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Journal articles on the topic 'Unity between Heaven and Man'

Author: Grafiati

Published: 3 June 2025

Last updated: 31 July 2025

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1

Zhaohe, Chen. "THE ECOLOGICAL CONCEPT AND ENLIGHTENMENT –THE "UNITY BETWEEN HEAVEN AND MAN"." International Journal of Research – Granthaalayah 3, no. 12 (2017): 51–60. https://doi.org/10.5281/zenodo.848590.

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In the process of the development of more than five thousand years, the Chinese nation has created a glorious history of civilization, gradually forms the traditional values with The “Unity between Heaven and Man” as the core. It systematically expounds the relationship among “Heaven, Earth and Man”, establishing the ecological concept that “Heaven, Earth and Man” must be in harmonious coexistence, “Humanity” must abide by “Providence”, and Man must treat Nature with the heart of “benevolence”. It is a kind of brand-new universe view, world view, life view and moral values, and also a kind of

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Chen, Zhaohe. "THE ECOLOGICAL CONCEPT AND ENLIGHTENMENT –THE “UNITY BETWEEN HEAVEN AND MAN”." International Journal of Research -GRANTHAALAYAH 3, no. 12 (2015): 51–60. http://dx.doi.org/10.29121/granthaalayah.v3.i12.2015.2886.

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In the process of the development of more than five thousand years, the Chinese nation has created a glorious history of civilization, gradually forms the traditional values with The “Unity between Heaven and Man” as the core. It systematically expounds the relationship among “Heaven, Earth and Man”, establishing the ecological concept that “Heaven, Earth and Man” must be in harmonious coexistence, “Humanity” must abide by “Providence”, and Man must treat Nature with the heart of “benevolence”. It is a kind of brand-new universe view, world view, life view and moral values, and also a kind of

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3

Chen, Zhaohe. "On the Core of Chinese Traditional Values – The “Unity between Heaven and Man”." International Journal of Social Science and Humanity 6, no. 4 (2016): 282–87. http://dx.doi.org/10.7763/ijssh.2016.v6.658.

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4

Hua, Wei, and Cao Yuan. "Ding: Chinese Cultural Artifact Embodying Thought of “Unity between Heaven and Man”." MEΘEXIS Journal of Research in Values and Spirituality V, no. I (2025): 13–48. https://doi.org/10.71210/mjrvs.8.a.1.

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The relation between heaven and man has been the key issue of inquiries explored and studied by countless Chinese ancestors and scholars. During its long-lasting historical course, the Chinese nation developed the thought of “unity of heaven and man（天人合一）” as the answer to the relation between the two and never stopped to improve it. Unlike previous research, this article chose to unveil this great thought and shed some new lights on further research in this field, from a different angle of ding（鼎），an important type of cultural artifact embodying the thought from the very early times of the Ch

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Li, Dong, and Zhong Hai Qiu. "The Study on Ecological Ethics of "Unity of Man and Nature"." Advanced Materials Research 807-809 (September 2013): 906–9. http://dx.doi.org/10.4028/www.scientific.net/amr.807-809.906.

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"Unity of Man and Nature" is one of the main thoughts in Chinese traditional culture. Its core significance is mainly manifested in the understanding of the relationship between heaven and man. Based on the longitudinal review and brief analysis of the thought of "Unity of Man and Nature" in "Zhouyi", the Confucian culture, Taoist culture and Buddhist culture, we attempt to mix the ecological ethics idea into the thought of "Unity of Man and Nature"; tries to make this traditional culture exude a new brilliance so that it can cope with the serious ecological crisis, and provide intellectual su

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Daiyu, Daiyu, and Azrul Azizi Amirul. "A Taoist Interpretation: Qiemo (Stage Props) Produced Peking Opera Space." Harmonia: Journal of Arts Research and Education 25, no. 1 (2025): 59–71. https://doi.org/10.15294/harmonia.v25i1.10441.

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This research aims to explore the Taoist philosophical roots of the concept of “the unity of heaven and man” in the stage space of Peking opera, as created by Qiemo (stage props). It employs a case study approach, applies Lefebvre’s triadic spatial theory, and includes fieldwork at the Baoding Chinese Ancient Theater Museum. The findings reveal that the space formed by Qiemo reflects the dialectical relationship between heaven and humans. Specifically, the meaning of Qiemo is not fixed but is defined by the actor, symbolizing the human activation of the universe’s inherent meaning. Inspired by

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Tang, Zhejia, and Xuedan Li. "Juedi Tiantong: The Religious Basis of the Relationship between Tian and Man in Ancient China." Religions 15, no. 4 (2024): 477. http://dx.doi.org/10.3390/rel15040477.

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Juedi Tiantong occurred in ancient China and was the critical foundation for understanding the relationship between Tian and man in China. From the perspective of conceptual history, Juedi Tiantong not only shaped the metaphysical dimension of the concept of Tian, but also transformed the original religious form of communication between man and natural gods into the unity of human nature and Tiandao, which liberated the relationship between Tian and man from the religious field. Therefore, Juedi Tiantong should be regarded as the critical basis of the unity of heaven and man in Chinese philoso

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Apostolache, Ioniţă. "Apologetic approach on the dialogue between faith and rationality by the Oriental Fathers." Studia Teologiczno-Historyczne Śląska Opolskiego 38, no. 1 (2018): 103–20. http://dx.doi.org/10.25167/rtso/38(2018)1/103-120.

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Only our Lord, Jesus Christ, the incarnated Word of the Father, made us, due to his quality as Pantocrator, to “overcome the autonomy of the natural world” and liberated us from the power of irrational forces. Therefore, the dialogue between theology and science is very important for our natural existence. Without science, modern man cannot exist within his earthly environment and without theology he is not given the possibility to enjoy eternal communion with God in the Kingdom of Heaven. This being the case, the Holy Scripture and the Holy Father also, unite the two elements; this unity bein

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Liu, Zhaojing, Jiale Sun, Qinghua Yue, and Zhenghui Wu. "The Wisdom of Confucian Ecological Philosophy for Modern Ecological Civilization Construction." Region - Educational Research and Reviews 6, no. 12 (2024): 130. https://doi.org/10.32629/rerr.v6i12.3014.

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Chinese philosophy is the crystallization of Chinese wisdom and has important guiding significance in the process of China's modernization. Confucian philosophy, as an important part of Chinese philosophy, contains rich ecological wisdom and provides referential significance for the construction of modern ecological civilization. Confucian philosophy takes "benevolence" as the core, advocates the doctrine of the mean, and follows the value concept of the unity of heaven and man. These ideas provide value for the construction of China's ecological civilization, and provide rich and profound phi

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YANG, Qianqian. "儒家為什麼反對超人類主義？". International Journal of Chinese & Comparative Philosophy of Medicine 19, № 2 (2021): 159–62. http://dx.doi.org/10.24112/ijccpm.191959.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English. The concept of human enhancement is a key to understanding transhumanism. According to Confucian ethics, the supervision of human enhancement technology is vital because we are facing the reasonable expectation of achieving “the unity of heaven and man.” (The idea of harmony between man and nature is not exclusive to Confucianism; it can be found in other schools of thought in the pre-Qin dynasty period, especially the philosophy of Taoism. However, the idea is uniquely expressed and developed in Confucianism.) Furthermo

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Zhang, Pei. "Promoting the Development of Conservation Engineering Technology for Scarce Medicinal Plants to Support Yunnan in Winning the "Battle for Biodiversity"." Modern Economics & Management Forum 4, no. 1 (2023): 16. http://dx.doi.org/10.32629/memf.v4i1.1246.

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The construction of ecological civilization is a fundamental plan for the sustainable development of the Chinese nation. The Chinese nation has always respected and loved nature, and the Chinese civilization that has lasted for more than 5,000 years has bred a rich ecological culture. Many concepts emphasize the unity of heaven, earth and man, and link natural ecology with human civilization, act according to the laws of nature, use resources in a timely manner and in moderation, expressing our ancestors' important understanding of dealing with the relationship between man and nature. This pap

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Klimsza, Lucjan. "From Pilgrim to Local The Problem of Unity in Postmodern Philosophy." Ecumeny and Law 10, no. 1 (2022): 45–57. http://dx.doi.org/10.31261/eal.2022.10.1.03.

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In this article, the author outlines the problem of unity from the perspective of postmodern philosophy. Basically, unity of the human being is one of the most important problems of philosophy. Ancient philosophers identified human being as identical with citizenship. Man as a citizen of Athens was able to prove his citizenship of Athens by pointing to his ownership of family tombs and fireplace. Medieval philosophy continued the ancient idea but added one new aspect, hope. A medieval man was a citizen of the empire, but at the same time he or she was a citizen of Kingdom of Heaven. He or she

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Dzikevich, Sergey A., and Zhongqian Tang. "Theoretical and Practical Aspects of Aesthetic Attitude to the Environment in Contemporary China." Общество: философия, история, культура, no. 3 (March 19, 2025): 33–40. https://doi.org/10.24158/fik.2025.3.3.

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In an era marked by global environmental degradation, environmental aesthetics emerges as a pertinent and creative paradigm reflecting humanity’s imperative to achieve a harmonious balance between the natural envi-ronment and societal existence. Evidence gleaned from ancient Chinese texts and visual art representations reveals that an aesthetic appreciation of the environment is not a novel construct in China. Indeed, its artistic value was recognized and conceptually explored in antiquity. This article aims to elucidate the application and manifestation of the concept of “Unity of Heaven and

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Cai, Xintong. "Comparison Between Natural Poems in China and England." Communications in Humanities Research 63, no. 1 (2024): 141–46. https://doi.org/10.54254/2753-7064/2024.17972.

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This article mainly compares the works of Chinese landscape and pastoral poets with those of early British Romantic poets, with the foremost comparison poets being Wang Wei, Meng Haoran, Wordsworth, and Coleridge. The similarity of their works lies in their shared theme of nature. However, they use different images and have dissimilar attitudes towards nature, which stem from the era and cultural background in which they live. In the Tang Dynasty of the ninth century, Chinese poets enjoyed describing birds, forests, and musical instruments in their poetry. They are first and foremost politicia

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Bai, Yang. "The Development and Innovation of Ecological Ethics in China." Общество: философия, история, культура, no. 5 (May 21, 2025): 120–29. https://doi.org/10.24158/fik.2025.5.14.

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Human beings and nature form a community of shared life. When human activities disrupt the balance of the ecological environment, nature will inevitably have a unique reaction on human society. The excellent tradi-tional Chinese culture contains profound ecological wisdom of “unity of heaven and man”, represented by tra-ditional ecological ethics such as Confucianism, Taoism, Mohism, and Legalism, vividly demonstrating the philosophical thinking and practical wisdom of the Chinese ancestors in dealing with the relationship between humans and nature. By delving into the essence of traditional C

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SHI, Xianming. "“超人類主義”是主體形而上學的新形式". International Journal of Chinese & Comparative Philosophy of Medicine 19, № 2 (2021): 149–53. http://dx.doi.org/10.24112/ijccpm.191957.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English. Transhumanism is a contemporary form of Western “subject metaphysics” that combines the dual elements of Cartesianism and Nietzsche's “metaphysics of will.” The essence of Eros is the human desire for totality, which is interlinked with the secret desire for today's “human enhancement” technology. The Confucian idea of “the unity of heaven and man”（天人合一）can solve many problems in the debate between biological conservatism and bioprogressivism. The ideological foundation of this idea in Laozi's and Zhuangzi's thought shou

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Pushkarskaya, Natalya. "Chinese Epistemic Culture on the Example of Traditional Chinese Medicine." Ideas and Ideals 14, no. 1-1 (2022): 50–67. http://dx.doi.org/10.17212/2075-0862-2022-14.1.1-50-67.

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The article examines the main features of the epistemic culture of Ancient China and designates its place in the modern theory of knowledge. The author shows a close connection between the method of cognition and the holistic worldview expressed by the proto-categorical conceptual constructions yin - yang 阴阳 (two fundamental opposites), san cai 三才 (heaven - man - earth) and wu xing 五行 (five forces: water - fire - wood - metal - soil). The interrelation between the strategy of cognition and the general socio-cultural paradigm can be most clearly traced on the example of the phenomenon of tradit

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Козій, О. Б. "THE IMAGE OF A TREE AS THE EMBODIMENT OF PHILOSOPHICAL CONCEPTS IN J. R. R. TOLKIEN’S OEUVRE." Наукові записки Харківського національного педагогічного університету ім. Г. С. Сковороди "Літературознавство" 3, no. 93 (2019): 82–91. http://dx.doi.org/10.34142/2312-1076.2019.3.93.07.

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English linguist Tolkien is world-famous as the creator of the fantasy genre and the author of the epic novel «The Lord of the Rings» which has overgrown the measures of a novel having become a cultural phenomena. The tree is one of the universal symbols of the spiritual culture. It unites the Earth with the heaven, defines the human’s way to oneself, to spiritual summits. In the works of J. R. R. Tolkien the tree isn’t just a detail but also a character, the symbol of the eternal life circulation. Symbolizing the synthesis of heaven, earth and water, the dynamics of life, combining the worlds

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Wen, Mingzhen. "Exploring on the Poetic Pragmatic Structure in Chinese Classical Philosophical Texts." Communications in Humanities Research 24, no. 1 (2024): 146–49. http://dx.doi.org/10.54254/2753-7064/24/20231636.

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In Chinese classical philosophical texts, the use of poetic explications to convey concepts is a unique and fascinating phenomenon. Unlike Western philosophy, where conceptions are often explained by definition of connotation and extension. Classical Chinese philosophy relies on direct experiential understanding through poetry and metaphorical language. This pragmatic structure in Classical Chinese allows for a deeper connection between the reader and the text, even opening up the possibility of personal interpretation. By recalling or forming certain experiences, even mystical ones, readers c

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Choi, Jae-mok. "Embodied Universe: World in the Body, Body in the World." Yeongnam Toegye Studies Institute 34 (June 30, 2024): 33–69. http://dx.doi.org/10.33213/thlj.2024.0.34.33.

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In this paper, we address the issue of the embodied universe within the concepts of the world in the body and the body in the world. I attempted to explore the problem of a set of houses by crossing through the thoughts of Eastern philosophers. To summarize what was discussed above, it is as follows: First, in <The Status of ‘Humans’ in the Universe>, the mechanism of the unity of the macrocosm and the microcosm was revealed. In particular, through Zhu Dunyi's Taegeukdo, he revealed that all human beings are so-called 'existences within the universe' located in the ultimate principle of

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Wang, Xiaoyu. "The philosophy of symbiosis in the reception of the dragon image in Chinese culture." Философия и культура, no. 5 (May 2024): 1–11. http://dx.doi.org/10.7256/2454-0757.2024.5.70803.

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The article analyzes the role of the dragon culture for the preservation of national unity and spiritual strength of the Chinese people. The author raises the question of the reasons why the dragon culture remains in demand in the modern rational world, in the age of science and technology development. The answer to this question is the thesis about the uniqueness of Chinese culture, which lies in the philosophy of symbiosis, when the mythological culture of the dragon and scientific rationalism coexist and successfully develop. The dragon is depicted as a powerful being with infinite strength

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KOZII, Olha. "THE IMAGE OF THE TREE AS THE EMBODIMENT OF COSMOLOGICAL AND SOLAR ASPECTS IN J. R. R. TOLKIEN’S WORKS." Astraea 3, no. 1 (2022): 65–78. http://dx.doi.org/10.34142/astraea.2021.3.1.04.

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English scientist J. Tolkien became world-famous as the creator of the fantasy genre and the author of the epic novel «The Lord of the Rings» which has overgrown the measures of a novel having become a cultural phenomena and causing cultural movement. His works – «The Lord of the Rings» and «The Hobbit» have already been analyzed in the light of the genre novelty. The purpose of this paper is to enlighten the ways of the embodiment of philosophical concepts of the image of the world tree in J. Tolkien’s creative work. The methodology includes literature review related to the topic; methods of

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Alekseyenko, M. V. "CHAOS AND COSMOS IN THE NOVEL BY V.P. ASTAFYEV “THE SHEPHERD AND THE COWGIRL”." Bulletin of Udmurt University. Series History and Philology 31, no. 3 (2021): 595–602. http://dx.doi.org/10.35634/2412-9534-2021-31-3-595-602.

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The article deals with the opposition Chaos - Cosmos and its functions in the artistic system of the novel by V.P. Astafyev “The Shepherd and the Cowgirl”. War, which brings death and destruction, in the image of the writer, does not relate to the destructive forces of primary mythological Chaos as a special sphere of existence, but to the space of hell, where the natural foundations of both life and death are devalued. Here, paradoxically, any death becomes meaningless, even if it is sanctified by military exploits. The hell of war in the story is contrasted with the images of the House // Co

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Zhao, Yali, Nor Fariza Mohd Nor, and Imran Ho Abdullah. "The Metaphorical and Metonymical Conceptualizations of the Term Sea (Hai) in the Four-Character Chinese Idioms." Languages 8, no. 4 (2023): 260. http://dx.doi.org/10.3390/languages8040260.

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This paper investigates the term “sea” (hai) in the four-character Chinese idioms according to conceptual metaphor and metonymy theory, attempting to illustrate their conceptualization, determine their possible underlying motivations, and explore Chinese maritime thought and culture. Based on idiomatic expressions, three types of conceptual metaphors are identified: abstract qualities of concrete entities are the sea, abstract entity is sea, and a certain aspect of a human being is sea. Moreover, the four types of conceptual metonymies are the part for the whole, the whole for the part, the pl

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Бокошов, Ж. Б. "АЙТМАТОВДУН ПОЭТИКАЛЫК КОСМОЛОГИЯСЫ ЖАНА ХАЙДЕГГЕРДИН ОНТОЛОГИЯЛЫК ТӨРТТҮГҮ". Scientific researches in the Kyrgyz Republic, № 1 (1 травня 2023): 49–58. http://dx.doi.org/10.34827/w1387-3239-9383-b.

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Корни взаимосвязи философии и художественной литературы уходят в глубокие пласты духовного опыта человечества. В докладе рассматриваются некоторые созвучия и сходства между теоретическими конструкциями немецкого философа Мартина Хайдеггера и художественными образами в произведениях кыргызского писателя Чынгыза Айтматова, имеющими онтологическое содержание. «Мировая четверица» Хайдеггера образуется из единства и противодействия Человека и Бога, Земли и Неба. В средоточии такого онтологического образования сущее приобретает свое бытие и определяет свое место в мировом порядке. В феноменологии ху

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XU, Zongliang. "中國傳統文化對生命倫理的影響". International Journal of Chinese & Comparative Philosophy of Medicine 5, № 2 (2007): 133–45. http://dx.doi.org/10.24112/ijccpm.51450.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國傳統文化的特點是整體性、綜合性，是互為經緯的一體文化，其核心是倫理道德思想。與生命倫理相關的重要觀念有：天人合一、神形相即、知行合一以及豐富的生命觀。當代生命倫理學必須在生命、倫理兩方面以及兩者的關係上，在理論探索與實踐活動的結合上下功夫，更須思考倫理問題背後的本質性終極性的理念。生命倫理學不是簡單的應用倫理，它會深涉生命哲學、道德哲學等領域，中國傳統文化中的豐富思想可以為生命倫理學的發展提供寶貴的思想資源。China, with a civil history of 5000 years, has rich cultural resources. Chinese culture differs from Western culture in the content of thought, the means of thinking and the form of expression. Generally, Chinese culture is not an analytical, discursive, dualistic system. Rather, it is characteristic of an entire, comprehen

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Göyüşov, Nasib. "Eski Türk düşüncesi ve irfan gelenekleri." Edeb Erkan, no. 6 (November 30, 2024): 163–71. https://doi.org/10.59402/ee006202409.

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Faith and moral values occupy a special place among the sources of ancient Turkic thought. Faith and moral values have made a significant contribution to the formation of a person’s psychological structure and identity, as well as his thinking. The beliefs and ways of thinking of the ancient Turks were associated with mythology. The ancient Turks always lived in close contact with nature and therefore they deified natural phenomena. Shamanism spread in the Altai and Ural regions, which influenced Tibetan and Chinese culture. Among the Turks, local traditions met with shamanic elements, but, un

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Kosinskaya, A. S., and S. V. Kravchenko. "THE CATEGORY OF PITY IN «THE GREAT DIVORCE» BY C.S. LEWIS AND «THE LORD OF THE RINGS» BY J.R.R. TOLKIEN." VESTNIK IKBFU PHILOLOGY PEDAGOGY AND PSYCHOLOGY, no. 1 (2023): 82–89. http://dx.doi.org/10.5922/pikbfu-2023-1-8.

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The article analyzes the main features of the category of pity in the texts of two inklings — C. S. Lewis and J. R. R. Tolkien in the context of the ethical binary opposition of “good and evil”. This binary opposition is not randomly chosen: Lewis wrote “The Great Divorce” in order to refute the famous artistic idea of William Blake about a fruitful union or the marriage of Heaven and Hell, which personifies the creative mixture of good and evil, and as a result, the blurring of the boundaries of the main ethical categories, manifested in the moral relativism of man of the twentieth (and, perh

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Hoang, Cam-Giang. "Vietnamese and Chinese Movies about Royalty." Asian Studies 8, no. 2 (2020): 135–62. http://dx.doi.org/10.4312/as.2020.8.2.135-162.

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Since 2002, with the enormously successful release of the movie Hero by Zhang Yimou, we have been witnessing the resurrection of the royal theme in contemporary East Asian cinema, and the return of Confucian cosmology as its philosophical foundation. In this paper, I focus on Vietnamese films which represent royal subjects and court life, like Heroes of the Tay Son Dynasty (Tây Sơn hào kiệt; Lý Hùng, Lý Huỳnh, and Phượng Hoàng; 2010), Blood Letter (Thiên mệnh anh hùng, Victor Vũ, 2012), and Tam Cam The Untold Story (Tấm Cám chuyện chưa kể, Ngô Thanh Vân, 2016); and Chinese films, like Hero (英雄

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Jin, Xiaoyu. "Research on the Artistic Expression and Cultural Symbolic Significance of Mortise and Tenon Structures in Traditional East Asian Architecture." SHS Web of Conferences 213 (2025): 02028. https://doi.org/10.1051/shsconf/202521302028.

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In traditional East Asian architecture, the mortise and tenon construction is a basic and distinctive method that not only displays the great craftsmanship but also conveys philosophical and cultural ideals. The creative expression and cultural symbolic meaning of mortise and tenon constructions will be discussed in this paper. Examining the use of this technology in structures exposes the aesthetic ideas and strong cultural connotations of classic East Asian architecture. Through the natural qualities of wood, mortise and tenon technique not only creates complicated roofs and large-span spati

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Orton, Robin. "Struggling with christology: Apolinarius of Laodicea and st Gregory of Nyssa." Vox Patrum 68 (December 16, 2018): 243–51. http://dx.doi.org/10.31743/vp.3349.

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The argument in the 380s between Gregory and Apolinarius, as set out Gregory’s Antirrheticus adversus Apolinarium, can be seen as a significant step in the development of the Church’s Christological teaching. Apolinarius’s notion that the eternal Logos took the place of Jesus Christ’s human mind is designed to establish the unity of his person, by providing a basis for the ontic continuity between the Second Person of the Trinity and Christ in his two natures. Commendably, he wants to counter any suggestion of separation between the human and divine natures (“two Christs”), which he sees a

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Wang, Jiehan. "The Divine right of the Tsar and the "unity of Heaven and the Emperor" — the concept of the "Holy Sovereign" in Russian and Chinese political cultures." Genesis: исторические исследования, no. 3 (March 2024): 114–25. http://dx.doi.org/10.25136/2409-868x.2024.3.69406.

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The image of the sovereign reflects the attitude of the people towards the ruler of the country, which is an important aspect of the study of political culture. This article is devoted to a comprehensive study of the sanctity of the image of the ruler in Russian and Chinese political cultures. The analysis of the origin and specificity of the holy image of the sovereign in the mentalities of both peoples is carried out. The main differences in the process of consecration of the ruler in Russian and Chinese stories are highlighted. In the autocratic Russian and Chinese states, a common understa

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Li, Xiaomei. "The idea of "Heaven and man are one" in ancient Chinese aesthetic thought and its positive meaning." Человек и культура, no. 1 (January 2022): 84–93. http://dx.doi.org/10.25136/2409-8744.2022.1.37480.

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"A characteristic feature of the Eastern model of comprehensive thinking is a common concept and universal connection /вЂ¦/ The statement about "Heaven and man are one" is the highest and most complete embodiment of the Eastern comprehensive model of thinking " [2, p.149]. The idea of "Heaven and man are one" is one of the main spirits of traditional Chinese culture. This main idea influenced ancient Chinese politics, ethics, life art, and also penetrated into ancient Chinese aesthetic thought and works of art.The idea of "Heaven and man are one" is the traditional wisdom of the ancient Chines

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Song, Zhenfeng, and Yuqing Zhang. "Effectiveness of History and Cultures Curriculum for Students’ Parents and Preschool Teachers." Journal of Education and Educational Research 11, no. 2 (2024): 119–23. http://dx.doi.org/10.54097/bqzhx833.

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This research explores the critical need to integrate history and culture into preschool education, an area often overlooked in educational policy discussions. Drawing from the insights of Chinese history and culture curriculum in primary, secondary, and university levels, this study addresses the deficiencies in preschool education reform and policy. The study emphasizes the value of incorporating historical and cultural by Lee, W. O., Hao, N., & Zhou, Q. (2020), highlighting aspects such as cultivating aesthetic taste, showcasing cultural characteristics, and fostering cultural inheritan

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Cheng, Chung-Ying. "Unity of Heaven And Man in the Yijing." Journal of Chinese Philosophy 38, no. 3 (2011): 333–34. http://dx.doi.org/10.1163/15406253-03803001.

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김기화. "Unity with Heaven and Man by Yangchon Kwonkun." Journal of Eastern Philosophy ll, no. 62 (2010): 7–38. http://dx.doi.org/10.17299/tsep..62.201005.7.

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Gnatiuk, Liliia. "THE VERNACULARISM IN OF SACRED SPACE FORMATION." Urban development and spatial planning, no. 78 (October 29, 2021): 146–56. http://dx.doi.org/10.32347/2076-815x.2021.78.146-156.

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Significant temples of the twentieth century are analyzed. on the island of Malta by architect Richard England. The anthroposophical theory of architecture is presented, which suggested that the world and man are permeated by different types of spiritual forces, which due to the forms of objects of the visible world can be strengthened or weakened. The understanding of the harmony of forms in the formation of sacred space is represented. The architecture of sacred buildings erected on the principle of organic architecture is considered. It has been determined that the forms created by Ri

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Gnatiuk, Liliia. "THE SYMBOLISM OF IMRE MAKOVECH'S METAPHORICAL LANGUAGE IN THE FORMATION OF SACRED SPACE." Urban development and spatial planning, no. 77 (May 24, 2021): 113–22. http://dx.doi.org/10.32347/2076-815x.2021.77.113-122.

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The article analyzes the iconic temples of the twentieth century designed by the Hungarian architect Imre Makovec. The anthroposophical theory of architecture is presented, which assumed that the world and man are permeated with various types of spiritual forces, thanks to the forms of objects of the visible world, they can be strengthened or weakened. The understanding of the harmony of forms in the formation of the sacred space is presented. The architecture of sacred buildings erected according to the principle of organic architecture is considered. It is determined that the for

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CHENG, CHUNG-YING. "PREFACE: UNITY OF HEAVEN AND MAN IN THE YIJING." Journal of Chinese Philosophy 38, no. 3 (2011): 333–34. http://dx.doi.org/10.1111/j.1540-6253.2011.01657.x.

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Mohamad, Mohamad Haj. "Mechanism of Power." English Language and Literature Studies 8, no. 2 (2018): 92. http://dx.doi.org/10.5539/ells.v8n2p92.

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This paper attempts an examination of the concept of the mechanism of power in Suzanne Collins’ trilogy The Hunger Games. The author conducts an analytical approach to the way power is practiced, the measure that helps establish a clandestine of power relations affecting people’s life, mentality of thinking, politics and even economy.The introduction delves to present a definition of power and its concept and how it gets activated and why. Power, according to Collins is the backbone and even the elixir of life upon which the very survival of the authoritarian state headed by President Snow dep

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Li, Shi Hua. "Study on Ecological Objective of Sustainable Development Based on Chinas Ancient Great Thinker's Thought on Ecological Ethics." Advanced Materials Research 869-870 (December 2013): 656–59. http://dx.doi.org/10.4028/www.scientific.net/amr.869-870.656.

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Tsunzi understood completely the distinction between heaven and man, and laid emphasis on separate duty of heaven and man. The bounden duty of heaven belongs to the nature, and heaven has no will; while the duty of man pertained to the society, the society is conscious human activity. As to the relationship between heaven and man, he emphasized that man can recognize the heaven, that is to say , man can recognize the natural law, and make use of the nature. Especially, regarding man the most precious beings in the whole of creation as his foothold, Tsunzi laid stress on human activity and subj

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Ku, Ri-Na. "Unity of Heaven and Man as an Ideal of Neo-Confucianism." Journal of Moral Education 29, no. 1 (2017): 71. http://dx.doi.org/10.17715/jme.2017.03.29.1.71.

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Ku, Ri-Na. "Unity of Heaven and Man as an Ideal of Neo-Confucianism." Korean Society for the Study of Moral Education 29, no. 1 (2017): 71–93. http://dx.doi.org/10.17715/jme.2017.3.29.1.71.

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Li, Muqiuyang. "The Evolvement of Emperor and the Relationship Between Heaven and Man in Pre-Qin Dynasty." Lecture Notes in Education Psychology and Public Media 75, no. 1 (2024): 99–104. https://doi.org/10.54254/2753-7048/2024.17843.

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The characters of a nation are often the surface reflection of its culture. Through studying these characters, we can deeply understand the thinking mode, cultural emotion and deep aesthetic implication behind them. In Chinese culture, the concept of heaven and man has always been one of the main focuses in academic research and debate, which has a profound impact on the evolution of subsequent culture. Therefore, primarily based on the background of pre-Qin to the Shang dynasty, this paper discusses the relationship between heaven and man. Through analyzing the different forms of di (emperor)

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Kostic, Natasa. "The unity of heaven and man: Ancient Chinese concept of three properties of the universe - in the change of Zhou." Zbornik Matice srpske za drustvene nauke, no. 152 (2015): 393–408. http://dx.doi.org/10.2298/zmsdn1552393k.

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paper uses a completely innovative point of view to analyze The Change of Zhou - a comprehensive ancient Chinese philosophical work, which is composed of well-known Book of Change and its philosophical commentaries, so called The Commentaries of Change. The chapters of The Commentaries of Change like ?Jicizhuan?, ?Tuanci? and ?Xiangci? are quoted in this paper and their meaning is explained, which is important for understanding the ancient Chinese cosmological concept of ?the Unity of Heaven and Man?. According to the Chinese perception of the Universe - Heaven, Earth and man are holistically

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Yang, Qin. "Research on the Cultural Communication of Traditional Chinese Medicine Based on International Chinese Teaching." Journal of Education and Educational Research 6, no. 1 (2023): 144–47. http://dx.doi.org/10.54097/jeer.v6i1.14189.

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As a part of China's excellent traditional culture, the concepts of "unity of heaven and man", "benevolence" and "harmony" contained in the culture of Chinese medicine fully demonstrate the profound philosophical thinking of the Chinese nation, which is inherited from the Chinese traditional culture. The concepts contained in Chinese medicine, such as "the unity of heaven and man", "benevolence and benevolence" and "the harmony of the middle", fully demonstrate the profound philosophical thinking of the Chinese nation, and are inherited from the excellent traditional Chinese culture. In additi

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Turenko, Oleh. "SPORTS THEORY OF ORIGIN OF THE STANCE H. ORTEGI-Y-GASSETA." Law Journal of Donbass 71, no. 2 (2020): 52–61. http://dx.doi.org/10.32366/2523-4269-2020-71-2-52-61.

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The theory of sport of H. Ortegi-y-Gasset, its ont-epistemological and socio-historical principles is interpreted. The sports theory of the origins of the state of Ortega is an element and justification of the concepts of rationalism and perspective. The origin of the state is interpreted by the Iberian ambivalently – as a result of irrational passion, the awakening of the creative and erotic enthusiasm of young men who have devoted themselves to the sporty-aristocratic type of life and sustainable socio-economic processes, a certain historical maturity of the people, and the maturity of the p

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Zmuda, Adam. "Sposoby przeciwstawiania się złemu duchowi w ujęciu św. Jana Chryzostoma." Vox Patrum 59 (January 25, 2013): 151–78. http://dx.doi.org/10.31743/vp.4021.

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In the opinion of Saint John Chrysostom man can resist the demon through the adoption of the sacrament of Baptism and the Eucharist and through the practice of penance: prayer, fasting and almsgiving. In the Sacrament of Baptism, all works of the devil are removed, man becomes an heir of heaven, marrying the son of God takes place, the Holy Spirit begins to dwell in man. In the Eucharist, Christ together with the person who welcomed him in Holy Communion, fights with the devil, just like in the times when he walked on the earth, throws out the evil spirit, kindles the heart of the believer an

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Xiang, Wu. "The Heaven-and-Man Oneness Concept and the Style of Funerary Plastic Art During the Han Dynasty." Scientific and analytical journal Burganov House. The space of culture 18, no. 4 (2022): 10–31. http://dx.doi.org/10.36340/2071-6818-2022-18-4-10-31.

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The article analyses the Heaven-and-Man Oneness concept, which appeared during Emperor Wu of Liang's reign (汉武帝) and was important for the art of ancient China during the Han Dynasty. On its basis, the ideological thinking based on the Confucian view was formed. This philosophical concept explains the desire for a harmonious coexistence of man and heaven, where man and nature merge and mutually influence each other. The author emphasises that it is necessary to consider that during the long period of Confucian, Taoist and other teachings development, they constantly intertwined and mixed. Such

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Li, Cunshan. "The Heaven-Earth Cosmic Faith and the Universality of Confucian Ethics." International Confucian Studies 1, no. 1 (2022): 48–63. http://dx.doi.org/10.1515/icos-2022-2004.

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Abstract The ritual practice of making sacrificial offerings to Heaven and Earth, named respectively Jiao and She, existed in the Western Zhou period. In classical Chinese culture, Heaven and Earth were paired and named “father” and “mother” of humanity and all things. This points to the “this-worldly” nature—vis à vis “other-worldly” nature—of the highest deity in Chinese faith, who existed in a “continuity of being” with humans on the Earth. “Heaven and Earth are parents of all creatures, and of those, Man is the most highly accomplished.” Such a notion synthesizes the cosmic law of nature a

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