Confucius' ideal is to realize a world full of love between people. To achieve world harmony, the key is to instill benevolence into the masses, so we should cultivate a large number of benevolent gentlemen who are interested in carrying forward and carrying forward benevolence. Such a person with lofty ideals should not only have the ambition of being broad-minded and benevolent, but also have the ability and integrity of being broad-minded and benevolent.
Ambition means: "Believe in learning and die well" (The Analects of Confucius Taber). "People with lofty ideals are benevolent, do not harm benevolence, and kill life into benevolence." (The Analects of Confucius Wei Linggong). Virtue and ability refer to the virtue and ability in six aspects: wisdom, benevolence, courage, art, courtesy and happiness, that is, Confucius said: "If you hide the knowledge of Wuzhong and are not afraid of the skills of Bian Zhuangzi and Ran Qiu, you can become an adult, be elegant and happy." Because "unwilling" means "self-denial", according to "self-denial is benevolence", "unwilling" means reaching benevolence, so it can be interpreted as "benevolence". It can be seen that cultivating gentlemen or people with the above aspirations and talents is the training goal of Confucius education. Regarding the role of education, the pre-Qin Confucianists, represented by Confucius, paid attention to both the role of education in personal development and the social role of education. The famous exposition of "discipline, knowledge, honesty, faith, self-cultivation, keeping the family in order, governing the country and leveling the world" in the Book of Rites not only explains the process and steps of Confucian university education, but also clearly shows the Confucian view on the role of education: through discipline, knowledge and harmony. On this basis, everyone actively contributes to the harmony and happiness of the family (family is the cell of society) and the prosperity and stability of the country (managing the country), which is the role of education in social development. Some scholars believe that Confucian educational thought only considers the social function of education, but ignores the development of individuals and even suppresses the development of personality. This view is unfair. In fact, Confucian educational thought attaches great importance to personal development, and "the similarity of sex is far more than learning" is the theoretical basis for Confucianism to promote personal development. However, the personal development of Confucianism is not only emphasizing "self" but ignoring the development of extreme individualism of others, but aiming at perfecting personality and being in harmony with the group. This is the difference between Confucius' educational thought and the western educational thought, and it is also the greatness of Confucius' educational thought. The object of education can be summarized by Confucius' famous saying "education has no class" (The Analects of Confucius Wei Linggong), that is, education does not distinguish between high and low, China and Germany. At the end of the hierarchical slave society, when Di Yi was regarded as a non-native "jackal", Confucius could have such an understanding of the object of education and always took it as the school-running policy in practice, which undoubtedly showed that Confucius had great revolutionary courage and boldness. In order to achieve the above-mentioned training objectives, Confucius identified six courses: etiquette, music, archery, bending, calligraphy and mathematics. Duke Zhou ruled the world with rites and music, and "rites" were used to maintain various human relations and moral norms; "Music" is to make students accept moral edification emotionally through music, dance, poetry and other artistic means, so ceremony and music are both internal and external, and * * * jointly complete the moral education task; "Shooting" is archery, and "Imperial" refers to the skill of driving chariots, which belongs to military skills. "Book" includes literacy and knowledge of nature, which is equivalent to modern cultural and scientific knowledge; The teaching of "number" not only refers to the general knowledge of mathematics, but also includes calendars for recording the days, months and years, and even "gossip" belongs to the teaching of number [1]. As can be seen from the Six Arts, Confucius' teaching contents include moral education, scientific and cultural education and skill training. However, these three parts are not equal, from "the disciple is filial, the younger brother is good, the sincerity is trustworthy, and the love of the public is benevolent." Learn literature if you have spare time. Judging from this important definition of benevolence, Confucius clearly emphasized "learning to be a man", that is, moral education, as the foundation or primary position. Because "music" teaching is equivalent to modern aesthetic education, military skills are equivalent to modern military sports, and scientific and cultural knowledge is intellectual education, we can say that Confucius clearly put forward that the teaching content should include four aspects: morality, intelligence, physique and beauty 2,500 years ago, and it should be based on moral education and put moral education first. This educational thought still has important practical guiding significance. Regarding the "book" in the Six Arts, some scholars think that it only includes literacy and does not include natural science knowledge. Many people think that Confucius only talks about ethics and ignores natural science, which is completely misunderstood. In the "General History of China's Educational Thought" (Volume I) published by Professor Wang and Professor Yan Guohua in June 1994, a large number of examples about Confucius personally imparting natural science knowledge (including meteorology, astronomy, calendar, animals and plants, geography and paleontology) to his disciples were listed, and some of them also came from the information provided by cultural relics unearthed from Mawangdui Han Tomb. There are also many records of such cases in Guoyu Lu Yuxia. Therefore, it is untenable to think that Confucius values literature over reason, or only teaches ethics and morality without teaching natural science. Confucianism's contempt for natural science is the behavior of Han Confucianism and Song Confucianism, which is contrary to Confucius' educational thought. At this point, we must draw a clear line between pre-Qin Confucianism represented by Confucius and later Han Confucianism and Song Confucianism. Regarding the implementation of teaching content (that is, the teaching process), Confucius clearly put forward that it should be divided into four stages: learning, thinking, learning and doing. The first two stages are the process of learning knowledge, and the last two stages are the process of externalizing knowledge-requiring students to apply what they have learned to practice. Confucius was the first educator who integrated the thought of combining learning with thinking and the unity of knowing and doing into the teaching process. His thoughts were inherited and developed by post-Confucianism, and in the name of Confucius, they are summarized as "erudition, doubt, thinking, understanding and faith" (the golden mean), in which erudition and doubt belong to the process of learning, while deliberation and discernment are the process of thinking. These five stages ... to some extent, reflect the internal connection of the teaching process. This is the earliest teaching process theory put forward in China, which has a great influence on ancient Chinese teaching. [2] With regard to teaching methods, Confucius has many brilliant creations, such as persuasion, teaching students in accordance with their aptitude, combining learning with thinking, integrating knowledge with practice, starting from old learning, step by step, knocking at both ends, and giving inferences. , spread through the ages, is still playing in the teaching of all kinds of schools at all levels. In the later years of Confucius, the Six Classics (Poems, Books, Rites, Music, Book of Changes, Spring and Autumn) adapted from numerous poor classics was the first complete textbook in China, and was later honored as the Six Classics by Xunzi. Except Le Ji, the other Five Classics are the most basic textbooks for official and private schools in China feudal society for more than two thousand years. It can be seen that Confucius has made outstanding achievements in many aspects, such as training objectives, the role of education, teaching objects, teaching contents, teaching processes and teaching methods, which not only laid a solid foundation for the establishment of China's Confucian educational thought system, but also has its lofty position in the history of world education. Among them, we are particularly proud of Confucius' contribution to educational thought and theory, which is manifested in the following aspects:
The first is about moral education. Confucius' moral education has the following two distinct characteristics: first, he pays attention to the foundation of moral education. As mentioned above, moral education is put in the first place in moral, intellectual, physical and aesthetic education. Therefore, moral education itself, whether there is a foundation or not, is still a problem that has not yet attracted people's attention. "Confucius is famous for his moral education. His success lies in discovering and strengthening the' basic education' of moral education, and the' foundation' of moral education is what he calls business books." [ 1]。 "A gentleman serves learning" (The Analects of Confucius). The "foundation" here is the foundation of being a man, and the "service" is to learn to be a kind person who can "love the people" and "give to the people and help them", that is, a person who can seek benefits for the people. Mencius further developed Confucius' thought that the essence of moral education is to "teach students to be human beings", and pointed out that to be a truly moral person, one must have a perfect personality. The process of moral education is the process of shaping and perfecting personality. Mencius believes that whether there is personality is a sign to distinguish between man and beast, and without personality, it will become an animal. Therefore, cultivating personality is the fundamental task of moral education. Mencius' exposition on the connotation of personality, although some of them are not completely suitable for today's situation, has played a great role in the history of the Chinese nation. As Mr. Zhang Dainian pointed out: "All progressive thinkers, writers, politicians and artists are influenced by this personality standard" [4]. Taking the perfection of personality as the goal of life and the cultivation of ideal personality as the fundamental task of moral education-this brilliant thought of Confucius and Mencius is not only of great practical significance, but also can be said to be "to the point" for the current educational situation in China. The second is to attach importance to methods and approaches. Confucius' moral education not only pays attention to the root cause, that is, it has a clear goal of moral education-cultivating ideal personality, but also gives concrete ways and methods to achieve this goal. As mentioned above, the highest goal of Confucius' moral education is to cultivate people who have the greatest kindness and can "love the masses" and "give to others and help them", that is, people who can seek welfare for the people. Only such a person can achieve "wealth can't be lewd, poverty can't be moved, and power can't be bent", so this is the most ideal and perfect person. However, such a lofty goal cannot be achieved overnight, only in one step. There should be appropriate ways and means to gradually improve the shaping of personality and achieve the ultimate goal. "From the near to the far, pushing yourself and others" is the best way to achieve this goal. The specific implementation steps are: filial piety, filial piety, loyalty and faithfulness, that is, to cultivate a kind heart from the people closest to you (this is the easiest thing to do, and it is also the minimum requirement of moral education), and then it will be gradually developed in vertical and horizontal directions: vertical development means that on the basis of filial piety to parents, it is necessary to further enhance the respect and love for elders, superiors and even national leaders; Be loyal to your country. This means that at the critical moment of national peril, we should be brave enough to die for our country; But in peacetime, we should be loyal to our duties, our own cause, the interests of the country and the people. Push down, you need to be "good" to your child (a good father can make your son filial), and care, love and help your subordinates like a child. Horizontal expansion is to push further to the left and right on the basis of brotherhood, that is, to be friendly to peers and sincere and trustworthy to friends. This is the requirement of filial piety, filial piety, loyalty and faithfulness gradually formed from near to far (that is, the requirement of "benevolence" at different levels). When these steps are accomplished, we should further demand the moral cultivation of "caring for others" (that is, the cultivation of loyalty and forgiveness of "don't do to others what you don't want others to do to you" and "stand up for others and reach out if you want"). In this way, it is not difficult to further expand the heart of love to the whole society on the basis of the above, and achieve the requirement of "universal love". It can be seen that Confucius' methods and ways to implement moral education are very clear: the method is "from near to far, pushing oneself and others", and the specific ways and steps are shown in the following figure:
The practice of "from near to far, pushing oneself and others"
On the other hand, how have we carried out moral education for primary and secondary school students for many years? Before the Cultural Revolution, the fifties and sixties talked about "five loves"-love for the motherland, love for the people, love for the collective, love for labor and love for public property. After the reform and opening up, it was "five stresses, four beauties and three loves". These moral education goals are correct and concrete, but the results are not great. Why? Every love in the "five loves" is very important and is the foundation and center of moral education. As a result, polycentricity equals no center. In addition, there are no specific ways and methods that primary and secondary school students can put into practice, so these correct moral goals just become beautiful slogans, which are difficult to implement in people's actions. "Five stresses, four beauties and three emotions" have similar disadvantages. This situation has not attracted the attention of education leaders for a long time. Coupled with the role of the baton in the college entrance examination, the phenomenon of paying attention to intellectual education while ignoring moral education is becoming more and more serious, and these problems in moral education are even more neglected.
The second is about educational psychology.
Educators do not attach importance to psychological research, and psychologists do not attach importance to educational practice-this is a quite common phenomenon in the field of educational psychology in China, and even becomes a prejudice. However, at the end of the Spring and Autumn Period, 2,500 years ago, when there was no science of psychology and people didn't know about psychological phenomena, Confucius was able to keenly observe people's psychological activities in the learning process, make a profound analysis of these psychological activities, and then use them flexibly in the teaching process, and achieved good results. Confucius' contribution to educational psychology is unique not only among ancient educators in China, but also among ancient educators in the world.
Here are only a few main aspects, which can be seen from Confucius' profound attainments in educational psychology: As for learning motivation-"Nine times out of ten I am determined to learn" (The Analects of Confucius is a government), it shows that Confucius realized that learning needs to be determined first, that is, the problem of motivation should be solved first, so that learning can have an internal driving force and cannot be abandoned halfway. On Three Different Psychological Realms of Learning —— "Knowing is not as good as being kind, and being kind is not as good as being happy." The Analects of Confucius shows that Confucius has realized that the internal driving force of learning is not only related to motivation, but also to will and emotion, and according to the internal driving force, the psychological realm of learning is divided into three levels: wanting to learn, being eager to learn and being happy to learn. Among them, "music learning" is the highest level and can produce the greatest internal driving force. This discovery of Confucius is a great contribution to educational psychology. Analysis of two key psychological states in the process of problem solving-"Don't be angry and bully yourself" (The Analects of Confucius) Confucius found that "anger" and "frustration" are two psychological states that students will inevitably appear when they encounter problems in the learning process (this problem will be analyzed in detail in the next section), and pointed out that the moment when students are in these two states is the best time for teachers to carry out heuristic teaching. The relationship between innate talent and acquired efforts-"similar in nature, far different in habits." (The Analects of Confucius Yang Huo) Confucius pointed out that everyone's innate endowment is very similar, but everyone's habits (habits and personality) are very different, because everyone's learning results are very different. This sentence is tantamount to declaring that education not only plays a key role in cultivating people's knowledge and ability, but also plays a vital role in people's psychological development. Teaching psychological characteristics that vary from person to person-Confucius pointed out that people's intelligence is divided into wisdom, stupidity and mediocrity, people's personality is different from that of Lu, people's psychological state is different from that of courage and retreat, and everyone's talents have different development trends (for example, some are suitable for literature, some are suitable for politics, some are suitable for military affairs, and some are suitable for businessmen).
The third is about teaching methods. Confucius is really a great educator, and his teaching methods and art are superb, so far no one can match him. Take the famous "heuristic teaching method" as an example. Many people think that it was initiated by Socrates. This is not surprising for western scholars who always say that they are Greeks. Many people in China also hold this view (especially in the field of computer education), which is rather "forgetting one's ancestors after several times". In fact, Confucius not only insisted on heuristic teaching all the time, but also treated it in the name of "inspiration". He has only eight words: "no anger, no anger, no anger." (The Analects of Confucius). According to Zhu's explanation in the Song Dynasty: "Angry people want to get through it, but they can't;" Those who are embarrassed and have nothing to say; Enlightenment is to open its meaning; Send it, that is, reach its words. " [8] It can be seen that "anger" is a contradictory psychological state in which students are actively thinking about a certain problem and are eager to solve it but have not yet figured it out. At this time, teachers should guide students' thinking methods in time to help students open their minds. This is "enlightenment". "Anger" is another contradictory psychological state that students have been thinking about a certain problem for a while, but they have not yet considered it mature, but they want to say it but are difficult to express it. At this time, teachers should help students clear their minds, understand the essential attributes of things, and then express them in more accurate language, which is "Fa" [9]. Although there are only eight words in Confucius' heuristic teaching, it not only vividly shows the whole process of Confucius' heuristic teaching, but also profoundly reveals that when encountering difficulties in the learning process, there will be two contradictory psychological States in turn, or two different thinking contradictions, and the correct handling methods of these two contradictions. Compared with Socrates' dialogue recording method, the similarities between them lie in that they attach great importance to the contradictions in students' thinking process, but their methods of dealing with contradictions in thinking are completely different: Socrates forces students into a state of contradiction through teachers' constant questions, thus gradually guiding students' understanding to a deeper level and finally solving problems. Confucius, on the other hand, is a teacher or student who asks questions and students think for themselves. When students are in an "angry" psychological state, that is, when they encounter the first contradiction in the process of thinking and can't solve it, the teachers just give them some suggestions. Then let the students continue to think seriously. When the students enter the psychological state of "anxiety", that is, when the second contradiction cannot be solved in the process of thinking, the teacher will give them another hint to let the students have a bright future. Then our conclusion should be: Confucius is the real founder of heuristic teaching in the world. Confucius' words "don't be angry, don't be angry, don't worry, don't be angry" are a high generalization of heuristic teaching and the most scientific and talented generalization. In the method of "teaching students in accordance with their aptitude", Confucius is even more unique, and no educator at all times and all over the world can compare with it. In The Analects of Confucius, there are many vivid examples to show that Confucius has different teaching methods for the same problem and different students. For example, it is recorded in The Analects of Confucius (Yan Yuan) that Fan Chi, Sima Niu, Zhong Gong and Yan Yuan all asked Confucius questions about benevolence, and Confucius gave four different answers:
Ask Ren. Confucius said, "Love".
Sima Niu asked Ren. Confucius said, "A benevolent man is ignorant of his words." .
Nakamiya wenren. Confucius said, "Going out is like seeing a distinguished guest, which makes people like bearing a big sacrifice. Don't do what you don't want, don't do it in the state, and don't complain at home. "
Yan Yuan asked Ren. Confucius said, "Self-denial is benevolence, once a day, the world is benevolence." . ┅ ┅ see no evil, don't listen to evil, don't say evil, don't move. "
Fan Chi's qualification is relatively dull, so Confucius only talks about the most basic concept of "benevolence"-"love"; Because Sima Niu was "talkative and impetuous", Confucius warned him: Be a benevolent person, be careful and don't rush to express your position; Zhong Gong is not modest enough to be considerate of others, so Confucius taught him the way of loyalty and forgiveness, and he should be able to put himself in others' shoes. Yan Yuan, the first disciple of Confucius, had a high virtue, so Confucius asked him to observe, listen, speak and act according to the highest standards of benevolence, and his every move should conform to the norms of etiquette. In a word, Confucius gave four different answers to the same question according to each student's different foundation and attainments, which conformed to each student's ideological reality and the basic concept of benevolence. Confucius was able to do this because he often analyzed the different characteristics of each student. He thinks: "You are also fruitful" (you think you are generous), "Giving is generous" (Zi Gong is generous), "Seeking is artistic" (Ran Qiu is versatile), "Chai is stupid" (Gao Chai is slow) and "Joining Lu" (Zeng Shen is honest and frank). Confucius is well aware of each student's talent and personality. Moreover, he also divided students' personality characteristics into three types: "crazy", "middle bank" and "stubborn". He said, "If you don't go to the Bank of China, you will be crazy! Crazy people make progress, and stubborn people do something "(The Analects of Lutz), that is, people have three different personalities: extreme, cautious and in between (namely" Bank of China ") [10].
Confucius can not only teach students in accordance with their aptitude, but also vary with time, place and environment. There are many examples in The Analects. In addition, what is even more amazing is that Confucius can teach according to the different characteristics of students' psychological state and thinking process (see the heuristic teaching part of Confucius above), which is really endless. Although the concept of "teaching students in accordance with their aptitude" was not put forward by Confucius himself, but was summed up by Zhu in the Song Dynasty when summing up Confucius' teaching methods [2][8], from the educational practice of Confucius' life, he was indeed the earliest, most complete and deepest educator in the world who applied teaching students in accordance with their aptitude to the teaching process.
The fourth is about teaching thought and teaching theory.
There are many schools of modern teaching thoughts, but if we distinguish them in essence, there are only two schools: one is centered on "students" and the other is centered on "teachers".
The representative of "student-centered" teaching thought is constructivism theory, which is not only a learning theory, but also a teaching theory and the most influential theory in the field of education in the world at present. Especially in the west, with the popularization of multimedia and Internet applications, constructivism has gradually occupied a dominant position in the field of school teaching. The core of constructivism emphasizes that students are the main body of cognitive process and the active constructor of knowledge meaning, rather than the object instilled by teachers. Therefore, in the teaching process, we must emphasize student-centered and let students take the initiative to discover and explore. It is not difficult to see how similar this student-centered constructivist thought is to the theoretical basis of heuristic teaching method proposed by Confucius. Up to now, however, the teaching thoughts and theories concerning student-centered teaching in the world can only be traced back to Dewey (because he first proposed that education should be child-centered in the book School and Society published by 1900) and Piaget (because his research on children's cognitive development in the 1920s and 1930s laid a solid psychological foundation for constructivism). Dewey and Piaget are outstanding educational psychologists in modern times, and they have indeed made great contributions to the establishment of student-centered teaching ideas and teaching theories. But through the above irrefutable facts and scientific analysis, doesn't it fully prove that the real source of student-centered teaching thought should be traced back to Confucius? Is it fair to completely obliterate Confucius' contribution during the formation and development of such an important teaching thought and theory? Take the "teacher" as the center. The theory of this school has a history of hundreds of years, so there are many kinds. At present, Ausubel's theory of "meaningful acceptance learning" is recognized as the most representative. It is precisely because of the strong support of Ausubel's theory that under the strong impact of the current student-centered wave, this school still plays an important role in the field of school teaching in many countries (especially China). Ausubel's theory of "meaningful acceptance learning" requires teachers to help students establish some connection between the new concepts and knowledge currently taught and the original cognitive structure of students (that is, the system of knowledge and experience formed in students' brains for a long time). If the connection between old and new knowledge can be established, students' "receptive learning" (that is, the teacher's "explanation" or "transfer" teaching) is meaningful, otherwise it is mechanical (that is, rote learning, eating dates raw, can not really understand and grasp the meaning of what they have learned). In other words, whether students can establish the connection between old and new knowledge is the key to meaningful learning and the core of Ausubel's theory. In fact, this "core" has long been reflected in Confucius' teaching thought. There are two paragraphs in The Analects of Confucius to prove this point: First, "Words must be kept, and actions must be fruitful" (The Analects of Confucius). The meaning of this sentence is clear: tell you the past and you can infer the future. Here "going" refers to past knowledge and experience, that is, "old" knowledge in the original cognitive structure; "Newcomer" refers to the future, including things that have not yet been understood, that is, "new" knowledge. So this sentence is to clarify that there is a close relationship between "new" knowledge and "old" knowledge. To understand and master "new" knowledge, we must link it with "old" knowledge. Second, "I have wisdom? Ignorance, a husband asked me, empty. I'm exhausted at both ends. " (The Analects of Confucius Zi Han) This passage is generally translated into [1 1]: "Confucius said, do I have knowledge? I have no knowledge. A countryman came to ask me, and I didn't know anything, so I told him the question from beginning to end and tried my best to explain it to him. " In the Song Dynasty, Zhu's annotation was [8]: "Confucius said modestly that he had no knowledge. But it tells people that it is stupid, but it is endless. Knock, start also; At both ends, there are two words, which are always at the end, thin and thick. " I don't think these two translations can fully express Confucius' original intention. The key is how to understand "knocking at both ends". The former translation only regards "two ends" as "head and tail", which is too mechanical and simplistic. Zhu is a great scholar. He can look at the "two ends" from the universality of contradiction and opposition, and think that "from beginning to end, from top to bottom, from bottom to top, from fine to coarse" can be understood from two aspects of any unity of opposites ("endless"). This is broader and deeper than today's translation, but it doesn't seem to be targeted. Combining the above two explanations of modern people and ancient people, we can think that "knocking at both ends" not only refers to analyzing the ins and outs of the problem (from beginning to end), but also includes the meaning of connecting the positive and negative sides of things and knowing the new and the old, which may be more in line with Confucius' original intention. Combined with the meaning of the last paragraph, we think this explanation is reasonable, not a slap in the face. It can be seen that both schools of contemporary teaching thought can find their roots in Confucius' teaching thought. In addition to the above contributions to moral education, educational psychology, teaching ideas and teaching methods, Confucius also put forward the idea of "lifelong learning" and put it into practice. He said in his statement: "I am determined to learn five out of ten, stand at thirty, not be confused at forty, know my destiny at fifty, listen at sixty, and walk at seventy without overstepping the rules." (The Analects of Confucius) In Confucius' view, learning is a lifelong matter, and there is no age limit. This tireless learning spirit has not only become a shining example of inspiring China intellectuals to "learn from old age" for thousands of years, but also further developed into the most valuable, popular and creative educational thought in the information age-lifelong education thought. Although Confucius did not put forward the scientific concept of lifelong education, and the connotation of lifelong learning understood by Confucius 2500 years ago could not be as comprehensive, rich and profound as that of lifelong education now, his speech and his lifelong practice should be said to have initially embodied this idea. Therefore, we believe that Confucius should be the earliest educator in the world who embodies the idea of lifelong education.
Second, the four pillars of education
1. Basic contents of the four pillars The four pillars of education are the core contents of a report submitted to UNESCO by the International Education Commission of the 20th century in 1996 [12]. The report was put forward by the "2 1 Century International Education Committee" according to the contradictions faced by modern society and the challenges faced by future education, after more than three years of research by authoritative experts from various countries 15. The report covers all aspects of future education reform and development, and puts forward countermeasures to meet challenges from the combination of theory and practice. Its novel and profound views are called "landmark educational literature" by experts [12], which is a classic that every educator and people who care about education must read. The core content of the report is to put forward a new concept of "four pillars of education", which holds that education must be redesigned and reorganized around four basic learning abilities in order to adapt to the future social development. These four kinds of learning
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The proposition of "benevolence" is "the benevolent loves others", which requires the ruling class to observe the people's feelings and oppose tyranny. Confucius believes that to realize "love", we must follow the principle of "loyalty and forgiveness", that is, the requirement of "don't do to others what you don't want others to do to you".
The idea of "courtesy" is "self-denial", that is to say, we should restrain ourselves and make ourselves meet the requirements of "courtesy". The "ceremony" pursued by Confucius is the hierarchical naming system of the Western Zhou Dynasty, and Confucius further put forward the idea of "correcting the name", which is to correct the hierarchical order and realize orderly ranking. This reflect that conservative side of his political thought.