Who can quickly give me an answer, talk about the practice of benevolence, not online, it is best to think for yourself … thank you.

I think (1) Confucius, the founder of pre-Qin Confucianism, pays attention to people's life practice and character building, and does not talk about ghosts and gods or the other side. He established the lofty ideal of being a man with "benevolence" When Zigong asked, "What if you can give to the people and help them?" Can you call it a benevolent person? Confucius replied, "What is benevolence? Will be holy! Yao Shun is still sick! The benevolent wants to stand and stand, and wants to reach people. " (Yongye) This kind of "benevolence", that is, the ideal realm of humanitarianism's deep love for mankind, is indeed the highest, and even the ancient sages such as Yao and Shun praised by Confucius cannot be fully achieved. For China people, "benevolence" is as sacred as the personified "God". The difference is that the personified "God" is on the other side and "Benevolence" is at the peak of the real world. Confucius also established some benevolence virtues that are closely related to reality and have definite connotations, and people can strive for them, such as "loving", "loving", "filial piety", "loyalty and forgiveness" and "teaching before punishing" for politicians. It makes people feel that the moral peak of "benevolence" is still rooted in the earth, not out of reach, so they have the courage and confidence to approach benevolence. Mencius provided a metaphysical basis for "benevolence" in Confucius' philosophy. That is, "everyone has compassion; ..... Compassion is the end of benevolence; ..... I'm not external, I'm internal, I'm just thinking. (Gao Zi) "Compassion is unbearable. This touching tenderness is doing nothing, not instinct, and seems to have nothing to do with life but to be outside it. It is liberated from the way of doing something and doing nothing successfully. It never meant anything. This shows that it is not prepared to do anything for others. " (Liang Shuming) This is similar to the Greek ethical thought and the explanation of the spirit of "goodness" by Hua Yanzong of Buddhism. (2) Rite is the externalization of benevolence's inner quality cultivation requirements. Confucius' concept of "ceremony" was inherited from Zhou Li, and the "ceremony" in Zhou Li put forward an idea of "clearing out" all kinds of people in society and making society orderly. "Li" is an external heteronomy norm and legal system, and people's observance of Li is mainly implemented as an external legal system. Confucius's "ceremony" is the "ceremony" accumulated in "benevolence", which sublates its otherness. "Self-denial compound ceremony for benevolence. Self-denial will return to the world one day. For benevolence, but by people? " From this point of view, "man is heartless", then "ceremony" is completely external to him and is a reluctant bondage; "People are human beings", then the ceremony, like people's inner instinct, becomes a conscious virtue or spirit. "Benevolence inside and courtesy outside" is unified. With the humanistic spirit of "benevolence", "courtesy" is no longer a rigid legal system. He got rid of "insensitivity" and "insensitivity" and had ingenious blood circulation of "benevolence" and "dependence". This is Confucius' highest evaluation standard for extroverted behavior with "benevolence" as its internal direction. (3) The rule of man and the concern of Confucianism for people and life will inevitably show concern for the group society on which people depend. Governing the world in harmony between the monarch and the people has always been a utopia that pre-Qin Confucianism firmly believed and longed for. Based on the theoretical basis of its goodness, it is bound to pay attention to the rule of courtesy rather than the purely mandatory rule of law. The way of social organization advocated by pre-Qin Confucianism can be summarized as "benevolence inside and courtesy outside", that is, the moral cultivation of internalized "benevolence" and the norms and regulations of externalized "courtesy" coordinate people's behavior in order to achieve a harmonious state of society. In management science, the reason why human behavior is regulated in the process of social organization comes from the outside, that is, the situation that others control and reach the code of conduct is called "other organization"; People consciously regulate personal behavior because of the psychological tacit understanding caused by ideals and beliefs, ethics and values, which is called "self-organization". With the help of these two concepts and the thought of "harmonious dialectics", we can get the harmonious characteristics of "self-organization-other organization" of "treating benevolence with courtesy outside". First of all, Confucius interprets benevolence as "love", which is not only the standard of personal moral cultivation, but also the highest principle used to deal with the relationship between people in practical management and to be a political country. Therefore, while emphasizing the exertion of individual subjective spirit and moral cultivation, "benevolence" has become the moral norm of people's inner experience and external practice, which restricts people's way of thinking and specific behavior. The moral cultivation of life theory is combined with the means of being a political country, and personal moral cultivation becomes the means of social organization, which makes "benevolence inside and courtesy outside" have the function of "self-organization" Secondly, after the formulation of "Zhou Li", "Li" has become the sum of the behavior rules of the whole country, society, family and individual. Just because the ceremony has the political function of consolidating the state power, maintaining the monarchy and governing the country, it becomes a part of the law, obtains compulsory power and is supported by the state power. "Rite" is essentially the "law" of pre-Qin Confucianism. As an objective and external system, it has produced the power to regulate people's behavior, and made "benevolence inside and courtesy outside" gain the function of "other organization". Benevolence is subjective moral cultivation, while propriety is objective institutional norm; Benevolence is internal consciousness, and propriety is external control. They are mutually causal and accompany each other. With the help of internal and external coupling structure, they form an integrated relationship of "benevolence inside and courtesy outside" and have the harmonious characteristics of "self-organization-other organization". What needs to be explained here is that the above-mentioned self-discipline of "ritual" is the perfect "unity of benevolence and ritual" constructed by Confucius, and it is the ideal state of "doing what one wants without exceeding the moment", which cannot be regarded as Confucius' attitude towards "ritual" The heteronomy of "Li" is the only way to the self-discipline realm of "Li". The key is that "ceremony" must be a ceremony based on benevolence. Rule by man means benevolent governance and rule by courtesy.