologist nor a sociologist.The harms that I can see and enumerate are not comprehensive.Although when I list the disadvantages, I often add the words "wait and so on" or even two "wait and so on" at the end, it seems that I have a well-thought-out plan, and all kinds of disadvantages are listed in my heart, and it is easy to get.In fact, it is a trick of heroes to deceive others.I am limited by my ability, and I can't list more, more specific and stronger evidence. However, judging from the harms I can list, these are indeed existing, and they are developing and spreading day by day. This is by no means my personal fantasy, but is obvious to all.Pity the powerful and powerful people in today's world who can make a difference in this regard. They turn a blind eye to these problems and are ignorant. As if in a dream, they are still striving for fame and profit in the court, and they feel extremely good about themselves. Shenzhi also mentioned in the "Postscript": "On the eve of the global summit meeting on environmental issues in June last year, a group of scientists who are in leading positions in various disciplines in the world today wrote to the summit specifically to appeal, thinking that only by developing science Only by developing technology and developing the economy can the final solution to environmental problems be possible. Development must not be restrained for the sake of protecting the environment, otherwise neither will succeed. I agree with their opinions.” ①Frankly speaking, I do not agree with them As for my opinion, I expect it to be impossible.In order to protect the environment, the development of science, technology and economy must not be restrained. This major premise is absolutely correct.To do otherwise is to be a fool, to be a fool.However, to deal with this problem, there must be a string in the mind and an indispensable guiding ideology, and this guiding ideology can only be the oriental idea of ​​the unity of man and nature.Otherwise, it will be like an ant whose antennae have been cut off, not knowing where to go.From the very beginning of development, under the guidance of this kind of thinking, we should keep in mind the painful lessons of the past, try our best, rack our brains, and do our best to restrain the harm, and never allow empty shouting: "Development! Development! !Development!” Sit back and relax, take it lightly, and dream that one day science will find its own way to defeat the evils.As the saying goes: "The Tao is one foot tall, and the devil is ten feet tall." At that time, the devil can no longer be controlled, and the future of mankind is at stake.In old Chinese novels, it is often said that Zhang Tianshi in Longhu Mountain opened the magic pot and released a group of demons. Later, the group of demons danced around and Zhang Tianshi was helpless.The most intelligent and far-sighted way is to learn from Guanyin Bodhisattva and let Monkey King, who is capable of reaching the sky, help Tang Seng learn scriptures.But at the same time, he put a hoop on the monkey's head and taught Tang Seng the magic spell of the hoop.In this way, we can get the best of both worlds, and truly deserve to be the merciful and compassionate Avalokitesvara.Western scientists must not hold a candle to it.Their "scientism" is absolutely unreliable.Facts have long proved: science is by no means omnipotent. (2) The problem of the integration of Eastern and Western cultures Mr. Li Shenzhi said: "In fact, mankind has entered the era of globalization, and the integration of various cultures has already begun."① Generally speaking, I agree with this view.Because, once cultures are produced and developed to a certain extent, they will merge; and only the fusion of different cultures can produce a higher level of culture.That is the historical fact. Here, the key question is "how to integrate"?It is also the question of "how" that Shenzhi said.This is where I disagree with him.His argument seems to be the fusion of Eastern and Western cultures on an equal footing, regardless of superiority or priority, just like the fusion of wine and water, there is me in you, and you in me, on an equal footing, without distinction.This is of course ideal and wonderful. However, I think that such integration cannot solve the problem, not because we want to fight for one breath.Fusion must be unequal and must focus on oriental culture. Isn't this a bit too domineering and unreasonable?To illustrate this point, we have to go a little further. In his masterpiece "Historical Studies", the British historian Toynbee summarized the civilizations created by human beings in thousands of years into 23 or 26 kinds.It means that no civilization can last forever and last forever.This view is in line with the historical development of mankind.I summed it up and think that human civilization or culture generally has five stages: birth, growth, prosperity, exhaustion, and disappearance.This kind of disappearance does not disappear without a trace, but leaves a trace, and the trace exists in the culture that succeeds it.In fact, this is also a kind of cultural integration, but it is not equal, but has a master and a slave. The Western culture we are talking about now refers to the European and American culture developed from the fusion of ancient Greek culture and Hebrew culture.Its ideological basis is the analytical thinking mode.Its prosperous period was after the Industrial Revolution and was closely related to the birth of capitalism.This culture has pushed the development of human culture to an unprecedented height, and the material wealth created has benefited all mankind, and it has no boundaries.This point should be emphasized anyway.However, a small number of insightful people in China and abroad have already felt that this culture is at the end of its strength today.Its analytical features encountered difficulties, and some western physicists proposed the theory of "quark closure".I am a complete layman here, and I dare not praise it.Even if it can be analyzed, it can never be said that it can be analyzed forever.That kind of "inexhaustible" idea is probably just a fantasy.Anyway, it is obvious to all that natural scientists, who always think they have grasped the truth, are omnipotent and omnipotent, cannot solve or explain all the problems in nature and human body. What will happen after the exhaustion of Western culture?My opinion is: Eastern culture exists. However, Mr. Li Shenzhi raised another question here.In his speech "Distinguishing Similarities, Differences and Combinations of East and West", he said: "First of all, it is difficult to figure out what the so-called Eastern and Western cultures refer to." This statement has its own reason.Until today, no one who advocates the difference between Eastern and Western cultures has been able to explain the truth in a detailed, detailed and convincing manner.This needs our further thinking and research.But we must never give up eating because of choking, saying that we can't distinguish between Eastern and Western cultures.Nothing in the world is absolutely pure.Even "vacuum" is not 100% "true".As far as the big one is concerned, there are indeed differences between Eastern and Western cultures, and the differences are extremely obvious, which cannot be denied.There are many cultures created by human beings, but on the whole, they can be divided into two major cultural systems, East and West.Although there are many names of human thinking patterns, they can only be divided into two systems on the whole: comprehensive thinking patterns and analytical thinking patterns.This corresponds to the adaptation of the two major cultural systems of the East and the West.As I mentioned above, Western culture cannot live forever, and Western science and technology are by no means omnipotent.Many phenomena in nature and the human body cannot be explained by western technology... How to explain these phenomena?Western science and technology are powerless, that is to say, the Western way of exploring problems dominated by the analytical thinking mode is powerless.How about trying another way?Here, the alternative is only the oriental culture, and only the oriental way of exploring problems dominated by the comprehensive thinking mode.I'm really forced to be here, I have to.One's personal preferences are powerless here. The differences between Eastern and Western cultures are manifested in many places.I originally thought this was only the case in the social sciences and humanities.After reading some books and articles, I realized that the difference is not limited to the above two sciences, even natural science is no exception.The two articles that inspired me the most.One is "On the History and Present Situation of Mathematics Research in China" by Professor Wu Wenjun, the subtitle is the preface to "Research on Oriental Mathematics Classics "Nine Chapters of Arithmetic" and Liu Hui's Annotations", and the second is "The History of Science" by Mr. Guan Shixu. Dialectics and the Historical View of Dialectical Materialism", the subtitle is "Thinking and Discussion Caused by a Preface by Professor Wu Wenjun". ②Both authors are not discussing the issue of Eastern and Western cultures at all, but they are very inspiring to explore the differences between these two cultures.I solemnly recommend it to colleagues who are interested in this issue to read it. I've gone a little too far, and it's time to take it back.Although there are many words, I firmly believe that it is not nonsense.After reading these words, readers will naturally understand that my understanding of the integration of East and West cultures is quite different from Shen Zhi's understanding.What I understand is not the integration of equals, but the integration of the two cultural development stages before and after, but the integration that must be dominated by one side, that is, "the east wind overwhelms the west wind".How can a culture based on synthetic thinking blend equally with a culture based on analytical thinking?What kind of culture would that produce? There is a very critical issue here that must be resolved, otherwise, the arguments I made above will become soap bubbles that will burst when blown.This is: Chinese culture, or Eastern culture in general, has a history of several thousand years. Is this culture not restricted by the five stages of cultural development I mentioned above?Is it necessary to give "privileges" to Eastern culture here?No, no, Eastern culture must also be restricted by those five stages.In the face of the law, all parties are equal.Let me take Chinese culture as an example to explain this problem.Toynbee divided Chinese culture into several civilizations in his book.It doesn't matter whether it is true or not.However, Chinese culture as a whole has undergone several "transfusions" or even "exchanges of blood" in the course of thousands of years of development.The introduction of Indian Buddhist thought to China was the first "infusion".The introduction of Western thought during the Ming and Qing Dynasties was the second "infusion".The May 4th Movement can be regarded as the third "infusion".Only through such several "infusion" processes can Chinese culture preserve its youth.Such an "infusion" of Western culture is not apparent.The prosperity stage after the Industrial Revolution was even more absent.This is one of the most striking differences between Eastern and Western cultures. For the above reasons, I cannot agree with Shinyuki. (3) The issue of "Hedong in 30 years, Hexi in 30 years" This problem has actually been solved in (2) above.However, Shenzhi said very emphatically in the "Postscript": "The theory of 'Thirty Years in Hedong and Thirty Years in Hexi' put forward by Mr. Ji is the last thing I agree with." A few words. This question is not so much a theory (Shenzhi's "On"), but rather a historical fact.Since there have been many cultures or civilizations in the history of mankind, they came and went, and changed constantly. In a broad sense, this is "Hedong for thirty years, and Hexi for thirty years."The situation is slightly different if the scope is narrowed down to the two major cultural systems of the East and the West.Here, there used to be "Thirty Years of Hedong" in history, and now it is "Thirty Years of Hexi". Whether there can be another "Thirty Years of Hedong" is a bit theoretical, because history has not yet proved its "Thirty Years of Hexi". Yes" and "No".I think it is "yes", and the reason (2) above has been stated.As for how, it remains to be proved by history.Hegel used the formula positive-negative-combination to explain the law of the development of things.In my opinion, the relationship between Eastern and Western cultures should be positive-negative-positive.But I am not an expert in theory, so I ask for advice from ordinary people. As I write this, I am reminded of an old joke about two shortsighted eyes seeing plaques, and everyone knows the content.The issues I discussed with Shenzhi and other gentlemen are equivalent to the plaque that has not yet been presented.Only the development of history can finally solve such problems. No matter how perfect and wonderful the theory is, it can only be said to be fantasy until it is proved by facts.Therefore, my consideration of this issue stops here, and I do not want to write any more "Fantasy" for the 21st century.Leave this question to the writer, and to the poet. The second article is introduced below: "Poetry and Science: The Shock and Perplexity of Rereading Shelley's "Poems" at the End of the Century" by Professor Zheng Min. ① This article by Shelley (1792-1822) is an extremely important article, truly shining with "the spark of genius".There is a saying in the West: "A poet is a prophet", which is very insightful.The poet is probably much smarter than the myopia I mentioned above who see (guess) the plaque.Mr. Zheng Min wrote the shock and confusion of rereading this article with his own poetic sensitivity, which is very instructive, which is almost completely consistent with the views I put forward in "New Explanation".I can't help feeling a little complacent. I will make some comments on Professor Zheng Min's article below. (1) Shelley predicted the consequences of industrial development The British Romantic poet Shelley, with amazing poetic sensitivity, foresaw the evil results it could produce when the development of Western industry was in full swing.Since I haven't read "Poems" myself, I can only rely on Mr. Zheng Min's introduction.Let me copy some of her articles: In his opinion, the British culture and people's mentality in the first half of the 19th century were extremely ill.People are obsessed with using emerging science to occupy wealth, blindly indulging their talent for profit, and ignoring the cultivation of their hearts.People use mechanical production to suppress real creativity, and only creativity is the source of real knowledge.In "Poems", Shelley accused the Industrial Revolution of leading people to the road of greed, selfishness, and ignorance. ② Mr. Zheng Min went on to write below: From the 17th century to the 19th century, Western civilization was galloping on the road of prosperity and prosperity, its values ​​were under strong impact, and the astonishing achievements of science and technology made the humanities eclipsed.Intellectual and rational activities necessary for the accumulation of wealth became valued in the literary and educational circles, while poetry and imagination were neglected because they did not help to directly exchange for advantages in the market. The former Shelley called the skill of drilling, the poet realized Material abundance does not necessarily lead to the development of civilization from low to high. ① These words also have its reference significance for our China today.I do not claim that all accumulation of wealth must be opposed.That is the tenet of certain religious sects, which I do not accept.But shouldn't some spiritual education be carried out while accumulating wealth? Next, according to Shelley’s prophecy, Professor Zheng Min listed some “evils” that emerged with the development of high technology in the 20th century: atomic bombs, AIDS, wars of national hatred, destruction of forests, pollution of oceans, animals The dwindling species, the destruction of the ozone layer, the spread of drug abuse, rampant international drug trafficking, mafia violence, genocidal Nazi Holocaust, horrific nocturnal disappearances, the darkness of mental institutions, and more.This is much the same as the "disadvantages" I listed in some articles.It was shocking and chilling. (2) Shelley's prescription The phenomena listed above, no matter what they are called, do exist anyway, and there must be remedies and prescriptions for these diseases. According to Mr. Cheng, Shelley's prescription is poetry and imagination, plus love. According to Mr. Zheng's explanation, "poetry" refers to the function of poetry in many cases.Shelley believes that poetry is sacred, it has a moral power, it can overcome evil. "Imagination," which Shelley proposes in "Poetry" as an antidote to material worship and the dictatorship of money.The elements of this imagination include Plato's ideas, Kant's transcendentalism, and a lot of irrational (not anti-rational) humanism.According to "Poems", the missing link between wealth and nobility is imagination and poetry. Another good medicine Shelley used to heal human wounds is "love".In "Prometheus Unchained", the underground god Demo Gauguin said that he embraced the devastated world with his wings with medical functions. In short, Shelley's romanticism wants to heal people's wounds with love, develop people's sublime with imagination, and moisten the dry land with poetry.Some of his ideas, we may not be able to accept.However, it must be affirmed that this will inspire us a lot. (3) The relationship between man and nature When it comes to love, it is linked to the relationship between man and nature.On this issue, Professor Zheng Min has a very pertinent discussion.Here is a passage of what she said: For example, when some people crazily destroy nature in order to get rich, the poetic heart makes some people protest against the indiscriminate killing of wild animals, the destruction of virgin forests, and the destruction of the ozone layer.More and more people have stepped out of the narrow and ignorant world view centered on "human beings", and realized that nature does not exist for human beings. On the contrary, if human beings want to survive, they must understand and protect nature.Blindly destroying the natural environment will eventually be punished by nature.In the early days of industry, human beings were excited by some technological inventions and thought that human beings were omnipotent and self-expanding. ...caused human beings to injure nature a lot in the stupid process of making money, and today we have seen the textual relationship between human beings and nature, and the existence of human beings is also facing a crisis due to injuries from nature. ① These opinions are completely consistent with my opinions in "New Interpretation" and other articles.We must admit that these opinions are correct.The idea of ​​the unity of man and nature since ancient times in China and some eastern countries expresses exactly this kind of thought and feeling.Shelley proposes imagination, poetry and love as the golden elixir to save all human beings from perishing. What we Orientals propose is the idea of ​​the unity of man and nature. (4) The West learns from the East As I write this, I am close to the question that the West must learn from the East. Regarding this issue, Mr. Zheng Min introduced some information.她说，随着西方社会走向后工业化时代，西方思潮中发展了一股向东方文化寻找清热解毒的良药的潜流。她举出了一些例子，比如２０世纪初的费诺罗萨（Ｆｅｎｏｌｌｏｓａ）和庞德（ＥｚｒａＰｏｕｎｄ）对中国文字和古典文学的兴趣。 “这一支向东方文明寻找生机的学派虽然在２０世纪以前已经开始，但在１９世纪与２０世纪发展成西方文化中一支颇有影响的亚文化。从道家、儒家、印度佛教近年在西方文化中的影响来讲，就可以看出西方思想家是如何希望将东方文化作为一种良药来疏浚西方文化血管中物质沉淀的阻塞。”在这里，郑敏教授举出了Ｆ．卡普拉（ＦｒｉｔｊｏｆＣａｐｒａ）和海德格尔，还有日本学者Ｔｅｚｕｋａ（手冢），以及德里达关于语言的讨论。 总之，西方向东方学习古已有之，于今为烈。我个人认为这是不可避免的，而且是一件大好的事情。特别值得思考的是这样一个事实：西方在第一次世界大战和第二次世界大战以后，都曾掀起了向东方学习的高潮。其中原因实在值得我们认真去思考。 （五）两种思维方式 最后我想着重谈一谈东西两种思维方式或模式的问题。 几年以前，我提出了世界上两大思维模式的想法，东方的综合的思维模式和西方的分析的思维模式。我在本文中，在上面，也谈到了这个想法。我有点自知之明，自己绝不是什么哲学家，至多不过胡思乱想而已。可是对这种胡思乱想偏偏又有点沾沾自喜。这或许是人类的弱点之一吧，我也未能免俗。虽然对读者同意的反应和不同意的反应我并不怎样介意，但看到赞成的意见，心里总是有点舒服。这或许是人类的另一个弱点吧。 在郑敏教授的这一篇文章里，我无意中找到了同我的看法几乎完全相同的论述，窃以为慰。我先把有关的地方抄在下面： ２０世纪后半期，西方结构主义与解构思维都以语言为突破口，对人类文化的各方面进行阐释，最后落实到两类思维模式，结构主义带着浓厚的崇尚科学的客观性的倾向，企图将文字、语言及文化的各个方面纳入脱离人性及主观想象力的活动而独立存在的结构符号系统的世界。解构思维则对这种崇尚逻辑分析并以此为中心的智性活动的垄断进行反抗。 ① 再往下，郑敏先生又从人类智能的倾向方面把智能分为两大类： 分析的、重实的和综合的重穿透和超越的。雪莱认为科技属于前者，而诗的想象为后者。 ② 这同上面讲到的人类的两种思维模式完全相当。根据郑先生的论述，这两种模式表现在很多方面，我先归纳一下，列出一个简明扼要的表，然后再逐项稍加解释： 分析知性（理性）分析力结构主义 综合悟性想象力解构思维 为了真实和准确起见，我在解释时少用自己的话，而多用郑文原文。 先谈分析和综合。“从１８世纪以来，由于科技的突飞猛进，人们更重视分析逻辑思维，而忽视想象力的海阔天空的创造性。”①“但现在这类分析活动正试用压倒创造发明的功能（指想象力——作者注）的直接表述。”②“综合”，上面引文中已有，不再重复。 谈知性和悟性。“忘记了想象力、悟性是保护人类崇高精神和创造能力的一种天性。”③“但他坚信这一切必须置于诗的功能和想象力的悟性（非狭隘的理性）之下。”页４８ｂ有“知性活动”这个词儿。“理性的运用强调分析、知性和实证，而忽略悟性，虽然悟性是凌驾于事实之上的一种超越的穿透性。”④ 谈分析力和想象力。上面的引文已经涉及到这方面了。现在再引上几句话。 “想象力的集中表现为诗和哲学，分析力的集中表现为科技（与科学理论有别）；想象力的发展走向是超越物质世界，走向无拘束、无边无限的精神世界，而分析活动的发展产生了人对征服自然的强烈欲望。”⑤我在别的地方讲过，“征服自然”是西方文化有别于东方文化的重要特点。郑文还提到，雪莱的《诗辨》主张以诗的功能和想象力来与分析性的功利主义和实用主义抗衡。 ⑥ 结构主义和解构思维，上面已引过。我现在再补充上一条：“解构思维反对定型的僵化的系统和抽象，因此吸收了东方哲学的'道'、'无常道'、'无名天地始'、'常无观其妙'（羡林案：原文如此）、'玄者无形'等强调'无'的思维。”①这样解构思维就同东方文化挂上了钩。 郑敏教授的论文就介绍到这里。 雪莱的《诗辨》和郑先生的文章，都是好文章。但是，是否我就完全同意不敢赞一词了呢？Nor is it true.我现在就根据自己的理解做一点补充，并且谈一谈自己的看法。 雪莱所谓的“诗”，不可能指世界上所有的诗。在过去的几千年中，各国人民创造了不少的种类繁多、内容和形式各异的诗，诗的功能也各种各样，有的诗显然并不具备雪莱所说的那一种“诗的功能”。我猜想，雪莱心目中的诗就是“浪漫主义”的诗。 其次，郑文中谈到了综合思维和分析思维，但是没有指出，这二者是否在地球上有所区别。我在上面已经指出，世界上没有绝对纯的东西，东西方都是既有综合思维，也有分析思维。但是，从宏观上来看，从总体上来看，这两种思维模式还是有地域区别的：东方以综合思维模式为主导，西方则是分析思维模式。这个区别表现在各个方面。东方哲学思想的特点的天人合一思想，就是以综合思维为基础的。 最后，我还想对诗人诅咒金钱说上几句话。我觉得，金钱本身是没有什么善与恶的。善与恶决定于：金钱是怎样获得的？金钱又是怎样使用的？来的道路光明正大，使用的方式又合情合理，能造福人类，这就是善，否则就是恶。这个常识，很多人都会有的。 在结束本文之前，我再补充一点关于中国少数民族纳西族的类似汉族天人合一思想的哲学思想。 我在《新解》中和本文里讲的人与大自然合一的思想，都讲的是汉族的。对于少数民族的哲学思想，我很少涉猎，不敢妄说。不久以前我收到云南朋友们赠送的《东巴文化与纳西哲学》，①赠送者就是本书的作者李国文先生。读后眼界大开。书中使我最感兴趣的是“三、古老的宇宙观”。在这一章里，作者叙述了“动物崇拜型的世界血肉整体联系说”。这里讲了三种动物：虎、牛、青蛙。对于这三种动物与世界血肉整体联系，本书有很简明扼要的叙述，读者请参阅原书，我不再引证。为了给读者以具体的印象，我引用东巴经《虎的来历》中的一段话： ……大地上很好的老虎，虎头是天给的。虎皮是大地给的。虎骨是石头给的。虎肉是土给的。虎眼是星宿给的。虎肚是月亮给的。虎肺是太阳给的。虎心是铁给的。虎血是水给的。虎气是风给的。虎的声音是青龙给的。虎爪是大雕给的。虎胆是胜利神和白牦牛给的。虎耳是豺狗给的。 ② 不用加任何解释，天地万物为一体的精神，跃然纸上。 这种天人合一的精神，其他少数民族中一定还有。我现在暂且不去探索了。 我这一篇长达一万五千字的拙文到此为止。它看似凌乱，实则有一条主轴思想贯串其中。明眼人自能看出，我就不再啰唆了。 １９９３年６月６日写完