Confucius' theory of benevolence embodies the spirit of human nature, while Confucius' theory of propriety embodies the spirit of etiquette, that is, order and system in the modern sense. Humanism is the eternal theme of mankind, which is applicable to any society, any era and any government, and order and institutional society are the basic requirements for establishing a civilized human society. This humanitarianism and order spirit of Confucius is the essence of China's ancient social and political thought.
The highest ideal of Confucius in his later years is called "Great Harmony". In the world of great harmony, people in the world love each other and all the people in the world, not only their families, but also their parents and children. Children can get warmth and care, lonely people and disabled people can rely on them, men have their own things, and women have a satisfactory home. There is no fraud, no thief, no road to pick up, no door to close at night, everyone is honest with each other, talent selection, and the trip to the avenue is also a public service. The core content of Confucius' political thought is "courtesy" and "benevolence". In the general plan of governing the country, he advocated "governing the country by virtue", which is the noblest way to govern the country. This strategy of governing the country is also called "rule by virtue" or "rule by courtesy". This strategy applies morality and politeness to the people, tightens the hierarchy, and completely divides nobles and civilians into ruled and ruled. Broke the original important boundary between nobles and civilians.
Confucius lived in Lu, which had a deep tradition of patriarchal clan system in the Western Zhou Dynasty. At this time, the ruling power of the Zhou Dynasty had existed in name only, and there were constant struggles among governors, resulting in the social reality of "losing the king, abolishing etiquette and righteousness, losing political power, and being at home in the world". "No monarch, no minister, no father and no son" became the characteristic of that era. The intensification of social contradictions has hindered the development of productive forces, and people's spirit and beliefs have also been destroyed as never before. These isomorphisms have become the historical origin and social conditions of Confucius' political thought, and "benevolence" and "courtesy" are the basic spirits of his political thought.
Confucius' highest political ideal is to establish a "world for the public" Datong society. The basic characteristics of "Datong" society are: the road is smooth, and "the world is good for the public", so people can "choose talents and talents, talk about faith and friendship", "people are not only relatives, but also only children, so that the old can be supported, the young can be used, and the orphans can be supported", and the conspiracy fraud is not prosperous and the disaster can not be afford. "Well-off society" is a low political goal advocated by Confucius. The basic characteristics of a "well-off" society are: the avenue is hidden, "the world is home", and "every family, every son is their own, and all goods are their own". In line with this inequality between the rich and the poor, a series of laws, regulations and ethics have emerged, such as "taking the son of heaven, being loyal to the father and son, and being brothers and couples". This kind of society is obviously not as perfect as the "Great Harmony" world, but it has normal order, courtesy, benevolence, credibility and righteousness, so it is called a well-off society. This kind of society actually describes the "prosperous time" of class society after the emergence of "private ownership".
Confucius' ideals of "Great Harmony" and "Well-off Society" have a far-reaching influence on China's later generations. Later, thinkers in different historical periods and stages put forward different visions and goals, which also inspired progressive thinkers and reformers. Hong Xiuquan, Kang Youwei, Tan Sitong and Sun Yat-sen were all influenced by them. The most important economic thoughts of Confucius are "emphasizing righteousness over profit" and "enriching the people". This is also the main content of Confucian economic thought, which has a great influence on later generations.
Confucius' so-called "righteousness" is a social moral standard, and "profit" refers to people's pursuit of material interests. In the relationship between "righteousness" and "benefit", Confucius put "righteousness" in the first place. He said, "see what you want". Before BC, people were required to consider how to conform to "righteousness" in the face of material interests. He believes that "righteousness follows", that is, it can only be obtained if it conforms to "righteousness". Confucius even argued in The Analects of Confucius, Zi Han, that it is necessary to talk less about profits, but don't shy away from them. Zuo Zhuan's Two Years of Success records that doing immoral things to get rich is like floating clouds, disdaining ill-gotten gains. Confucius also believed that the attitude towards "righteousness" and "benefit" can distinguish "gentlemen" from "villains". A "gentleman" with morality is easy to understand the importance of righteousness, while a "villain" who lacks moral cultivation only knows "profit" but not "righteousness". This is what Confucius said in the Analects of Confucius, "A gentleman is righteous and a villain is beneficial." Some people think that since Confucius emphasized "righteousness", he must despise manual labor. This view is wrong. According to the Analects of Confucius, he was very dissatisfied with Fan Chi, a disciple who wanted to study agriculture, and called him a "villain" because Confucius believed that people should have greater ideals and pursuits and shoulder greater responsibilities. He wants his students to be value bearers, not farmers.
Confucius put forward for the first time in the history of China that people's natural qualities are similar, and the differences in personality are mainly influenced by acquired education and social environment ("similar in sex, far from learning"). Therefore, everyone can be educated and everyone should be educated. He advocated "no education for all", founded private schools and enrolled more students, which broke the monopoly of slave owners and nobles on school education and expanded the scope of education to civilians, conforming to the trend of social development at that time. He advocated "learning to be an official" and went to be an official after he completed his studies. The purpose of his education is to cultivate a political gentleman, who must have high moral quality. Therefore, Confucius emphasized that moral education must be placed in the first place in school education ("Disciples are filial when they enter, filial when they leave, sincere and trustworthy, loving the people and being kind. Learn to write if you have spare capacity ").
In terms of teaching methods, Confucius requires teachers to have the educational philosophy of "teaching without distinction" and "managing the country to help the world", the methodology of "teaching students in accordance with their aptitude" and "heuristic", and pay attention to early childhood education and enlightenment education. He educates students to have an honest learning attitude, be open-minded and eager to learn, review what they have learned from time to time, so as to "review the past and learn new things", broaden and deepen the extension of new knowledge, and "draw inferences from others".
The main contents of Confucius' moral education are "courtesy" and "benevolence". Among them, "courtesy" is the moral standard, and "benevolence" is the highest moral standard. "Rite" is the form of "benevolence" and "benevolence" is the content of "ceremony". With the spirit of "benevolence", "ceremony" can be truly enriched. In terms of moral cultivation, he put forward methods such as determination, self-denial, practice, introspection and courage to reform. "Learning and knowing" is the dominant idea of Confucius' teaching thought. While advocating being shameless and eager to learn, he emphasized the combination of learning and thinking ("learning without thinking is useless, thinking without learning is dangerous"), and at the same time, he should "apply what he has learned" and apply what he has learned to social practice.
He first proposed heuristic teaching. He said, "No anger, no anger, no anger." This means that when students think seriously and reach a certain level, teachers should inspire and inspire students. He was also the earliest educator who adopted the method of teaching students in accordance with their aptitude in teaching practice. Through conversation and individual observation, he understands and is familiar with students' personality characteristics. On this basis, according to the specific situation of each student, different educational methods are adopted to cultivate talents in morality, language, politics and literature. Confucius loved education and engaged in educational activities all his life. He never tires of learning and teaching. We should not only set an example, but also teach by example and influence students with our own example behavior. He loves his students and they respect him very much. The relationship between teachers and students is very harmonious. He is a shining example of ancient teachers in China.
Confucius' educational activities not only cultivated many students, but also put forward his educational theory on the basis of practice, which laid a theoretical foundation for China's ancient education. Because of Confucius' conservative political attitude, the reform of economic system also reflects conservative thoughts. For example, in the fifteenth year of Shandong (594 BC), the "initial tax mu" was implemented to legally recognize the legal status of private land, which was a major economic reform in the Spring and Autumn Period; However, according to Zuo Zhuan, Confucius recorded the "first tax mu" when editing Spring and Autumn Annals, in order to criticize its "indecent assault". People are not rich, and you are not rich. It is also recorded in the Analects of Confucius that Confucius advocated "benefiting people", that is, doing things that are beneficial to the people. On the other hand, he advocated that taxes should be lighter, and the apportionment of corvees should not delay the farming season. According to the Analects of Confucius, Confucius also preached to politicians at that time, demanding that politicians should not be too extravagant and pay attention to thrift. He said: "luxury is not inferior, thrift is solid." It is better to be practical than to feel inferior. At the same time, it also advocates "saving and loving others". This includes applying Confucius' thought of "benevolence" to the economic field. The core of Confucius' aesthetic thought is the unity of "beauty" and "goodness", and the unity of form and content. Confucius advocated "poetry teaching", that is, combining literature and art with political morality, and taking literature and art as a means to change social politics and an important way to cultivate sentiment. Confucius believes that a perfect person should cultivate his self-cultivation in three aspects: poetry, ceremony and music. Confucius' aesthetic thought has a great influence on later literary theories.
Confucius clearly put forward famous aesthetic propositions such as "beauty lies in it" and "theory of difference" in the Book of Changes. The boy asked Yi published by People's Publishing House put forward the beauty of Yi school-the beauty of masculinity and the beauty of femininity; The beauty of life; The beauty of freedom; The beauty of neutralization. It is believed that "the beauty of yin and yang, the beauty of life, the beauty of freedom and the beauty of neutralization can be described as schools of aesthetics". Confucius traveled widely all his life. He has learned the incisive philosophy of life from his long-term travel career and formed a unique view of tourism. Confucius' "tour" mainly has three forms: sightseeing, study tour and official tour. In other words, Confucius asked about learning and teaching, seeking officials, and preaching. His travel behavior is inseparable from studying and being an official. Confucius' tourism thought can be roughly summarized as follows:
Confucius' view of traveling far and near
Confucius said, "A gentleman likes virtue, a villain likes earth", and "a scholar who lives in a house is not a scholar." It means that a gentleman should not miss his homeland, but increase his knowledge and realize his lofty ideals and ambitions by studying abroad. It can be seen that Confucius "revisited his hometown" opposed the psychology and behavior of "cherishing his home" and "cherishing his land", and even regarded the desire to live and work in peace and contentment and the nostalgia for his hometown as the dividing line between a gentleman and a villain. However, Confucius also said: "If parents are around, they will swim well if they don't travel far away", which clearly expressed his idea of advocating close travel. "Parents are here and don't travel far" is also the embodiment of Confucianism advocating filial piety, serving parents and paying attention to human relations.
Isn't it self-contradictory that Confucius "revisited his old place", opposed "traveling far" and advocated "traveling near"? Actually, it is not. Confucius' concept of traveling near and far is not contradictory, but the unity of opposites. Similar to the relationship between "fish and bear's paw", traveling far and near actually embodies Confucianism's "loyalty" and "filial piety", and the unity of opposites between serving the country and parents. Although Confucius advocated "traveling near", he did not blindly exclude traveling far. Although he advocated filial piety, he even advocated "ruling the country and leveling the world." Whether it is suitable for traveling far or near, the selection criterion is "reasonable". In fact, among the disciples who traveled around the world with Confucius in 14, many parents are still alive. Confucius opposed "traveling far" without proper purpose but beyond a reasonable level.
Confucius attached importance to the journey of culture and nature, and advocated "viewing mountains and rivers by comparison"
Confucius traveled around the world all his life, paying attention to the optimistic ceremony, and initiated the cultural tourism in China. According to historical records: "Confucius once went west to the Zhou room, seeking gifts, learning to enjoy Changhong and observing the rule of emperors." The purpose of Confucius' visit to the Zhou Dynasty is to learn from Lao Dan. In addition, during his visit to Qi, Confucius had an exchange of "music" with Qi Taishi, and reached the state of forgetting myself. "The Analects of Confucius": "When you hear Shao Yu Qi, learn from him. In March, you don't know the taste of meat, saying,' I want to be unhappy, but I am also.' "Confucius traveled around the world to learn and appreciate the ancient ritual and music civilization, which is actually what we call cultural tourism now.
In addition to advocating the optimistic cultural journey, Confucius also paid attention to the natural journey of understanding mountains and rivers. For the natural landscape of mountains and rivers, Confucius pays more attention to the feeling of "beauty", such as what we are familiar with: "The knower enjoys water, and the benevolent enjoys Leshan; The knower moves, and the benevolent is quiet; Those who know are happy, and those who are benevolent are longevity. " In Confucius' view, a wise man's intelligence, keenness and quickness are metaphysical generalizations. The generous character of the benevolent is connected with the solemn and steady mountain. This is the aesthetic view and experience view of "scenery is better than morality". "Bi" refers to symbol or metaphor, while "De" refers to ethical or spiritual quality, which means that when appreciating the natural landscape of mountains and rivers, metaphor is linked with people's moral character according to its characteristics, that is, the natural landscape is personified.
Confucius advocated that tourism should be healthy and moderate, and opposed wanderers.
Confucius once said: "The winner has three pleasures, and the loser has three pleasures. Music festivals, rituals and music, the kindness of Taoist people, and more virtuous friends are beneficial. Happy and arrogant, happy and swimming, happy and happy, painful. " In other words, it is harmful to take pride as pleasure, to fool around, and to take pleasure in large and small banquets. It can be seen that Confucius opposed wandering behaviors such as idleness, bohemian, and unrestrained play. He believes that vagrancy is beyond the personal physical and mental endurance and social etiquette, and the happiness brought by vagrancy is temporary and limited, which will bring great harm to himself. When you are angry, you forget to eat, and when you are happy, you forget to worry.
When Confucius was 62 years old, he once described himself like this: "He is also a human being. He forgets to eat when he is angry, and forgets his worries when he is happy. He doesn't know that his old age is coming." At that time, Confucius had led his disciples around the world for nine years and had gone through all the hardships. Not only did he not get the appointment of the governor, but he almost died. But Confucius didn't give up because of difficulties. He was still optimistic, stuck to his ideals and even knew he couldn't do it.
Be happy in poverty.
Confucius said, "Being unjust and rich is like a cloud to me." In Confucius' mind, upholding justice is the highest value of life. When there is a contradiction between rich and poor and morality, he would rather be poor than give up morality. But we can't regard his peace and happiness as not seeking wealth, but seeking to maintain Tao, which is not in line with historical facts. Confucius once said: "Rich and expensive, people want what they want; You can't go anywhere unless you take the main road. Poverty and meanness are disgusting to people; If you don't take the main road, you won't go. " "Money is available, although there are many whips, I can do it. If you can't get it, just do as I say. "
Never tire of learning, never tire of teaching.
Confucius was famous for his eagerness to learn and showed great interest in all kinds of knowledge, so he was versatile and knowledgeable. He was very famous at that time, and was almost regarded as an omniscient saint, but Confucius himself didn't think so. Confucius said, "How dare I be a saint and a benevolent person?" Never tire of it, never tire of teaching. "Confucius learned that there was no regular teacher. Whoever has knowledge and who doesn't understand will worship him as a teacher. Therefore, he said, "In a threesome, there must be a teacher. Follow the chosen ones, and change the bad ones. "
Go straight.
Confucius was upright in nature and advocated going straight. He once said, "I treat others, who will ruin my reputation?" If you are famous, you have to try. Simin also, the reason why the three generations went straight. "Historical Records records that Confucius asked Lao Tzu to be polite when he was in his thirties. When he left, Laozi gave a message: "Smart and thorough, close to death, considerate. Those who argue the broad masses are in danger, and those who are evil are also. A son should not have his own, and a minister should not have his own. "This is Lao Tzu's kind reminder to Confucius, and it also points out some shortcomings of Confucius, that is, he looks at the problem too deeply and speaks too sharply, hurting some people with positions and bringing great danger to himself.
Be kind to others.
Confucius founded the moral theory with benevolence as the core. He is also a kind person, compassionate, helpful, sincere and generous. "Don't do to others what you don't want others to do to you", "A gentleman is beautiful as an adult, but not evil as an adult", and "Give up who I am and do my best" are all his life principles. Confucius said, "Five out of ten, I am determined to learn; I am thirty years old; Forty without confusion; At the age of fifty, I knew my destiny; I am obedient at the age of sixty; I am still obedient at the age of seventy; I didn't cross the line. " This is Confucius' summary of all stages of his life. The ancients of the Six Classics believed that Confucius arranged poems, books, rituals and music, and wrote the Spring and Autumn Annals as a preface to the Book of Changes (called Ten Wings of the Book of Changes, or Yi Zhuan). Poems: Qu Luge, Yue Fugue, Gui, Pan Cao, Cao, Cao, Huo.
Most of these poems are included in Yuefu poetry anthology, and their credibility is not high. Confucius said, "Three thousand disciples and seventy-two saints". There are more than 70 classics, which are listed as follows:
Serial number, surname, surname, age, place of origin and titles of later generations of sages. Remarks 1 Yan Hui Confucius, 30 years old, Yan Guogong 2 Minzi Shao Confucius 15 years old Lu 3 Ran Gengbo Niu Lu Hanlin Academy, the 65th generation Sun Ranshipu was sealed 6 years ago in Yongzheng, 4 ran yong Zhonggong Shao Confucius 29 years old Sun Rantianlin, the 67th generation of Lu Hanlin Academy, was sealed 5 years ago and slaughtered to my son Lu Xianxian and 6 Duanmu Tzu Gong Shao Confucius 3. Ten-year-old Wei Qi Ranqiu's son was missing Confucius, and 29-year-old Lu sealed Xu Gong in the Tang Dynasty and Peng Chenggong in the Song Dynasty. Later, he changed Xu Gong's eight-minute son to be missing Confucius, and nine-year-old Bian Xianxian was sealed, etc. 9 Ziyou Shaokong is 40 years old, Wu 10 Shaokong is 44 years old, Wei 1 1 Sun Shi Shaokong is 48 years old, Chen 12 Zeng Shen is 46 years old, and Nanwucheng's father Zeng 13 Tan Taiming Shaokong is 39 years old. 14 Unequal children mean less Confucius at forty-nine years old 15 yuan sage thinks less Confucius at thirty-six years old Song 16 Grandfather's eldest son married Confucius' daughter 17 Nangong Shilu married Confucius' niece 18 Gongai 19 Wu. Father of the Senate 20 Father of Yan Hui 2 1 Shang Qu Shao Confucius 29 years old Lu 22 Gao Chai Zi Xiao Confucius 30 years old Qi 23 Qi Diao Confucius1Kloc-0/year-old Cai 24 Gong Zizhou's "Family Language" No, the shackles of wandering gods 25 Sima Geng Zihuan's younger brother 26 children Chi Shao Confucius 36 years old Lu 27 You Ruozi Hu Shao Confucius 43 years old Lu 28 Gong Shao. Liu Shao Confucius 46 years old Lu 32 Ranru (Hui nationality) Shao Confucius 50 years old Lu 33 Cao T-shirt Xun Shao Confucius 50 years old 34 Shao Confucius 50 years old 35 Gongsun Longzi Confucius 53 years old author "Zhi (I)" 36 children 37 sentences 38 Qin Zuzi Nan 39 Zilian 40 Suburbs 4 1 Jean Si Chizi Tu Qin 42 Migrant father 43 Shi 44 Ren Buqi Zi Xuan Chu 45 Ru Ligang. 47 Qin Rankai 48 Palace Xia Shoucheng 49 Rongzhen Wei 5 1 Zi (one) 52 Yan Zuxiang 53 Jia's "Family Language" has no such person 54 sentences Wei 55 Han Fu sunspot lock 56 Qin Shangzi Pi Chu 57 Shen Dangzhou 58 Yan Zhishu 59 Rong. Qi Ziqi 60 County Cheng Ziqi 6 1 Zuo Ren 62 Yan 62 Zheng Jia dialect is Xue Bang 63 64 Shichang 65 Yan Zisheng 66 Bu Shucheng 67 Yuan Kangjia dialect is Yuan Kang, and the word book "68 Tan Lezi Sheng 69 Yong Lian 70 Shu Zhonghui Sub-period 7 1 Yan Heran 72 Di Heixi 73 Kong Zhongzi despises the son of Meng Pi and the nephew of Confucius 74 Gong Yu Ruzi. 78 Father of Qin Pizi, Father of Qin Zi and Father of Liang Shu joined the army to restore saints: Yan Huizong Saint: Zeng Shenshu Saint: Kong Ji (Zisi) Yasheng: Monk (Mencius)
Four subjects, ten philosophers, virtue, Yan Hui, sensitive words, Duanmu Ci politics, Ran Qiu, Zhong You literature, Yan Yan, Shang Bo (all the data in the above table are from:) Voltaire: "The East has found a wise man."
Leibniz, Germany: Enthusiastic praise for Confucianism
Needham: "Confucius is the uncrowned king."
Emerson: "Confucius is the philosophical Washington"
Sima Qian: Taishi Gong said: There is a poem saying: "The mountain rises and the scenery stops." Although I can't reach it, I am eager for it. I read Kong's books, so I can see him. When I arrived in Shandong, I saw the halls, cars, clothes, rituals and music, and Confucian scholars exercised etiquette at Confucius' house on time. I couldn't leave. There are many kings and saints in the world, before and after Dou Rong's death. Confucius is a civilian, and by more than ten generations, people who study have respected him. Since the emperor and the vassal, China's words and six arts have compromised with the master, which is most holy!
Emerson believes that "Confucius is the glory of all nationalities in the world". Comments on Confucius in Pre-Qin Period
During the Spring and Autumn Period and the Warring States Period before Qin Shihuang unified the six countries, there was an academic prosperity of "a hundred schools of thought contend", among which Confucianism, Taoism, Mohism, Ming and France were the most famous. In the pre-Qin period, Confucianism was on an equal footing with other philosophers and did not stand in the same position. Therefore, the evaluation of Confucius by various schools is different.
Confucius' disciples and their later scholars all respected Confucius. Zi Gong is the representative of his master. He admired Confucius, regarded him as a heaven and man, and compared him to heaven, the sun and the moon, and Muduo. Mortals can never reach him. He thinks Confucius is a natural saint. Mencius, an Asian sage, believes that Confucius' way of being a saint is the highest criterion that runs through nature and society. However, at that time, it was generally believed that Confucius was a learned and famous scholar.
Xunzi, a great Confucian scholar at the end of the Warring States Period, although his thought of etiquette was rooted in Confucius, his thought of "law" was strong. He took it as his duty to inherit the Confucian orthodoxy, respected Confucius, and believed that the virtue of Confucius would never die out. However, he condemned Zhang Zi, Xia Zi and Zi You as "cheap Confucianism" and criticized Zi Si and Mencius. His works quoted the words and deeds of Confucius and his disciples in many places, expressing his thought of attaching importance to etiquette and "using knowledge in the name of Confucius".
Mohism has many criticisms of Confucianism, criticizing Confucius for "not saying enough", advocating "not saying enough" and criticizing the cumbersome etiquette of Confucius and Confucianism.
Taoism takes nature as its purpose, despises etiquette and holds a negative attitude towards Confucian ethics.
Pre-Qin legalists opposed Confucianism ideologically, and Shang Yang, the representative of the early legalists, thought that Confucianism opposed the legalists' thought of agricultural warfare, which caused the country to be "impoverished". Han Fei, a master of legalism, thinks that Confucius' theory is the first of the five evils, and that chivalrous men use force to violate Confucianism and law.
The above-mentioned pre-Qin philosophers held their own opinions on Confucius, which just reflected the prosperity of academic contention at that time. This is completely different from the situation of Confucianism after the Han Dynasty.
Comments on Confucius in Qin and Han Dynasties
Qin and Han Dynasties are the key period for the development of Confucianism. In the pre-Qin period, Confucius was only one of the philosophers. Although Confucianism was called "Xianxue", it was only one of a hundred schools. Emperor Wu of the Han Dynasty deposed hundreds of schools and respected Confucianism alone. Since then, Confucianism has been in a dominant position and has become the official ideology.
Comments on Confucius in Song and Yuan Dynasties
The evaluation of Confucius in the Song and Yuan Dynasties is a general admiration for Confucius, a further deification of Confucius, and the maintenance of his feudal rule with Confucius' sacred aura and ethics.
During the Song and Yuan Dynasties, China ended the nearly hundred-year separatist regime since the late Tang Dynasty and established an autocratic centralization of authority with the bureaucratic landlord class as its pillar. The philosophical movement in Song and Yuan Dynasties showed the characteristics of China's philosophical thinking in the Middle Ages and the faltering of its logical development in a more typical form. In the past, Confucianism, Buddhism and Taoism attacked each other and absorbed each other, from the separation of the three religions to the confluence of the three religions, thus producing a very exquisite official philosophy in the Song and Yuan Dynasties: Neo-Confucianism idealism with Confucian ethics as the core content, taking exquisite philosophical theory as the theoretical basis and absorbing the nutrition of Buddhism and Taoism.
Confucius' theory is the theoretical basis of Neo-Confucianism, so the image of Confucius himself was also shaped to be more perfect and tall in the Song and Yuan Dynasties and became the most sacred teacher. The imperial court and scholars praised Confucius and expounded his theory.
Comments on Confucius in Ming Dynasty
After Song and Yuan Dynasties, Neo-Confucianism in Ming Dynasty developed to a new stage, and the study of mind was extremely prosperous. At the same time, there is also the opposite learning. It presents a situation in which the three major ideological trends of Neo-Confucianism, Psychology and Qi are competing against each other. The three also have their own explanations and comments on Confucius and his theories.
Comments on Confucius in Qing Dynasty
In the Qing Dynasty, Confucianism flourished and declined. On Confucius and Confucius according to different times, the main points are:
1. On the Unity of Tao and Governance;
2. Zhu Xue is Confucianism; Criticize Neo-Confucianism with Confucianism;
3. Confucius and Mencius criticized the absolute monarchy;
4. Confucian classics is the theory of Neo-Confucianism;
5. The theory of "All Six Classics are History";
6. the theory of "Chinese style is used in the west";
7. The theory of "Confucius restructuring";
8. The theory of the change of Yi Xia; Confucius' theory of respecting monarch; Confucian Khan said.
Comments on Confucius since modern times
1840 Since the Opium War, China's modern society has experienced unprecedented national disasters and social changes, which restricted and influenced the struggle in the ideological and cultural fields. The debate on how to evaluate Confucius and his Confucianism is not only of academic significance, but also reflects the political and economic interests of different classes and strata.
Hong Xiuquan and the Taiping Heavenly Kingdom Revolutionary Movement led by him not only criticized the feudal ruling order of the Qing Dynasty with material weapons, but also ideologically attacked all the ropes that bound the people. However, due to the limitations of the peasant class, he did not completely get rid of the influence of Confucianism.
The early reformers witnessed the serious national crisis in China at that time, cared about current politics and were keen on western learning, and put forward the thinking mode of "changing things" and "using Chinese style and western things".
After the Sino-Japanese War of 1894-1895, the bourgeois reformists advocated the political reform movement in the face of the crisis that the great powers carved up China.
Bourgeois revolutionaries launched a fierce criticism, launched a debate on revolution and improvement, and deepened the Confucius critical movement in modern times.
After the Revolution of 1911, there appeared a counter-current of respecting Confucius and restoring ancient ways in the ideological field.
The lessons of the failure of the Revolution of 1911 made some bourgeois Democrats realize that the fundamental reason why the bourgeois system was not established was that it did not touch the old ideas and morality.
After the May 4th Movement, the debate about Confucius' evaluation continued. Finally, Mao Zedong made a scientific summary and put forward: "China created splendid ancient culture in the long feudal society. Cleaning up the development process of ancient culture, eliminating its feudal dross and absorbing its democratic essence are necessary conditions for developing national new culture and improving national self-confidence; But we can't accept everything uncritically. We must distinguish all the decadent things of the ancient feudal ruling class from the excellent people's culture in ancient times, that is, something that is somewhat democratic and revolutionary. " "For China's ancient culture, similarly, we neither reject nor blindly follow it, but critically accept it, thus promoting China's new culture." And stressed that "from Confucius to Sun Yat-sen, we should sum up and inherit this precious heritage." This paper expounds the attitude and methods that Marxists should hold in evaluating Confucius.
Taigang Pingkong
1. Modern Neo-Confucianism came into being in the early 1920s, trying to restore the dominant position of Confucianism, rebuild its value system, and absorb, integrate and understand western learning on this basis, so as to seek the cultural and social modernization of China.
2. Confucian capitalism is also called "the third modernization model" or "East Asian industrial civilization". The development path or mode of realizing capitalist modernization envisaged by modern neo-Confucianism under the background of Confucian culture or under the guidance of Confucianism.
3. The third development of Confucianism is a view put forward by modern neo-Confucianism on the current development stage, the expected future prospect and its position in the history of Confucianism.