A brief history of Chinese philosophy is urgently needed.

Reflections on A Brief History of Chinese Philosophy

Li Zhuxi from Yanji No.13 Middle School

"A Brief History of Chinese Philosophy" is the most complete ideological reading notes I have read so far, which deeply touched me and benefited me a lot. The so-called reading history can make you wise. Only by understanding the whole process of its formation, development and deduction can we understand its present situation more thoroughly. The concept of modern China people is inextricably linked with the philosophy of ancient China. Now let me talk about my experience.

First, it is an undeniable fact that China people have always been considered to have no religious beliefs. Perhaps many people think that most people in China are very religious in praying to God and worshiping Buddha, but it must be pointed out that these are just superstitions. For example, people in China are very concerned about Feng Shui, and they are very taboo about certain things (such as the number 4). Their piety is often full of utilitarianism, and every time they bow down, they hope to achieve some purpose. This undoubtedly seriously deviates from the spiritual essence of most religions, not to mention empty talk about religion. On this issue, Mr. Feng analyzed: "China people don't care so much about religion because they care too much about philosophy. Their religious consciousness is not strong because their philosophical consciousness is too strong. They found the existence beyond the real world in philosophy and expressed and appreciated the value beyond ethics in philosophy; In philosophical life, they have experienced these values beyond ethics. " It is far-fetched for Mr. Feng to attribute the way for China people to reach the other shore outside the real world to a philosophical understanding. There are two reasons: 1, and Mr. Feng overestimated the philosophical level of Chinese people. In the west, more than 90% people have religious beliefs; If this ratio is applied to China people, that is to say, "more than 90% of China people have transcended the real world and reached the other shore through philosophical understanding", which is inconsistent with the consistent philosophical level of China people or the degree of concern for philosophy, because China's philosophy has not become the mainstream culture at any time except in the Spring and Autumn Period, and many times it even tends to be marginalized and extinct. So the cardinal number of 90% is not available. 2. Mr. Feng also overestimated the quality of China people. As early as 2000 years ago, Xunzi realized the sad fact of "innate evil". Two thousand years later, Lu Xun and Bai Yang mercilessly lashed out at China people's bad habits. Today, how many ugliness makes us linger in the ivory tower he built, and he got a philosophy from his unique emotional experience to help him realize it. However, it is undoubtedly a serious logical error to attempt to expand this extension indefinitely. Therefore, I take the liberty to think that instead of thinking about "how China people go beyond the real world to the other side", it is better to investigate "how many China people go beyond the real world to the other side", because the latter only needs to investigate how most China people spend their usual time-or "how to spend it", so it is easy to get the answer, and it is not feasible to discuss how others carry out spiritual activities.

There is a very interesting phenomenon. Most western governments openly support religion. Some national leaders also took the lead in participating in some religious activities. Some countries even designate a religion as the state religion, which is taboo in our country and politically more sensitive. In my opinion, it is unnecessary, and I think a religious belief with the same * * * will unite a nation. In particular, it has played a great role in promoting the Chinese nation, which is often criticized as "fragmented", far more effective than those words of "majestic" and "magnificent". In fact, most religions do not attract people to evil, but teach people to be good. Buddhism, Christianity and benevolence are the spiritual essence of their teachings. It is an indisputable fact that the overall quality of westerners is better than that of China people.

Second, abandoned Mozi and Mohist spirit. Mozi studied Confucianism, but later he was unhappy because of his tiredness in etiquette. He buried the poor with thick clothes and squandered his wealth, which killed him for a long time (Huai Nan Zi). He resolutely rebelled, founded Mohism on the principle of "promoting the benefits of the world and eliminating the harm of the world", and advocated "universal love", "non-aggression" and "Shang Xian". Among them, "universal love", that is, "love everyone equally", is the core proposition of Mozi, which is opposite to "pro-love" and "push love" advocated by Confucianism. During the reign of Emperor Wu of the Han Dynasty, Confucianism was the only one, and hundreds of schools were deposed. It is not difficult to know the contradiction between Emperor Wu and Mohism who advocated "non-attack". It was not until the Tang Dynasty that it gradually resurfaced. At that time, many people criticized Mozi and Mohism for their unrealistic ideas, but today Mozi and Mohism are still abandoned. The essence is that "universal love" cannot be practiced in China today. It is reported that the total number of multi-millionaires in China ranks second in the world after Japanese, but in a flood donation activity, only one person donated 2 million. "I don't love myself" and "I don't love myself" China people really pushed Confucius' "kiss" and "push love" to the extreme. Because of this, I often think that if we can try to get rid of this kind of "kissing", it means that the powerful interpersonal network unique to China will be eliminated, so whether our politics are clearer and our society is more progressive requires the revival of Mozi and Mohist spirit. In fact, it is not difficult for careful readers to find that Mozi's thought of "universal love" has nothing to do with. It is precisely because of his noble moral sentiments that Mozi has been highly respected for thousands of years, and even known as the first person with eternal morality, which is a great affirmation and praise for him.

Third, Lao Zi and Zhuangzi should not be understood as "governing by doing nothing". Many people think that the "inaction" of Laozi and Zhuangzi is a big mistake. Mr. Feng's interpretation is: "Laozi believes that things are complicated and all kinds of troubles are not because things are done too little, but because things are done too much. The sage governing the country is not to be busy with things, but to abolish things that should not be done in the past, even'. At present, the abolition of agricultural tax and the reduction of various administrative examination and approval procedures in China are essentially "canceling things that should not be done in the past" and the embodiment of Lao Zi and Zhuang Zi's "inaction" thought. Recently, the management of colleges and universities has been attacked more and more, because the colleges and universities that should be centered on academic research are becoming more and more administrative, the academic atmosphere is getting weaker and weaker, and the "official" flavor is getting stronger and stronger. More and more people miss Peking University, where a hundred schools of thought contended in the past, and denounce so many administrative interventions now. To paraphrase Laozi, "all kinds of troubles are caused by doing too much", which is a powerful proof of the positive significance of "inaction" thought. Of course, things that endanger public order and the safety of people's lives and property should not be "inaction" but "great achievements", that is, "doing something" Never take it out of context. Laozi and Zhuangzi also have a very important ideological proposition, that is, "small desire", which is inevitably related to their "inaction" thought. According to the theory of "inaction", human activities should be limited to the scope of "inevitability and obedience to nature"; To put it simply, people should try their best to be simple and not greedy, otherwise they will be insatiable and sink into the sink. This kind of thought undoubtedly has great enlightenment to us and our society.

The above is what I learned from reading. It's easier said than done. In the future, I will always keep in mind my party member identity, guide practice with theory, start from bit by bit, start from my own job, make progress in my study, mature in my work and sharpen in my life.

Learning and Experience of Confucian Educational Thought —— Thoughts on Reading A Brief History of Chinese Philosophy: Geng Xiuying said that reading history can make you wise. A Brief History of Chinese Philosophy has a comprehensive understanding of the development of China's philosophy from ancient times to the present. The mainstream philosophical thoughts in China feudal society mainly include Confucianism, Legalism and Taoism. Confucianism attaches importance to human relations, Legalism attaches importance to distinguishing rewards and punishments, and Taoism attaches importance to inaction. Throughout China's philosophy, both Confucianism and Legalism pay attention to specific interpersonal relationships, so they are considered as typical pragmatic philosophy. As a teacher, when studying the history of philosophy, he pays more attention to the influence of philosophical thought on education, especially the connection between Confucian tradition and education. Confucianism has always been highly respected in education and teaching. After more than two thousand years, it is still radiant and can be used for reference by future generations. In the research, I mainly think and experience from the following aspects: First, the essence of Confucianism and the development of China traditional culture are profound and have a long history. Confucianism is an important part of China traditional culture. The spirit of Confucianism is a kind of "extremely bright and moderate" spirit. That is, greatness lies in the ordinary, and ideal lies in reality. In other words, we must have moral courage, a strong sense of justice, dare to bear morality, and even sacrifice our lives to die. Confucianism believes that the value of human existence lies in the achievement of moral personality. As long as we stand upright in the moral self and take conscience as the master, we can transcend all kinds of situations in the world and our instinctive desires and do our daily work well with a spirit of transcendence. The basic idea of Confucianism is that "benevolence" and "benevolence" are the fundamental reasons why people are human. In fact, "benevolence" is a mutual understanding of life, a universal connection and mutual nourishment between people, me and the group, and myself. "Benevolence" is the internal consciousness of the subject and determines itself, so Confucius said, "Benevolence by oneself"; "I want a benevolent person, and I am a benevolent person." The inner benevolence has great and lofty moral value, and the specific meaning of "benevolence" is "love", which is a kind of broad compassion. Everyone is benevolent, born with compassion, and can make a sound for the sufferings and joys of others. A benevolent person will treat others with love, both self-love and love; Self-esteem and respect for others. "Benevolence" is a spirit of tolerance, loyalty and forgiveness. Confucius said, "Don't do to others what you don't want others to do to you." Stand up for yourself and let others stand up; You should make everything work for yourself, and at the same time make everything work for others. The spirit of pre-Qin Confucianism, first of all, is the creative spirit of life, which is a kind of consciousness of the root of the universe. The great virtue of heaven and earth makes everything endless. The Book of Changes takes heaven and earth as the criterion, and the infinite function of heaven and earth is also the infinite function of the Book of Changes. The fundamental nature of heaven and earth is "endless", the universe is vigorous and popular, and people should strengthen themselves accordingly. People have a strong and self-reliant, never-ending subjective spirit, and can blaze new trails and change from poor to easy. The pre-Qin Confucian thoughts of "Heaven", "Tao" and "Man", as well as the thoughts of "Heaven", "Earth" and "Man", all focus on the spirit of life creation centered on Heaven, Earth and Man. Man can live in harmony with heaven and earth and realize his ideal of life; And observe the value of everything in the universe in the spirit of equality and complete its life; The value and significance of life are finally realized in practice through "virtue, utility, benefit" and "virtue, merit and words". Confucianism in the pre-Qin period evolved into Confucian classics in the Han and Tang Dynasties and neo-Confucianism in the Song and Ming Dynasties. Neo-Confucianism in the Song and Ming Dynasties changed the tradition of annotating the Five Classics since the Han and Tang Dynasties, and became a tradition of emphasizing the Four Books and discussing the cultivation of physical and mental life, and further secularized the traditional elite culture based on the private colleges that run their own lectures. Neo-Confucianism in Song and Ming Dynasties promoted morality to noumenon and reconstructed human philosophy. The highest ideal of Neo-Confucianism is "Confucius and Yan Yue", that is, the spiritual realm of "harmony between man and nature". Neo-Confucianism in Song and Ming Dynasties played an important role in cultivating moral integrity, attaching importance to morality, emphasizing the unity of reason and reason, self-control and determination. It raises moral self-discipline, people's sense of social responsibility, historical mission and people's sense of superiority to nature to the height of ontology, and establishes the solemnity and greatness of people's moral subjectivity unprecedentedly. Second, the spirit and characteristics of Confucian educational thought Confucianism has a tradition of attaching importance to moral education and self-cultivation, paying attention to integrity and ethics, paying attention to lofty spiritual realm, advocating the dedication of "making great efforts to govern" and "giving up one's life for righteousness", emphasizing the sense of moral responsibility and historical mission, and advocating tireless, fearless in the face of adversity, indifferent to failure, indifferent to safety and honor, taking the world as its own responsibility and personal social responsibility as its own responsibility. Gradually formed a long-term and profound tradition of moral education: determined to persevere, self-examination, from good to good, practice, imperceptibly, prevent procrastination and so on. , formed a series of moral education and self-cultivation means with China's unique style. Confucianism is different from general knowledge, logic and philosophy. It contains rich knowledge, but it goes beyond it; It has its own logic, but it is super-logical; It has deep philosophy, but it is super-philosophical. It is a study of "the knowledge of life", a discussion of "the direction of life", which touches the deepest level of people's "heart" and covers the authenticity, life and wisdom of human beings. For the essence of traditional Confucianism, we must experience it with our own life, study it with our own body and mind, impact it with our own soul, echo it with our own life, and experience it from the perspective of settling down. What have you learned from reading the books of sages? We should grasp our own heart, guard our own heart, guard our own morality, do good deeds, take pleasure in helping others, abandon evil and promote good, and truly achieve: be calm, practice hard, grow old, be selfless when things happen, be pure in heart, and treat things with a clear conscience. Only in this way can we resist desire, overcome weakness, overcome evil spirits, achieve a state of peace and tranquility, and integrate, communicate and induce with the traditional culture and traditional virtues of the Chinese nation. Confucianism is a "study of life", which emphasizes the sadness of the times and the feeling of personal true cultivation. Understanding and grasping depends on the depth of your concern for the fate of mankind and the nation. If there is no rational attitude of "rejuvenating the good and moving the sad, not giving up all sentient beings", strong sense of history and culture, and long-term hard practical experience, it will be difficult to grasp the true essence of his thoughts and principles. Only those who insist on true cultivation can gradually unify and coordinate with the outside world, never consider their own narrow interests, share joys and sorrows with the world, and can actively participate in the tide of serving human society and completely surpass themselves, thus eliminating all evil and selfish inversions in their hearts and purifying their hearts. Then his life will not be wasted in desires and troubles, but will lead to the eternity of cosmic life. Thirdly, Confucian educational thought is a continuous "unity" with the educational tradition and modernization in the world today. The tradition of abandoning traditional modernization and the tradition of turning to modernization are both one-sided. Successful modernization is a two-way movement process, and traditional factors and modern factors complement each other; Failure or unsuccessful modernization is a one-way movement process, and modern factors only destroy or are destroyed by traditional factors. Successful modernization movement is not only good at overcoming the resistance of traditional factors to reform, but also good at using traditional factors as the driving force of innovation. At present, China is facing the influx of foreign ideas in the new era. We should focus on the new trend of world development, clean up the valuable elements in our original cultural traditions and combine them with the new foreign elements needed for modernization. Therefore, we are faced with the historical task of creatively transforming traditional culture (including Confucianism). The formation and development of Confucianism has some important social foundations and cultural soil, mainly: family-based social structure and system, production mode of farming society and long-term stable living environment. These preconditions are no longer inevitable in modern society, but we can't deny the modern significance and value of Confucianism. Family relationship is the most basic relationship in human social life, and farming society can be said to be the simplest mode of production. Because it is the most basic, the simplest, the most primitive and the closest to human nature, it can best reflect the basic logic of the relationship between people, people and things, and people and the universe. In this context, Confucian principles with strong human breath and human touch may reflect the true face of human nature and life in the simplest and most primitive form. The reason is often very simple, and the most basic thing is often the most stable and unchanging value. In the relatively stable living environment and long social history, Confucianism has explored and practiced the most basic and lofty principle of "being a man" and formed profound humanistic wisdom. Although the hierarchical order and value system of interpersonal relationships change constantly with the changes of the times, they remain unchanged. There are always some unchanging genes as the power of stability and support in the change, because human beings can never be far away from their own nature and foundation. It can be said that the basic spirit and characteristic of Confucianism lies in discovering and embodying this gene and foundation, and the way of human relations has greater continuity than other cultural forms. This continuity reflects the continuous national spirit and national life, which can not be completely "melted", indicating that the national tradition is inseparable and inseparable, and the value of the principle of human relations is relative. Nowadays, people feel that morality is declining and sinking. In today's turbulent Shang Chao, people are bound to make profits. Our traditional culture and traditional morality are facing new challenges, especially the challenges of money supremacy and corruption. A person and a nation always have a "home" to return to in the world. However, the pain brought by industrialization, commercialization and modernization to contemporary people is that they are mentally living on the streets and have no "home" to return to. In the pursuit of power and money trading, promotion, fame and fortune, extortion, the place where people's hearts are square and their conscience is good for me sank, and they lost their hometown and homeland. Therefore, the reason why Confucianism emphasizes the way of being a man, the spiritual realm and personality cultivation advocated, the moral integrity and moral responsibility respected, the principles of being a man and managing the world expounded, and the significance and value of life. A nation cannot live without morality and culture. If a nation spoils moral life and cultural life, it will also spoil national life. Moral life and cultural life cannot be destroyed too much, and a nation can't stand such destruction. The real people of insight consider how to restore people's standard, safeguard people's dignity, establish their own moral personality, establish their own moral character, adjust the current humanistic environment, and cultivate cross-century talents with good morality and excellent quality, which can support China's future modernization. As far as the modernization of the whole world is concerned, it is impossible to succeed without relying on the traditional spiritual and cultural resources and traditional virtues of our own nation. Western modernization originates from ancient Greece, Roman civilization, Christian spirit and modern humanism, while East Asian modernization originates from ancient Confucian culture in China and Neo-Confucianism in Song and Ming Dynasties. China's modernization is bound to be impossible to abandon the traditional excellent culture. Otherwise, it is rootless modernization. In today's modernization, people have begun to exclaim about the lack of material resources in China. However, no more people are aware of the serious lack of spiritual resources in China caused by one-sided trampling on tradition in modern times. The shortage of material resources is a tangible problem, while the shortage of spiritual resources is an intangible problem. Invisible problems are everywhere, and it is of great significance to rediscover, excavate and restore the rich spiritual resources of Confucianism at present. The modernization of the west has achieved great success, and the "democracy" and "science" of the west have made a series of achievements, which should indeed be an example for other countries to learn from. The most important reason why we attach importance to western education is that after19th century, western education has become a * * * feature of educational development in many nationalities, countries and regions. From the whole history of human education, learning western education is also a * * feature of the whole history of human education after19th century. However, the connotation of western cultural education is not limited to "democracy" and "science", and there are still many practical problems, including the excessive development of individualism, the unrestrained profit-making, the increasingly complicated litigation system, the social atmosphere of neglecting the old and the young, and the tense and contradictory psychological state. These may not be suitable for other countries, but they have also aroused the profound introspection of westerners themselves. From the perspective of western countries, modernization needs to readjust the relationship between people and things, people and themselves, and people and hearts at a certain stage. Therefore, they should learn from China's traditional culture and education-China's Confucianism, Buddhism and Taoism, and pursue moral rationality, harmony and human value. In other words, they should seek ways and principles to readjust their social relations, interpersonal relations and the relationship between man and the universe from the education of China's ancient traditional culture. For example, the communication between children and parents, juvenile delinquency and moral education, the upbringing and spiritual loneliness of the elderly, environmental pollution and ecological imbalance are common problems in western countries. They think that some social ethics and family education principles of China may be useful. They went from family ethics education in China to social ethics education, social interpersonal relationship and the relationship between man and nature. This is the opposite trend to China society. Contemporary young people in China just want to be independent, get out of their families and ask to participate in social modernization. One is from east to west, and the other is from west to east. The time here is misplaced. The post-modernization of western society requires that China's traditional culture and education can be provided. The modernization demand of China society is exactly what western culture and science and technology education can provide. This is the natural trend of world development. Although it has multiple sources, it will eventually be integrated. In other words, as a whole, we should combine the requirements of modernization with those of post-modernization. Modern society should care about people's problems and affirm the value and significance of people's lives. Western "instrumental rationality" can't completely replace "value rationality". We should dig deep into the rich ideological resources of Confucianism, which can play a positive role in strengthening the wave and influence of modern humanism and curbing all kinds of modern ills brought about by the unilateral development of "instrumental rationality" by scientism. In this sense, Confucianism is not completely meaningless. It is not just a museum exhibit with ornamental value, but can give a very important inspiration to modern people. The more modern society with highly developed science and technology, the greater the enlightenment and warning function of Confucian humanistic care and the ideal of "harmony between man and nature" to mankind. The 20th century is a period of great development of human society, in which both material civilization and spiritual civilization are improved at an unprecedented speed, and it is also a period of many disasters in human society. At present, all countries in the world, regardless of their social systems and socio-economic development levels, generally realize that human beings have a huge demand for energy, resources are increasingly exhausted and the environment is increasingly polluted. 2 1 century, similar societies will inevitably encounter several major problems: incurable diseases appear constantly, the population expands viciously, the ecology is seriously unbalanced, natural disasters occur frequently, and the alliance between man and nature is seriously destroyed. If these problems are not solved early, they will bring great harm to the survival of human society. These problems cannot be fundamentally solved by relying on existing science and technology. How to fundamentally solve these problems? In order to improve the development of science, culture and human existence in the 2 1 century, we should update our ideas and concepts, and show a cosmic image that is not limited by the rigidity of mechanical laws and has continuous creativity. So the western scientific community once again turned its attention to China and turned to the Eastern Confucianism for help, which is the biggest holistic view of life. Confucianism pursues the unity and harmony of human body and mind, people, people and society, and people and the universe. This is of great significance for perfecting people's personality, sentiment, behavior and mentality in the 2 1 century, purifying the soul and society, and promoting the new development model and methodology of the integration of part and whole, object and subject, spirit and matter, and man and the universe in modern science and technology. Therefore, it is very helpful to excavate the valuable thoughts in Confucianism to promote the coordinated development of human, society and ecology and fundamentally solve several major contemporary problems and various puzzles in the process of modernization. Confucianism takes education as the foundation of the country. Education should not be unilaterally understood as the transmission of scientific and technological knowledge, but also emphasize the reconstruction of moral rationality and humanistic spirit. The ultimate goal of Confucian education is to cultivate the national spirit, pass it on from generation to generation, improve people's spiritual quality, help people cultivate their body and mind, and achieve a unified and harmonious personality realm of truth, goodness and beauty. No matter how advanced the science and technology and commerce in modern society are, no matter how advanced and sophisticated the modern profession we are engaged in, no matter how cultivated the human nature and the spiritual realm are, the transcendence of people from the real person to the right person is always irreplaceable. This is a crucial issue for human beings, countries and people themselves, so an important construction level of human modernization is the cultivation of human nature and the promotion of moral environment. In the long run, the future education should put the construction of people's mind at a certain height, and the care for people's mind is the ultimate care and the most fundamental care. Today, with the rapid development of the world, we should learn from each other, support each other, absorb valuable ideas from excellent traditional cultures and traditional education in various countries, and integrate humanities education with science and technology education to make our due contribution to creating modern world civilization and maintaining world peace and ecological balance.