華夏(xia)這個名詞(ci)古(gu)老而深(shen)遠,它包含時間、空(kong)間、民族(zu)、文化、歷(li)史(shi)等諸多方面的內涵。因此(ci),我們稱中(zhong)華民族(zu)為華夏(xia)民族(zu),中(zhong)華文化為華夏(xia)文化,中(zhong)國(guo)國(guo)土為華夏(xia)大地,中(zhong)國(guo)歷(li)史(shi)為華夏(xia)史(shi)。
文化是民(min)族(zu)的產物,華(hua)(hua)夏(xia)文化當(dang)然是華(hua)(hua)夏(xia)民(min)族(zu)的產物,華(hua)(hua)夏(xia)民(min)族(zu)指華(hua)(hua)族(zu)與(yu)夏(xia)族(zu),華(hua)(hua)族(zu)與(yu)夏(xia)族(zu)是從原始社會部落的基礎上發展起來的。
有部落自然就會有首領,中國原始社會的部落首領大多自生自滅,隨著歲月的流逝,而淹沒在時光之中,只有黃帝與炎(yan)帝(di)(di)(di)世代相傳,成(cheng)為華夏民族的(de)(de)(de)(de)始(shi)祖(zu)。根據(ju)《國(guo)(guo)語(yu)·晉語(yu)》記載:“黃(huang)(huang)帝(di)(di)(di)以姬水(shui)(shui)成(cheng),炎(yan)帝(di)(di)(di)以姜(jiang)水(shui)(shui)成(cheng),成(cheng)而弄(nong)德,故(gu)黃(huang)(huang)帝(di)(di)(di)為姬,炎(yan)帝(di)(di)(di)為姜(jiang)”。成(cheng)者,成(cheng)長也,德者,繁衍也。一些學者認為:姜(jiang)水(shui)(shui)就(jiu)是今天(tian)陜西(xi)關(guan)中(zhong)(zhong)(zhong)西(xi)部(bu)(bu)(bu)寶雞地區的(de)(de)(de)(de)清姜(jiang)河;姬水(shui)(shui)就(jiu)是今天(tian)陜西(xi)的(de)(de)(de)(de)黃(huang)(huang)陵一帶(dai)的(de)(de)(de)(de)沮水(shui)(shui)。由此可(ke)知(zhi):黃(huang)(huang)帝(di)(di)(di)部(bu)(bu)(bu)落(luo)(luo)與炎(yan)帝(di)(di)(di)部(bu)(bu)(bu)落(luo)(luo)都在渭河流域(yu),黃(huang)(huang)帝(di)(di)(di)居北,炎(yan)帝(di)(di)(di)居南(nan)。傳說,黃(huang)(huang)帝(di)(di)(di)部(bu)(bu)(bu)落(luo)(luo)與炎(yan)帝(di)(di)(di)部(bu)(bu)(bu)落(luo)(luo)之(zhi)(zhi)(zhi)間(jian)曾經(jing)發生過(guo)多(duo)次戰爭,最(zui)后(hou)黃(huang)(huang)帝(di)(di)(di)部(bu)(bu)(bu)落(luo)(luo)取得勝利,炎(yan)帝(di)(di)(di)部(bu)(bu)(bu)落(luo)(luo)融(rong)入黃(huang)(huang)帝(di)(di)(di)部(bu)(bu)(bu)落(luo)(luo)之(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong),形成(cheng)了一個對后(hou)世有重(zhong)大(da)影(ying)響的(de)(de)(de)(de)部(bu)(bu)(bu)落(luo)(luo)聯(lian)合體,稱(cheng)之(zhi)(zhi)(zhi)為炎(yan)黃(huang)(huang)聯(lian)合體。有了這(zhe)(zhe)(zhe)樣(yang)一個強大(da)的(de)(de)(de)(de)部(bu)(bu)(bu)落(luo)(luo)聯(lian)合體,實際上就(jiu)奠定了中(zhong)(zhong)(zhong)華民族的(de)(de)(de)(de)基礎(chu)。新的(de)(de)(de)(de)部(bu)(bu)(bu)落(luo)(luo)聯(lian)合體壯大(da)之(zhi)(zhi)(zhi)后(hou),隨(sui)著人口(kou)的(de)(de)(de)(de)增加,開(kai)始(shi)向(xiang)東遷移,留在原地的(de)(de)(de)(de)這(zhe)(zhe)(zhe)支(zhi)叫(jiao)華族,過(guo)了潼關(guan)進入中(zhong)(zhong)(zhong)原地區這(zhe)(zhe)(zhe)支(zhi)叫(jiao)夏族。這(zhe)(zhe)(zhe)樣(yang)在山西(xi)、陜西(xi)、河南(nan)三省(sheng)的(de)(de)(de)(de)交(jiao)界處,也就(jiu)是我們說的(de)(de)(de)(de)黃(huang)(huang)河的(de)(de)(de)(de)大(da)拐(guai)彎處,就(jiu)成(cheng)了華族與夏族的(de)(de)(de)(de)中(zhong)(zhong)(zhong)心,這(zhe)(zhe)(zhe)里兩大(da)家族土地相連,雞犬之(zhi)(zhi)(zhi)聲相聞,族人互相往來(lai),中(zhong)(zhong)(zhong)國(guo)(guo)由此而產(chan)生。
現在(zai)(zai)有人說:古人不(bu)(bu)懂地(di)(di)(di)(di)理(li)(li),認為(wei)(wei)中(zhong)(zhong)(zhong)國(guo)是(shi)(shi)世界(jie)的(de)(de)(de)中(zhong)(zhong)(zhong)心,故名中(zhong)(zhong)(zhong)國(guo),是(shi)(shi)故步自(zi)封,夜郎(lang)自(zi)大,其(qi)實他們哪里(li)知(zhi)道其(qi)中(zhong)(zhong)(zhong)的(de)(de)(de)道理(li)(li),中(zhong)(zhong)(zhong)國(guo)的(de)(de)(de)含義是(shi)(shi)指這個國(guo)家以《易經(jing)》中(zhong)(zhong)(zhong)的(de)(de)(de)天地(di)(di)(di)(di)凡數為(wei)(wei)中(zhong)(zhong)(zhong)心而劃分,故稱(cheng)中(zhong)(zhong)(zhong)國(guo)。現在(zai)(zai)我們來看(kan)東(dong)經(jing)110°經(jing)線(xian)是(shi)(shi)不(bu)(bu)是(shi)(shi)將中(zhong)(zhong)(zhong)國(guo)分為(wei)(wei)東(dong)西兩部(bu)(bu)分?東(dong)經(jing)110°以東(dong)為(wei)(wei)中(zhong)(zhong)(zhong)國(guo)東(dong)部(bu)(bu),110°經(jing)線(xian)以西為(wei)(wei)中(zhong)(zhong)(zhong)國(guo)西部(bu)(bu),你看(kan)是(shi)(shi)我們祖先不(bu)(bu)懂地(di)(di)(di)(di)理(li)(li),還是(shi)(shi)自(zi)己(ji)不(bu)(bu)懂地(di)(di)(di)(di)理(li)(li)?文(wen)(wen)化(hua)是(shi)(shi)民族的(de)(de)(de)產物,華夏民族的(de)(de)(de)根(gen)在(zai)(zai)渭河(he)流域,華夏文(wen)(wen)化(hua)的(de)(de)(de)根(gen)當然也(ye)在(zai)(zai)渭河(he)流域,也(ye)就是(shi)(shi)今天甘肅省(sheng)(sheng)東(dong)部(bu)(bu)地(di)(di)(di)(di)區與陜西省(sheng)(sheng)全(quan)(quan)省(sheng)(sheng)范圍。渭河(he)發源于甘肅省(sheng)(sheng)鳥鼠山,至黃河(he)的(de)(de)(de)大拐彎處流入黃河(he),主要支(zhi)流有葫蘆河(he),涇河(he),洛河(he),全(quan)(quan)長八百余(yu)公里(li),別看(kan)它在(zai)(zai)地(di)(di)(di)(di)理(li)(li)上極其(qi)普通(tong)平(ping)常,但它在(zai)(zai)中(zhong)(zhong)(zhong)華民族文(wen)(wen)化(hua)史上實在(zai)(zai)是(shi)(shi)太重(zhong)要了。
我們常說:黃河是中華民族文化的搖籃,是將文化比作嬰兒,嬰兒是在搖籃中長大的,但搖籃不是嬰兒的孕育與出生之地,嬰兒的孕育與出生是在母親的腹中。中華民族文化的孕育與出生是在渭河流域,這有什么證據呢?在甘肅省天水市西數十公里處的渭河之濱,有一座伏羲廟,在(zai)(zai)陜西省白水縣境內,有一座倉(cang)頡廟,是(shi)(shi)(shi)后(hou)人(ren)為紀念(nian)這(zhe)兩(liang)(liang)(liang)位(wei)華(hua)夏(xia)文(wen)(wen)(wen)(wen)化的(de)(de)(de)(de)(de)人(ren)文(wen)(wen)(wen)(wen)始(shi)祖而(er)(er)(er)修(xiu)建(jian)的(de)(de)(de)(de)(de),兩(liang)(liang)(liang)廟歷史(shi)悠久,廟宇神圣而(er)(er)(er)莊嚴(yan),現(xian)在(zai)(zai)每逢(feng)祭(ji)祀(si)日,都有國內外(wai)炎黃子孫前(qian)來(lai)瞻仰(yang)、祭(ji)祀(si),人(ren)圣同樂(le),熱鬧非常。伏羲(xi)是(shi)(shi)(shi)傳說中(zhong)(zhong)的(de)(de)(de)(de)(de)人(ren)文(wen)(wen)(wen)(wen)始(shi)祖,是(shi)(shi)(shi)他(ta)創建(jian)了(le)《八(ba)卦(gua)(gua)》;倉(cang)頡是(shi)(shi)(shi)傳說中(zhong)(zhong)黃帝時期(qi)的(de)(de)(de)(de)(de)史(shi)官,是(shi)(shi)(shi)他(ta)發明了(le)文(wen)(wen)(wen)(wen)字(zi)(zi)(zi)(zi)(zi),但都由于年(nian)代久遠,而(er)(er)(er)無(wu)法考證。傳說有真(zhen)有假,但有一點(dian)是(shi)(shi)(shi)可以(yi)(yi)(yi)肯定(ding)的(de)(de)(de)(de)(de),這(zhe)就(jiu)是(shi)(shi)(shi)《八(ba)卦(gua)(gua)》創建(jian)在(zai)(zai)先(xian)(xian),文(wen)(wen)(wen)(wen)字(zi)(zi)(zi)(zi)(zi)產(chan)生(sheng)(sheng)在(zai)(zai)后(hou),故《易(yi)傳》曰:“上古結繩而(er)(er)(er)治,后(hou)世(shi)圣人(ren)《易(yi)》之(zhi)以(yi)(yi)(yi)書(shu)契(qi),百官以(yi)(yi)(yi)治,萬(wan)民(min)以(yi)(yi)(yi)察,蓋取諸《夬》。”書(shu)契(qi)即文(wen)(wen)(wen)(wen)字(zi)(zi)(zi)(zi)(zi),契(qi)形(xing)(xing)(xing),契(qi)性(xing)(xing)為字(zi)(zi)(zi)(zi)(zi),用字(zi)(zi)(zi)(zi)(zi)來(lai)記(ji)事,傳達與(yu)流(liu)通為書(shu)。《夬卦(gua)(gua)》意為判決(jue),宇宙(zhou)(zhou)(zhou)中(zhong)(zhong)的(de)(de)(de)(de)(de)事物(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)用什(shen)么標準來(lai)判決(jue)呢(ni)?圣人(ren)用性(xing)(xing)來(lai)判決(jue),而(er)(er)(er)不是(shi)(shi)(shi)用形(xing)(xing)(xing)來(lai)判決(jue)。圣人(ren)給萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)性(xing)(xing)立(li)(li)(li)象謂(wei)之(zhi)卦(gua)(gua),給萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)形(xing)(xing)(xing)立(li)(li)(li)象謂(wei)之(zhi)字(zi)(zi)(zi)(zi)(zi)。上述《易(yi)經(jing)》中(zhong)(zhong)的(de)(de)(de)(de)(de)這(zhe)段(duan)傳文(wen)(wen)(wen)(wen),記(ji)述了(le)先(xian)(xian)圣創建(jian)《八(ba)卦(gua)(gua)》、《六十四卦(gua)(gua)》,后(hou)圣創立(li)(li)(li)文(wen)(wen)(wen)(wen)字(zi)(zi)(zi)(zi)(zi)。卦(gua)(gua)是(shi)(shi)(shi)以(yi)(yi)(yi)性(xing)(xing)來(lai)類形(xing)(xing)(xing),字(zi)(zi)(zi)(zi)(zi)是(shi)(shi)(shi)以(yi)(yi)(yi)形(xing)(xing)(xing)來(lai)喻(yu)性(xing)(xing)。《八(ba)卦(gua)(gua)》是(shi)(shi)(shi)華(hua)夏(xia)文(wen)(wen)(wen)(wen)化中(zhong)(zhong)的(de)(de)(de)(de)(de)物(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)性(xing)(xing)文(wen)(wen)(wen)(wen)化,文(wen)(wen)(wen)(wen)字(zi)(zi)(zi)(zi)(zi)是(shi)(shi)(shi)華(hua)夏(xia)文(wen)(wen)(wen)(wen)化中(zhong)(zhong)的(de)(de)(de)(de)(de)物(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)形(xing)(xing)(xing)文(wen)(wen)(wen)(wen)化。《八(ba)卦(gua)(gua)》創建(jian)于7000年(nian)前(qian),文(wen)(wen)(wen)(wen)字(zi)(zi)(zi)(zi)(zi)產(chan)生(sheng)(sheng)才3000—4000年(nian)。現(xian)在(zai)(zai)《易(yi)》學上一些學者以(yi)(yi)(yi)文(wen)(wen)(wen)(wen)字(zi)(zi)(zi)(zi)(zi)為依(yi)據(ju)來(lai)研(yan)究《易(yi)經(jing)》,是(shi)(shi)(shi)研(yan)究不清楚(chu)的(de)(de)(de)(de)(de)。宇宙(zhou)(zhou)(zhou)中(zhong)(zhong)的(de)(de)(de)(de)(de)事物(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu),不可計數(shu),但歸(gui)根到底不外(wai)乎體與(yu)用兩(liang)(liang)(liang)個方面(mian),性(xing)(xing)為體,形(xing)(xing)(xing)為用。所以(yi)(yi)(yi),物(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)性(xing)(xing)與(yu)物(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)形(xing)(xing)(xing)就(jiu)成為華(hua)夏(xia)文(wen)(wen)(wen)(wen)化的(de)(de)(de)(de)(de)兩(liang)(liang)(liang)大源頭,由物(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)性(xing)(xing)而(er)(er)(er)創建(jian)《八(ba)卦(gua)(gua)》體系,由物(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)形(xing)(xing)(xing)而(er)(er)(er)創建(jian)文(wen)(wen)(wen)(wen)字(zi)(zi)(zi)(zi)(zi)體系。所以(yi)(yi)(yi),華(hua)夏(xia)文(wen)(wen)(wen)(wen)化的(de)(de)(de)(de)(de)源頭,就(jiu)是(shi)(shi)(shi)《八(ba)卦(gua)(gua)》體系與(yu)文(wen)(wen)(wen)(wen)字(zi)(zi)(zi)(zi)(zi)體系,它(ta)們就(jiu)像長(chang)江、黃河兩(liang)(liang)(liang)大水系一樣,源遠流(liu)長(chang),永不枯竭。《八(ba)卦(gua)(gua)》是(shi)(shi)(shi)說宇宙(zhou)(zhou)(zhou)萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)的(de)(de)(de)(de)(de)性(xing)(xing),文(wen)(wen)(wen)(wen)字(zi)(zi)(zi)(zi)(zi)是(shi)(shi)(shi)說宇宙(zhou)(zhou)(zhou)萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)的(de)(de)(de)(de)(de)形(xing)(xing)(xing),無(wu)形(xing)(xing)(xing)難(nan)以(yi)(yi)(yi)見性(xing)(xing),無(wu)性(xing)(xing)難(nan)以(yi)(yi)(yi)類形(xing)(xing)(xing),它(ta)們是(shi)(shi)(shi)同一事物(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)的(de)(de)(de)(de)(de)兩(liang)(liang)(liang)個方面(mian)。因此,華(hua)夏(xia)文(wen)(wen)(wen)(wen)化早期(qi)沒有分家(jia),分家(jia)是(shi)(shi)(shi)在(zai)(zai)東周(zhou)的(de)(de)(de)(de)(de)春秋戰國時期(qi)。
春秋戰國時期是中國歷史上的大動蕩、大變革時期,文化作為社會產物,當然也會適應社會的變化而變化,在這個歷史時期中,諸子百家應運而生,學術派別互相林立。但是,萬變不離其宗,這就是文化始終不能脫離人與自然的關系,人與社會的關系這兩大原則。老子代(dai)表華(hua)(hua)夏(xia)(xia)(xia)文(wen)(wen)(wen)(wen)(wen)化(hua)(hua)自然(ran)科(ke)學的(de)(de)(de)傳承人(ren),孔(kong)子(zi)(zi)代(dai)表華(hua)(hua)夏(xia)(xia)(xia)文(wen)(wen)(wen)(wen)(wen)化(hua)(hua)社(she)(she)會科(ke)學的(de)(de)(de)傳承人(ren),它們以不(bu)(bu)變應萬(wan)變,繼(ji)承與弘揚(yang)華(hua)(hua)夏(xia)(xia)(xia)文(wen)(wen)(wen)(wen)(wen)化(hua)(hua)主流(liu)(liu),因而(er)(er)成(cheng)為(wei)萬(wan)世(shi)宗師。孔(kong)子(zi)(zi)說(shuo)(shuo)他自己“述(shu)而(er)(er)不(bu)(bu)作,信而(er)(er)好(hao)古”,“述(shu)而(er)(er)不(bu)(bu)作”是(shi)(shi)繼(ji)古圣之(zhi)(zhi)(zhi)絕(jue)(jue)學,“信而(er)(er)好(hao)古”,是(shi)(shi)孔(kong)子(zi)(zi)傳承中(zhong)(zhong)華(hua)(hua)民(min)族文(wen)(wen)(wen)(wen)(wen)化(hua)(hua)時遵守“毋意”、“毋必”、“毋固”、“毋我”的(de)(de)(de)四絕(jue)(jue)原則(ze),這(zhe)(zhe)與老子(zi)(zi)所說(shuo)(shuo)的(de)(de)(de)“無欲”“無為(wei)”是(shi)(shi)一(yi)致的(de)(de)(de)。作為(wei)世(shi)界(jie)(jie)上獨一(yi)無二的(de)(de)(de)華(hua)(hua)夏(xia)(xia)(xia)文(wen)(wen)(wen)(wen)(wen)化(hua)(hua),為(wei)什么(me)會在(zai)渭(wei)河(he)(he)流(liu)(liu)域產(chan)生(sheng)?不(bu)(bu)將地(di)(di)(di)球放在(zai)《八(ba)卦(gua)》之(zhi)(zhi)(zhi)中(zhong)(zhong),不(bu)(bu)用《易》數(shu)來認識宇(yu)宙(zhou)的(de)(de)(de)這(zhe)(zhe)個奧秘,誰能解(jie)開這(zhe)(zhe)個千(qian)古難解(jie)之(zhi)(zhi)(zhi)謎?渭(wei)河(he)(he)始(shi)于《易經(jing)》中(zhong)(zhong)的(de)(de)(de)大(da)(da)(da)衍數(shu),終于天地(di)(di)(di)凡數(shu)。大(da)(da)(da)衍數(shu)是(shi)(shi)衍生(sheng)萬(wan)物(wu)之(zhi)(zhi)(zhi)數(shu),天地(di)(di)(di)凡數(shu)是(shi)(shi)神鬼(gui)莫(mo)測之(zhi)(zhi)(zhi)數(shu)。因此,這(zhe)(zhe)一(yi)地(di)(di)(di)區不(bu)(bu)但衍生(sheng)萬(wan)物(wu),而(er)(er)且神鬼(gui)莫(mo)測。渭(wei)河(he)(he)流(liu)(liu)域不(bu)(bu)但孕(yun)育了華(hua)(hua)夏(xia)(xia)(xia)民(min)族、華(hua)(hua)夏(xia)(xia)(xia)文(wen)(wen)(wen)(wen)(wen)化(hua)(hua),而(er)(er)且還是(shi)(shi)原始(shi)社(she)(she)會,封建社(she)(she)會,社(she)(she)會主義社(she)(she)會的(de)(de)(de)發祥地(di)(di)(di)。歷史(shi)上,西周、秦、漢、唐等朝(chao)代(dai)曾在(zai)這(zhe)(zhe)一(yi)地(di)(di)(di)區建都(dou),恰恰這(zhe)(zhe)些朝(chao)代(dai)又是(shi)(shi)中(zhong)(zhong)國歷史(shi)上極其(qi)鼎盛(sheng),文(wen)(wen)(wen)(wen)(wen)化(hua)(hua)極其(qi)輝煌的(de)(de)(de)時代(dai)。千(qian)江萬(wan)河(he)(he)匯入(ru)長江、黃(huang)河(he)(he),流(liu)(liu)向(xiang)大(da)(da)(da)海(hai)(hai),是(shi)(shi)中(zhong)(zhong)國地(di)(di)(di)理特(te)征(zheng)。由物(wu)性文(wen)(wen)(wen)(wen)(wen)化(hua)(hua)而(er)(er)發展起來的(de)(de)(de)道(dao)教(jiao)文(wen)(wen)(wen)(wen)(wen)化(hua)(hua),由物(wu)形文(wen)(wen)(wen)(wen)(wen)化(hua)(hua)而(er)(er)發展起來的(de)(de)(de)儒教(jiao)文(wen)(wen)(wen)(wen)(wen)化(hua)(hua),就像長江、黃(huang)河(he)(he)兩大(da)(da)(da)水系,千(qian)支(zhi)萬(wan)脈(mo)遍布華(hua)(hua)夏(xia)(xia)(xia)大(da)(da)(da)地(di)(di)(di),成(cheng)為(wei)中(zhong)(zhong)華(hua)(hua)民(min)族文(wen)(wen)(wen)(wen)(wen)化(hua)(hua)的(de)(de)(de)特(te)征(zheng)。長江、黃(huang)河(he)(he)從華(hua)(hua)夏(xia)(xia)(xia)大(da)(da)(da)地(di)(di)(di)流(liu)(liu)入(ru)大(da)(da)(da)海(hai)(hai);道(dao)教(jiao)文(wen)(wen)(wen)(wen)(wen)化(hua)(hua)、儒教(jiao)文(wen)(wen)(wen)(wen)(wen)化(hua)(hua),從宇(yu)宙(zhou)物(wu)質世(shi)界(jie)(jie)這(zhe)(zhe)個大(da)(da)(da)海(hai)(hai),流(liu)(liu)向(xiang)華(hua)(hua)夏(xia)(xia)(xia)大(da)(da)(da)地(di)(di)(di)。它們在(zai)宇(yu)宙(zhou)中(zhong)(zhong),在(zai)自然(ran)界(jie)(jie)不(bu)(bu)增不(bu)(bu)減(jian),生(sheng)生(sheng)不(bu)(bu)息(xi)。
古巴比倫文(wen)(wen)(wen)化、古埃及文(wen)(wen)(wen)化、古希臘文(wen)(wen)(wen)化、古印度文(wen)(wen)(wen)化,以(yi)及古秘魯(lu)文(wen)(wen)(wen)化,它們也曾在歷史(shi)上(shang)輝煌一時,但都隨著(zhu)歲月(yue)的(de)流逝,而消逝在歷史(shi)的(de)長河之(zhi)中(zhong)(zhong),唯獨中(zhong)(zhong)華民族華夏文(wen)(wen)(wen)化,走過五千年(nian)乃至上(shang)萬年(nian)的(de)漫(man)長歲月(yue),仍然(ran)青春常在,生機勃(bo)勃(bo),其根(gen)本(ben)的(de)原因,是因為它的(de)根(gen)深(shen)深(shen)地扎根(gen)在宇宙這個豐(feng)富多彩(cai)的(de)物(wu)質世界之(zhi)中(zhong)(zhong)。所以(yi),它永(yong)不(bu)衰老,永(yong)不(bu)過時,自然(ran)科(ke)學如此(ci),社會科(ke)學亦如此(ci)。
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