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All Things Are One
人與萬物是一個(gè)整體。古人認(rèn)為，人與萬物都是天地生成的，雖然有類別之分，但終究遵循同一根本原理，有著根本的共通性或一致性，就像一個(gè)人身體的各個(gè)部分一樣；人對(duì)此須予體認(rèn)，方不失為萬物之靈。宋明儒者以此重新詮釋“仁”的概念，今人又由此開掘生態(tài)文明的思想。這一思想和“民胞物與”一樣，超越了人類本位的思維局限，達(dá)到了人我、物我的高度統(tǒng)一與和諧。
Humans and all things are one. The ancients believed that humans and all things were produced by heaven and earth, and that despite belonging to different categories, they ultimately followed the same fundamental principle and had a commonality or consistency, just like the parts of a person's body; humans must acknowledge this so they won't lose their pre-eminence over all things. In this way, Confucian scholars of the Song and Ming dynasties reinterpreted the concept of "benevolence," and also this is how the idea of eco-civilization is being explored today. This idea, like the concept that "all people are my brothers and sisters, and all things are my companions," transcends the limitations of human-oriented thinking and achieves a high degree of unity and harmony between our own selves and other human beings as well as between our own selves and everything else.
引例 Citations：
◎惟天地萬物父母，惟人萬物之靈。（《尚書·泰誓上》）
天地是萬物的父母，人是萬物之靈。
Heaven and earth are the parents of all things, and people are pre-eminent over all things. (The Book of History)
◎天地萬物，一人之身也，此之謂大同。（《呂氏春秋·有始》）
天地萬物，如同一個(gè)人的身體，這就叫做高度同一。
All things under heaven are like the body of one person, which forms a high degree of unity. (Master Lv's Spring and Autumn Annals)
◎仁者以天地萬物為一體。（《二程遺書》卷二上）
有仁德的人把天地萬物和自己看作一個(gè)整體。
Benevolent people see all things under heaven and themselves as one. (Writings of the Cheng Brothers)
推薦：教育部 國家語委
供稿：北京外國語大學(xué) 外語教學(xué)與研究出版社
責(zé)任編輯：錢耐安
