Dong Zhongshu (179-104 B.C.) of the Han Dynasty, who established the orthodox position of Confucianism in Chinese culture, held that the trinity of heaven, earth and man each had its own responsibilities. As he pointed out, “Heaven, earth and man are the fundamentals of the universe. The three form a trinity, with filial piety toward one’s parents and love and respect for one’s elder brothers coming from heaven, food and clothing from the earth, and rites and music from man. Dong Zhongshu extended his love of human beings to animals. He said, “As for loving human beings, one should extend this love to birds, animals, insects and all living things.” Wang Yangming (1472-1529), a Confucian scholar, said that all things in the universe, such as the sun, moon, stars, rain, dew, wind, dust, birds, animals, grass, trees, mountains and rivers, form an integrated whole with humanity. Another Confucian scholar, Cheng Ying (1032-1085) said that the myriad things in the universe were like the limbs of a human being. How could human beings not treasure them?

    Confucians held that humanity's exploration and utilization of natural resources should be proper and reflect the “doctrine of the mean.” Lin Yutang, a well-known 20th century writer, held that the “doctrine of the mean” was the highest realm of life – a perfect balance.

    Taoist philosophers approached the concept of the “unity of heaven and man” from the perspective that “Tao models after nature.” The core of Taoist founder Laozi's theory was to “respect Tao and value virtue.” The myriad things in the universe multiplying endlessly were both the way of nature and the virtue of nature. Laozi held that human beings modeled themselves after the earth, earth modeled itself after heaven, heaven modeled itself after Tao, and Tao modeled itself after nature,” and that natural law meant “do nothing, and everything is done.” Zhuangzi's theory was “heaven and earth coexist with me, and the myriad things in the universe and I are an integrated unity.” The saints are those who have mastered the law of nature that originates from the beauty of heaven and earth. Taoist philosophers and Confucian scholars shared the concept of “love humanity and treasure things.”

Penetrating Life's Details

    The concept of the “unity of heaven and man” was not only sought after by Chinese philosophers and intellectuals, but also penetrated into the details of life. “Looking at the green mountains in the distance, and before my windows there is a lawn.” That line described the living environment sought after by ordinary people, who tried to create an environment close to nature. Fengshui, a theory incorporated by modern eco-architecture, reflected the concept of the “unity of heaven and man.”

    Fengshui, also called kanyu, was the ancient practice of geomancy. The basic function of fengshui was to help people seek an ideal living space. According to fengshui theory, an ideal living place should be a scenic spot with green hills, winding streams, singing birds and fragrant flowers, where man and nature coexist in harmony.

    Rich vegetation can release enough oxygen, and streams can create a beautiful environment. Most of China’s famous architecture reflects the principle of “near the mountain and by the river.” The classic gardens in Suzhou City and ancient residences in southern Anhui Province are good examples. Hongcun, for instance, is at the foot of a mountain and faces a river, and a stream links all the houses in the village. The ancients held that mountains belonged to yin and the water belonged to yang. And Hongcun is a living embodiment of the ancient notion of yin-yang balance and amalgamation of nature and man.