Feng Jun

Patrick Colm Hogan announced in 2002 that "cognitivist methods, topics, and principles have come to dominate what are arguably the most intellectually exciting academic fields today". Today, what dominates those "cognitivist methods, topics, and principles" is likely to be Distributed Cognition. The term was initially addressed by Edwin Hutchin in Cognition in the Wild and currently has been developed to encompass an intertwined group of theories including embodied cognition, embedded cognition, extended cognition, and enactive cognition. The distributed views of cognition generally hold that mind is "spread out over the brain, the non-neural body and an environment...

Three are three dimensions in the logical framework of the relationship between man and nature, namely “dimension of awareness”, “dimension of desire” and “dimension of emotion”. But “dimension of awareness” and “dimension of desire” do not occupy a prominent position in the logical level of the relationship between man and nature. “Dimension of emotion” is destined to be in the highest position in the logical level of the relationship between man and nature. “Dimension of emotion” between man and nature refers to man’s ability for empathy, starting from the most vivid and direct experience of life in the heart, through expression towards the outside world and the establishment of a reply to itself. Then nature becomes “emotional things to feel”, leading to an ontology of “material and I blend” or “subject and object don’t distinguish”, leading to a direct identity relationship with nature.

The conflict between values is the source of many conflicts and problems today. In contrast to the traditional conflict of values, the contemporary conflict is distinguished by these features: extensiveness; complicatedness; profoundness; and continuousness. The plurality and relativity of values is the primary cause of contemporary conflicts. The origin of pluralism lies in an interrelated trio of aspects: commodity economy, democratic politics, and individualism. The contemporary conflict of values is a historical process. Such conflict does not necessarily result in confusion; on the contrary, it can possibly lead to new and higher levels of harmony and vitality. In adjudicating value conflicts, we must permit different values to coexist and respect different choices and the pursuits of values by different individuals; consider the whole and the individual, the entire and the part, the long-term and the short-term, and attempt to have regard for both sides of the conflict; and pursue the best and most suitable.

"Harmony" is not unique to Chinese philosophy, Western civilization In order to independently produce similar in China, "and while different," "middle way" of thinking. This paper attempts to harmony with nature, harmony with people, harmony and social aspects to describe the Western philosophy of "Harmony". This description does not talk about is fighting the West, only the Chinese people to make peace, not just talk about Marxism can not talk about the struggle harmony. For the harmony of the West has a long tradition of Marxism, to "harmony" as the highest goal. Can see "harmony" is a common type of mental holistic wealth. The idea of ​​'Harmony' is not the unique invention of Chinese philosophy. Western civilization independently generates the ideas similar to 'Harmony' but not uniformity and 'Golden Mean.' This paper tries to describe the idea of ​​'Harmony' in Western philosophy from three aspects ie harmony and society. It aims to show that Western philosophy has a long tradition for the study of 'harmony,' and Marxism takes 'harmony' as its highest goal. It can be seen that the idea of ​​'Harmony' is one of common cultural relics of human beings