＂Heaven＂ and ＂Man＂ under the Reconstitution of the Confucianism -- from ＂Heaven and Man Being Related＂ to ＂Heaven and Man Being in One＂

Through analysis of the relationship between heaven and man and the development of the ideology in the developing process from the pre- Qin Confucianism, the cosmology Confucianism of the Han Dynasty to the formation of the Confucian School of idealist philosophy of the Song and Ming dynasties, this paper attempts to explore the Confucianism ideology from social structure, cultural integration and environmental change and so on, so as to points out that Confucianism does not collapse with the disintegration of the social structure; instead,it realizes self- reconstruction and renovation.

The Thought of the Oneness Between Man and Nature in Walden

From the view of the ecological theory, this paper tries to analyze that Thoreau uses Chinese traditional philosophical thought--- the oneness of man and nature to deal with the relationship of human beings and the nature in Walden.

On the Theory of Harmonious Co-existence between Man and Nature by Marx and Engels

Marx and Engles believed that man and nature develop harmoniously, when the activities of man constitute the content of nature, which is changed constantly because of the activities of man. Marx and Engles also pointed out the duality of the conquest, change and influence exerted on nature by man. On one hand, it can improve people’s living conditions and make people free from the enslavement of the nature. On the other hand, it may also lead to excessively snatching and wrecking nature, then make the deterioration of the environment and ecology out of balance. They also, from the technical angle of ecology, put forward the concrete measures to realize the harmonious symbiosis of man and nature in the development of economy. They also believed that only when socialism or communism is realized, can the conciliation of mankind and nature be realized finally. Marx and Engle’s theory of harmonious symbiosis of man and nature is of great theoretical directive significance for us to insist on the scientific development view.

Hypotheses of ＂Harmonious Man＂： The Humanity Upgrade of Management and It＇s Sustainability Significance

Hypotheses of humanity is the logical premise and foundation of institution design and perfect. ＂Political man＂ had boosted the sprout of ancient democracy polity, ＂economic man＂ has accelerated the development of market economy in immediate and modern times, ＂free man＂ described the blueprint of future society, and ＂harmonious man＂ will promote the construction of harmonious society and the development of management to conducting oneself so as to serve others. The article explains the theory headstream, abstract ways, basic intension and sustainability effect to the hypotheses of＂harmonious man＂.

Study on the "Coexistence between Heaven and Man" Concept and the Chinese Vernacular Architecture Concept

On the basis of the characteristics of ancient Chinese culture,the paper discusses the formation inevitability of the 'Coexistence between Heaven and Man' building concept,the connection and the differences with the ecological concept of modern Chinese Vernacular Architecture.The key point is that the contemporary design should absorb the ancient Chinese culture of the 'Coexistence between Heaven and Man' building concept and the essence of Chinese Vernacular Architecture ecological concept,forming the design features of local ecology based on the environmental protection and harmonious coexistence.

Harmony between man and nature:the base for the harmonious society

The harmony between man and nature is the base for the harmonious society. It is determined by the eco-ruleand eco-economic rule. Human being should not violate the eco-rule. However, human being can make eco-systemsupply suit economic growth and its speed through systematical innovation and restriction of human economic activityand choice. Through technological innovation, efficiency satisfaction of unit resource can be increased; structure andfunction of eco-system can be perfected; supply capability of eco-system can be improved. To build the harmonioussociety, human should consider the reasonable distribution of limited resources from two sides. The first one is that theutilization of two functions of resource supply and pollution purification to nature should not exceed its special supplycapability formed under its special structure and function states, i.e. harmony between man and nature. The second sideis human being should think over the reasonable and effective distribution of limited resources in economic society, i.e.harmony between human beings and society. The reasonable economic activity of human being is the key to the harmo-nious development of man and nature.

Protecting Our Common Homestead:A Comparative Study on Attitudes Towards Man and Nature in Chinese and the Western Culture

In light of increasingly worsening environmental pollution,this paper,through comparing different attitudes towards the relationship between man and nature in Chinese and the western culture,points out rebuilding a harmonious relationship between man and nature is the common object of human being,and appeals to people to shake off man-centered thinking pattern,and to treat nature as our friend.

Establish Rational Ecological Man to Construct the Harmonious Society

Rational Ecological Man （REM） is the integration of government, enterprise and the public, which plays an important role in our society. This paper firstly clarifies the definition of REM and regards that REM differs essentially from Rational Economic Man. Subsequently, the.paper analyzes the signi＇ficance of establishing REM to construct the harmonious society. Finally, the paper provides some specific suggestions on how to establish REM.

On “Qi” in Kungfu Panda 3 from the Perspective of Chinese Philosophy

Kungfu Panda produced by America is quite famous in China and many researchers have studied on it from different aspects. In fact, "Qi" is one of the key factor of Chinese philosophy which determine the success of Panda. However, the present researches about kungfu hardly pay enough attention on how "Qi" works.Therefore, the paper, by introducing and discussing the concept of "Qi",discusses the role of reflective ways for "Qi" to show special China kungfu.This paper provides opportunity for foreigners to learn China ancient culture about "Taoism". The purpose of thepaper explains the role and significance of "Qi".

Man and Nature in Chinese and Western Traditions

The Chinese conception of "oneness with man and heaven"and the Western tradition of man’s separation from nature accompanied by a subject- object dichotomy are the cores of each culture, which largely decides the discrepancy in various aspects of the Chinese and Western ways. To have an embedded and penetrating idea about the differences between the two cultures, it is necessary to gain sufficient knowledge of man- nature relation in dominant Chinese and Western conceptions. This paper aims to explore this issue from the perspective of Taoism and Confucianism in Chinese context, and ancient Greek and Hebraic heritage and modern mechanical view in Western tradition.

Philosophical Implications of “A Community of Shared Future for Humanity”

A new concept contributing to global governance in the era of globalization,“A Community of Shared Future for Humanity(CSFH)”boasts rich philosophical implications and values connotations despite insufficient research toward it in academia.This study seeks to analyze the philosophical significance of CSFH and concludes that it is a new practice of Marxist“Anthropological Philosophy”,a reserved development of“One Unified World under the Heaven”and“Supreme Harmony Consummated by Coordination of Varied Interests”in traditional Chinese philosophy and a dimensional transcendence over the western“self-reliant”national state system.

An East-West Encounter in Underground Man： Harmony in Gabriel Tarde and in Chinese Philosophy

French philosopher Gabriel Tarde is known as a philosopher who describes sociology ontologically with an integrated approach and mostly by means of metaphysical interpretations. Opposing his coeval Durkheim＇s “social fact”, Tarde claims that this notion constitutes a methodological problem and the term “social” of Durkheim＇s crowds out “variability of relations”. According to him, determinants in social relations are more general and dynamic notions, such as： “change”, “contrast”, and “adaptation”. In this respect, not quite celebrated in his era, this philosopher is widely known as a metaphysician as well as a sociologist. His metaphysical ideas are clearly visible in various sections of his works, where he described with inspirations from natural phenomenon. Descriptions and analysis on natural phenomena constitute the greater part of his works. He points out similarities between the universe and the world of men in terms of functioning. Presenting these similarities, Tarde seems to reject any division between the men and the nature built up by “positive philosophy” and modern understanding. With his natural descriptions and concepts he inferred from these descriptions, such as“contradiction” and “harmony”, he almost tries to re-establish the bonds between the nature and the social life. Tarde＇s perception of holistic being and his ideas of “contradiction” and “harmony” in nature, are very close to the most basic axioms of the traditional Chinese thought. As a matter of fact, Tarde denotes these similarities in his novella called “Fragment d＇histoire future （Underground Man）”. It is also an example to display an “East-West encounter” on a fictional plane.

论“心即理”视域下翻译学天人合一的意义观

西方翻译学呈现出两种基本意义观:一是在柏拉图主义的笼罩下,将形而上的绝对意义视作完美而不可触及的彼岸,将形而下的相对阐释视作现实却又充满缺憾的此岸,并认为后者只能是对前者的拙劣模仿;二是在解构主义的影响下,将绝对意义和相对阐释同归于虚无。前者以“尊天抑人”的态势陷入天人二分的意义观,在一定程度压抑人本主义精神,后者以“毁天灭人”的态势陷入天人两空的意义观,因而引发虚无主义困境。在新儒家心学思想的“心即理”视域下,翻译学能够走出上述两种思维定势,促使译者立足本心,打通道枢,实现绝对意义和相对阐释的圆融统一,以“顺天应人”的态势成就天人合一的意义观。较之西方翻译学的两种意义观,它不仅凸显译者心性的关键作用,强化人本主义精神,还将本心作为意义的稳固立足点,避免虚无主义困境。这体现出心学思想对于翻译学意义观建构的独特价值,也为中国传统哲学思想在当代翻译学的应用提供了一个值得关注的学术增长点。

Ways for Ecological Cultural Construction in Colleges and Universities

The steady and sound development of colleges and universities cannot go without the adoption of ecological thinking.However,the current construction of campus culture is disrupted by such prominent problems as insular ecological ethics,utilitarian talent cultivation pattern,poor academic atmosphere and distortion of values,hindering the rapid development of colleges and universities.Integrating the concept of ecological culture into the construction of campus culture and turning it into the mainstream culture serve as effective pathways to solve these problems and realize their mission of inheriting and passing on civilization.Advocating the harmony between man and nature,Natural History education is in line with ecological development concept and is an integral part of education on ecological pro-gress.The integration of Natural History education into the traditional education system in institutions of higher learning is conducive to educational diversity,cultivation of ecological awareness among students and transmission of socialist core values.College ecological culture can be better cultivated by establishing Natural History clubs,opening Natural History courses,carrying out ecological ethic education and implementing cultural communication on schools within the community.

Emancipative Development in Contemporary World Politics

In the contemporary world, various political actors, both within and outside of states, have continued to break through subjective and objective constraints to participate more and more widely in the political activities of the world society, which has promoted inclusiveness in the relationship between all actors and fostered reconciliation between man and nature. Historically, the political development of the world has followed two routes: one involves inter-personal relationships, which have evolved gradually through violent and non-violent forms of revolution from one marked by the conflict between the oppressed and the oppressors and between the exploited and the exploiters, to one marked by equality and mutual respect; and the other involves the progress of the forms of production organization and society made possible by the productive forces driving the production relations forward and the change to the economic foundation that forced the superstructure to experience fundamental transformation. The latter is fundamental and recessive, while the former is dominant, which has a direct impact on states and the broader world. In such a progressive evolution, the political transformation of the world has gradually changed from a violent one to a more peaceful one, and the grander trend has changed from having the features of national independence and liberation as well as a people's revolution, to having the features of seeking development in an all-around way and forging a harmonious world free from threat, fear and anxiety.Hereinto, the dominant role of rational human self-restraint is becoming more and more obvious, with which the actors, even those who onceopposed each other, are seeking mutual tolerance, acceptance and cooperation, including human respect for nature and the environment. In essence, this is indicative of the emancipation of human sociality and the reconciliation between man and nature, which is still currently under way.

Sense of Harmony in Chinese Traditional Culture

A harmonious culture is not supposed to be a monologue of one voice but a dialogue of many voices. Chinese ancient culture doesn＇t mean one-dimensional notion of nature transforming to human like that in western philosophy, but means the hiding and dialogue between the nature and the human body. Specifically, Wen hua just means a dialogue based on the body. Heaven Unitfied With the Human and Complement of Confucianism and Taoism provide this opinion. Sense of Harmony in Chinese traditional culture provides us important ideological resources for building a harmonious culture and promoting the harmonious development of mankind.

中国式现代化与绿色发展

中国式现代化是人与自然和谐共生的现代化,绿色发展是其显著特征和突出品质。中国积极推进生态环境建设,人与自然的关系相应地从生态赤字缓慢扩大期、生态赤字快速扩大期、再进入生态赤字缩小期、局部生态盈余期,未来将转向生态盈余期。党的十八大以来,中国生态文明建设在生态环境质量改善、生态保护修复、绿色低碳转型、全球生态治理贡献、中国特色制度体系创新等方面发生了历史性、转折性、全局性变化,但生态环境保护仍面临基础性问题,结构性压力、根源性压力、趋势性压力尚未根本缓解。为此,中国必须坚持长期主义,避免短期机会主义,坚持绿色增长,追求绿色发展的长期价值,并以绿色发展推进人与自然和谐共生现代化,即高质量发展与高水平保护统筹推进,整体推进与重点攻坚协同并进,科技创新与制度创新双轮驱动,正向激励与反向倒逼双向发力,多元参与与协同治理并行不悖,实践探索和经验总结紧密结合。

论“人与自然是生命共同体”理论创新的三个维度

“人与自然是生命共同体”是习近平生态文明思想的重要理念,它强调整个地球生态系统各要素之间、人与自然之间以及人与人之间是共生共存的关系,为当代建设人与自然和谐共生的现代化提供了重要的观念前提和哲学基础。从人类生态文明思想发展的视野来看,“人与自然是生命共同体”在总结历史又立足当下的基础上实现了重大的理论创新,这一理论创新主要包括3个维度:一是继承和发展了马克思主义生态观中人与自然物质变换关系的思想;二是在传承与弘扬中华优秀传统文化中天人合一思想的整体性原则基础上,对其进行了创造性转化和创新性发展;三是在对西方生态理论的反思与批判中,实现了对“人”与“自然”二者非此即彼的对立思维的理论超越。

人与自然和谐共生现代化的生成逻辑

受“利益至上”发展理念影响,以资本主义私有制为制度基础的西方现代化对内剥削、对外殖民扩张,造成了人与自然关系的异化,激化了生态矛盾。不同于服务少数精英阶层的西方现代化,中国共产党冲破西方现代化藩篱,以中华优秀传统文化为依托,以马克思生态思想为指引,以中国共产党人百余年生态建设为实践,形成了符合中国国情、具有中国特色的中国式现代化,并以“促进人与自然和谐共生”为中国式现代化的本质要求。人与自然和谐共生的现代化体现了中国式现代化对自然规律的遵循、对人民利益的维护、对人自由全面发展的追求。

人与自然和谐共生的中国式现代化道路对西方现代化的四重超越

西方现代化进程伴随着生态环境恶化,生态环境问题因现代化产生,也应在现代化中解决。基于对西方现代化的生态反思,中国式现代化是中国共产党在继承马克思主义生态思想和中华民族生态智慧的基础上,经过百年接续探索于新时代形成的“人与自然和谐共生”的社会主义现代化道路。人与自然和谐共生的中国式现代化是以辩证统一看待人与自然关系为前提、以绿色发展为路径、以生态为民为价值取向、以构建地球生命共同体为目标的现代化,从人与自然关系、发展方式、价值取向、目标导向四个层面实现了对西方现代化模式的生态超越,不仅为全球生态文明建设贡献了中国力量,也为世界各国走向生态现代化提供了道路选择。