Benevolence and propriety are the core of Confucius s thought

The core of Confucius's thought is "benevolence", the core of Mencius's thought is "righteousness", and the core of Xunzi's thought is "etiquette".

The Taoist summary (irony) is very clear, "Loss of benevolence is followed by righteousness, and loss of righteousness is followed by courtesy." ”

From Confucius's evaluation of Guan Zhong's words, we know that for Confucius, benevolence is much more important than courtesy.

Confucius had a syllogism on the words of Guan Zhong.

One paragraph is: "Then what is the rule of Zhong Zhilihu? He said: "Bangjun is a tree plugged door, and Guan is also a tree plugged door." Bangjun is the good of the two monarchs, there is anti-kun, and the Guan family also has anti-kun. Guan knows the etiquette, who doesn't know the etiquette? ”

One paragraph is: Zi Lu said: "Duke Huan killed Gongzi and summoned him to death, and Guan Zhong did not die." He said, "Unkind? Zi said: "The princes of Huan Gong Jiuhe, not with military vehicles, but also with the power of Zhong." Such as its benevolence, such as its benevolence. ”

The next paragraph is: Zigong said: "Guan Zhong is not benevolent?

Huan Gong killed Gongzi and couldn't die, and he was the same. Zi said: "Guan Zhong Xianghuan, dominate the princes, and the world is a Kuang world, and the people are given by it today."

Microtubule Zhong, I was sent to the left. How can it be that the husband and the woman are forgiving, and they are in the ditch, and they do not know? ”

It is obvious that Confucius thought that Guan Zhong was rude but benevolent.

There are still several different opinions in the academic community about what is the core of Confucius's ideological system: Most people believe that benevolence is the core of Confucius's ideological system. The core of Confucius's ideological system is etiquette, and Confucius's doctrine is summarized as "etiquette".

Generally speaking, those who affirm Confucius's positive role more advocate benevolence as the core of Confucius's ideological system, while those who deny Confucius more emphasize that propriety is the core of Confucius's ideological system. Benevolence and propriety are a pair of categories in Confucius, and together they form the core of Confucius's ideological system. The core of Confucius's ideological system is moderation.

He believes that Confucius's thought is a complex whole, but it is controlled by the mean. It is difficult to summarize the ambiguity and complexity of Confucius's thought with a single core. The textbook takes the first point of view.

I also believe that "benevolence" is the core of Confucius's thought. First, the idea of "benevolence" as the idea of governing the country is a new invention of Confucius.

Second, Confucius attached more importance to "benevolence" than to other categories. In terms of statistical frequency, in the Analects, Ren has the highest frequency, 109 times; And the salute was only 75 times. Third, on the issue of the ethics of benevolence and the politics of benevolence, Confucius's focus has always been not on the benevolence of personal ethics and morality, but on the benevolence close to politics.

Fourth, in Confucius's thought, benevolence has a commanding role in etiquette. Especially when it comes to the conflict between benevolence and propriety, Confucius does not hesitate to stand on the side of benevolence and let propriety be subordinated to benevolence.

The main system of Confucius's benevolence.

The root of benevolence: "filial piety".

Filial piety means filial piety to parents and respect for brothers. This concept was influenced by the patriarchal system of the time, and in such a hierarchical society based on blood ties, the role of filial piety would be great, and Confucius believed that as long as the monarch made good use of this blood kinship, the common people would rise to benevolence.

Confucius also put forward the idea of "loving others". Loving others is the derivation and generalization of the foundation of benevolence, which is an understanding that is externalized from blood relations, and its specific methods are "pushing oneself and others" and "do not do to others what you do not want to be done".

The "love" advocated by Confucius is "the love of inferiority", and the standard of inferiority is etiquette. Confucius's exposition of benevolence is very broad, but they all follow one principle, that is, propriety.

"Self-denial" means "for benevolence and self-denial", and Confucius said: "For benevolence and self-denial, and by others." This means that people's moral cultivation is mainly accomplished by themselves, and is an expression of one's independent free will, which is not affected by the external conditions of others.

Confucius regarded it as "learning for oneself", which is mainly the cultivation of personal moral knowledge.

Confucius's benevolence is also manifested as a spiritual realm. "The benevolent Anren", "the benevolent Leshan", "the benevolent quiet", and the benevolent longevity, the meaning of these benevolent expressions is basically the same, and they all express a kind of benevolent realm.

Confucius Renxue is a political and ethical philosophy with the content of self-cultivation, family harmony, governing the country, and leveling the world, and "self-cultivation" is the core content of Confucius Renxue. The key to the so-called self-cultivation, family harmony, governing the country, and leveling the world lies in "virtue". The so-called "virtue" is to maintain the people's trust in themselves.

And this kind of "virtue" must be obtained through "self-cultivation".

When Confucius said "benevolence", he expressed it from different perspectives. "Ren", one of the three virtues. "Benevolence", the virtue of the heart. benevolence", the way of goodness. "Benevolence", self-denial.

Confucius's benevolence also contains the idea of cherishing laborers. For example, when Zhong Gong asked for benevolence, Confucius said: "When you go out, you will see a great guest, so that the people will be like a great sacrifice."

Zizhang asked Ren, and Confucius said: "Those who can do five things in the world are benevolent." These "five" are "respect, generosity, faithfulness, sensitivity, and benevolence".

In short, Confucius's benevolence has a huge system, which is not only simple as a kind of virtue for specific behavior, but also lofty for the perfect state of personality. It has an internal logic, the starting point of logic is the blood love in the patriarchal hierarchy, the logic is "love", the criterion of logic is etiquette, and the final result of logic is the knowledge and cultivation of one's own personality, so as to achieve the perfect state of knowing the destiny of heaven, obeying one's ears, and following one's desires.

benevolence, propriety, and propriety; (The benevolent love others, self-denial and revenge).

It advocates the establishment of a civilized society of etiquette and music on the basis of everyone's moral consciousness.

1) Confucius. put forward the study of "benevolence", requiring rulers to observe the people's feelings and oppose harsh government and arbitrary torture; Promote broad understanding and consideration of others as a way to adjust interpersonal relationships.

Stabilize social order. Confucius believed that in order to achieve "love for others", one must follow the path of "loyalty and forgiveness". The idea of "benevolence" includes the care and love for the people, the people-oriented thought, and the moral outlook and ethics he advocated.

2) The "rites" pursued by Confucius were the Western Zhou Dynasty.

hierarchical system. In order to realize "rites", Confucius further put forward the idea of "correcting the name". The correct name is in accordance with the weekly rites.

The system corrected the social hierarchical order that had been confused at that time, and achieved a "order" that was justified and the noble and the lowThis reflects the conservative side of Confucius's political thought.

The relationship between the two: benevolence is a kind of moral norm and has an intrinsic nature. Subject to etiquette, the two complement each other.

Etiquette is a system for rulers to maintain social order. It is external.

Confucius. The relationship between benevolence and propriety is: benevolence is the body of propriety, and propriety is the use of benevolence. The two are closely integrated and inseparable. This ritual is Confucius's contribution to the previous rites (including the Zhou rites.

As Confucius said, we should "walk in the summer."

Take advantage of Yin's chariot, serve the crown of Zhou, and dance with music", to distinguish the accumulation of traditional culture, to remove evil from good, to keep the false from the true. Confucius refuted and rejected some of the previous rites that violated the basic spirit of benevolence, cursing that "the one who started the ritual has no aftermath", and strongly criticized the criminal system of using slaves as burial objects or human figurines as burial companions in the Shang and Zhou dynasties. What Confucius praised was the part of the ritual that met the standards of Confucius Ren from the lineage of Yao, Shun, and Yu to Shang and Zhou.

Under this standard, Confucius praised Yao, "Great, Yao Zhi is the king, majestic!" ”；Praise Shun and Yu, "Towering, Shun Yu has the world, but not with Yan." ”；praised "two out of three parts of the world", and Zhou, who is still "serving Yin", "can be said to be virtuous"; Praise Zhou Gong who is generous and humble.

Talent and beauty"; Praise Taber who "makes three to the world".

It can be said that it is also the most virtuous. Here, Confucius praised the continuation of customs, the simplicity of society, the simplicity of people's hearts, the stability of order, and less competition of interests, rather than the superficial shell of Zhou rites. Didn't Confucius himself say, "Liyun Liyun, jade silk cloud?"

Happy clouds, happy clouds, bells and drums? ”。In addition, Confucius's etiquette is by no means limited to regulations, systems, rituals, and customs.

Rather, Confucius started from human beings and applied simple materialism in his historical research and practical observation of the social culture, politics, ethics and morality, and natural sciences of the time.

Some naïve philosophical laws derived from discerning thinking and their basic application. Confucius's etiquette, focusing on small things, can be regarded as a collection of personal behavioral norms and social norms, Daren, is the harmonious realm of personal development and social progress; The understanding of the great and generalized is that rites are the basic laws of philosophy, and Daren is to understand the laws, master the laws, realize the leap from the kingdom of necessity to the kingdom of freedom, and finally realize the ideal realm of "the unity of heaven and man", that is, the ideal realm of "one day of self-denial and retribution, and the world will return to benevolence" as envisioned by Confucius.

The core of Confucius's thought is "benevolence", the core of Mencius's thought is "righteousness", and the core of Xunzi's thought is "etiquette".

The Taoist summary (irony) is very clear, "Loss of benevolence is followed by righteousness, and loss of righteousness is followed by courtesy." ”

From Confucius's evaluation of Guan Zhong's words, we know that for Confucius, benevolence is much more important than courtesy.

Confucius had a syllogism on the words of Guan Zhong.

One paragraph is: "Then what is the rule of Zhong Zhilihu? He said: "Bangjun is a tree plugged door, and Guan is also a tree plugged door." Bangjun is the good of the two monarchs, there is anti-kun, and the Guan family also has anti-kun. Guan knows the etiquette, who doesn't know the etiquette? ”

One paragraph is: Zi Lu said: "Duke Huan killed Gongzi and summoned him to death, and Guan Zhong did not die." He said, "Unkind? Zi said: "The princes of Huan Gong Jiuhe, not with military vehicles, but also with the power of Zhong." Such as its benevolence, such as its benevolence. ”

The next paragraph is: Zigong said: "Guan Zhong is not benevolent?

Huan Gong killed Gongzi and couldn't die, and he was the same. Zi said: "Guan Qing Ying sedan chair Zhong Xianghuan Gong, tyranny princes, a Kuang world, the people are given by it today."

Microtubule Zhong, I was sent to the left. How can it be that the husband and the woman are forgiven, and they are self-profaned in the ditch, and the reputation is unscrupulous? ”

It is obvious that Confucius thought that Guan Zhong was rude but benevolent.

Summary. The personality connotated in the study of "benevolence" is perfect, and morality is complete. However, while the current socialist market economy continues to develop rapidly, social morality is constantly declining, money worship and individualism are prevalent, people generally lack a sense of spiritual belonging, and a series of moral degradation problems have emerged one after another.

These problems are not only a direct manifestation of the loss of "benevolence", but also an important reason for the loss of traditional culture. Therefore, the rediscovery and research of "benevolence" is of great significance to the development of modern society.

What is the core idea of Confucius's benevolence or etiquette? What is the modern value and significance?

The personality of the "benevolent study and inspection of the connotation of the fighting shirt is perfect, and the morality is complete. At the same time as the sustained and rapid development of the socialist market economy, social morality is constantly declining, money worship and individualism are prevalent, people generally lack a sense of spiritual belonging, and a series of moral degradation problems have emerged one after another. These problems are not only a direct manifestation of the loss of "benevolence", but also an important reason for the loss of traditional culture.

Therefore, the rediscovery and research of "benevolence" is of great significance to the development of modern society.

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The idea of benevolence and propriety is the core idea of Confucius's political thought, and it is also the theoretical basis for the inheritance of Confucianism from generation to generation.

In Confucius's thought, benevolence exists in all aspects of social relations, and the embodiment of benevolence in social relations is to require benevolence to love others, and in the relationship between people, Confucius believes that benevolence should play a role in the existence of various rules or principles.

The Chinese advocate the idea of propriety, and the Chinese also attach importance to the education of propriety. The propriety proposed by Confucius is a generalized sense of propriety, and in social relations, he equates propriety with morality. Etiquette is regarded as a code of conduct and moral standards that bind people in society.

The viewpoint of policing in politics. The ruler should also follow the rules of etiquette for the rule of the people, so as to gain the respect and obedience of the people. The idea of Confucius's benevolence and propriety played an important role in promoting China's political and moral development.