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1、ChinesesocietyandCultureCoverage1.WisdomandBeliefs1.1ConfucianThoughtonHeavenandHumanity1.2LaozisPhilosophyofNon-action1.3SunzisArtofWar:SourceforAllBooksonWar1.4TheTempleofHeaven:Reverence(虔敬）虔敬）withAweandGratitude1.5Eco-awarenessinTraditionalChineseculture2. CreativityandExchange2.1ChineseCharacte
2、rs:PoeticSymbols（诗意符号）（诗意符号）2.2TheSilkRoad2.3OpennessoftheGreatTang2.4ZhengHesVoyagestotheWesternSeas2.5TheGreatWall2.6TheForbiddenCity:GloriousandAwe-inspiring（令人起敬畏心的（令人起敬畏心的 ）3.ArtandAesthetics（美学）（美学）3.1Music:Govern（管理）（管理）theCountry,Nourish（滋养）（滋养）theMind3.2SpiritualEssence（实质）（实质）inBronzeware（
3、青铜制品）（青铜制品）3.3ASilentArmy3.4TheEternal（永久的）（永久的）SmileoftheBuddha（佛像）（佛像）3.5FlyingStrokes（笔）（笔）ofCalligraphy（书法）（书法）3.6TheCharm（魅力）（魅力）ofInkandWash（水墨画）（水墨画）3.7Porcelain（瓷器）（瓷器）-CallingCardofChineseCulture3.8GardensSouthoftheYangtzeRiver3.9PekingOpera（京剧）（京剧）:ArtistryofPerformers3.10AVarietyofSplendi
4、dFolkArts（民间艺术）（民间艺术）4.FolkCustoms（民间风俗）（民间风俗）4.1UrbanCustomsinA Riverside Scene at Qingming Festival（清明上（清明上河图）河图）4.2CustomsandCharmsofOldBeijing4.3ModernGlamour（魅力）（魅力）ofOldShanghai4.4TraditionalCostumes（服饰）（服饰）4.5Culinary（烹饪）（烹饪）DelightsinChina4.6LifeWithFragrant（香）（香）Tea4.7CivilResidencesinDeepA
5、lleys（胡同）（胡同）4.8MartialArts（武术）（武术）andCuju（蹴（蹴鞠）鞠）1.Wisdom and BeliefsQ:HumanbeingshaveonlyonehomeunderHeavens.Howshouldwearrangeourdomesticlivesandlivetogetherinharmony?1.Chinesecultureregardshumanlifeaspartofnature,andtheonlywayforustosurviveistoliveinharmony（和谐）（和谐）withnature.Note1:2.Chinesecultu
6、reemphasisesonharmonioushumanrelationships.Note:23.Chinesestressesself-reflection.Note3:枫树满足1.1ConfucianThoughtonHeavenandHumanityQ:WhatdoyouknowaboutConfucius(Kongzi)?1.Hislifenote4:122.Hisinfluencenote5:论语注解1.1.1OnHeavenQ:Whatis“Heaven”accordingtoyou?Q:Whatis“Heaven”accordingtoConfucius? “Heaven d
7、oes not speak in words. It speaks through the rotation of four seasons and the growth of all living things” .Note6:Q:WhatstherelationshipbetweenHeavennatureandhumans?natureandhumansNote7“WayofHeaven”Note8“VirtueofHeaven”Note9“HeavenlyMission”Note10Q:HowshouldhumanstreatHeaven?Note11Q:Whatsoursacredm
8、issioninthe21stcentury?Note121.1.2OnPeoplevQ:Howshouldpeopletreateachotheraccordingtoconfucius?Note13vQ:WhatisrenaccordingtoConfucius?Note14:123vQ:Howshouldpeopleloveeachother?Note15:12vQ:Whatsli?Note16Q:Confuciusregardedburialritualsandancestralworshipritualsimportant,mayyouexplainwhy?Note17:121.2L
9、aozisPhilosophyofNon-actionvQ:WhatdoyouknowaboutLaozi?Note18:12Q:WhatdoyouknowaboutLaoziorDao de jing? Note19:12条、长片 Q:WhatisLaozi“Naturalness”?Note20:12Q:Whatishis“Non-action”?Note21:12Q:Whatisyourunderstandingof“Greatingenuity(智）智）appearstobestupidity”?Note22:12 Q:Whatdoyouknowabouthis“Non-content
10、ion”?Note23:12Q:Canyouexplainthemeaningofhis“ReturningtoaNewbornState”?Note24: 12Q:Whatsyourideaabouttheprogressofmoderncivilization？Note25:1231.3SunzisArtofWar:SourceforAllBooksonWarvQ:WhatdoyouknowaboutSunzi?vNote26Q:WhatdoyouknowaboutSunzi bingfa? Note27:12Case“planningbeforegoingtowar”.Pleasespe
11、cifyit?Note28:123Case “Onecanfightandwinahundredwarsifoneknowsbothoneselfandtheenemy.”Pleasespecifyit?Note29:1234Case“Winningawarwithoutfightingit.”Pleasespecifyit?Note30:12345vReadthefollowingquotationsandanalyzethepracticalsignificance?Note31v“Theuseofforceisamatteroflifeordeathforthesoldiers,thep
12、eopleandthecountry.”v“awiserulermusthandlemattersofwarwithextremecare,andgoodcommandersandgeneralsmusthandlethemwiththegreatestcautionaswell.Thisisthecardinalprincipleforsafeguardingthecountryandthearmy.”vNote1:thefundamentalsignificance(重要作用重要作用)ofcivilizationliesinthecreationofapeacefulworld,which
13、alsorequiresavoidingconflict(冲突）冲突）betweenhumansandnature.Insteadofdictatingto(把自己把自己强加于强加于)nature,peopleshouldholdnatureinawe(敬畏敬畏)andgratitude(感感激激).vNote2:anindividualcannotlivewithoutcommunityandsociety.Thuschineseculturestrivestobuildaworldofharmonybasedonfriendshipbetweenindividuals,mutualassi
14、stancebetweenfamilies,andrespectbetweennations.vNote3:peopleshouldnotonlyunderstandtheexternalworld（外在（外在世界）世界）,butalsoandmoreimportantly,improvetheirinternalstateofmind（内心）（内心）.Onlyafterhumanshaveclearedawayanyintentionsofcombatingnature（同（同自然斗争）自然斗争）,areweabletoliveupto（符合）（符合）thephilosophyoflivin
15、ginharmonywithnature.vNote4:Confucius(551-479),knowninChinaasKongzi,givennameQiuandalias（别名）（别名）Zhongni,wasanativeofZouyi(present-dayQufuinShandongProvince)oftheStateofLuduringtheSpringandAutumnPeriod(770-476BC).Agreatthinker,educatorandfounderofConfucianism（孔教孔教,儒教）儒教）,Confuciusisanancientsage（圣人（圣
16、人,智者智者,哲人）哲人）totheChinesepeople.Hiswordsandlifestorywererecordedbyhisdisciples(弟子弟子)andtheirstudentsinThe Analects(Lunyu)vNote5:anenduringclassicofChineseculture,The Analectshasinfluencedallthinkers,writersandpoliticiansintheover-2000-year-longhistoryofChinaafterConfucius.Noscholarcouldtrulyundersta
17、ndthislong-standingcultureortheinnerworldoftheancientChinesewithoutthisbook.vNote6:intheShang(1600-1046BC)andZhou(1046-256BC)dynasties,theprevalent(普遍流行的普遍流行的)conceptof“Heaven”wasthatofapersonifiedgod.Generally,Confuciusregarded“Heaven”asnature.HeavenequalednatureintheeyesofConfucius.vNote7:Naturewa
18、snotseparatefromhumans;instead,itwasthegreatworldoflifeandtheprocessofcreationoflife.Humanlifewaspartandparcel(极为重要的部分极为重要的部分)ofnatureasawhole.vNote8:Theprocessoflifecreationwasthe“wayofHeaven.”Inthe Book of Changes(Yijing),itstated“Continuouscreationoflifeischange.”vNote9:Heavenbecamethesourceofall
19、livingthingsandthesourceofallvalues.Thiswasthe“virtueofHeaven.”Thus,the Book of Changes(Yijing)said,“ThegreatvirtueofHeavenandEarthiscreatinglife.”vNote10:Inthenaturalprocessofcreationoflife,Heavenhaditsinnerpurposeincreatingallthingsaswellasprotectingandimprovinglife.Heavenhadoriginated（创造）（创造）huma
20、nity,andhumanswereobligedtoaccomplishthispurpose.Inotherwords,humansarebornwithasenseof“heavenlymission,”andthisisthemeaningofhumanlife.vNote11:Confucian“Heaven”alsohadacertainsacred（神圣）（神圣）element,whichwasrelatedtoitbeingthesourceoflife.ThusConfuciusrequiredpeopletoholdHeaveninawe.Hesaysthataperson
21、ofvirtuemustrespecthisheavenlymission,listentoandliveoutthepurposeofHeavenbycaringforandimprovinglife.vNote12:Inthe21stcentury,theConfuciancaveat(告诫）告诫）of“standinginaweoftheordinances（指示）（指示）ofHeaven”stillholdstrue,ashumansocietybeginstopaygreaterattentiontoecologicalcivilization.Humansshouldindeedl
22、istentothevoiceofnature,respectingandlovingitastheworldoflife.Thisisoursacredmissionandgivesvaluetoallhumanlife.vNote13:Ren(仁仁)andli（礼）（礼）arethetwocoreconcepts（核心概念）（核心概念）ofConfuciusdoctrine（信条）（信条）aboutpeople.vNote14:WhenhisstudentFanChiaskedhimaboutren,Confuciusreplied,“Loveofpeople.”ThisisConfuci
23、usmostimportantinterpretation（解（解释）释）ofren.Loveforthepeopleisuniversallove.Confuciusfurtheremphasizedthatthiskindofloveshould“beginwiththeloveofonesparents.”Hebelievednoonecouldlovepeopleingeneraliftheydidnotevenlovetheirownparents.The Doctrine of the Mean(Zhongyong)quotesConfuciusassaying,“Thegreat
24、estloveforpeopleistheloveofonesparents.”Healsosaid,“Childrenshouldnottravelfarwhiletheirparentsarealive.Iftheyhavenochoicebuttodoso,theymustretain（保持）（保持）somerestraint（限度）（限度）.”Hedidnotmeanthatchildrenshouldnotleavetheirparentsatall.Whathemeantwasthatchildrenshouldnotmaketheirparentsanxiousaboutthem
25、whileawayfromhome.Confuciussaidagain,“Childrenshouldthinkoftenoftheageoftheirparents.Theyshouldfeelhappyforthehealthandlongevity（长寿）（长寿）oftheirparents.Theyshouldalsofeelconcernfortheagingoftheirparents.”vNote15:Confuciussaid,“Oneshouldbeawarethatotherpeoplemayhavesimilardesiresasoneself.Whilefulfill
26、ingonesdesires,allowotherstofulfilltheirdesiresaswell.”Hefurthersaid,Donotdotowardothersanythingyouwouldnotwanttobedonetoyou.”Thusfromoneselftoonesfamily,fromfamilytosociety,oneshouldextendlovetoallpeople.Mencius(c.372-289BC),agreatConfucianscholar,bestsummarizedrenas,lovingonesparents,lovingthepeop
27、le,lovingeverythingintheworld.”vNote16:Li referstorituals,traditionsandnormsinsociallife.vNote17:Whileindividualshavealimitedlifespan,lifeinnatureiseverlasting.Lifeisgivenbyonesparentsandextendedthroughoneschildren.Inthisway,alimited,individuallifebecomesmergedwith（并入）（并入）thelimitlesslifeofnature;th
28、eindividualdreamofeternallife（长生）（长生）canthuscometrue.vThroughburialrituals（葬礼）（葬礼）andancestralworshiprituals（祖先崇拜（祖先崇拜),peopleareabletoexperiencetheeverlastingcontinuityoflife,appreciatingthevalueandmeaningoflife.Thisgivespeoplemetaphoricalsolace(安慰）安慰）.vNote18:Laozi,orLaoDan-wasgenerallybelievedasa
29、recluse（隐（隐士）士）wholivedduringtheSpringandAutumnPeriod(770-476BC).Fewrecordshavesurvived（留下）（留下）aboutLaoDan,whowassaidtohaveonceheldalowcivilpositionintheroyalcourt,inchargeofthearchival（档案）（档案）recordsoftheZhouDynasty(1046-256BC).vYet,duetohisgreatlearning,evenConfuciuswassaidtohavetraveledmilestocon
30、sulthim.vNote19:Laozi(Laozi),alsoknownasClassic of the Way and Virtue(Daodejing),consistsofjustover5,000Chinesecharacters.Its81chaptersaredividedintotwoparts,Dao(theWay)andDe(Virtue).ItbecamethebasisofDaoism,theschoolofphilosophyparallel（平起（平起平坐）平坐）toConfucianisminancientChina.vManyofLaozisenlighten
31、ing（启蒙）（启蒙）viewsarebasedonhisphilosophyofnaturalnessandnon-action.vNote20:“Naturalness”isanimportantconceptofLaozisphilosophy.Itreferstoanaturalstateofbeing,anattitudeoffollowingthewayofnature.Laoziemphasizedthateverythingintheworldhasitsownwayofbeinganddevelopment:birdsflyinthesky,fishswiminthewate
32、r,cloudsfloatinthesky,flowersbloomandflowersfall.Allthesephenomenaoccurindependentlyandnaturallywithoutfollowinganyhumanwill,andhumansshouldnottrytochangeanythingnatural.Laoziadmonished（劝解）（劝解）peopletogiveuponanydesiretocontroltheworld.Followingthewayofnatureisthewaytoresolvingconflictsbetweenhumans
33、andtheworld.vNote21:“Non-action”isanotherimportantconceptofLaozisphilosophy.Itistheguarantee（保证）（保证）of“naturalness.”Laozisaid,“(DaoortheWay)actsthroughnon-action,”bywhichhedidnotmeanthatoneshoulddonothingandpassivelywaitforsomethingtobeachieved.Neitherdidhedeny（否认）（否认）humancreativity.Whathemeantisth
34、athumanenterprises（进取）（进取）shouldbebuiltonthebasisofnaturalness,notonanyattempts（企图）（企图）tointerrupttherhythm（节奏）（节奏）ofnature.Humancreativityshouldbeincompliance（遵从）（遵从）withthewaysofnature.vNote22:Laozisaid,“Greatingenuityappearstobestupidity.”Thisistheessence（本质）（本质）of“naturalness”and“non-action.”“Gr
35、eatingenuity”referstothehighestlevelofingenuity,arisingsonaturallythatitdoesnotresembleingenuityatall.Ingenuitycanbeachievedthroughhumaneffort,but“greatingenuity”issuperiortoordinaryingenuity.ToLaozi,resortingtodeceitistruefutilityandwouldaccomplishjusttheoppositeresult.Thosewhointendtoplaytricksare
36、notgenuineandthereforearenotnatural.Deceitisdetrimental（有害）（有害）tonaturalnessandtotheharmonyoflife.vNote23:AccordingtoLaozi,warspringsfromhumanitysbloated（膨（膨胀的）胀的）desires.Conflictarisesoutofpeoplesstrugglestosatisfytheirdesires,andconflictescalates（巨变）（巨变）intowar.Therefore,Laozisphilosophyisbasedon“
37、non-contention.”Tohim,humanstrivingandcompetitivestrife（斗争）（斗争）istherootcauseofdecline;desiringnothingisthenaturalwayoflife.vLaozisaid,“Awareofthestrong,oneshouldremainweak.”Remainingweakisnotonlythewaytoprosperity（繁荣）（繁荣）,butalsothewaytopreservinglife.Thewayoftheweakisthebestwaytoavoidconflict.vNot
38、e24:Laozisawtheworldasamaddingcrowdofvanity（名利）（名利）.Hechosetoliveasimple,quietlife,andtokeephismindundisturbed（平静）（平静）inthefaceoftemptation（诱惑）（诱惑）.Hesaidhewouldratherremaina“newbornbaby.”Thestateofthenewbornisfreeofanyknowledge,desire,impurity（肮脏）（肮脏）orfalsehood（虚伪）（虚伪）.vWhenhumanbeingscomeintothew
39、orld,theygraduallyacquireexternal（外在的）（外在的）knowledgeandacceptsocialnorms（规范）（规范）,alongwiththegrowthoftheirbodies.Stepbystep,theiroriginallypuremindsbecometainted（沾染）（沾染）withchaotic（躁动的）（躁动的）colors.Ashumansmature,theybecomemoreandmorehypocritical（虚伪）（虚伪）.Theprocessofacculturation（文化传入文化传入 ）istheproce
40、ssoflosingonestrueself.vNote25:ToLaozi,civilizationistoacertaindegreeadeparture（远离）（远离）fromthe“trueself.”Thedevelopmentofhumancultureisaprocessof“decoration”（装饰）（装饰）:clothingasdecorationofthebody,housesasdecorationofthewayofliving,languageasdecorationofcommunication,andstatepoliticsasdecorationofhum
41、anorganization.vSuch“decorations”oftenturnintobloated（膨胀的）（膨胀的）desires.Desire-driven,humanbeingsfightanddeceive（欺骗）（欺骗）oneanother,leadingtowar.Bloateddesirehasdamagedtheexternalworldaswellaspoisoned（腐蚀）（腐蚀）thehumanmind.vLaozisaid,“Beautifulcolorsblindtheeyes,complexmusicharmstheears,richflavors（香味）（
42、香味）numb（麻（麻木）木）taste,whileridingandhuntingmaddenthemind.”Desiredisturbspeaceofmind.Ifimmersed（沉浸）（沉浸）inaseaofdesire,intheendhumanswouldbesubmerged.（淹没）（淹没）vNote26:SunWu,respectfully（也）（也）calledSunzi,wasbornsometimebetween550and540BC,ortowardtheendoftheSpringandAutumnPeriod(770-476BC).Hewasanativeoft
43、heStateofQibutlatermovedtotheStateofWu,wherehebecamethekingstrustedstrategist（军事家）（军事家）.vNote27:Sunzis Art of War (Sunzi bingfa),isanancientclassic（古典）（古典）onwar.Itconsistsof13chaptersinabout6,000characters.ItrepresentsthetheoriesofwaroftheSunziSchooloriginated（起源于）（起源于）bySunWu.Ofthemorethan3,000book
44、sonwarfromthepre-Qin(before221BC)periodtotheQingDynasty(1616-1911),Sunzis Art of Warstandsoutasthegreatestclassic.Itexcelsovertheotherbooksintermsofstrategydesign,philosophicalgrounding（基础）（基础）andintacticalapplication（战术使用）（战术使用）.Overthecenturiesithasbeenrespectedas“thesourceforallbooksonwar.”vNote2
45、8:“Planningbeforegoingtowar.”Beforeenteringawar,onemustcompareandanalyzeallfactorsofbothsides.Thesemainlyinclude:morale（士气）（士气）,climate,terrain（地形）（地形）,commanders（指挥）（指挥）,andrules.“Morale”referstotheapprovalordisapprovalofthepeople.Thearmythathastheapprovalofthepeoplewillgaintheirsupport,whileonewit
46、houtendorsement（支持）（支持）willlosetheirsupport.“Climate”referstoseasonalconditionsatthetimeofwar.“Terrain”referstothedistance(farornear),position(easeordifficultyofaccess),size(largeorsmall),andheight(highorlow)ofthetopography（地形）（地形）forwar.Considerationmustalsobegiventothedegreeofsecurityordangerinthe
47、area.“Rules”refertoregulations（纪律）（纪律）governingthearmy,“Whoshouldcarryoutorders?Whataretherespective（双方）（双方）strengthsofthesoldiers?Whoisresponsiblefortrainingthetroops?Whodecidesrewardsorpunishments?”ThefiveaspectsforconsiderationduringwarwereechoedbyCarlvonClausewitz(1780-1831),aGermanwarexpert,as“
48、strategicfactors.”vNote29:Sunzisaid,“Onecanfightandwinahundredwarsifoneknowsbothoneselfandtheenemy.Theodds（可能性）（可能性）forwinningarehalfandhalfifoneknowsoneselfbutnottheenemy.Andoneisboundto（一定会）（一定会）failifoneknowsneitheroneselfnortheenemy.”Headded,“Theoddsforwinningarehalfandhalfifoneknowsthatonestroo
49、psareabletoattackbutdoesnotknowtheenemytroopsareinvulnerable（易于）（易于）toattack.Theoddsforwinningarehalfandhalfifoneknowsthattheenemytroopsarevulnerabletoattackbutdoesnotknowthatonesowntroopsarenotinapositiontoattack.Theoddsforwinningarehalfandhalfifoneknowsthattheopponent（对手）（对手）isvulnerabletoattackan
50、dthatonestroopsareinapositiontoattackbutdoesnotknowthattheterrain（地形）（地形）isunsuitableforfighting.Thusanexpertofwardoesnotleaveanythingunclearwhendeclaringwar,andalsohasallsortsofmethodstodealwithanysituation.Victoryiscertain,ifoneknowsbothoneselfandtheenemy;victorywillbecomplete,ifonefurtherknowssea
51、sonalandtopographicconditions.”vNote30: Sunzididnotapproveoflarge-scalekillinganddestruction,whichheregardedastheworststrategy(策略）策略）.ToSunzi,thepurposeofawaristowinvictory,nottokillasmanypeopleaspossible.Onthecontrary,oneshouldavoiddestroyingtheenemystronghold（根据地）（根据地）andavoiddestructionoflifeasmu
52、chaspossible. Itisbesttotakeoveracityintact（未（未受损害）受损害）andtowinvictorythroughminimal（最小的）（最小的）killing.Thisistheprincipleofa“decent（像样的像样的 ）victory.”Sunziwentontosay,“Winningeverywaronefightsisnotthebestonecando;winningawarwithoutfightingisthebestonecando.Therefore,thehighestartofwaristooutwit（超越）（超越
53、）theenemystrategically,thesecondlevelistofoil（挫败）（挫败）theirdiplomacy,thethirdlevelistoattacktheirarmy,andthelowestlevelistoattacktheircity.Attackingthecitycanonlybeusedasthelastresort（招）（招）.”Inotherwords,itisnotplausible（合（合理的）理的）tofightandwinwars.Itisidealtoachievevictorythroughmeansotherthanwar,suc
54、haspolitics,diplomacy（外交）（外交）,andotherdeterrent（威慑）（威慑）measures.Attackingthecityistheleastpreferable,because,especiallyinSunzistime,thecitywashosttomanyancestraltemples（古墓）（古墓）andtombs.Thedefensive（防守）（防守）sidewouldoftenfighttotheirdeath,resultinginextensivecasualties（伤亡）（伤亡）anddestruction.Theseideas
55、ofSunzireflecthisdeepunderstandingofwhatwetodaycall“holistic（全面）（全面）war.”Note31:Asamilitaryclassic,SunzisArtofWarprovidesacompletesetofstrategiesandtacticsforwinningawar.Paradoxically（自相矛盾的是）（自相矛盾的是）,thebookdoesnotencouragerulerstobebellicose（好战的）（好战的）butratherwarnsthemagainandagaintorefrain（保持克制）（保
56、持克制）fromwaging（发（发动）动）awarwithoutcarefulconsideration.1.4TheTempleofHeaven:ReverencewithAweandGratitudeQ:CanyoutellussomethingconcerningtheTheTempleofHeaven?note3297Q:Whywasitbuilt?note3399Q:WhatstheculturalphilosophybehindtheCeremony？note34102Q：Whatarethecolorsofthebuildings? Note35104Q：Whatsthesym
57、bolicmeaningthecolorwhite?Note36105Q：CanyoudescribeTheCircularMoundAltar?Note37106Q:CanpeoplecommunicatewithHeaven?Note38110Note32: TheTempleofHeavenwasconstructedduringthereignofEmperorYongle(r.1403-1424)oftheMingDynasty(1368-1644),andcompletedin1420,aboutthesametimeastheForbiddenCity.Nearly600year
58、slater,theTempleofHeavenstillstandsintactinthesouthofBeijing.CoveringanareanearlyfourtimesaslargeastheForbiddenCity,theTempleofHeaven,withitsnumeroushallsandbuildings,attractsvisitorsfromaroundtheworld.Itnotonlypresentsabeautifulspectacle,butalsorepresentstheChinesepursuitofharmonybetweenHeavenandmo
59、rtals(人类人类).Note33:WhenEmperorYonglemovedthecapitalfromNanjingtoBeijingin1420,itwasattheTempleofHeaventhatheperformedtheimportantritual（仪（仪式）式）ofpayingtributeto（称赞、歌（称赞、歌颂）颂）HeavenandEarth.TheTheemperorusedtoofferoblations(祭祭物物)toHeavenheretwiceayear,inthespringandwinter. ChengHao(1032-1085)said,“Thosewithloveregardthemselvesasthesameasotherlivingthingsintheworld.”WecanseefromtheirthoughtsthatConfucianlovestartsfromlovingonesfamilyandotherpeople,tolovingalllivingthingsintheworld.Humansandotherlivingthingsareofthesamekindandareequalwitheachother.
