And then there's the formation of one's values:
The formation of one's values is interdependent and parallel; they are dialectically unified, interact with each other, and pursue the sublime truth, goodness, and beauty. Its formation is the result of the combined effects of "personal experience," "experiences of others," "development of thought," and "personal desires."
Personal experience: Personal experience here refers to events in life. Just like you and your brothers were born in a village and know life there very well, but now you live in the city. When you first came here, you didn't know anything, but now you are doing very well. In the future, you will encounter many more things, and these things will lay the foundation for your understanding of the world.
Others' experiences: such as knowledge from books, principles taught by others, or even other people's existing values, can all be absorbed and accepted by others.
Cognitive Development: Human cognition develops continuously. In childhood, we have a sensory understanding of the world, and later, as our thinking abilities gradually improve, we begin to consciously or unconsciously use logical thinking.
Personal desires: A desire for comfort leads to a worldview that leans towards ease and non-competition; a desire for money results in a worldview that prioritizes profit; a desire for affection may lead to a worldview that leans towards family. However, desire is not the sole determinant of one's worldview.
These three values have other definitions:
For example
A person's view on career: If one lives only for oneself and one's family, that life has limited meaning. Only by working selflessly for the interests of the country, society, nation, and collective, and contributing one's intelligence and talents without reservation, can one live a meaningful, glorious, and brilliant life.
Work ethic: Be proactive in serving the overall situation and properly balance your professional and career perspectives. Secondly, cultivate a sense of urgency.
A view of political achievements: A view of political achievements refers to the fundamental understanding and attitude towards how to fulfill one's duties and what kind of political achievements to pursue. Regardless of one's future career, it should play a very important guiding role. The understanding of what kind of political achievements to establish and how to establish them is a fundamental reflection of one's outlook on life, values, and worldview.
Besides these, there are other definitions.
For example, people who believe in Buddhism
It refers to the three views of mind: the view of emptiness, the view of provisional existence, and the view of the middle way.
I. Tiantai School: (a) Emptiness Contemplation – It is described as “entering emptiness contemplation from the perspective of the illusory.” This means discerning that all things and phenomena are illusory and unreal, recognizing the non-truth through the power of contemplation, and entering into the true nature of reality. (b) Falsehood Contemplation – It is described as “entering falsehood contemplation from emptiness.” This means not clinging to emptiness but returning to the illusory worldly truth, using illusory appearances to directly reveal the equality of destruction and use. (c) Middle Way Contemplation – It is described as “the Middle Way Contemplation,” not clinging to the two extremes of emptiness and existence, illuminating the true nature, and realizing the pure ocean of nature.
II. Huayan School: (1) The View of Emptiness – that is, the extinction of the emotions and calculations of existence and non-existence, the manifestation of phenomena and forms, all encompassed by emptiness and equality. (2) The View of the Unobstructed Principle and Phenomena – that is, the differences of all phenomena and the principle of equality without difference, melting into each other and interacting without obstruction and freedom. (3) The View of All-Encompassing Inclusion – that is, from the unobstructed freedom of all phenomena, the one and the many are mutually inclusive and interdependent.
III. Yogacara School: (1) Existence View – that is, the two natures of dependent origination and perfected existence are the existence view. (2) Emptiness View – the one nature of imputed existence is the emptiness view. (3) Middle Way View – understanding that the imputed nature of all phenomena is not existence, and the dependent origination and perfected existence is not emptiness, that is, neither existence nor emptiness is the Middle Way.
IV. Vinaya School: (1) Emptiness of Nature – Observing that all phenomena are empty of inherent existence due to causes and conditions, and that the appearance of phenomena arising from causes and conditions is real but empty of inherent existence. (2) Emptiness of Appearance – Observing that the appearance of all phenomena is empty, and that even if one considers appearance to have real appearance, it is still a false concept, and in reality there is no appearance, that is, there is no appearance of all phenomena. (3) Consciousness-Only View – Observing that all phenomena are transformations of one's own consciousness, that is, the nature and appearance of all phenomena outside the mind are empty, and only all phenomena within the mind are empty.
V. Pure Land School: (1) Contemplation of the Five Senses – Relying on the five senses to perceive the five sense objects. (2) Contemplation of Knowledge – Consciousness corresponds to the perception of the five sense objects, leading to understanding and wisdom. (3) Contemplation of Practice – Relying on the power of concentration to observe the environment and practice accordingly.
The establishment of the Six Aspects, Ten Profound Principles, and Three Contemplations elucidates the teachings of the Avatamsaka Sutra regarding the origination of the Dharma realm, the unobstructed nature of principle and phenomena, the unobstructed nature of all phenomena, and the inexhaustible perfect harmony. The Six Aspects and Ten Profound Principles are the Three Contemplations of perfect harmony, which are spoken of in relation to the observed Dharma realm and are based on the wisdom of the observer.
Emptiness Contemplation: Also known as entering emptiness contemplation from the perspective of the illusory. Emptiness means being free from inherent existence and appearance. Observing the mind in a single thought, which is neither inside, nor outside, nor in between, is called emptiness; because of observing the emptiness of a single thought, one emptiness leads to the emptiness of all things, without the illusory or the middle, yet not empty; this is because the three contemplations of emptiness, the illusory, and the middle can eliminate the three delusions: the contemplation of emptiness eliminates views and thoughts, the contemplation of the illusory eliminates defilements, and the contemplation of the middle eliminates ignorance, which is ultimately emptiness, the contemplation of emptiness. In other words: entering the religious understanding of truth (emptiness) from worldly common sense (illusory) is the contemplation of emptiness.
The False Contemplation: Also known as entering the False Contemplation from emptiness. "False" means incomplete or without inherent existence. Contemplating that a single thought contains all phenomena is called the False Contemplation; that is, by contemplating the False Contemplation of a single thought, one sees that all phenomena are False, without emptiness or middle ground, there is no False Contemplation. This is because the three contemplations of emptiness, False Contemplation, and Middle Way can all establish doctrines. The contemplation of emptiness establishes the ultimate truth, the contemplation of False Contemplation establishes the conventional truth, and the contemplation of Middle Way establishes the middle truth. The establishment of all three doctrines constitutes the wondrous False Contemplation. In other words, entering the worldly realm of the all-pervading wisdom of the Buddha without clinging to emptiness is the False Contemplation.
The Middle Way (or Madhyamaka): also known as the Middle Way, the first principle of truth. "Middle" refers to the correctness and the elimination of the duality of opposites. Observing a single thought of mind, which is neither empty nor illusory, yet simultaneously empty and illusory, is called the Middle Way. From this observation of the Middle Way in a single thought, one realizes that there are all Middle Ways; there is neither emptiness nor illusory nor anything that is not the Middle Way. These three observations—emptiness, illusory, and the Middle Way—all eliminate absolute duality. To speak of emptiness is to find no existence outside of emptiness; to speak of illusory is to find no existence outside of illusory; to speak of the Middle Way is to find no existence outside of the Middle Way. All three are absolute, thus forming the perfect Middle Way. In short, it is the practice of the Bodhisattva of Great Compassion—not clinging to the observation of emptiness, not clinging to the observation of illusory, but embracing the perfect harmony of emptiness and illusory—as the Middle Way.
As for people with incompatible values, most of them are
This refers to the situation in interpersonal interactions where people's values, worldviews, and philosophies of life differ from those of others, leading to disagreements and conflicts regarding the same issue.
When two people with incompatible values work or live together, numerous conflicts arise because their perceptions of many things differ. These differing perceptions easily lead to arguments, causing significant mental stress for both parties.
"But Mom, I don't understand any of this."
"It's okay if you don't understand, just remember what your mother said."
"good"
What I didn't expect was that not only did Jiaozi remember it, but she also turned around and told her brothers everything she had just said, so that all the children in the family benefited a lot from it.
Wednesday arrived quickly, and the group went to greet the troops together with their comrades.
"Li, are you nervous? I'm so nervous, my palms are sweating!"
"Zhang, what's there to be nervous about? Aren't they all just one nose, one mouth, and two eyes? Do they look different from us?"
"But I'm afraid I won't be able to speak the foreign language and will embarrass our country."
"You should think of it this way: they may not even know Chinese, and even if they do, they're probably not very good at it. With such a comparison, what's there to be ashamed of? If they're not afraid, why should we be?"
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