The direct theoretical source of Marxist philosophy is German classical philosophy, the philosophy of Hegel and Feuerbach, which is certain. However, Marxism is by no means a stagnant and rigid doctrine arising from the development of world civilization. The development of human thought and wisdom is holistic, and dialectical materialism and historical materialism, as the truth of science, are the crystallization of the whole human thought and wisdom, and of course they also contain traditional Chinese philosophy. In fact, the Chinese nation has 5,000 years of splendid history, culture and rich ideological wisdom, which has made great contributions to the development of human civilization. Chinese traditional philosophy is a wonderful flower. It has rich materialism, dialectics and some elements of historical materialism. From a theoretical point of view, it has many similarities or similarities with Marxist philosophy, and has its own unique history in the formation of Marxist philosophy. status.
There is a long-standing materialist ideological tradition in Chinese traditional philosophy. 五行For example , the origin of " " is said to be very early, and Sima Qian in "Historical Records" once speculated that the Yellow Emperor " 建立五行". The explicit exposition of the theory of " 五行" was found earlier in "Shangshu·Hongfan". It summarizes the "five elements" of water, fire, wood, metal, and earth and their corresponding attributes: water goes down, moistens, and tastes salty; fire goes up, burns, and tastes bitter; wood can be straight, bendable, and sour; gold It can change its shape according to people's wishes and taste spicy; the soil can grow crops, harvest all kinds of grains, and taste sweet. "Five Elements" refers to five natural substances or materials, and is a generalization of five specific substances with practical value that are frequently encountered in daily life and production activities by ancestors. During the Warring States Period, the yin-yang school of 五行thought was later combined with the theory of "Yin-yang" to form the theory of yin-yang and five elements. The theory of yin and yang and the five elements is the theoretical basis of ancient Chinese medicine in my country. It believes that the meridians and viscera of the human body thermometer are an interconnected whole, and man and nature are also one. Therefore, the four seasons of yin and yang are the foundation of all things. , Autumn and winter should nourish yin. In the human body, the liver belongs to wood, the kidney belongs to water, the heart belongs to fire, the spleen belongs to earth, and the lung belongs to metal. The sequence of the five elements is: wood generates fire, fire generates earth, soil generates metal, metal generates water, and water generates wood; metal wins over wood, wood wins over earth, soil wins over water, water wins over fire, and fire wins over metal. From this, the theory of yin-yang and five elements not only extensively explains the difference and diversity of the composition and structure of various things, but also the difference and diversity of the internal and external connections and relationships of various things. The theory of yin-yang and five elements also pays special attention to the interrelation and coordination between personnel activities and natural order, which lays a theoretical foundation for the idea of the unity of nature and man.
The main theoretical form of ancient Chinese materialism is Qi monism. In ancient China, the scientific concept of material has not yet been formed, but it has put forward the " 气"" which is close to the essentials of material. The concept of qi is roughly derived from the ancestors' observation of cloud qi in agricultural production. Because of cloud changes, the amount of rain and the temperature of the weather have a greater impact on the harvest of agricultural production. Later, people often use yin and yang " 二气" and " 六气" to describe various natural phenomena and natural processes. " 万物负阴而抱阳，冲气以为和" is a high-level summary of this phenomenon and process. “ 六气” refers to the six types of “ 天气”, yin, yang, wind, rain, dark and bright, which cooperate with the “five elements” of the earth and constitute the order of the world.
Chinese sages have various dialectical thinking, dialectical viewpoints and dialectical methods whether they are observing natural phenomena or social life, and exploring human body activities. Chinese sages have long used the point of view of connection to observe the sky, the earth, people and the world. According to the basic point of view of traditional Chinese philosophy, all things do not exist in isolation. Yin and yang complement each other and interdependence is the basic connection and relationship of various things. The change of the five elements, mutual generation and mutual restraint also express the mutual opposition and mutual restraint between things. Heaven, earth, people, and things constitute an organic unity that encompasses all things, controls all phenomena, emanates Dao energy, and changes with each passing day.
As early as prehistoric times, there is a legend of Fuxi painting hexagrams in China. Fuxi is a great chief of the clan society. It is said that when he was leading the people, he created the symbol of the sky, the earth, the thunder, the wind, the water, the fire, the mountains, the lakes and other phenomena 八卦. The core of " 八卦" is the concept of yin and yang. Yin and yang represent two interdependent and opposite things, properties, states, functions, functions and forces in the universe, such as heaven, sun, king, father, upper, high, active, heat, light, Dry, etc. are yang, manifesting as a kind of sturdy way, representing affirmative, realistic power; relative earth, moon, minister, mother, girl, lower, low, passive, cold, dark, wet, etc. are yin, manifesting As a submissive way, it represents the negative and potential power. The complementarity and interaction of yin and yang reflects a 阴阳大化cosmic order of “ ”, as pointed out in the Book of Changes: “ 一阴一阳之谓道”, “ 阴阳不测之谓神”. "The Yellow Emperor's Classic of Internal Medicine" pointed out that yin and yang are " 万物之始终" and " 血气之男女", and it is believed that yin and yang represent the qi or forces of turbidity, cold and heat, strength, weakness, and deficiency in the human body. They restrict and interact with each other, and determine the life to death. The whole process. In a word, “ 阴阳”, “ 八卦” and “ ” formed by the overlapping of single hexagrams 六十四卦run through a most basic and simple dialectical thought, that is, everything in the universe has two aspects of yin and yang, so through the different connections and relationships between yin and yang, It is possible to observe the nature, condition and subtle changes of all things in the world, social personnel and human organism.
The special feature of the integration of yin and yang and the unity of all things in traditional Chinese philosophy is that heaven, earth and man are in the same 生生不息stream of change. reasonable and advantageous. Lao Tzu pointed out: " 道大，天大，地大，人亦大。域中有四大，而人居其一焉。"" The Book of Changes said: " 立天之道曰阴与阳，立地之道曰柔与刚，立人之道曰仁与义。" ("Said Gua") and "The Doctrine of the Mean" emphasized: " 能尽人之性，则能尽物之性；能尽物之性，则可以赞天地之华育。" Dong Zhongshu believes: " 天地人，万物之本也。天生之，地养之，人成之……三者相为手足，合以成体，不可一无也。" ("Spring and Autumn Fan Lu·Liyuan Shen") It can be seen that the traditional Chinese philosophy is very It affirms the unity of man and all things in the universe, the connection between man and all things in the universe and the unity of the wholeness of the universe. In addition, Chinese sages also saw the law of development that the sky, the earth, the people and the society are constantly changing and constantly changing. The " " in "Book of Changes" 易has the meaning of change and change.
The debate on knowledge and action in the history of Chinese philosophy focuses on the discussion of moral consciousness and the practice of moral norms, but also discusses the relationship between knowledge and practice in various aspects. Some ancient Chinese philosophers and educators with materialistic tendencies put forward the idea that action precedes knowledge, and action leads to knowledge. In a certain sense, it can also be said that practice is the foundation and source of knowledge. Xunzi's epistemology starts with behavior and ends with behavior. He said: " 不闻不若闻之，闻之不若见之，见之不若知之，知之不若行之，学至于行之而止矣。After the pre-Qin period, materialist philosophers, such as Wang Fuzhi during the Ming and Qing Dynasties, made new developments in the relationship between knowledge and action. By explaining the word “ ” in “Shangshu: Shuozhizhi II”, Master Wang 知之非艰，行之唯难more clearly put forward the point of view from the perspective of difficulty and difficulty. On the basis of practicing the prophets, Master Wang established the important theory of the unity of knowledge and action, that "action can be combined with knowledge, but knowledge cannot be combined with practice". He believes that in the contradiction between knowledge and action, action is the main aspect of the contradiction, and action is the basis for the unity of knowledge and action. This is a theory that action is higher than knowledge, and it is a practical point of view in ancient China.
Traditional Chinese philosophy often refers to the investigation and grasp of social and historical changes as the change between the past and the present. The fine tradition of the traditional social and historical view in the distinction between ancient and modern can 善言古者必有节于今be summed up by " ". Social history is from ancient times to the present, and the result of changes is that the present is better than the past. In traditional philosophy, this idea is endorsed by many philosophers. For example, Shang Yang 世事变而行道异put forward the proposition of " " from the point of view of " 治世不可一道，变国不法古". Regarding the motives and main forces of the changes between ancient and modern times, the viewpoints of attaching importance to economic factors and people's power are also put forward, such as " 仓廪实则知礼节，衣食足而知荣辱", " 民唯邦本，本固邦安" and so on. These ideas undoubtedly contain some factors of historical materialism.
Seek truth from facts and scientifically expound the thought of materialism and dialectics in ancient Chinese philosophy, see the formation and development of Marxist philosophy and understand it in the inheritance and development of the entire human wisdom, and link Marxist philosophy with ancient Chinese philosophical thought, At the same time, it uses the rich ideas of ancient Chinese materialism, dialectics, and social and historical views to prove the truth of Marxist philosophy, which is an important part of the Sinicization of Marxist philosophy.