Overview of traditional culture
1. Introduction
Benevolence, righteousness, etiquette, wisdom, trust, loyalty, filial piety, brotherhood, integrity, forgiveness, courage and surrender ; Music, chess, calligraphy and painting, three religions and nine streams, three hundred and sixty lines, four great inventions, folk taboos, loyalty to the country, bamboo, folk songs, loess, Yangtze River, Yellow River, red, and the moon. Twelve zodiac signs: rat, ox, tiger, rabbit, dragon, snake, horse, sheep, monkey, rooster, dog, pig. Farmers, peasant uprisings, hoes; royal palaces, court culture, and imperial studies.
2. Hundreds of schools of thought
1. Confucianism (Confucius, "The Analects", Mencius, "Mencius", Xunzi; thoughts: benevolence, righteousness, etiquette, wisdom, faith; four books: "The Doctrine of the Mean", "The Great Learning", "Mencius", "The Analects") 2. Taoism (Laozi, Zhuangzi; thoughts: morality, inaction, freedom) 3. Mohism (Mozi, "Mozi", thoughts: universal love, non-aggression, promotion of talents, frugality) 4. Legalism (the thoughts of Han Fei, Li Si, and "Han Feizi": the monarch centralized power and ruled the country by law) 5. Famous masters (Deng Xi, Hui Shi, "Gongsun Longzi") 6. Yin and Yang Family (Zou Yan, Five Elements, Metal, Wood, Water, Fire and Earth) 7. Politicians (Gui Guzi, Su Qin, Zhang Yi, "Warring States Policy") 8. Miscellaneous Family (Lu Buwei's "Lu Shi Chun Qiu") 9. Novelists (Wu Chengen's "Journey to the West", Luo Guanzhong's "The Romance of the Three Kingdoms", Pu Songling's "Strange Stories from a Chinese Studio", Cao Xueqin's "A Dream of Red Mansions") Shi Naian ("Water Margin") 10. Military strategists (Sun Bin's "Sun Bin's Art of War" and Sun Wu's "Sun Tzu's Art of War" thoughts: emphasize that preparation must be made before combat) 11. Physicians (Bian Que, Chun Yuyi, Zhang Zhongjing, Hua Tuo, Sun Simiao, Wang Bing, Zhang Congzheng, Zhu Zhenheng, Li Shizhen, Zhang Jingyue)
3. Music, chess, calligraphy and painting
4. Main traditional literature It refers to poetry, music and Fu.
"The Book of Songs", "Han Yuefu", "Sun Tzu's Art of War", "Thirty-six Stratagems", "Pre-Qin Poems", "Han Fu", "Tang Poems", "Song Ci", "Yuan Opera" , "Novel of the Ming Dynasty", the Four Great Classics ("Journey to the West", "A Dream of Red Mansions", "The Romance of the Three Kingdoms", "Water Margin"), "Strange Stories from a Chinese Studio", etc.
5. Traditional festivals
6. Chinese poetry
Ancient poetry, rhymed poetry, quatrains, modern poetry, untitled poetry, self-written music (words), traditional poetry, etc. .
7. Chinese drama
8. Chinese architecture
And some more: /view/40254.htm
Traditional ethics:
1. National Thought:
Wu Qi and the King of Wei were boating on the river. The King of Wei boasted that the mountains and rivers were dangerous and impregnable. Wu Qi cited the dangers of mountains and rivers and the pain of national subjugation in the Xia and Shang dynasties, and said: The strength of a country lies in virtue and governance, not in dangers of mountains and rivers. If you are virtuous, the world will return to your heart; if you are not virtuous, everyone in the boat will become enemies.
"Salt and Iron Theory": "Take morality as the city, use benevolence and righteousness as the kingdom", and also say: "Use morality as the shield, use benevolence and righteousness as the sword." "Zuo Zhuan" Jin Dynasty. "If you know the interests of the public and do everything you know, you must be loyal." Furthermore, Ji Wenzi, who was in charge of the three princes, was selfless and had no concubine to wear or silk, no horse to eat millet, no gold and jade to hide, no equipment, and he was loyal to the public office.
Fan Zhongyan: "Be worried about the world's worries first, and be happy after the world's happiness." Gu Yanwu: "Everyone is responsible for the rise and fall of the world."
The ancient sages understood that the unity of opposites in thought is the fundamental driving force for harmonious development. During the pre-Qin period, China formed the concepts of "harmony" and "tong". Tong is a simple identity, while harmony is a unity formed by integrating many different factors. Taking music as an example, there must be sounds such as "clear and turbid, large and small, short and long, fast, sad, hard and soft, slow, high and low, in and out, and sparse" to form a piece of music. "If the harp and harp are single-minded, who can listen to it?" Wang Fuzhi: "The Six Classics ask me to open up my mind, and the seven feet from the sky beg to be buried alive."
2. Political philosophy: virtue policy
< p>"Shangshu" "Only virtue moves the heavens, reaching all directions.""Guanzi" said: "The prosperity of government lies in obeying the people's hearts; the failure of government lies in going against the people's hearts."
"The Analects of Confucius" "Government is based on virtue, such as Beichen." "The virtue of a gentleman is the virtue of a villain."
Ji Liang said: "The people are the masters of the gods. That is, the holy king first becomes the people and then devotes himself to God. "The king should regard the interests of the people as his own interests, so that the political power can be consolidated." Those in power are “destined to support the people.”
Yin Ziwen, the magistrate of the State of Chu, said: "Those who are in politics are to protect the people. There are many people in the country, but I am rich. I am diligent in the people and I am self-proclaimed. I will die without a day."
The key to the success or failure of political power is "the people", which is the support of the people. The state of the country is not permanent, and the monarch and his ministers are not permanent. This has been the case since ancient times. Politics means righteousness. The king's intentions are sincere and his heart is righteous, so righteousness is not righteousness for others.
1. A king who cultivates virtue can move people and influence the world. The word "virtue" comes from the heart, because it comes from the heart. Lead others with your own example, inspire others, practice truthfully, and put the people first.
2. If the government is based on virtue, then the world will return to it by doing nothing. To govern with virtue, we must not only not cause trouble and disturb the people, but also love the people; and love the people like children, the country's financial management is based on nourishing the people and loving the people;
3. Rulers must be approachable, close to the people and love the people.
Mencius advocated that "the people are the most valuable, the country is second, and the king is the least important." Mencius advocated the theory of benevolent government and benevolence and righteousness. He believed: "Jie and Zhou lost the world and lost their people; , Lost his heart. If you have a way to win the world, you can win the people. If you have a way to win the people, you can win the people. If you have a way to win the people, you can do whatever you want, and don't do anything wrong. Shi Erye.
"Benevolent government must be connected with the interests of the people, with the joys and sorrows of the people, happy with the people's happiness, and concerned about the people's worries.
"The Book of Rites" advocates "clear virtue, being close to the people, and doing the best." "Cultivation of one's moral character, keeping one's family in order, governing the country and bringing peace to the world." ”
Government by virtue: “The way is based on government, and the rules are punished, so that the people can avoid it without being shameful; the way is based on virtue, and the rules are coordinated with etiquette, and there is shame and integrity.” Tao means guidance, taking the lead; politics , is called legal prohibition; Qi, so unified thinking, guides people to abide by laws and imposes punishments if they disobey; criminal law makes people dare not break the law and avoid punishment, but if people do not see good, they cannot change from bad to good. If the people are unified by etiquette, they will know their shame and continue to pursue good deeds.
Zhu Xi: Politicians are the tools of governance; punishments are the supporting methods. The foundation of governance is morality and propriety... However, political punishment can only make the people stay away from crime. The effect of virtue and etiquette is to make the people do good things day by day without realizing it. Therefore, those who govern the people should not just rely on their shortcomings, but should also delve into their roots. "If the etiquette is followed, the people will be ashamed of the bad, and some will be good." It means that the rulers should play the role of moral education and use the method of influencing and nourishing the people to make the people go from being bad to being good.
The good and bad luck of a person is his own business and has nothing to do with the heaven, earth, ghosts and gods. Superstitious ideas such as spells and divination. Yan Ying, a statesman of Qi State, believed that Qi Jun's illness was the result of "indulgence in lust and disgust with selfishness" and "cutting off people's power", and prayers were useless. He said that although there were "good wishes". , and could not withstand the people's curse on the ruler, "The people are suffering from illness, and the husband and wife are cursed. Blessings are beneficial, and cursing is harmful. ...Although we have good wishes, how can we overcome the curses of billions of people? ”
3. People-centered thought:
The country is based on the people, and food is the first thing for the people. The people are the foundation of the country.
China has believed in monarchy in all dynasties. According to divine instructions, King Zhou of Shang Dynasty was talented in both civil and military affairs. He compared himself to the sun, and the people said: "The days are mournful, and I and you will both perish!" " showed the strong resistance of the people who were willing to die with them. After the founding of the Western Zhou Dynasty, he summarized the experience and lessons of the Shang Dynasty's collapse and put forward the ideas of "respecting virtues" and "protecting the people". Only by "protecting the enjoyment of the people" can "enjoyment" be achieved. The rulers of the Western Zhou Dynasty believed that the destiny of heaven is not eternal. It is based on the hearts of the people. "God seeks democracy at all times." God cares about the people and seeks the Lord for the people. "Whatever the people want, God will follow." Of. "What is Heaven? Heaven is the will of the people. "Heaven sees itself and the people see it, and Heaven hears it and the people listen."
"Guanzi" has an understanding of the people, "If you look at them separately, you will be foolish; if you combine them, you will be foolish Atheism arose in ancient China. In the Spring and Autumn Period, people realized that ghosts and gods cannot control people, and that "gods are wise, upright and one, and act according to people."
"Ghosts and gods are not loved by humans, but virtue is the only one we can rely on. ”
“The road to heaven is far away, but the road to humanity is short and beyond our reach.” ”
Laozi advocates governance by inaction and believes that “governing by doing” that abuses the people is bad governance; he warned those in power: “If the people are not afraid of death, how can they be afraid of death?”
< p> "Chariot Inscription" by Mayan of the Later Han Dynasty: "When riding a chariot, you must protect the wheels, and when running a country, you must love the people; if a chariot has no wheels, who will take care of it, and if the country has no people, who will take care of it?" ”4. Ethical concepts:
In "Guanzi", it is said that only by allowing the people to have "a solid storehouse" and "sufficient food and clothing" can they develop production and make the country prosperous and strong. To abide by moral standards, we need to ensure that they have enough food and clothing. "If you have enough food and clothing, you will know etiquette, and if you have enough food and clothing, you will know honor and disgrace."
Traditional Chinese thought pays attention to ethics and moral education, and pays attention to people's moral cultivation. It proposes a moral value system with "benevolence, righteousness, propriety, wisdom, and trust" as its core, hoping to cultivate people into gentlemen and wise men, and achieve the goal of harmonizing the family and governing the country based on personal moral character. "Government by virtue".
Put benevolence first, utilitarianism second, and control everything with benevolence and righteousness.
Germany is a kind of psychological morality or kindness; etiquette is the system, integrity, and etiquette. , Li also means that etiquette belongs to heaven. Self-restraint and restoration of etiquette are to overcome one's selfish desires, restore heaven's principles, and improve people's moral realm. This etiquette or heaven's principles are ethics and morality for those who are powerful and wealthy. We should abstain from sexual desire, rather than indulge in sexual desire. We should carefully observe everything no matter how big or small it is. "When a thought comes up, we must carefully observe it. Is this the law of heaven?" Desire for others? If it is the law of heaven, then respect and expand it; if it is the desire of man, then respect it and restrain it." To bring order out of chaos, to rectify people's hearts, and to clarify the principles of discipline. The word "ke" refers to the skill of killing thieves and the desire to kill thieves.
5. The distinction between justice and benefit
The relationship between justice and benefit is the value concept of ethical and moral philosophy. Confucianism emphasizes justice over profit, but for the public of the country, it must be utilitarian and benefit the people; for individuals. In other words, we should not just talk about profit, but also talk about justice. The difference between justice and benefit is to distinguish between the natural law and human desire, the distinction between public and private, and the difference between right and wrong.
Benevolence and righteousness are rooted in the inherent principles of the human heart.
Righteousness is the appropriateness of the natural principles. , to act according to the laws of nature, that is, to deal with things according to the requirements of ethics and morality. It should be done in accordance with the laws of nature and justice. From the emperor to the common people, everyone should handle everything with benevolence and righteousness. Observe what is appropriate according to the laws of nature, and do not pursue unjust financial gains. "Yi": Wealth and honor are what people want, and if they are not obtained according to the way, there will be no place for them. The city was divided between Yanzi and Yanzi, but Yanzi did not accept it.
People asked: "A rich man can do what he wants, so why not not?" Yanzi replied: "A reward for no merit, unjust wealth, and a matchmaker for disaster." An ordinary laid-off woman at a lottery station in the Northeast , faced with a five-million-dollar grand prize, and the lottery ticket was not registered and the loss was not reported, he could resolutely return the lottery ticket to its original owner. This is a benevolent heart and a righteous act. Compared with those who commit corruption and fraud, there are many people with higher education and official positions, who can better represent the moral character of the Chinese people.
Profit, what human feelings desire, is the selfish desire of human beings. Profit comes from the relationship between material and self, and belongs to the selfishness of human desire. He Xinyin: "Man is the heart of heaven and earth", which affirms the rationality of human desires, but advocates restraint of desires and opposes indulgence. Some advocate paying equal attention to justice and interests. People want to be rational, but it is not good if they only care about benefits and care about benefits and disadvantages; if they are willing to sacrifice themselves for others, they seek benefits but do not gain and harm themselves. Confucius demanded "restraining oneself and restoring etiquette", that is, restraining one's desires and restoring etiquette. For example, if there is a platinum legacy on the road, the gentleman believes that other people's things should not be taken arbitrarily, while the villain thinks it is profitable and takes it for himself.
The theory of emphasizing justice over profit. Zhu Xi believes that “the ancient sages and sages must put benevolence and righteousness first, rather than being anxious for utilitarianism... Everything in the world is based on one heart, and the heart of benevolence... Since this heart exists, it must be restrained, "Righteousness is the control of one's heart." "To put it bluntly, correct friendship without seeking benefits, and understand the way without seeking merit." A gentleman's education should not only focus on interests and harms, but should focus on justice and understanding the way. .
6. Suggest frugality:
Zhu Xi: Opposes extravagance and excessive desire, and believes that extravagance should not violate etiquette, and frugality should not miss the mark. It advocates taking pleasure in the Tao, being calm in poverty, and being content with insufficiency. If there is no insufficiency, one will be rich or poor.
Frugality and moderation are virtues.
Taking pleasure in the Tao, being happy with Heaven and understanding destiny, and enjoying Heaven’s principles.
Zhu Xi: He believes that a gentleman’s choice between wealth and poverty must conform to the standard of benevolence. "The reason why a gentleman is a gentleman is because of his benevolence. If he is greedy for wealth and honor and hates poverty and lowliness, he is away from his benevolence and does not have the reality of a gentleman." In the Tao, if wealth is not appropriate, it should be regarded as floating clouds and indifferent, even if wealth comes to you. Don't do it; on the contrary, if you are poor and lowly in righteousness, you should be content with poverty and be happy in lowliness, and never leave poverty and lowliness.
"Shangshu" "Playing with people loses virtue, and playing with things loses one's ambition. If you don't do anything useless or harmful, you will be successful; if you don't value the people's things and use them cheaply, the people will be safe... If you treasure only the virtuous, then the people nearby will be safe. ."
"Yanzi": "Those whose writing is good will be peeled off, those whose horns are beautiful will see evil, the sweet springs will be exhausted, and the straight trees will be cut down."
"Book of Rites": "Those who have good fields and good women will perish their country."
7. The Three Cardinal Guidelines and the Five Constant Rules
The Three Cardinal Guidelines and the Five Constant Rules are the pillars of maintaining the hierarchical order and are also the ethical and moral principles of the patriarchal society. The principles of heaven are embodied in the relationships between father and son, husband and wife, and brothers within the family, as well as the relationship between monarch and minister (individual and country) and the relationship between people.
Three Gangs: Gang, the big rope on the Internet. The three cardinal principles are: the king is the cardinal guide for the ministers, the father is the cardinal guide for the son, and the husband is the cardinal guide for the wife. Compatible with this are ethical and moral norms such as loyalty, filial piety, and moral integrity.
A. The father is the guide for the son, which is the basis of the three cardinal principles and the five constant principles. In a patriarchal society, the family is the basic unit of society. The father is the head of the family and the decision-maker of production and distribution. Children must obey their father absolutely. If their father has a problem, the children can only persuade them in a low voice and pleasant manner. If the parents do not listen, they will be punished. Beating your son can be said to be hard work, but you should not complain about it. The more you should show respect and filial piety, and fulfill your filial piety without any complaints. The moral code that is consistent with the relationship between father and son is filial piety. Filial piety and brotherhood are the foundation of benevolence and the core of the relationship between father and son. This benevolence means love, and the practice of love begins with filial piety. Kissing relatives, being kind to people, and loving things are three benevolent things, and kissing relatives is the first thing. If benevolence is used as the source of water, then filial piety and brotherhood are the first pool, benevolence to the people is the second pool, and love for things is the third pool.
In ancient times, the country was governed by filial piety and filial piety was advocated. Zhu Xi used the power of state power to advocate filial piety. In "Shi Su", he said: "It is the filial piety of common people to take care of themselves and use their lives to support their parents." In "Xiao Yu Brothers Fighting for Property", he wrote: "Encourage scholars and civilians to practice filial piety, loyalty and trust. It is believed that if a person can be filial to his brothers, his heart will be gentle, gentle and respectful, and he will never cause trouble with his superiors.
B. The principle of "the ruler is his minister"
is the first of the three principles, and constitutes the institution of royal power from the central government to the landlords. Royal power is an expansion of father's power. The monarch is called the king and father of the people, and local officials are called parent officials. The king is the highest representative of the interests of the patriarchal society, enjoys the highest power and has the highest authority. In ancient Chinese patriarchal society, filial piety was replaced by loyalty, and filial piety towards parents was expanded to loyalty to the monarch. The moral code corresponding to the principle of king and minister is loyalty.
One of the so-called loyalty is to devote oneself to one's heart, to do one's best, to suppress all selfish desires, to tell everything you know, and to tell everything. Second, loyalty means being honest and not deceiving. Extending the moral code of conduct of loyalty to the emperor and applying it to dealing with others is called loyalty and forgiveness. "Expect yourself and others to forgive", infer your own mind, do what you want, others want, what you don't want, others don't want, do not do to yourself what you don't want, and don't do to others. Loyalty and forgiveness are benevolence.
C. The husband is the guide for his wife
The great ethics of man is that the husband and wife are one. Zhu Xi advocated three obediences for women: to their fathers at home, to their husbands when they are well suited, and to their sons in death. He objected to "taking a partner as a wife" who did not follow the etiquette of marriage, and stipulated that "men and women should not gather together and mingle day and night." He also believed that "starving to death is a small matter, but losing integrity is a big deal."
Ding. The Four Virtues and the Five Constant Virtues
Mencius proposed the famous "Four Ends" theory, which believed that people have a heart that cannot bear others, and that people a priori possess the four moral qualities or qualities of benevolence, justice, propriety, and wisdom.
The heart of compassion is the root of benevolence, the heart of shame and disgust is the root of righteousness, the heart of resignation is the root of courtesy; the heart of right and wrong is the root of wisdom. Those who do not have these four ends have no humanity and cannot be considered a human being. For example: When you see a child falling into a well on the road, everyone will be wary and compassionate, and they will help you. Therefore, this is not because you are familiar with the child's parents, nor is it to gain a good reputation among relatives and friends, nor is it because you are afraid of being punished. It can be seen that everyone has a heart of kindness.
In regulating the relationship between people, people and society, and people and the country, Zhu Xi put forward the moral items of benevolence, righteousness, reason, wisdom, and trustworthiness as the ethical and moral principles for the relationship between people. and principles and methods of moral cultivation.
Benevolence - benevolence, the principle of love, the virtue of the heart.
First of all, benevolence is the principle of love. Zhu Xi believed that the five constant elements of human benevolence, justice, reason, and faith are rooted in the five elements (wood, fire, gold, water, and earth) and are the nature of the five elements. Gaimu God says benevolence, which is the principle of love, and its expression is compassion. "Benevolence is the principle of love, and love is the use of benevolence."
Secondly, benevolence is the virtue of the heart. That is the source of love that is found in the heart. Benevolence is the heart of the creatures of heaven and earth. The birth of humans and all things in heaven and earth is the virtue of heaven and earth that shows benevolence. The endless generation of humans and all things shows the benevolence of heaven and earth. Heaven and earth hide the benevolence of life in people and things. People and things are used by heaven and earth. Love comes from the heart. To get rid of selfish desires and do not violate benevolence is the virtue of heart, that is, the heart of benevolent creatures, which is consistent with virtue. Benevolence is the vitality of heaven and earth. The reason why people are human is that their Qi is the Qi of heaven and earth. Benevolence is a kind of gentle Qi, and its Qi is the spring Qi of heaven and earth. Its principles are the hearts of living things in heaven and earth. For example, like a grain seed, the nature of its birth is benevolence. Sheng means benevolence.
Benevolence is the heart of the creatures of heaven and earth. People and things have the heart of creatures of heaven and earth as their heart. The heart of benevolence is life. The great virtue of heaven and earth is called life. People receive the energy of heaven and earth to live, so this heart Be benevolent. If you talk about people without talking about benevolence, people will be nothing more than a piece of flesh and blood. Benevolence is the essence, the origin of all principles, and the foundation of all things. Benevolence is the heart, the source of heavenly virtue, which manifests itself in the tolerance and magnanimity of loving people and loving things.
Benevolence includes righteousness, reason, and wisdom. Benevolence is the first of the four virtues (benevolence, righteousness, reason, and wisdom). The four virtues are obtained by discipline; benevolence is also the first of the five constant virtues. The four virtues exist in human nature. Although they are not expressed, they are already present. Therefore, benevolence unites righteousness, propriety, and wisdom. If you are capable of benevolence, the last three (righteousness, propriety, and wisdom) will naturally exist within it.
Benevolence includes the Four Virtues and Five Constant Virtues, so benevolence is embodied in "filial piety to relatives, brother-in-law, and kindness to others." It is also reflected in "respectful living, respectful deacons, and loyalty to others." This is Political and moral principles and ethical norms such as filial piety, loyalty, respect, benevolence, etiquette and wisdom.
The god of wood is called benevolence, which is the principle of love, and its expression is compassion; the god of fire is said to be li, and it is the etiquette of respect, and it is expressed as respect; the god of metal is said to be righteousness, and it is the principle of appropriateness, and it is expressed as reverence. It is shame and disgust; the water god says wisdom, which is the principle of differentiation, and it is manifested in the judgment of right and wrong; the earth god is said to be faith, and it is the principle of reality, which is expressed as loyalty.
Righteousness means doing things appropriately; that is, doing things appropriately and appropriately; doing things according to the requirements of benevolence is righteousness.
Etiquette refers to the moral principles of heaven and the rules of human affairs; the so-called moral principles of heaven and regulations are rituals and principles; secondly, as the ritual principles of human affairs, they have the meaning of ethical norms; rituals are Humility and benevolent ritual etiquette.
Wisdom is discernment; wisdom is discernment. Being able to distinguish between what is benevolence and what is not benevolence is wisdom.
Xin means trustworthiness, which means trustworthiness and honesty. Being eager to learn leads to wisdom. A wise man sees before he is young, a wise man is not confused, he has the wisdom of what is right and wrong.
People are born with the excellence of the five elements, so it is the heart. Before it develops, it has the nature of benevolence, justice, etiquette, wisdom, and trust. When it has developed, it has the feelings of compassion, shame, respect, right and wrong, and honesty. Use.
By comparing and deriving the Five Constant Elements with the five elements of nature, the Five Constant Elements will become something that transcends society and transcends time and space.
E. Five ethics
Zhu Xi summarized the human relations in society into five ethics, that is, monarch and minister, father and son, husband and wife, elders and children, and friends, which are the five grades of human ethics. They are the great ethics of the world. People cannot change them and cannot change them. Transcendence, the five moral ethics are innate, born with them, and are not man-made.
Corresponding to the five ethics are affinity, righteousness, separation, order, and trust. That is to say, father and son are related, monarch and ministers are righteous, husband and wife are distinguished, elders and young are in order, and friends have trust. The principles of the five principles are ordained by heaven and originate from the original nature of the human heart and are not imposed later on.
Among the five ethics, the relationship between monarch and minister, father and son is the most important. It is the scripture of heaven and the meaning of earth. Therefore, among the five constant rules, benevolence and righteousness are also the most important. Benevolence is never greater than that of father and son, and righteousness is never greater than monarch and minister. It is the essence of the Three Cardinal Principles, the foundation of the Five Constant Virtues, the foundation of human ethics and natural principles, and there is no escape between heaven and earth.
The Five Ethics are natural principles, but due to the deviation of Qi and the blindness of human desires, the inherent ethics have been obscured. Therefore, it is necessary to educate people and enlighten people's inherent ethics. Therefore, the former kings established schools to Educating the people will ensure that everyone in the world will not lose their nature and will not mess with their ethics. Setting up officials to teach the people not only prevents people from losing their benevolence, justice, propriety and wisdom, but also prevents people from messing up the principles of human ethics. In ancient times, when judging a lawsuit, human relations must be the most important thing, and human relations should be the criterion for good and evil, right and wrong, and sentencing.
We must inherit the traditional ethical and moral spirit, as well as the national psychology, national personality and values ????formed by this ethics and morality, and its absolute and reasonable core that transcends the times and transcends cause and effect. Moral spirit is consciously chosen by individuals based on their own life values. Making this choice requires sacrificing personal interests or even lives to fulfill moral obligations.
A huge, lofty and eternal spiritual power is sublimated from ethics and morality. Confucius said "kill one's life to achieve benevolence", Mencius said "sacrifice one's life for righteousness", "wealth cannot be immoral, poverty cannot be moved, and power cannot be subdued". They respected selfless and fearless men. He Haoran's righteousness, etc., are the moral righteousness of our nation. This spiritual power of moral integrity is extremely important to the survival and development of the Chinese nation.
We must pay attention to the cultivation of personality abilities and life values, and promote the moral integrity of the Chinese nation. This is also the prerequisite for the development of new ethics and new morals, and is the core of the construction of spiritual civilization