TERMBASES
The term represents a world outlook and a way of thinking which hold that heaven and earth and man are interconnected. This world outlook emphasizes the integration and inherent relationship between heaven, earth, and man. It highlights the fundamental significance of nature to man or human affairs, and describes the endeavor made by man to pursue life, order, and values through interaction with nature. The term has different ways of expression in history, such as heaven and man are of the same category, sharing the same vital energy, or sharing the same principles. Mencius(372?-289 BC), for one, believed that through mental reflection one could gain understanding of human nature and heaven, emphasizing the unity of mind, human nature, and heaven. Confucian scholars of the Song Dynasty sought to connect the principles of heaven, human nature, and the human mind. Laozi maintained that “man’s law is earthly, earth’s law is natural, and heaven’s law is dao.” Depending on a different understanding of heaven and man, the term may have different meanings.
Tian (天) is a sacred and fundamental concept in ancient Chinese philosophy. It has three different meanings. The first is the physical sky or the entirety of nature (not including human society), the operations of which manifest certain laws and order. The second refers to a spiritual being, which possesses an anthropomorphic will and governs everything in the universe. The third denotes the universal law, which is observed by all things and beings, and which is also the basis of human nature, morality, and social and political orders.
The Chinese character for human being (人) has been imbued with Chinese humanistic spirit since it was created. In its ancient form, it resembled a man standing with his body slightly bending forward, his hands on his sides, looking modest and polite. Because humans have the ability to think, they understand that an individual is too weak to survive alone and, therefore, they need to cooperate with each other. Ancient Chinese thinkers believed that human beings were one of the three elements of the universe, the other two being heaven and earth. Humanity was the soul of the world; therefore, human beings were the most distinguished among all things. Many ancient concepts, particularly in the political and ethical spheres, were based on this humanistic spirit.
This term refers to a world outlook and a way of thinking which hold that heaven and man are different. This explanation was first put forward by Xunzi(313?-238 BC), who did not believe that human morality and the order of human society emanated from heaven. He argued that heaven and man each had a different role and that they should not be mixed. Temporal changes of heaven and earth as well as the occurrence of seasonal changes in temperature and rainfall all belonged to the domain of heaven. They had their normal path, unrelated to human affairs, and were beyond the reach of human power. On the other hand, man’s morality and order in the world belonged to the realm of man. People should be responsible for moral development and social order. Only by making a clear distinction between heaven and man could one develop his abilities on the basis established by heaven, without overstepping into a domain where man was unable to exert his power.
The way of heaven refers to the basic rule governing the existence and changes of all things between heaven and earth (as opposed to the “way of man”). Ancient Chinese interpreted the “way of heaven” in different ways. First, some believed that “the way of heaven,” especially the celestial phenomena relating to the movements of the sun, the moon, and the stars, foretell or dictate the success or failure of human affairs. In ancient times, designated officials predicted human affairs through observing celestial phenomena. Second, some believed that “the way of heaven” was the source or the basis of man’s moral conduct and of orderly human relations. One should comply with “the way of heaven,” in both words and deeds, so should human relations; and people should recognize and develop the moral nature bestowed upon by heaven so as to gain access to “the way of heaven.” Third, still others thought that there were no particular correlations between “the way of heaven” on the one hand, and moral conduct in the human world, human relations, as well as misfortune and fortune in human affairs on the other.
The term means the universal law observed by all things in heaven and on earth as well as by human society. Confucian scholars in the Song and Ming dynasties held that the essence of heaven was natural law, and they regarded natural law as the realm of ultimate significance. Natural law is the essence or the source of things, deciding the inherent nature of humans and things. It is the law of nature and the foundation of moral conduct in the human society. Natural law transcends visible, concrete things, but it also exists in each concrete thing. In terms of human nature, natural law expresses itself in the innate good nature one is bestowed upon by heaven, as opposed to “human desire.”
Humans and Nature respond to each other. This theory was put forward by Dong Zhongshu (179-104BC) , who had inherited his predecessors’ thinking and believed that things of similar nature could respond to each other. According to him, humans are a duplication of Nature, therefore they respond to each other. Changes of Nature will affect human beings and their activities. Human actions and words, as well as the order or disorder of human society are reflected in Nature by astronomical signs. If the ruler of a state has said or done something treacherous, calamity or unnatural phenomenon may occur to reflect this. Dong Zhongshu, with this theory as his basis, tried to persuade the ruler to govern virtuously by citing historical calamities or unnatural phenomena.