What does Confucius mean when he says about heaven What does Confucius say about heaven?

Confucius was not a philosopher, so he didn't talk about reason with the attitude of a philosopher, he didn't have much interest in existence and cosmology, but although he didn't talk about it, his wisdom still penetrated there, through which concept did he penetrate existence? It's the concept of days.

The existence of all things in the West is responsible for the concept of God, and the heavens in China are also responsible for the existence of all things. The so-called: Tiandao Biochemistry .

The concept of heaven has existed since the Xia, Shang and Zhou periods, and although Confucius emphasized benevolence, he did not deny heaven. The benevolence of Confucius and the nature of Mencius are both connected with heaven and are one with heaven. In this way, existence and benevolence are unified with sexuality.

Benevolence and sex are the ones that carry out man, heaven and earth. This is a consummation of the Confucian system, so that heaven is both moral and transcendent.

When it comes to Lao Tzu, the morality of heaven is gone, and only transcendent consciousness remains, so Confucianism and Taoism are different. Because Confucianism has morality, there are some things that he must do, and it is a practice that he knows cannot be done. Taoists don't have such a burden, so Taoists can follow the trend.

This is the difference between Confucian heaven and Taoist heaven.

Hope the above helps.

In the doctrine of Confucius, there is also the idea of the "Mandate of Heaven". In Confucius's 'Fifty and Knowing the Mandate of Heaven', the Mandate of Heaven is the karma we are talking about today, and he knows it. There must be something in life, don't force what you don't have in life, Lotte knows your fate, there is no force at all, good causes must get good results, and evil causes must get bad results.

When the Master was fifty years old, he understood this and was all right. Later, Song and Ming theorists regarded human nature and moral consciousness as given by "heaven", which created a theoretical basis for the eternity of the feudal ethical order. In the history of ancient Chinese philosophy, some materialist philosophers, such as Xunzi of the Warring States Period, regarded "heaven" as natural and material, and the concept of "mandate of heaven" used under such a premise has the meaning of the inevitability of nature.

Original text] Zi said: "There is no word for desire. Zigong said: "If the son doesn't say anything, then what can the boy say?" Zi said: "What does the sky say? At four o'clock, all things are born, what can the sky say? ”

Confucius said, "I don't want to speak anymore." Zigong said

If you don't speak as a teacher, then how can we, the students, shoulder the narration ceremony? Confucius said, "What does God say?

The four seasons change, the grains grow, what does God say? ”

The line should be "replaced", and the birth refers to the growth, and this "speech" is not said by heaven, but by Confucius's own tone, "How to say?" Or "say".

This sentence was originally translated incorrectly, the main explanation should be in the vertical file "He" word, at that time this word was not "when", what is "Dan", referring to the shoulder, here should refer to the shoulder, should be "God shouldered how to say?" The four-liquid fiber stool season changes, the five grains grow, what does God say? In line with Confucius's belief that heaven has a will.

Analysis: Zigong blamed Confucius for not stating it, but Confucius thought that he had done his duty like the sky, how could he say it? Blame the students for not coming to their senses.

This is a very reasonable inference, and the original translation of these words, saying that Confucius was a person who refused to teach students, and pushed it to the sky, is it not to blame the students for not giving money? That's really no trouble.