The Reinterpretation of Confucius' Theory of Man

A Reinterpretation of Confucius' Theory of Man

Confucius' theory of man is the root of the Confucian theory of man. Confucius proposed: ? Ren, the human being.? defines the Confucian theory of man with its inaugurated ?

[Keywords] Ren; Social Overall Human Being; Way of Being a Human Being; Way of Adulthood

In recent years, due to the unearthing of the Guo Dian Chu Kan, there has been a great deal of interest in the ? The study of the Si Meng school of thought has become an important topic in the academic world. The study of Si-Meng school of thought has become the academic world. In this paper, we would like to express our views on Confucius' theory of man, in order to play a role in the study of this field.

First, Confucius?

I.

The two cornerstones of Confucius' theory of man, the creation of his? The two cornerstones of Confucius' theory of human beings are Ren as the core of Confucianism, and thus also opened up the thinking of Confucianism in later generations. Every great idea. Each great idea has its own specific chance. Ren? The generation of science also has its specific background of the times. In the author's opinion, it can be summarized as two points:

(a) From God-based to human-based? The discovery of the social totality of man

The Spring and Autumn Period and the Warring States Period in which Confucius lived was an era of unprecedented and far-reaching change in the history of Chinese civilization and even in the history of world civilization, and the German scholar Karl? Jaspers in his book The History of Man called it the ? The Axial Age. From the perspective of the history of Chinese civilization, it is in the ? Yin, Shang, and Western Zhou: From God-Based to Man-Based? It is the first human awakening after the era of Yin-Shang and Western Zhou: From God-Based to Man-Based, which is exactly the first human awakening in the history of Chinese civilization. It was the first human awakening in the history of Chinese civilization. It was the era of the awakening of the overall man in the history of Chinese civilization. Marx revealed in the 1844 Economic and Philosophical Manuscripts that ? man? as a class of the concept of ? individual? and? totality? The dual nature of the human being. Although the dual nature of human beings exists equally in any region, any nation, and any era. But for people of different geographical areas, different ethnic groups, and different cultural traditions. But for people of different regions, different nationalities, and different cultural traditions, the generative movement of its understanding and realization, i.e., the course of people's understanding of the dual nature of human beings, and the pattern of its manifestation, are all different. In the history of Chinese civilization, the first to be understood and recognized is the totality of human beings, and Confucius discovered and revealed the social totality of human beings or the social class nature of human beings, although Confucius also attached great importance to the existence of individual human beings, but in his mind, the so-called ? individual man? is only the realized form of the reality of the totality of man, the class essence.

First of all, let's look at the position and role of Confucius in the process of transforming and completing the process from God-based to human-based in the history of Chinese civilization. The Yin people, who respected ghosts and led the people to serve ghosts and gods, were a god-based era, and their view of heavenly destiny belonged to the absolutized religious god-based view of heavenly destiny. In the Spring and Autumn Period, the religious God-based view of providence further underwent a fundamental shake-up. At this time, the Zhou family was in decline, and the vassals were fighting for supremacy. The gods of the earth and grain had no constant service. There was no permanent position for rulers and ministers. The advanced politicians, such as Zi Chan, put forward the idea of "Doubting Heaven and Emphasizing Man". The idea of "doubting heaven and emphasizing man" was put forward by advanced politicians such as Zi Chan. and the idea of "doubting heaven and emphasizing man" was put forward by advanced politicians such as Zi Chan. Confucius inherited and developed the new trend of doubting heaven, knowing heaven, and determining the fate of heaven for human beings since the Western Zhou Dynasty, and changed the religious God-based view of the fate of heaven, which had been wavering from the Yin and Shang dynasties to the Western Zhou Dynasty, into a natural human-based view of the fate of heaven (the Way of Heaven). He said: ? What does Heaven say? When the four seasons are in motion and all things are born, what does Heaven say? Mocking the Book of Rites, the Duke of Lamentations also recorded: ? The Duke said: ? Dare I ask the gentleman what is noble about the way of heaven? Confucius said: ? The noble is not already, such as the sun and the moon, east and west, from each other, is also the way of heaven; not closed for a long time, is also the way of heaven; nothing and things into. It is the way of heaven: it is the way of heaven that has become clear. This two places of? The two places of the Heavenly Way are and? The Way of Heaven? both refer to the natural heaven that is beyond human power. There are also several other places in the Analects of Confucius that talk about ? Tian? in the Analects of Confucius, such as: "Life and death have their destinies, wealth and honor lie in heaven. The fate of life and death is in the hands of Heaven, and wealth and honor are in the hands of Heaven. The rich and powerful are in the hands of Heaven. Heaven will be lost in the Sifen, and those who die afterward will not be allowed to live in the Sifen: Heaven has not yet lost the Sifen, and the Kuangren will be like me. Most of them can be understood as natural and inevitable.

Since? Heaven? ,? The first is that the first is a natural and inevitable one. are natural and inevitable, then people can recognize it and emulate it, so Confucius said? Confucius said, "I am fifty years old and I know the fate of heaven. He said, "I know the destiny of heaven at fifty. Do not complain to Heaven, do not worry about others, learn from below and reach upwards. The one who knows me is Heaven. It seems that Confucius learns about the people in his daily life to? He knew the destiny of heaven. that is, by? The "instrument" is the "tool" of the "master". to? Tao. Similarly, the most effective way to know the fate of heaven has been passed down from generation to generation. divination. However, in terms of the evolution of divination behavior, the same historical trajectory of transformation from the religious God-based view of heavenly destiny to the natural human-based view of heavenly destiny is also delineated. The Yin people believed in tortoise divination, while the Zhou people used divination. They also sought to know the fate of heaven. From turtle divination to divination, the human factor grew. To Confucius. Even the divination to know the fate of heaven has become a means of theoretical thinking. 1973 Mawangdui excavated silk book "to" contained Confucius said to Zigong:? Yi", I after its Zhu divination carry on, I look at its virtue and righteousness ear also. The Yuzan and reach the number. Ming number and reach the virtue? Zan and not up to the number, then it for the witch: number and not up to the virtue. The diviners of the history of the witch, the countryside and the countryside. The divination of history and witch, countryside and not also, good and not also. Later generations of people who doubt the Church, or to "Yi"? I seek its virtue only, I and Shi Wu with the same coating and different return. The gentleman's virtue is not to seek blessings, so sacrifices and few; benevolence and righteousness is not to seek good fortune, so divination and hope. Wish witch divination after it? Accordingly, in the history of Chinese thought, we can say that Confucius historically completed the transformation from the religious God-based view of providence to the natural human-based view of providence. This theoretical shift is the first theoretical cornerstone of Confucius' aesthetic theory of personality.

(ii)? The first is the concept of the "self-centeredness" and the "self-centeredness".

At this turning point in history, Confucius sang ?

At this turning point in history, Confucius sang about the importance of restoring the rites of passage. Therefore, here? Rites? refers to the rites and music system of the Western Zhou Dynasty, not to the patriarchal system of the Western Zhou Dynasty, in which blood and politics were united. The Analects of Confucius? Yan Yuan" contains: Duke Jing of Qi asked Confucius about his politics. Confucius replied: ? The ruler, the minister, the father, the son...? The Duke said: ? The Duke of Qi said: "That's good! I believe that if you are not a ruler, a minister, a father, a son, even though you have corn, can I eat it? I can eat it? The king and his ministers? is a purely political relationship that transcends blood ties,? Father, father, son, and son? is the kinship of the individual family. What Confucius sketched out was a social structure based on individual families and dominated by political relations, which can be said to be the theoretical precursor of the later feudal patriarchal system, and ? Honor the Ancestors? and Honor the Ancestors" and "Honor the Patriarchs". were the social forms of the Western Zhou Dynasty, which honored the ancestors and united the clansmen and strengthened the clan norms of bloodline patriarchal rule. The two represent two different historical stages in the development of the ancient Chinese patriarchal system. Confucius did not act as a defender of the Western Zhou patriarchal system of blood and political unity, but was the first person who stood on the tide of history, transcended blood patriarchy, and put forward the political and ethical general outlines for the future feudal patriarchal system.

Confucius not only theoretically rejected the patriarchal system of the unity of blood and politics, but also acted on it. But he also fundamentally undermined it in action. This is that he broke the monopoly of the slave masters or great lords and aristocrats on the right to education, the first private lectures, the implementation of ? teaching without class? Class, clan, refers to the nobility of blood, for a beyond the nobility of blood, all based on individual talent, with independent personality of the elite class? The rise of the scholar opened the way. Breaking the monopoly of the aristocracy on the right to education. In fact, it was to break the monopoly of the aristocracy on the right to participate in politics. Learning and excellence? The first step was to create a realistic possibility for talented and intelligent people of commoner origins. Xunzi? The Great Rule": "A man in literature is like a jade. A man is to literature as jade is to faceting. The Poetry says: "It is like cutting and polishing, like cutting and polishing, like cutting and polishing. As cut as a dagger, as cut as a mill. It is also called learning. And the bik, the well of the syncope also, jade people faceted, for the son of heaven treasure. Zigong, Zilu, so despicable people also, was literature, service rituals and righteousness, for the days of the following scholar. Civilian youths who were educated and possessed the ability to manage the country were also known as "scholars". Shishi? , marking a change in their social status. But here? Shishi? Unlike the patriarchal system in which blood and politics were united, there was no independent personality, no self-consciousness, and the intellectual intelligence was confined and suppressed by blood and patriarchy. Shi? This is not the same as that of the "scholar" in the patriarchal system of blood and politics. Scholarship is a social elite that emerged after the monopoly of education was broken, and they have broken through the cage of blood and patriarchy and have self-consciousness and independent personality. This kind of new? The rise of the "scholar" was a major factor in the rise of Chinese society. The rise of these new scholars not only announced the birth of a new social class in the social and cultural history of China, but also marked the historical expansion of the connotation of human beings in this era. Without the birth of this new social class, there could not have been the awakening of the social totality of man represented by Confucius' theory of man.

Zhang Taiyan pointed out in "A Brief Commentary on the Study of the Sons": ? The teachings of Confucius, but in the tendency of the time, its behavior from the time to change? These are the two cornerstones mentioned in the previous article. These are the two cornerstones of Confucius's philosophy.

This is the two main foundations on which Confucius' aesthetic theory of personality is based.

Second,? The benevolent. People also grasp Confucius' theory of man

Confucius' theory of man. The theory of Confucius' theory of man. The theory of benevolence is a very important part of the history of Chinese thought. In the history of Chinese thought, the first chapter of the awakening of the consciousness of the overall social human, summarized in the following three aspects.

(a)? Ren. Lovers of the main connotation of Confucius' theory of human nature

Confucius established the ? Human? s realm of righteousness, which simply means that he put forward a theoretical proposition about universal human nature and expounded a ? The highest category of philosophy. Confucius said: "Sexuality is similar. The habit is also far away. Zi Ri: Only the superior knows and the inferior fools are unshakable. This is Confucius in the history of Chinese civilization, unprecedentedly put forward on the society in the sense of the overall human, universal human nature of the first proposition. This one complete proposition consists of two sentences * * * together, the latter being a supplementary explanation of the former. Zhu Xi's Collected Notes: ? Or day: this and the previous chapter when combined into one, the son said two words, cover the diffraction also.? In the pre-Qin ancient books, ? Sex? As an allegory of natural human nature as a theoretical concept, probably began with the Shangshu? Calling for a grant:? The nature of the festival. But the day of its Mai, King Jing made the place, can not not respect the virtue. Sun Xingyan, Commentary on Shangshu: ? The "Lu Shi Chun Qiu" (The Spring and Autumn Annals of Lu Shi). The Chunqiu of the Lu Shi (吕氏春秋? The nature of the section is also. Note:? Sections, Utah and also. Sex is the nature of the five constants of the Mandate of Heaven. Here? Sex? refers to the natural endowment given to man by nature. It can be understood as the fact of the existence of human life itself. That's why later people often say? Life is nature". In the Book of Songs Sex? The word "sex" is found in three places in the Book of Songs, and its meaning can be interpreted as "birth". The meaning of the word "sex" can be interpreted as "birth". In Zuo Zhuan and Guoyu, the word "sex" can be interpreted as "birth". Sex? The character "性" appears in many places, and basically it refers to the natural nature of human beings, the nature of heaven and earth. The nature of heaven and earth. On the basis of inheriting his predecessor's view of natural human nature, Confucius elevated it to a philosophical category referring to the social totality of human beings. Taken in isolation, it is a philosophical category that refers to the social totality of human beings. The meaning of the word "nature" seems to be the same as that of his predecessors. which, in isolation, seems to have little difference in connotation from his predecessor's view of natural human nature, followed by? The next one is "Habits are far from each other". which is a philosophical category referring to the social human being as a whole. The connotation of "sex" has taken on a social and universal character. The connotation of "nature" takes on a social and universal significance. The human being's? Habits? is not given by nature, but is caused by the acquired social environment. The two together refer to human nature in society. It has the universality and unity of general similarity, but also the diversity of different social environments in which it is cultivated (Xi). But Confucius went on to add that only ? the upper knowledge? and? the lower fools? Two kinds of people are not influenced by the environment to change their endowment. The interpretation of this latter statement has been the subject of much disagreement. The Qing scholar Liu Baonan (《論语正义》) quoted Ruan Yuan (阮元) of the Qing Dynasty (《論性篇》) as saying that "the upper mind" and "the lower mind" are not affected by the environment. The upper knowledge? and "the upper mind," "the lower mind," "the lower mind," and "the lower mind. Lower Foolishness This is the closest to Confucius's original meaning among all his sayings, as it is understood to be the two extremes of a person's natural endowment, on which the social environment tends to have little influence. To summarize, Confucius' proposition of the human nature of the overall society can be expressed as follows: human nature has the universality of general similarity, the diversity of environment, and the individuality of the human nature, which is not only similar to the human nature, but also to the human nature of the individual, which is not only similar to the human nature, but also to the human nature of the individual. The upper knows, the lower fools are unchanging? and the particularity of the individual. The specific content of the human nature of the overall social human nature mentioned by Confucius is from the basic category of his social philosophy ? Ren?

On? Ren? Ren is also a human being. Zheng Xuan note: ? The people are also. It is read as the words of a man who is a spouse and who asks questions with a sense of humor. The word "puppet" is used to describe the interaction between people. The meaning of the word "even" is the interaction between human beings. The term "human spouse" means to meet in the way of human beings. Duan Yucai's commentary on Shuowen (说文). Ren? character says: ? People coupled (even), Utah, I intimate words. The sole is not coupled, coupled is close to each other, so the word from the human two. This shows that the character Ren? The basic requirement is to love each other and treat people in a humane way.

In addition, from the "Shuowen" and proposed? and later proof of this reference, especially from the GuoDian ChuJian about? The body? The body and the mind. Heart In particular, from the GuoDian Chujian documents about the body and the mind, we can confirm that ? Ren? is the original meaning of the term Kindness but the meaning here is Kindred? refers to people in general, but rather to relatives who are related to one's own blood. The Shuowen (说文) says: "Kiss, to. The word "kin" is also used to refer to a person who is close to one's blood relatives. Duan Yucai explains: ? "The affection is earnest to the end of the day," says Duan Yucai. Kindred, close to also. Pro-mother, the love of the most to also. That is why it is called pro. From these progressive interpretation, it can be seen? Kiss? The original meaning of the close to, and in the relationship between the two is the closest when it comes to blood kinship. In this way, it seems that? Parent-child relationship? is? Ren? is the original meaning of the word ren. Confucius said:? A gentleman's love for his family *** is the basis for his benevolence. His student, Yuzi, further elaborated on this, saying: "A gentleman is a man of his roots, and when the roots are established, the way is born. A gentleman's duty is to the root, the root is established and the way is born. Filial piety and brother also, it is the basis of benevolence and! Filial piety and brotherhood? means filial piety to parents and respect to brothers and sisters. The root of benevolence is kinship. The root of benevolence is kinship. Confucius directly inherited this original connotation and further explored and perfected it emotionally, so that it eventually became the basis of his benevolence. Ren The first is that the first is the first to be a "good" one.

The concept of "filial piety and brotherly love" is a key element of the Confucian philosophy.

In the Analects, the understanding of Confucius? filial piety and brotherhood? The most representative of this is the discussion between Confucius and his student Zai I about the idea of filial piety and brotherhood. three years of mourning?

Zai I asked: ? If a gentleman does not do the rituals for three years, the rituals will be bad: if he does not do the music for three years, the music will collapse. The old grain is gone, the new grain is rising, drilling flint to change the fire, the period can be carried forward.

Zi said: ? Food husband rice, clothing husband brocade, in the female peace?

The son said: "I'm not going to eat rice, I'm going to wear brocade, and I'm going to be safe.

The first thing I did was to ask the police to take a look at the situation.

? The woman is at peace with herself! The gentleman's mourning, food will not be sweet, heard music is not happy, living in a disturbed place, the enemy does not do. Now the female an, then for it! Zai I out. The son said:? I am unkind! The son is born for three years, and then he is spared from his parents' embrace. Three years of mourning is the most common mourning in the world. I also have three years of love for their parents?

In Confucius's view, three years of mourning for one's parents is just a small reward for their nurturing and love. Zai I think the three-year period is too long. It can be seen that his feelings have not yet arrived, so Confucius denounced it as ? Unkindness. Confucius believed that the true feelings of a person's heart were the most important thing, and that the mourning period was ? Three years? or? or one year? is not really important, because the mourning period is only meaningful to those who have filial piety, if there is no true feeling in the heart and practicing the ? If the mourning period is practiced without true love in one's heart, then it is not important. If they do not have true feelings in their hearts, then what is the meaning of the rite? Rites?

From this, we can see that Confucius was a man of the world, and he was a man of the world, and he was a man of the world.

(ii) ? Aspire to the Tao. According to virtue, according to benevolence. Traveling in the arts Confucius' way of being a human being

For all individual human beings, in order to realize the ? the sum of social roles? , it is necessary to follow the way of being a human being pointed out by Confucius: ? Aspire to the Way. According to the virtue, according to the benevolence, traveling in the art. To? Zhi Yu Dao? Zhu Xi interpreted:? Zhi, the heart of the so-called. Road, then human life between the day-to-day use of what should be done is also. Knowing this and the heart must be, then the appropriate one is, and no other discrimination of confusion carry on. The Analects of Confucius speaks of Tao? No less than dozens of places, the meaning of the main three: ① truth, such as? The truth, such as "My way is consistent". ② Methods, such as? A gentleman loves money, and there is a way to take it. ③? The principles that should be followed, or the principles that society should follow. The principles to be followed, or the norms of society.? Aspire to the Way? of? (③) The principles to be followed in the daily life of a person, or the norms of society. is taken to mean this. Therefore, the term Aspire to the Way? is to subjectively and positively recognize and grasp these principles or norms, and to follow them sincerely and unswervingly in action, so as not to be confused and not to go astray. Right? According to the virtue? Zhu Xi said: ? According to the person, the meaning of the sticking to. Virtue, get also, get its way in the heart and not lose the said also. Get in the heart and keep the not lost, then the end of the only one, and have the new day's work. Can you see? Virtue? Is the external principles or norms actively into the individual's inner self-consciousness and consistently adhere to it. To? According to Ren? Zhu Xi's explanation is:? According to the person, does not violate the meaning. Benevolence, then the selfishness is gone and the heart of virtue is complete. Kung Fu to this point and no end of food violations. Although he put? I follow Ren? he attributes it to? The reasoning of heaven is to be preserved. The elimination of human desires is not Confucius' original intention. is by no means the original intention of Confucius, but? The four words, "the integrity of the heart and virtue", still get the point across. The four words, which still get the idea, are to put? Ren It is to take the whole content of the social human being covered by ren as the ultimate goal of one's pursuit. As for? In the arts? , is the closest relationship with our thesis, and Zhu Xi's explanation is also very wonderful: ? The swimmer. Playing with things to suit the feelings of the said. Art. The rituals and music of the text, shooting, imperial, book, number of law, are the most reasonable, and the day-to-day can not be queued. Night and day to swim, in order to Bo its interest in justice, then should be more than business, and the heart also have nothing to put carry on. Should say? Playing with things to suit the mood? Four words, captured the Chinese characteristics of? Aesthetic? The concept of the meaning of the essentials. The so-called Art In the time of Confucius, there were six arts. The Six Arts of the Great and Small and the six arts. The Great Six Arts refers to "Poetry", "Book", "Za", "Yi", "Music", "Spring and Autumn", i.e., "Six Classics". The Six Classics. and the Six Arts. The six minor arts are are Rites, Music, Archery, Royalty, Calligraphy, and Mathematics, which were the basic contents of primary education at that time, and also covered the basic contents of the students as the "scholar" at that time. The Six Classics or? or gentleman? must have the overall quality. Zhu Xi believed that. Traveling? in which is not to obtain what the West calls? Sensual pleasure? but? Bo its interest in righteousness? that is to say, to obtain the spiritual level of the appropriate feelings, and through this to achieve the human life activities of the? The purpose of this is to realize the "surplus" of human life activities. The heart has no room for relaxation. The heart has no release? The realm of freedom. With our eyes today, what Confucius said? You? which is also the aesthetic way characterized by ancient China. The wide range of life content involved in the art of travel is almost as wide as that of the art of art. The wide range of life content involved can almost be said to be the people to the aesthetic attitude to life.

Thus, for ? Aspire to the Tao, according to virtue, according to benevolence, swim in the arts? Zhu Xi summarized it as follows: "This chapter says that a person's learning should be based on virtue, according to benevolence, and travel in art. This chapter says that people's learning should be like this. Cover learning is not the first to establish the will, the will of the road. The heart is stored in the right and not other: according to Germany, the road to the heart and not lost; according to benevolence, it is commonly used in virtue and material desires do not; swim in the arts, then the small things are not lost in the movement of interest has to be raised. Scholars in this, in order not to lose their order of succession, the importance of the Lun yan, then the end of both the internal and external support, day-to-day use, no less gap, but the culmination of the ease of use. Suddenly do not know their own people in the field of sages carry on. Visible. Aspire to the Tao. According to Germany, according to benevolence, traveling in the arts? This important way of being a human being. Reflects the end of Confucius emphasizes the cultivation of the heart.

(c)? The rise of poetry, established in the rites, into the music of Confucius's road to manhood

As for the level of adulthood designed by Confucius, and his instructions on the way to be a man are both mutually exclusive, but also more concise, which particularly highlights the function of aesthetics. This is ? The rise in poetry. Established in Rites, Becoming in Music? He Yan's Collected Explanations of the Analects of Confucius quotes Bao Xian's note: ? Xing, also start. It is said that one should first learn poetry to cultivate oneself. Rites, so established; music, so become sex. According to Zhu Xi, what is being talked about here is ? University? Education,? Lifelong? The problem of education, according to? Difficulty, priority, depth? Three levels.

First of all? The first is to say, "The rise of poetry. Bao Xian said: ? The first one is the starting point, that is to say, the learning of poetry. There are two meanings: one is the starting point, that is, the study of poetry as a starting point; the second is the starting point, Kong Yingda cited Zheng Shinong Yun: ? The first is the starting point, i.e., the study of poetry as a starting point; the second is the initiation. The first is the starting point, that is, the study of poetry as the starting point; the second is the starting of hair. Zhu Xi's "Collected Notes" takes both meanings: ? Poetry" this sex, there are evil and positive. Its words are easy to know, and between the chanting, the repetition, its touching and easy. Therefore, at the beginning of the scholars, so the rise of their good, good, evil and evil heart and can not help themselves, must be obtained here. That is to say. The reason why Confucius made the study of poetry as the first level of education is that poetry is a work of art in which people grasp their emotions in an aesthetic manner. It can move people's emotions, make people happy to accept it, and unconsciously raise people's good, good and bad hearts, and introduce the development of human nature into the right path. It can be seen that the Confucianism pioneered by Confucius? (higher) education.

Look again at the second level of adult? Standing on the rites of passage? The education of adults is not only based on aesthetic education, it is also based on aesthetics. education not only starts with aesthetic education to inspire the heart to learn. It is not only aesthetic education, but also a way to bring out the joy of learning. The tour is a part of the whole process of learning. Throughout the whole process of learning, the education of adults not only starts from the aesthetic education, but also puts the "tour" in the whole process of learning. The play in the arts to develop their joyful interest. The heart of fun? Four, and even is the instillation of morality and ethics, behavioral norms of the teaching of a serious and boring content of the? Rites of Passage , but also become happy and joyful. Zhu Xi explained? Li in the rituals? said:? Rites to respect and resignation as the basis, and there are sections of the number of details, can be fixed in the skin of the meeting, tendons and bones of the bundle. Therefore, the scholars, so they can stand on their own. And not for the things of the shaking of the person, must be here and get it. The so-called? The details of the section of the degree? means? From sweeping and coping, to crowns, fainting, funerals, and sacrifices, there are various systems and behavioral norms. and the various systems and behavioral norms. At the time of Confucius. Rites and music were necessary for each other, and the training of rites could not be separated from the training of music, but what was emphasized in the Xueji? If you don't learn to wear a variety of clothes, you can't be at peace with the rites; if you don't develop your art, you can't be happy to learn, which is far beyond the scope of the ? The correct study? The scope of the "Study Records" is far beyond the scope of the "proper study", and it is said that? The study of the world is a very important part of the study of the world. It is necessary to? to be able to enjoy the art of learning, and to be able to enjoy the art of learning. It can be seen that the study of Rites of Passage also need to be supplemented with aesthetic education.

As for the third level? The third level is to become a music? Bao Xian said:? The first is that the first is the first to be a member of the family, and the second is the first to be a member of the family. The first is the "B", the "B", the "B", and the "C". Music education? Is to shape the personality of the gentleman, so that the overall human nature of society can be fully realized in the highest stage, the final way. In ancient China. The importance of Music education? has a long tradition. There is a significant passage in the Book of Songs. There is a significant passage in the Yao Code: ? The emperor said: Kui! Ordered you canonical music. Teach the children: straight and warm, wide and chestnut, just and no abuse, simple and no pride. Poetry, song and forever. Sound according to forever, law and sound. The eight tones are in harmony. The eight tones are in harmony. God and man are in harmony. Music is the most important comprehensive large-scale literary style of poetry, music and dance, which is an encyclopedia of aestheticization. Music is not only a way of education for shaping the personality of a gentleman, but also a way of education for the children of the nobles to learn to harmonize with the people, to communicate with the gods, and to acquire knowledge and skills. The Book of Rites? The Explanation of the Scriptures": ? Guangbo, Yiliang Lejiao (广博、易良乐教), also? Sun Xidan, "Collected Explanations";? Guangbo, which means that its reasoning is all-encompassing, and Yiliang, which means that its feelings are all-conformable. His explanation is in line with the historical reality of the ancient times. So? The "success of music" is the result of Confucius' synthesis of the rich history of the past. Confucius synthesized the rich historical experience and came up with the law of education, and the joy of education to raise the sublimation of the highest stage of the completion of the overall social human education, the final way.

In short. Confucius for? Adult? The three levels designed by Confucius not only summarize the rich experience of history, but also reflects the theoretical self-consciousness of the social totality of man in education. This is the main content of his theory of man.

?

Confucius' theory of man. Rooted in China's profound culture of ritual and music. It is full of deep humanistic concern. Its theme is in the promotion of rationality, expression of human nature and humane consciousness of what makes a person a human being, expresses the consciousness and confidence of our ancestors of the Chinese nation in humanism, shows a positive and optimistic spirit, and has a very far-reaching impact on later generations.