Isn t Confucius s idea of benevolence precisely for the salvation of the world? Why Mozi classifies

The love in Confucius's "benevolence", and the "filial piety, loyalty, faithfulness, benevolence, and benevolence" that this love manifests in the basic human relationship, and its highest pursuit, "pan-love for all", are not fundamentally different from Mozi's "simultaneous love": Mozi attributed the root cause of the world's disasters at that time to the lack of love between people - "mutual evil", and believed that advocating "simultaneous love" was the fundamental solution: "to make the world love each other......Then the world will rule.

"Love" is to put others in the same position as themselves, and strive to treat others as themselves, love others as themselves, "and love" is to love the people of the world regardless ......of distance and proximity: "the world and love, love others if they love their own body."Treat others as oneself, and regard others as one's own." Mozi showed a different way of thinking from Confucius in the way of implementing "love".

Mozi's love for people originally pointed to reality, but in how to implement and implement this proposition, he relied more on transcendent forces: heaven, ghosts, and gods. For example, in the "Dharma Ritual", he believes that there can be no example of love to be followed, but only to seek heaven ("Heaven is the law"); In "The Chronicles of Heaven" and "Ming Ghosts", he did not hesitate to spend a lot of pen and ink on the existence of ghosts and gods, in order to find the most powerful support for the implementation of love.

In his view, the existence of heavenly ghosts and gods is a powerful guarantee for the implementation of love, because love is the will of God, so those who love each other according to the will of heaven will be rewarded by heaven, and those who violate the will of heaven and have evil relations with each other will will be punished by heaven. The heavenly ghosts and gods are superior to human beings, and their power to reward good and punish evil is incomparable, and no other force can stop its reward and punishment: "The punishment of ghosts and gods cannot be for the rich and powerful, the brave and strong, and the strong armor, and the punishment of the ghosts and gods will be victorious."

Behind Mozi's reliance on ghosts and gods is his contempt and denial of human beings as moral subjects. It is precisely because of this misunderstanding that when Mozi persuades people to love both, he often shows benefits and disadvantages, and threatens ghosts and gods. This is in stark contrast to Confucius's "speaking from reason".

As for the world, Mozi believes that the implementation of love should be carried out by the monarch from top to bottom, and its specific means are still praise and punishment: "Persuade it to be rewarded, and power to punish it, I think that people love each other and benefit each other, for example, if the fire is on the top, and the water is down, it cannot be prevented in the world." This practice is obviously a crude external imposition, which is far from true moral education and moral cultivation.

To sum up, Mozi's ethical thought is centered on "love and love" and utilitarian for the purpose, and its implementation relies more on rewards and punishments, with ghosts and gods as its final support. Its vision is clearly limited to the perceptual existence of man, and fundamentally denies the status of man as a moral subject. This makes his ethical thinking always stay at the level of perceptual experience, thus closing himself off the path of metaphysical thinking.

The main reason was that the information was not accessible at that time, the books were not easy to print, and everyone could not fully understand each other.

Because he is a selfless man.

Those who are in office and filial piety cannot refrain from self-denial.

Original topic: Confucius to Ji Kangzi, "Gou Zi does not want, although he does not steal it", it is inferred that Confucius believes that the source of chaos in the world is: a, social poverty and backwardness b, the cruelty and immorality of the people c, frequent wars between princes d, the incumbent can not refrain from self-denial.

Correct Answer: False call d.

Confucius (551 BC - 479 BC), known as Qiu, the word Zhongni, a native of Zaoyi (now Qufu, Shandong), his father's name was Liang Su, and his mother was Yan Zhengzai, an educator, thinker, and politician in the late Spring and Autumn Period, and the founder of Confucianism.

This is not true.

Confucius was the founder of Confucianism, advocating the implementation of benevolent government, "governing with virtue", and the highest political ideal was to establish a Datong society where "the world is for the public".

Lao Tzu is the founder of the Taoist school, advocating the rule of non-action, "doing nothing and doing nothing", and the core of his ideology is the simple dialectic.

The opposition between Confucianism and Moxia was a major event in the history of thought during the Spring and Autumn Period. Mozi's criticism of Confucius and Confucianism is mainly expressed in the aspects of "heaven", "ghosts", "thick burials and long mournings", and "ritual music". The central content of these criticisms is the contradiction between Mozi's "concurrent love" and Confucius's Confucian "kissing" love, and the contradiction between maintaining the "ritual music" for the purpose of the blood patriarchal system and abandoning this "ritual music".

The contradiction is the inevitable result of the collapse of etiquette and happiness in the Spring and Autumn Period, and the conflict between old and new ideas.

The two families share the same cultural resources, but their attitudes towards etiquette and music are different. The Mohists criticized the ritual music advocated by Confucianism from the aspects of extravagant forms of ritual music, inherent contradictions in the requirements of ritual numbers, hypocrisy of those who perform rituals, and the uselessness of ritual music to the world. However, through the interpretation of funeral rites and the norms covering human clothing, food, housing and transportation, it can be seen that the Mohists did not abandon the significance of the existence of ritual music in human society.

Further, the reason why Mozi criticizes the ritual music advocated by Confucianism is that it is related to its distinct practical concerns and universalist feelings, and secondly, it is the intrinsic requirements of utilitarianism. The Mohist criticism of Confucianism undoubtedly reminded Later Confucianism to reflect on the practical utilitarianism of ritual music and the universality of ritual music.

Mozi's thought is the Mohist, which is an idea from the bottom of the society, which is both love, non-aggression, and virtue. To love is to eliminate the distinction between intimacy and affection, the noble and the low, and to love all people equally; Non-offensive is to condemn the disasters caused by war to the people, in other words, not to fight; Shang Xian is against cronyism and advocates virtue. To love is to eliminate the distinction between intimacy and affection, the noble and the low, and to love all people equally; Non-offensive is to condemn the disasters caused by war to the people, in other words, not to fight; Shang Xian is against cronyism and advocates virtue.

The reason why Mozi criticizes the ritual music advocated by Confucianism is that it is related to its distinct practical concerns and universalist feelings, and secondly, it is related to its intrinsic requirements of utilitarianism. The Mohist criticism of Confucianism undoubtedly reminded Later Confucianism to reflect on the practical utilitarianism of ritual music and the universality of ritual music.

Mozi's thoughts are basically "non-Confucian".

Of course, when it comes to "concentrated embodiment".

That must be the "Non-Confucian" chapter.

Confucian etiquette and music are the opposite of the original intention of Confucianism, which is a factor that leads to social chaos and unrest.

Teacher Yi Zhongtian talked about the sons of the pre-Qin Dynasty.

Confucius put forward the doctrine of "benevolence", "benevolence" contains all virtues He advocated "loving people", requiring rulers to observe the feelings of the people, cherish the people's strength, and "govern with virtue" He opposed harsh government and arbitrary torture Therefore, the answer is:

The Mohists believe that the Confucian "benevolence" is problematic, and the problem is that the gods scatter their love. （）

a.That's right. b.Wrong travel and wrong carrying.

Correct Answer: a

Benevolence, righteousness, propriety, wisdom and faith, in which benevolence comes first. Explanation of the character of benevolence and righteousness. It is necessary to have correct values, a world view.

Because benevolence and righteousness are a relatively broad concept, it depends on different people to have different understandings, and it is not possible to give a clear definition or qualitative, otherwise it will make the learner's thinking limited.

Because benevolence is a broad meaning, it cannot be expressed and standardized in specific language, and it is completely based on people's hearts and feelings, and some benevolence is the action of words

Ren is an uncertain concept, and it has different meanings for different people.

Why did Confucius give a clear definition of benevolence, because it is difficult to give a clear definition.

No. Benevolence, lovers. That's the definition.

Mozi believed that Confucianism had the problem of Minzhou.

a.Believe in Destiny.

b.Don't believe in ghosts and gods.

c.Thick burial. d.Like**.

Decent Example Answer: ABCD