What is the difference between Neo-Confucianism education and traditional Confucianism education

Dong Zhongshu's Neo-Confucianism was based on pre-Qin Confucianism. It was also combined with the pre-Qin legalism. Taoist thought developed into Neo-Confucianism suitable for feudal rule.

His thought and the pre-Qin Confucianism is the relationship between inheritance and development.

The main difference is that he created the theory of "induction between heaven and man".

Dong Zhongshu's idea of moral education originated from his theologized Confucianism. From the point of view of "Heaven's will is to teach virtue without punishment", Dong Zhongshu attached great importance to moral education, which he regarded as a dike to prevent adultery and evil. The so-called moral indoctrination is to educate the whole society in Confucian ethics. The core of Confucian ethics is the five interpersonal relationships between ruler and subject, father and son, brothers, husband and wife, and friends, that is, the "Five Luns". The moral credo for handling the "five relationships" should be benevolence, righteousness, propriety, wisdom and trust, or the "five constants". Among the "five moral principles", Dong Zhongshu attached the greatest importance to the three principles of ruler and subject, father and son, and husband and wife, and he absolutized the hierarchical and master-slave relationship among these three on the theoretical basis of "Heaven's will" in "respecting the yang and suppressing the yin", which is the so-called "Three Principles of the Way of the King": "The ruler is the principle of the subject, the father is the principle of the son, and the husband is the principle of the wife". The "Three Principles of the Way of the King" developed into the later generations, which is the ethical basis of the Chinese feudal society?quot;The Principles of the Way of the King", "Three Principles" and "Five Principles" together, which became the basic content of the moral education in the Chinese feudal society.

The "Three Principles and Five Norms" were argued by Dong Zhongshu to be the eternal and unchanging creed arranged by "the will of heaven", and he said, "The great principle of the Way is out of heaven, and the unchanging way of heaven is also unchanging". Here, what he means by "Tao" is the moral creed of the "Three Principles and Five Constants", which are arranged by "Heaven" as the "King of the Hundred Gods" for the human world. These morals are arranged by "Heaven" as the "ruler of all gods" for the human world, and as long as "Heaven's Will" remains unchanged, it can never be changed. Dong Zhongshu's thoughts provided the theoretical basis for the rule of the feudal Chinese society by the regime, monarchical power, divine power, patriarchal power, husband's power, and tribal power, and, as Comrade Mao Zedong put it, "represented the entire feudal society. "represents all the ideas and systems of feudal patriarchy, and is the four great cords that bind the Chinese people, especially the peasants", which brought deep disasters to the ancient Chinese people, so Mr. Lu Xun said "feudalism eats people".

On the principles and methods of implementing moral education, Dong Zhongshu put forward the following articles:

1. Righteousness (righteousness) is not to be sought for profit, and the way is to be clear and not to be reckoned with

Dong Zhongshu believed that:""The birth of heaven is to make people live in righteousness and profit; profit is to nourish their bodies, and righteousness is to nourish their hearts." Because "righteousness" has the important role of "nourishing the heart" and "profit" is only "nourishing the body" to satisfy physical Therefore, Dong Zhongshu, under the influence of the pre-Qin ideology of "there is no better way to nourish the heart than to be low in desire" and "emphasize righteousness rather than profit", proposed that the basic principle of dealing with the relationship between righteousness and profit, or cultivating one's moral character, should be "to be correct in one's friendship rather than to seek profit, and to be clear in one's way rather than to count one's achievements". The basic principle of cultivating one's moral character should be "to be correct in one's friendship and not to seek profit, and to be clear in one's ways and not to count one's achievements. It was advocated to cultivate the spirit of dedication to the interests of the nation and the collective. This principle of moral cultivation from the ruler, should play a "correct body" to "repair people" role, but for the majority of the masses of hardworking people is a stupid loyalty, abstinence from poison, he let people "although poor can be self-sustainable The first is to make the people of the country "happy in spite of their poverty" and to be submissive, losing the spirit and will to fight back.

2. Thickness of the body and thin responsibility for others

Dong Zhongshu inherited the idea of moral education since Confucius, and advocated that in dealing with human relations, especially when there are conflicts and frictions between individuals and others, one should "Thickness of the body and thin responsibility for others." He said, "Benevolence is the human being; righteousness is the self"; and "to be kind to the human being, and righteousness to the self." It means that in dealing with the relationship between people and me, we should treat others with the spirit of benevolence and love, which is specifically manifested in the phrase "to seek others is called thin", and we should treat others with "more flowers and less thorns", and be tolerant; and we should use the yardstick of righteousness to restrain ourselves, which is specifically manifested in the phrase "Seek your own is called thick", more criticism and self-criticism, good to find their own shortcomings and deficiencies.

Dong Zhongshu advocated this cultivation principles and methods, if we remove its paralyzing people's sense of resistance and struggle of the feudal legacy of the residual elements, as a guideline for dealing with the relationship between colleagues, friends, and classmates today is still desirable.

3. Accumulation of little to big, to small to obvious

Dong Zhongshu inherited Xunzi's idea of focusing on the accumulation of mistakes, and advocated that in the process of moral education, attention should be paid to the accumulation of little by little in the practice of personal moral cultivation and that "no good deed goes unrewarded". He believed that good moral qualities are built up bit by bit in normal times, and that the formation of bad moral qualities is caused by not paying attention to small things, "Three feet of ice does not freeze in one day. He said: many less into more, accumulation of less will be huge, so the saints do not dark to bright, to micro to show,......, so all the small only big, cautious micro-known. Also said: accumulation of good in the body, as long as the day to benefit and people do not know; accumulation of evil in the body, as if the fire of the pinning cream and people do not see. So it makes sense that moral education should be based on prevention and prevention, and on accumulation of goodness and virtue.

Shu's unique "Confucianism" was transformed by him, not a simple replica of the Confucian doctrine of pre-Qin Confucius. Dong Zhongshu, in the process of transformation, absorbed other schools of thought, especially the legal doctrine of the rulers of the time in favor of the content of the supplement, thus forming a new feudal ideological system, which is characterized by Confucianism as the main, and the use of rites and laws. Emperor Xuan of the Han Dynasty once said, "The Han family has its own system, which is mixed with the Way of the Hegemon." This eloquently summarized the orthodox legal thinking of the Han Dynasty. In terms of the relationship between morality and punishment, Dong Zhongshu advocated that "morality should be the mainstay of punishment". The meaning is that the first use of virtue and etiquette for indoctrination, indoctrination is ineffective and then supplemented by punishment, the combination of virtue and punishment. This way of governing the country, which is both strong and soft, became the guiding principle of the legal system of the Han Dynasty after Emperor Wu of the Han Dynasty. This idea had a great influence on the legislation of the later dynasties.

What do you think of his influence on the establishment of the "Dictatorship of Confucianism" policy in the Han Dynasty?

As a famous authoritarian emperor in Chinese history, Emperor Wu of the Han Dynasty pioneered the policy of "Dismissing the Hundred Schools and Respecting Only the Confucians" in the ideological and cultural circles, which established the orthodox and dominant position of Confucianism, and made the authoritarian idea of "grand unification" as a kind of mainstream ideology become finalized. It was he who completed the basic project of the authoritarian political structure, the so-called "inner saint and outer king", and the political ideal of a society governed by human beings could be established for the first time because of a complete system of civil service; it was he who made the way of life of the big families become a strong and stable force in a society. It was he who made the way of life of the great clans a firm and stabilizing force in a society, and further extended it, eventually making it the basis of the entire patriarchal state.

However, if we look at it from another angle, the civil and military achievements of Emperor Wu of the Han Dynasty had its own progressive significance, but its negative impact on history should not be ignored. The idea of authoritarian "unification" could certainly enhance the cohesion between peoples, but at the same time, it also pushed authoritarianism and centralization to the highest level; Although the way of life of the extended family has become the cornerstone of a super-stable society, it has also made the politics of the rule of man the stereotype of the two thousand years; as for the wars and invasions of the Han Wu Di era, it has caused social unrest, the people are not happy with the bad consequences of the advantages and disadvantages, since it is difficult to say.

He played a crucial role in the establishment of Confucianism.

This is reflected in the following:

1.

2. The presentation to Emperor Wu of the Han Dynasty.

3. The propaganda and teaching of Neo-Confucianism.