红河学院教务管理系统-报道稿

Peiren Shao:The Chinese Traditional Acceptance of In Perspective of Contemporary Communication Study(
中国
古代的生态平衡和生态循环思想
),China Media y ated by Guo
Xiaochun.


The Thoughts of Ecological Balance and Ecological Cycles in Ancient China

Shao Peiren
(Communication Studies Institute, Zhejiang University, Hangzhou 310028, China)
Translated by Guo Xiaochun
Abstract: Ecology, as a branch of sciences originated from the Western world; however, richer and deeper
ecological thoughts and ecological concepts than those in the West can be found in the long and profound
traditional Chinese culture. From the perspective of ecological balance and ecological recycle, this paper depicts
four thoughts and concepts in ancient China, namely, a) Coexistence of Heaven and Humans in Their Own Niches；
b) Harmony as the Source of Creativity，Homogeneity as the Root of Stagnancy；c) Balanced Presence of Yin and
Yang in everything; Give and Take Between Sturdiness and Softness；And d) Leaving Extremes for the Mean and
Balance. In the ecological turn of contemporary social life, such ecological concepts in ancient China can provide
food for thought in modern academic studies and become the inexhaustible source and power for the sustainable
development of economy and society, taking green ecology as the ultimate goal of both material and spiritual
civilization.
Key words: traditional Chinese culture, ecological balance, ecological cycles, harmony as the source of
creativity, balanced presence of yin and yang in everything, anthropocosmic vision

The first sentence Brain Baxter wrote in his ecological political work goes that “In the sky of
ideology, ecologism is a new star.”
①
Ecological studies have become a new direction in the
humanities and social science research, and many scholars, at home and abroad, have redirected
their attention to this comparatively new realm. Contemporary ecological studies have almost
penetrated into all aspects of the humanities and social science research, like philosophy, sociology,
communication studies, politics, management, etc. Contemporary ecology, therefore, not only
provides the humanities and social science research with an overall brand-new research
methodology and perspective, but also with inspiration and creative results in each specific field.
When it comes to ecology, it is usually attributed to Ernst Haeckel, the German zoologist
who first proposed the word Oikologie in German) in 1866 and defined ecology as “the
science of the relationship between organisms and their environment.”
②
Ecological studies are
awash with Western theories and views of various kinds. As a matter of fact, in the long and
profound traditional Chinese culture. There are the richer and the more varied ecological thoughts
and ecological concepts than those found in the West. Even in a sense, Chinese culture is an

①
②
Brain Baxter, Ecologism: Introduction, trans. by Zeng Jianping, Chongqing: Chongqing Press, 2007, p.1.
Yang Zhongzhi, An Introduction to Enterprise Ecology, Beijing: Science Press, 2003, p.1.
1 10

ecological culture. This point of view I will illustrate from the perspective of ecological balance
and ecological cycles, listing four conceptions.
I. Coexistence of Heaven and Humans in Their Own Niche
Heaven, earth and humans coexist, each having its own ecological niche. Professor Sha
Lianxiang says, “Chinese culture is rooted in the human world which lives with Heaven and Earth,
heaven on the top and earth under the foot, the human world where the trio of Man, Heaven and
Earth coexist.”
①
The Doctrine of the Mean (Zhong Yong中庸)says,
“Only those who are absolutely sincere can fully develop their nature. If they can fully develop their
nature, they can fully develop the nature of others. If they can fully develop the nature of others, they can
fully develop the nature of things. If they can fully develop the nature of things, they can assist in the
transforming and nourishing process of Heaven and Earth. If they can assist in the transforming and
nourishing process of Heaven and Earth, they can thus form a trinity with Heaven and Earth.” [chapter 22]
②

(wei tianxia zhi cheng, wei neng jin qi xing; neng jin qi xing, ze neng jin ren zhi xing; neng jin ren zhi
xing, ze neng jin wu zhi xing; neng jin wu zhi xing, ze ke yi zan tiandi zhi hua yu; ke yi zan tiandi zhi hua yu,
ze ke yi yu tiandi san yi 唯天下至诚，为能尽其性；能尽其性，则能尽人之性；能尽人之性，则能尽物之性；能尽物之性，则可以赞天地之化育；可以赞天地之化育，则可以与天地参矣。)
To form a trinity with Heaven and Earth means that side by side with Heaven and Earth, man can
coexist with Heaven and Earth. “Heaven has its seasons, Earth has its resources, man has his
culture,” and man does “not compete for the functions with Heaven.” (Xunzi, Book 17: “Tian lun”
天论 (Discourse on Nature))
③
“Heaven and Earth and I came into existence together, and all
things with me are one (tiandi yu wo wei bing sheng, er wanwu yu wo wei yi天地与我并生，而万
物与我为一).” (Zhuangzi, chapter 3: “Qi Wu Lun” 齐物论(On the Uniformity of All Things))
④

The “Appendices” of the Book of Change integrates man, Heaven and Earth as the interaction
between yin and yang or between sturdiness and softness. The Doctrine of the Mean says, “In a
high position, he[a profound man] does not treat his inferiors with contempt, and in a low position

①
Sha Lianxiang, “Humanistic Communication: in Consideration of Humanity and Responsibility”, Civilization
(Special issue of Civilization Forum, No. 12 (2006), pp. 50-51.
②
Translated by Tu Wei-ming; see An Insight of Chung-yung(a bilingual edition), Beijing: People‟s Publishing
House, 2008, p.96.
③
Xun Kuang, “Xun zi tian lun荀子·天论”( “Discourse on Nature” of Xunzi), trans. by John Knoblock,
Changshan: Hunan People‟s Publishing House, 1999, p.534 & 534.
④
Zhuang Zhou (about 369BCE-286BCE), Zhuangzi, chapter 3: “Qi Wu Lun” 齐物论(On the Uniformity of All
Things), trans. by Wang Rongpei, Changshan: Hunan People‟s Publishing House, Beijing: Foreign languages
Press, 1999, p.29.
2 10

he does not court the favor of his superiors (zai shangwei bu ling xia, zai xiawei bu yuan shang在
上位不凌下，在下位不援上) .”
①
Everybody acts in his or her own status and receives what they
deserve. In other words, heaven, earth and man, each occupies their own status or niche in relation
to the others, dependent on and complementary to each other; without violating the others‟ niches,
man. Heaven and Earth evolve together and interact with each other, hence the “mutuality of
heaven and man (tian ren xiangying天人相应)” and the “harmony of man and heaven.” In Zhuang
Zi‟s word, “man and Heaven are one,” “Men came into existence because of the Tao of the heaven;
the heaven likewise came into existence because of the Tao of the heaven. Men cannot embody the
Tao of the heaven because of their inborn nature.”
②
Heaven is that of nature and society, man is
the descendant of nature and society; “mutuality” and “harmony” indicate that “man” and “heaven”
can reach communication on the one hand, and that “heaven” and “man” are intimate and
integrative on the other.
Then, why is it that though he can, man does not necessarily form a trinity with Heaven and
Earth? The reason lies in the fact that always thinking of himself as master of the world or the
wisest of all creatures, man did whatever they wanted against ecological laws. Since he originated
from Heaven and Earth, man should return to Heaven and Earth; since he received favor from
Heaven and Earth, man should repay them for the hospitality. As he need the care from Heaven
and Earth, man should also treat Heaven and Earth tender.
II. “Harmony as the Source of Creativity, homogeneity as the root of stagnancy”
The ecological conception and ideal of “harmony as the Source of Creativity, homogeneity
as the root of stagnancy (he shi sheng wu, tong ze bu ji和实生物，同则不继)”
③
was first put
forward by Shibo, a history-scriber in last years of the Western Zhou dynasty (1046BCE-771BCE),
signifying a simple dialectical idea on the origin of the world. He said：
“When things in opposite balance the other with what it does not have, harmony occurs and therefore
the other basks in abundance for long; when things of the same character are given and added repeatedly,
they will finally rejected.”

①
Translated by Tu Wei-ming; see An Insight of Chung-yung(a bilingual edition), Beijing: People‟s Publishing
House, 2008, p.32.
②
Zhuang Zhou (c. 369BCE-286BCE), Zhuangzi, chapter 20: “Shanmu” 山木(A Mountain Tree), trans. by Wang
Rongpei, Changshan: Hunan People‟s Publishing House, Beijing: Foreign Languages Press, 1999, p.333, 335.
③
Zuo Qiuming (c.502BCE-c.422BCE), “Guo Yu Zheng Yu国语·郑语”(The Discourse of the States·The Kingdom
of Zheng).
3 10

(yi ta ping ta wei zhi he gu neng feng zhang er wu gui zhi ruo yi tong bi tong jin nai jue yi以他平他谓
之和，故能丰长而物归之。若以同裨同，尽乃弃矣。)
①

By “balancing the other with what it does not have (yi ta ping ta以他平他)”, things in opposite are
likely to progress well provided they are cooperative, but when things of the same characteristics
congregate, “supplementing the other with what it already has(yi tong bi tong以同裨同)”
②
, they
will die of lack of competition. In the ecological sense, the Western Zhou dynasty perished, for the
very reason that the King You of Zhou adopted the policy of “eliminating harmony to pursue
sameness”
③
.
In Chinese culture, the harmonious coexistence of the two opposite things of a dichotomy
are generally seen as a source and motivation of sustainable development of them. Zhuangzi says:
“I stick to Tao and live in harmony(wo shou qi yi yi chu qi he 我守其一，以处其和)” (chapter 11:
“Let Be and Let Alone” (Zhuangzi zai you庄子·在宥)).
④
The Spring and Autumn of Lü Buwei
says: “Heaven and Earth cooperate with each other, thus various things of the world are
created(tiandi he he sheng zhi da jing ye天地合和，生之大经也).”(see “Lü shi chunqiu you shi”
吕氏春秋·有始 (“Views on the Beginning of the World” of The Spring and Autumn of Lü
Buwei))
⑤
Xunzi (Book 19: Discourse in Ritual Principles (“Li lun”礼论)) says, “When Heaven
and Earth conjoin, the myriad things are begot; when the Yin and Yang principles combine,
transformations and transmutations are produced.” It is said in the chapter “Aigong Asks(“Ai gong
wen”哀公问”of the ancient book Elder Dai’s Book of Rites (“Da Dai lij” 大戴礼记) that “When
there is incongruity between yin and yang, all things will not grow (tiandi bu he ze wan wu bu
sheng 天地不合，则万物不生)”. Huai Nan Zi says: “Yin and Yang are in harmony, then the
myriad things can be generated” (Yinyang he, ze wanwu sheng yi 阴阳和，则万物生矣).
⑥

Namely, when Yin inosculates Yang, the myriad things take shape. From “Xici zhuang shang”系

①
Zuo Qiuming (c.502BCE-c.422BCE), “Guo Yu Zheng Yu国语·郑语”(The Discourse of the States·The Kingdom
of Zheng).
②
Zuo Qiuming (c.502BCE-c.422BCE), “Guo Yu Zheng Yu国语·郑语”(The Discourse of the States·The Kingdom
of Zheng).
③
Zuo Qiuming (c.502BCE-c.422BCE), “Guo Yu Zheng Yu国语·郑语”(The Discourse of the States·The Kingdom
of Zheng).
④
Zhuang Zhou (c. 369BCE - 286BCE), Zhuangzi, chapter 11: “Zai You” 在宥(Let Be and Let Alone), trans. by
Wang Rongpei, Changshan: Hunan People‟s Publishing House, Beijing: Foreign languages Press, 1999, p.163.
⑤
Lü Buwei (292 BCE-235BCE), The Spring and Autumn of Lü Buwei, trans. by Zhai Jiangyue, Guilin: Guangxi
Normal University Press, 2005, p.417.
⑥
Liu Xiang, Huai Nan Zi, Book 20: “Taizu xun”泰族训 (Grand Reunion), trans. By Zhai Jiangyue & Mou
Aipeng, Guilin: Guangxi Normal University Press, 2010, p.1461.
4 10

辞上传 (Appended Statements), Zhouyi 周易(Book of Changes) it reads that “ That the Yin and
the Yang in the contradictory dichotomy are interchangeable is the Tao (Yi yin yi yang zhi wei dao
一阴一阳之谓道)”, “The Sturdy yang and the soft yin in the guà卦 (“hexagrams” in English)
wrestle with each other and generate infinite changes (Gangrou xiang tui er sheng bianhua 刚柔
相推而生变化).”
①
“Tai gua· tuan ci泰卦·彖辞(Introduction to the Tai hexagrams)” in the Book of
Changes says, “In the process of intercourse between the Yin and the Yang, all things in the world
are produced (Tiandi jiao er wan wu tong ye天地交而万物通也).”
②
That is,

everything in the
world goes repeatedly according to certain rules, and is destined to die. In the world all things live
in harmony, in the end they all meet death as their destiny.
Laozi says: “Of the ten thousand things none but can be worked on by you. I have beheld
them, whither they go back. See, all things however they flourish return to the root from which
they grew.” (chapter 16) An auspicious environment makes generations of things vibrant, vigorous
and prosperous in the endless ecological cycle. Diversity is a symbol of ecological
prosperity; differences are a guarantee of a virtuous circle.
Traditional Chinese culture always attaches great importance to difference and diversity,
holding the ecological conception of “Jian he兼和”(dynamic harmony) that holds “mutual
harmony compatible with diversity(Jian rong duoduan er xianghu hexie 兼容多端而相互和谐)”
and “balance by tolerating differences (Jian gai zhòng yi er de qi pingheng 兼赅众异而得其平
衡).”
③
Just as Book of Changes says, “All things in the world fare naturally on different courses
to a shared destination, for the same purpose can be attained through different methods (tianxia
tong gui er shutu, yizhier bai lü 天下同归而殊途，一致而百虑)”
④
. Confucius said, “The
gentleman agrees with others without being an echo. The small man echoes without being in
agreement (junzi he er butong, xiaoren tong er buhe君子和而不同，小人同而不和)”
⑤
; “All things
are produced and developed without injuring each other; the courses of the seasons, the sun, and
[the] moon are pursued without conflict (wanwu bing yu er bu xiang hai, dao bing xing er bu

①
②
See “Xici shang zhuan”系辞上传 (Appended Statements), Zhouyi 周易(Book of Changes).
See “Tai gua·tuan ci泰卦·彖辞(Introduction to the Tai hexagrams)”，Zhouyi 周易(Book of Changes).
③
Zhang Dainian, The Complete Works of Zhang Dainian, Shijiazhuang: Hebei People‟s Publishing House, 1996,
Vol. 7, p.410.
④
See “Xici xia zhuang”系辞上传 (Appended Statements), Zhouyi 周易(Book of Changes).
⑤
Confucius, “Book 13,” The Analects, trans. by D. C. Lau, Beijing: Zhonghua Book Company, 2008, p.241.
5 10

xiang bei万物并育而不相害，道并行而不相悖)”
①
, with purpose of “harmoniz[ing] everything in
the world(tai he wanwu太和万物)”.
III. “Balanced Presence of Yin and Yang in Everything”&
“Give and Take between Sturdiness and Softness”
All the following three sages stressed the ecological thoughts of harmony and dynamic
balance between yin and yang. Laozi (Lao Dan) claims that “All things connote the Ying and Yang.
The Ying and Yang keep acting upon each other and thus things keep changing and unifying
themselves(wangwu bao yin fu yang chong qi yi wei he万物负阴而抱阳，冲气以为和).” (Laozi,
chapter 42)
③
，Guanzi says, “if only [Heaven and Earth] cooperate with each other, life can be
generated. Otherwise, if they do not cooperate, life cannot be generate at all. (he nai sheng bu he
bu sheng和乃生，不和不生)” (Guangzi, chapter 49: “Nei ye”内业(The Innermost Undertaking))
④
，
and Zhuangzi expounds on yin and yang as saying “the interaction and equilibrium of the two
forms of the vital energy give birth to everything in the world (jiao tong cheng he er wu sheng yan
交通成和而物生焉)” (Zhuangzi, chapter 21: “Tian Zifang” 田子方(Tian Zifang)).
⑤
From the
above quotes, it can be clearly seen that “balanced presence of yin and yang in everything”
indicates that everything includes two opposite but complementary elements of Yin and Yang,
which form an interactive and mutually helpful relationship. In “Taiji Tu太极图(The Diagram of
the Supreme Ultimate)”, the S-shaped curve and the black and white “double fish” reveals
dialectic thoughts: Excessive Yang will turn into Yin, and too strong Yin entails Yang; Yin is
contained in Yang, while Yang is contained in Yin. The idea that “it is great that the two beauties
coexist peacefully”, as seen in A Differentiating Discourse on the Book of Changes (Zhōuyì Biàn
Huà 周易辨画), emphasizes the ecological virtue of “the mutual nourishment between yin and
yang”(yin yang xiangji “阴阳相济”)
⑥
, that is, “encountering yin, yang will fare well; encounter
yang, yin will progress smoothly (yang yu yin ze tong yin yu yang ze ming阳遇阴则通、阴遇阳
②

①
Zi Si(483BCE-402BCE), “Zhongyong”《中庸》(The Doctrine of the Mean), trans. by J. Legge, Beijing: Foreign
Language Teaching & Research Press, 2011.
②
See Zhuang Zi Tianyun庄子·天运 (“The Movements of the Heaven” in Zhuangzi, trans. by Wang Rongpei,
Changshan: Hunan People‟s Publishing House, Beijing: Foreign languages Press, 1999, p.227.
③
Lao Zi (c. 571BCE- 471BCE), Lao Zi: The Book of Tao and Teh (Revised Edition), trans. by Gu Zhengkun,
Beijing: Peking University Press, 2008, chapter 42, p.187.
④
Guan Zhong (725BCE-645BCE), Guangzi (Guang Zi 管子), chapter 49: “Nei Ye”内业(The Innermost
Undertaking), trans. by Zhai Jiangyue, Guilin: Guangxi Normal University Press, 2005, p.1001.
⑤
Zhuang Zhou (about 369BCE-286BCE), Zhuangzi, chapter 21: “Tian Zifang” 田子方(Tian Zifang), trans. by
Gu Zhenkun.
⑥
Wang Zongyue, “Taijiquan lun”
《太极拳论》
(Treatise on Taiji Quan).
6 10

则明).”
①
That is what Guan Zhong (725 BCE - 645 BCE) ever warned: “According to the rule of
Heaven, things will develop in the opposite direction when they become extreme, and when they
reach the zenith of prosperity, the course of deterioration will start immediately.” The theory of
traditional Chinese medicine also holds that diseases stem from the dissonance between Yin and
Yang within the human body, “the imbalance between Yin and Yang is just like [a year that] only
has spring but no autumn or only has winter but no summer. Thus balancing [Ying and Yang] is
the Shengdu圣度(the supreme standard) [for cultivating health].”
③
The core of curing the disease,
therefore, consists in “Blood and Qi [should be] dredged and regulated [so that they] are balanced
(shu qi xue qi ling qi tiaoda yi zhi he ping疏其血气，令其调达，以致和平).”
④

A balanced and harmonious ecology, natural and social, is not only a mix of yin and yang, but
requires the complementation between sturdiness and softness; such ecology sees that not only do
“yin and yang prosper alternately (yin yang dai xing阴阳代兴)”
, but “sturdiness and softness
work synchronically(gang rou he yun刚柔合运)”.
⑥
In the Western Han Dynasty (206BCE-9AD),
Jia Yi (200BCE-168BCE) advocated that “When sturdiness and softness dwell well in a
coordinated relationship, it is what is called harmony; it is queer not to be harmonious (gang rou
de shi wei zhi he, fan he wei guai刚柔得适谓之和,反和为乖).”According to the Grand Rime
Dictionary (Guang Yun
广韵
), “ „He和(harmony)‟ suggests unhindered, in agreement, neither too
hard nor too soft (he shun ye xie ye bu jian bu rou ye和，顺也，谐也，不坚不柔也)”, In addition
to the idea that “All things are produced and developed without injuring each other; the courses of
the seasons, the sun, and [the] moon are pursued without conflict (wanwu bing yu er bu xiang hai,
dao bing xing er bu xiang bei万物并育而不相害，道并行而不相悖)”, these quotes share the

①
②
⑤
⑦
⑧
Lian Doushan of the Qing Dynasty, A Differentiating Discourse on the Book of Changes (Zhouyi Bian hua周易
辨画),Taipei: Taiwan Commercial Press, 1986.
②
Guan Zhong (725BCE-645BCE), Guangzi, chapter 15: “Zhong Ling”重令(Of Edicts and Prohibitions), trans.
by Zhai Jiangyue, Guilin: Guangxi Normal University Press, 2005, p.353, 355.
③
Yellow Emperor’s Canon of Medicine·Plain Conversation, chapter 3: Shengqi Tongtian Lunpian: Discussion on
the Interrelationship Between Life and Nature, trans. by Li Zhaoguo, Xi‟an: World Publishing Corporation,
2005, p. 35.
④
Yellow Emperor’s Canon of Medicine·Plain Conversation, chapter 74: Zhizhenyao Dalunpian: Discussion on
the Most Important and Abstruse Theory, trans. by Li Zhaoguo, Xi‟an: World Publishing Corporation, 2005, p.
1221.
⑤
Fan Ye (398-445), History of Eastern Han, chapter 60: Biography of Cai Yong, Beijing: Zhonghua Book
Company, 1965.
⑥
Wang Bo(
649-676)
, “
Ping Tai Mi Lue Lun
”平台秘略论 (A Treatise on Writing).
⑦
See “Daoshu道术(Stratagems of Tao),” in Jia Yi (200BCE-168BCE), New Discourse (Xinshu新书) .
⑧
See the Grand Rime Dictionary (Guang Yun广韵) compiled by Chen Pengnian(陈彭年), Qiu Yong(丘雍) and
other Song-dynasty scholars in 1008, available at many university libraries in China.
7 10

same ecological ideal of complementary, moderate balance and harmony between yin and yang,
between sturdiness and softness.
IV. Leaving Extremes for the Mean and Balance
The concept “the doctrine of the mean” was initiated by Confucius, meaning “rejecting the
two ends and taking the middle part to use.” in his annotation to The Golden Mean, Zhu Xi
(1130-1200) added, “the so called „middle (zhong中)‟ is equal to being impartial and or fair, to
being excessive. This is about usualness.” (Si shu zhong yong四书·中庸). “中” means neither big
nor small, neither much nor little, neither left nor right, but rather appropriate and just right. “庸”
embodies maintenance of a common and usual status; in other words, “庸” refers to keeping a
balance between the two extremes of things. In interpreting ancient classics, Exegesis of The
Book of Changes (yizhuan易传)also put emphasis on “zhi liang yong zhong执两用中(Taking
hold of the two extremes, determine the Mean and employ it),” “zhongzheng 中正(never
swerving from the Mean, and correct),” and “zhongxing中行(behave normal)”. In Confucius‟s
thought of “the doctrine of the mean”, there can be found an intrinsic kind of ecological thinking:
“shangzhong尚中 (revering the Mean) ” connotes “neither excessive nor scarce”; “shizhong时中
(fitting with the course of the Mean)”
①
connotes “wu ke wu bu ke无可无不可 (having no
preconceptions about the permissible and the impermissible)”
②
; “zhongzheng中正 (inner
righteousness)” is in accord with “ritual”, and “zhonghe 中和(being moderate to the moral
standard)”
③
possesses the basic connotation of “tian ren xiangying天人相应 (mutuality of
heaven and man)”
④
and “harmony of man and heaven (tian ren tongyi天人统一)”. Of these
concepts, “尚中(revering the Mean)” was a traditional concept inherited by Confucius; on the
other hand, “时中(fitting with the course of the Mean)”,“中正(impartiality)”and“中和(being
moderate to the moral standard)” were what Confucius developed from the idea of “尚中(revering
the Mean)”, and make the core idea of the Golden Mean.
The Course of the Mean is a profound wisdom of life, containing ecological thinking. Lin

①
②
“时中”一词最早出现于《周易》“蒙”卦的《彖传》：“蒙，亨。以亨行，时中也。”
Confucius, The Analects, Book 18, “Weizi”微子(The Viscunt of Wei), trans. by D.C Lau, Beijin: Zhonghua
Book Company, 2008, p.347.
③
See The Doctrine of The Mean
④
See
Huangdi nei jing
黄帝内经
·
灵柩
(Yellow Emperor’s Canon of Medicine·Invasion of Pathogenic Factors
into the Body）, chapter 3: Xie ke邪客 (Spiritual Pivot), trans. by Li Zhaoguo, Xi‟an: World Publishing
Corporation, 2005, p. 35.
8 10

Yutang said, “Like all the other Chinese, I have a belief in the Golden Mean.”
①
In his well-known
book The Importance of Living, which was first published in 1937, Lin Yutang spared no words in
praising “zhongyong shenghuo中庸生活(the life of sweet reasonableness )”as “the highest type of
life,” saying that “this doctrine of a well- ordered life lying somewhere between the two
extremes—the Doctrine of the Half-and-Half. It is that spirit of sweet reasonableness, arriving at a
perfect balance between action and inaction
…
”
②
“From the perspective of epistemology,
„zhongzheng中正‟ stays in the most perfect balanced state, maintaining equidistance with both
ends. Any deviation toward either side will destroy the equilibrium, leading to the collapse of the
original structure. From the point of view of methodology, „zhongzheng中正‟ means doing things
in an impartial manner, the pursuit of moderation and suitability; Any „excessiveness‟ or „scarcity‟
cannot keep the good state of things. Stressing the idea of impartiality, The Book of Changes, in
essence, is in perfect accord with the Confucian Course of the Mean(that is, what Lin Yutang
called the spirit of sweet reasonableness).”
From the angle of ecological balance and ecological cycle, four ecological thoughts have
been summed up from within traditional Chinese culture. In fact, traditional Chinese culture is a
rich “knowledge base” and thought resources abundant in ecological thoughts such as
interdependence, harmony, integration, conflict and transformation, which have yet to be mined
and sorted by academia.
Such time- honored ecological ideas rooted in traditional Chinese culture can play a huge role
in the face of the ecological change of social life that seems to have just begun.

Contemporary
society has witnessed the huge change in measures of social life: focusing more on individuals‟
development than on mere subsistence, focusing more on quality indices than on quantity indices,
focusing more on the cluster indicator than on single indicator, focusing more on humanized
indicators than on convergence indicator, focusing more on the sense of personal happiness than
social wealth index, focusing more on moderate economic benefits than on maximum economic
benefits, focusing more on moderate activity space than on largest activity space, focusing more
on spiritual assets than on material assets. Traditional Chinese culture is very likely to provide a

①
②
③
Lin Yutang, My Autobiography, Shijiazhuang: Hebei People‟s Publishing House, 1994, p.25.
Lin Yutang, The Importance of Living, Beijing: Foreign Language Teaching and Research Press, 1998, p.109.
③
Guo Jianxun & Wu Chunguang, “The Book of Changes and Aesthetic View of „Zhonghe‟,” Guangming Daily,
August 10
th
, 2007.
9 10

sound theoretical basis for the ecological turn of social life. At the same time, we have no doubt
that the twenty-first century will continue to be an era that focuses on both ecological
-
efficiency
and ecological- oriented quality and in the process of material civilization and spiritual
civilization, human race will prioritize green ecology as the highest pursuit and the biggest target.

作者简介 [About the author]
Mr. Shao Peiren is professor of communication studies at the Communication Studies Institute, Zhejiang
University, China. His academic interest includes theories of communication, media geography, media ecology,
and Huallywood cinema research.
This article was originally published in the Journal of Jiaxing College (Philosophy and Social Sciences
Edition), No. 2 (2008), pp.66-68.

——Peiren Shao:The Chinese Traditional Acceptance of In Perspective of Contemporary Communication
Study,China Media y .1.p47-58.
10 10