Literary Thought in the Analects 20, Literary Thought in the Analects

The "body" is a core orientation of the Analects, and with the "body" as the core issue, the Analects not only expounds the above-mentioned ontological ideas, but also expounds a very rich sociological and ethical concepts. In the Analects, the "body" can be "killed" (killed and become benevolent, "Wei Linggong"), can be "to" (Shijun can give his body "Xueer"), can "forget" (once angry, forget his body "Yan Yuan"), can also "humiliate" (descend to humiliate the body "Weizi"), can be "provincial" (three provinces of his body "Xueer"), can be "positive" (his body is upright, do not order and walk "Zilu"), can be "clean" (want to cleanse his body, and mess with the big lun "Weizi"). Confucius put forward the saying that "Li Ren" can "beautify the body", what does "Li Ren" mean?

Thinking about the behavior of the body, it is "Rihito" who pays attention to the body with his heart. From the above discussion, we can know that in Confucius's thought, the "body" is not affected by the outside world, it is self-edification and self-foundation, and it is the sum of the body and its driving force. Correspondingly, there is another concept in the Analects called "self", which refers to the concept of "consciousness" corresponding to "body", which is roughly equivalent to "mind".

However, in the Analects, the "self" and the "mind" are not completely separated from the "body". This concept of "heart" is very different from the concept of "heart" later developed by Mencius, who had completed the idea of dichotomy of mind and body, separating the mind from the body, and the mind became an element that curbs desires and controls the body, rather than being an organic part of the body itself.

The literary ideas in the Analects are:"Mellow and humane, aesthetic education".

Confucius paid the most attention to benevolence.

The Analects epitomizes Confucius, the founder of Confucianism.

The main ideological contents include the theory of the Mandate of Heaven, the theory of human nature, the theory of self-cultivation, the idea of rule by virtue, the thought of education, etc., which constitute the basic content framework of the Confucian ideological system.

The doctrine of the Mandate of Heaven in the Analects deals with the ** of heaven, destiny, and ghosts. Confucius succeeded the Western Zhou Dynasty.

Man's thinking about "heaven" recognizes the dominant role of "heaven" in people's life and death, wealth, poverty, and so on. In the Analects, there are many such examples. For example: "Sin in heaven, there is nothing to pray for." (The Analects of the Eight Hundreds.)

Yan Yuan died. The son said, 'Wow!

Heaven forbid! Heaven forbid! "The Analects of Advanced") "Zi sees Nanzi, Zi Lu does not say.

The Master said, 'Whoever denies it, God hates it, God hates it!' In Confucius's concept, from the utilitarian perspective of man, "heaven" has the ability to condemn people's sin, has the ability to "mourn" and harm people, and has the ability to "abandon" people.

In the first eight chapters of the first chapter of the Analects, "learning" and "Xi" are used extensively, "learning" emphasizes the understanding and absorption of classics, and "Xi" emphasizes testing and verification in practice, so the meaning of "learning" should be "learning and practicing", which embodies the Confucian idea that there is no class in teaching, and what is learned is applied Confucian Confucian theory advocates that "nature is inherently good", that every individual has the heart of goodness, and that each individual has the potential to become a gentleman, a benevolent, and a saint. However, if we want to achieve the sublimation of the individual from natural human nature to beautiful personality, and from "villain" to "gentleman", the most important way is to learn. Emphasizing the importance of learning is the essence of Confucian theory, and it is also the internal cause of the immortal culture of the Chinese nation for thousands of years