The influence of the Confucian concept of righteousness and profitability on the construction of college students' outlook on life? The more specific the better, preferably more points! Thank you!

I. The main viewpoints of the traditional concept of righteousness and profit

The discussion on the issue of righteousness and profit in Chinese philosophy has never stopped from the Spring and Autumn Period to the modern times. An overview of the ancient Chinese philosophers put forward the view of righteousness and profit, can be summarized in the following aspects: First, "righteousness to generate profit", the unity of righteousness and profit. Here profit is the harvest of wealth. During the Spring and Autumn period, the state of Jin's doctor Rieke said: "Ke wen: the righteousness, the profit of the foot also; greed, the root of grievances also. If righteousness is abolished, profit will not be established; if greed is thick, grievances will be born." Profit is supported by righteousness; without righteousness, profit cannot stand; righteousness is the foot of profit. Covetousness is the origin of grievances. If a person is too greedy and takes more than his share in the distribution, the people will not only have grievances, but will also lower their motivation to produce, thus affecting the production and resulting in less profit. Pi Zheng, another great physician of the state of Jin, said: "Righteousness generates profit, and profit enriches the people. Righteousness generates profit, righteousness is the means, profit is the end, and righteousness and profit are unified. Secondly, "the gentleman is a metaphor for righteousness, while the villain is a metaphor for profit". Confucius said: "Rites to perform righteousness, righteousness to generate profit, profit to the common people, the great section of the government." (3) Since righteousness is a reasonable distribution, there needs to be a standard for distribution, which in Confucius' view is rite, and distribution according to rite is righteousness. Ritual, also known as the ritual system, is a system of interpersonal relationships. The righteousness Confucius is talking about here goes beyond the scope of distribution and involves all aspects of interpersonal relationships. In order to promote righteousness, Confucius said: "A gentleman is a metaphor for righteousness, while a villain is a metaphor for profit. ④"Metaphors" is to understand the meaning, the gentleman knows how to be reasonable and beneficial to everyone, while the small man only knows how much he gains, do not know whether the gained profit is reasonable, but if "the gentleman has courage but not considered chaotic", i.e., there is the spirit of daring to break into the spirit of not having righteousness for the But if "a gentleman has courage but does not consider chaos", i.e., if he has the spirit of courage but not righteousness, he is a troublemaker. Thirdly, to do and say righteousness, "merit virtuous plowing and weaving". For righteousness, Mozi believed that people should not only perform righteousness, but also publicize it. Since farming, weaving and fighting are not as good as others, it is better to publicize righteousness. If those who rule the country listen to my propaganda of righteousness and understand it, the country will be well governed; if ordinary people accept my propaganda of righteousness, they can improve their moral cultivation. In this way, even though I did not participate in farming and weaving, I was "more virtuous than farming and weaving",5 and my social effect was even greater (more virtuous) than if I had participated in farming and weaving myself. According to Mozi, when many people are still unaware of the social function of righteousness, then I go to publicize righteousness, and its function is much greater than the function of personal righteousness itself. Therefore, when Mozi and Wu Xie were discussing the benefits of publicizing righteousness, Mozi took the initiative to argue for the idea that righteousness generates benefits and the unity of righteousness and benefits. He argued that "righteousness is profit", "profit is gained and enjoyed", and "merit is beneficial to the people. (6) Righteousness is profit, and this profit is not only material gain, but also benefits, such as honor. As long as one benefits the people and makes them happy, then one has accomplished something. That is to say, to be favorable to the people, to seek benefits for the people, is merit, is righteousness. In short, Mozi believed that the social role of performing and speaking righteousness is greater than that of farming and weaving. Of course, we say that not everyone can publicize righteousness, and those who do can only be the best of human beings. Fourthly, "why say profit". When discussing the program of governance with King Hui of Liang, Mencius said, "Why should the king say profit, but also benevolence and righteousness are just enough. (7) According to Mencius, there is no need to talk about profit, as long as the implementation of benevolence and righteousness will do. Do not talk about profit, not do not want to profit, but the implementation of benevolence and righteousness will have profit. As long as the implementation of righteousness, you can enjoy the corresponding benefits with peace of mind, "peace, wealth, honor and glory" (8). If there is no merit, one should not enjoy these finances. In the view of Mencius, without merit to receive pay, to obtain their own should not have, that is not righteous, its property for "unrighteous wealth. Robbing, stealing, cheating, embezzlement and bribery are all unjust wealth. Mencius was adamant about not accepting any ill-gotten gains. He said, not in line with the principle of righteousness, "the world of money, not to care also; tie horse thousands of team, not to see also. Mengzi's ideas are a play on Confucius' ideas of "thinking of righteousness when one sees profit" and "taking after righteousness". Fifthly, the desire for righteousness and profit are two things in human beings. Xunzi, a representative of Confucianism in the late Warring States period, believed that everyone has two natures: the righteousness and the desire for profit; the people's original righteousness and profitability of the two mentalities, due to the different rulers, would lead the society to different situations. "Righteousness triumphs" leads to the "world of governance"; "profit over righteousness" leads to the "world of chaos". Whether the people's mentality is favorable to righteousness or desires for profit is the result of the orientation of the rulers at the top: "If the top emphasizes righteousness, then righteousness will prevail; if the top emphasizes profit, then profit will prevail over righteousness" (10). Xunzi advocates "valuing righteousness over profit", emphasizing that among the rulers, from the Son of Heaven to the officials at all levels, they should be "ashamed of profit", ashamed of being greedy for profit, believing that all officials should not compete with the people for profit, and they should be happy to give alms and ashamed of accumulating money. "Emphasis on righteousness, not profit" is Xunzi's brief summary of the relationship between righteousness and profit in pre-Qin Confucianism. Confucius and Mencius do not deny that people have the desire for profit, but only emphasize the restraining effect of righteousness and profit. Sixthly, "to be correct in one's friendship and not to seek profit, to be clear in one's way and not to count one's achievements". After Xunzi, Dong Zhongshu of the Western Han Dynasty also believed that human beings are born with the mentality of both righteousness and desire for profit. He believed that righteousness could nourish the heart, while profit could nourish the body. Compared with the body and mind, the heart is more important than the body, so the righteousness that nourishes the heart is more important than the profit that nourishes the body. In history, people like Confucius's students, such as Yuan Xian and Zeng Sen, were very poor despite their great righteousness, but others envied their behavior, and they were optimistic themselves, so their spirits were full. On the contrary, there are some people who are rich in material things because of their high rank and honor, but they are spiritually empty because they are not righteous. Dong Zhongshu's conclusion was: "Righteousness is greater than profit and thicker than wealth." In view of the fact that the nobles in the society at that time were greedy and greedy for profit, and refused to be righteous, the poor and lowly were getting poorer and poorer, and they had no place to stand on, and they were dressed in the clothes of oxen and horses, and eaten by dogs and swine, and the class conflicts were widening, and there were more and more factors of social instability, and the ruler's rule was at stake, Dong Zhongshu put forward the solution of the problem: the adjustment of the balance. "Equalization" means to take from the rich and give to the poor to compensate for the shortcomings of the rich. It means to make the rich enough to show their nobility without being proud, and to make the poor enough to live on without being worried, so that all the people in the society can live in peace, and the society can be easily governed. In this regard, Dong Zhongshu's equalization was not egalitarianism or absolute equality, but acknowledged that there were differences between the rich and the poor, the noble and the lowly, but he was opposed to the excessive or widening of the differences, which would lead to polarization. As to how to equalize, Dong Zhongshu believed that, firstly, the emperor should make regulations so that officials should not compete with the people for profits; secondly, all rulers should be allowed to establish the concept that righteousness is more important than profit. Dong Zhongshu's idea was summarized as "to be righteous without seeking profit, to be clear without counting one's achievements". These two sentences had a great influence on the future generations. Seventh, the distinction between right and wrong. From the pre-Qin period to the beginning of the Western Han Dynasty, it seems that only righteousness was emphasized over profit, and righteousness and profit were not absolutely opposed to each other. After Dong Zhongshu, there are two types of righteousness and benefit, one is the theory of opposing righteousness and benefit, and the other is the theory of unifying righteousness and benefit. Liu Xiang in the late Western Han Dynasty believed that the reason why people could not do good was because they were harmed by "profit", and that profit and righteousness were opposites. After the Song Dynasty, the Cheng-Zhu School of Theory advocated the opposition of righteousness and profit. Two Cheng (Cheng Hao, Cheng Yi) that, "out of righteousness is into profit, out of profit is into righteousness", , righteousness and profit are incompatible. They also believe that the issue of righteousness and profit, that is, the relationship between public and private issues, public is righteousness, private is profit. Here they also talk about the coordination of righteousness and profit, but not much influence on later generations. Zhu Xi and Lu Jiuyuan in the Southern Song Dynasty are consistent in the concept of righteousness and benefit. They talk about righteousness and benefit, "to righteousness and benefit judgment of the gentleman and the small man". Zhu Xi's student, Chen Chun, made a systematic and comprehensive exposition of the rationalist's concept of righteousness and benefit. He used "heavenly principle" and "human desire" to talk about the relationship between righteousness and profit, that "righteousness, the appropriate heavenly principle; profit, the desire of human feelings." Chun Chen highly praised Mencius and Dong Zhongshu as positive representatives of the theory of righteousness and profit. Doing what is right according to heavenly principles is righteousness, and taking reasonable profit is righteousness. In addition, on the issue of righteousness and profit, Li Zhi of the Ming Dynasty believed that the human heart is selfishness. The so-called justice is to be favorable to the people, for the benefit of the people. The saying of "selflessness" is "the talk of the cake", which is just empty talk. Yan Yuan of the Qing Dynasty put forward the idea that "to be righteous in order to seek benefits, to be clear about the way and to count the achievements", which means that both righteousness and benefits are necessary and indispensable. The Ming and Qing Dynasties, in contrast to the past thought of righteousness, dare to put forward the view of profit, with the development of the commodity economy, the rise of capitalist thinking has a certain relationship.

The contemporary value of the traditional concept of righteousness and profitability

The development of a socialist market economy is a great initiative that no one has ever done before, and it is the knowledge that the Chinese people have gained at a high cost through painstaking exploration. This economic system is integrated not only with the basic socialist economic and political system, but also with the socialist spiritual civilization. The deep core of socialist spiritual civilization is the moral values of socialism. It requires the construction of a modern concept of righteousness and profitability that is adapted to the requirements of modernization under the conditions of the socialist market economy. In general, such a concept of righteousness and profitability is "a socialist concept of righteousness and profitability that puts the interests of the State and the people in the first place, while at the same time fully respecting the lawful interests of individual citizens". This concept of righteousness and profit not only overcomes the abstract nature of interests in the traditional concept of righteousness and profit, but also helps to enhance people's consciousness of self-reliance, competition, efficiency, democracy, law and order and the spirit of pioneering and innovation, which is a noble and civilized concept of righteousness and profit. However, the theoretical paradigm of the concept of righteousness and profit and the construction of reality are often not synchronized. The construction of the socialist concept of righteousness and profit means the general establishment of the dominant position of this concept of righteousness and profit, but this establishment cannot be carried out spontaneously. Therefore, how to build up a modern concept of righteousness and profitability in line with the needs of the development of socialist market economy is an issue that many scholars are thinking about at present. It should be admitted that opening up to the outside world and developing a socialist market economy are conducive to the principle of efficiency and to the acceleration of the construction of material civilization in China. However, the weaknesses and negative aspects of the market itself, such as gold-digging, hedonism, individualism, forgetfulness of profit, profit-oriented and so on, will be manifested at every opportunity. Opening up to the outside world has greatly shortened the distance between us and the modern world. However, the rotten things of capitalism will also take advantage of the opportunity to enter. All this is an obstacle to the establishment of the dominant position of the modern socialist concept of righteousness and profit. In order to overcome the influence of these negative factors, the CPC Central Committee timely put forward a major strategic countermeasure to strengthen the construction of socialist spiritual civilization, pointing out that under the premise of focusing on economic construction, it is necessary to ensure that the construction of material civilization and spiritual civilization promote each other and develop in a coordinated manner, so as to prevent and overcome the practice of one hand being hard and the other being soft. The coordinated development of spiritual civilization and material civilization intrinsically requires a benefit-oriented unity of righteousness and profit. Without the unity of righteousness and profit, people's pursuit of interests and all their behaviors will not be effectively regulated and guided, which will ultimately lead to the bankruptcy of modernization characterized by rationalization. In order to realize the unity of righteousness and benefit in the contemporary times, in addition to certain external means such as political and legal means and necessary public opinion guidance, it is also necessary to carry forward the excellent traditional culture of our country and draw on the reasonable factors in the traditional concept of righteousness and benefit, so as to make use of them for our own purposes. Through the previous analysis of the traditional concept of righteousness and profitability, we find that although there is no lack of extreme utilitarianism and extreme moralism in history, the moral concept of the unity of righteousness and profitability and the use of righteousness to curb profitability has always been the main line of the development of the concept of righteousness and profitability. Although this concept of righteousness and profit does not completely exclude profit in theory, the profit it recognizes is mainly the general profit of the whole, which provides a good help for us to construct the modern concept of righteousness and profit. In the traditional concept of righteousness and profit, there are such ideas as "righteousness generates profit", "righteousness is also desirable", "correcting one's friendship without seeking profit, clarifying one's way without counting one's achievements", "benefiting the people can be called profit" and so on. It can be called profit" and other points of view, which have an important value in the development of socialist market economy in the current era, emphasizing fair and reasonable competition, taking the overall situation into consideration, and taking the interests of the Party, the country and the nation as the starting point above all else. Although thousands of years have passed since the traditional concept of righteousness and profitability, it still has vitality and deserves to be inherited and carried forward. From the perspective of value orientation, the traditional concept of righteousness and profit belongs to the moral norms and spiritual values, which is the natural rule for human beings, while "profit" refers to material interests and values, which focuses on the nature and degree of human behavior to satisfy their material needs. It is concerned with the nature and extent to which human behavioral activities satisfy one's material needs, and it is to avoid harm. The "Righteousness and Profit" is a debate about the relationship between moral ideals and material interests. The positive and reasonable ideas of emphasizing righteousness over profit and unifying righteousness and profit expressed in the debate have undeniable contemporary value for us in strengthening the construction of the two civilizations and dealing with the relationship between spiritual civilization and material civilization. In short, any social consciousness has historical inheritance, and the excellent traditional culture of the Chinese nation is a valuable spiritual wealth for our modernization, and in today's China, which is opening up to the world, the national cultural heritage must be researched and absorbed dialectically, and must not be discarded wholesale with the attitude of historical nihilism. Although the traditional concept of righteousness and profitability is thousands of years old, it still has an important theoretical value for us to build a modern concept of righteousness and profitability, and to carry out the construction of two civilizations. It is because only by adhering to the principle of unity of righteousness and profit oriented by interests can we mobilize the enthusiasm of different subjects of interests in building modernization, reconcile the specific differences and conflicts of interests among many subjects of interests, guide them to transcend their personal interests and immediate interests to achieve the long-term interests of the country and the nation and sublimate the material values into spiritual values. Simply emphasizing righteousness or simply emphasizing profit is not conducive to socialist modernization, and society will eventually deteriorate.