Confucian Music Thought and Its Influence on China's Music Culture?300 words.

China has been known as the "State of Rites and Music" and has a long tradition of music education. Throughout the long history of Chinese music education, it is not difficult to find that in music education, music carries more of the role of moral education, so it is highly regarded by the ruling class of successive generations of attention and respect. "Music thought, i.e. music view, refers to the view on music". From ancient times to the present day on the view of music can be said to be diverse, and the Confucian school of music thought on China's music culture has the most far-reaching influence.

The basic viewpoints of Confucian music thought

1. advocating the unity of goodness and beauty, benevolence and music

"Beauty" (the most important essence of which is "music"), "goodness" (i.e., music that is in line with Confucius), "beauty" (i.e., music that is in line with Confucius) and "goodness" (i.e., music that is in line with Confucius). The unity of "beauty" (the most important essence of which is "music") and "goodness" (i.e., in line with Confucius' political thought of "benevolence") is Confucius' basic understanding and requirement of music based on his experience of music. The Book of Rites - The Record of Music says: "Music is also Le (Le). The gentleman is happy with his way, and the villain is happy with his desire." Music (Yue) can first bring people to the sensory pleasure "music" (Le), which is the basis of the "beauty" of music. Confucius attached great importance to it and fully affirmed it, because it was also the basis for Confucius to use music as a means of indoctrination. However, as the Historical Records of the Grand Historian (史记-乐书), it is said: "All those who make music do so in order to moderate (节制) music. A gentleman uses modesty and retrogression as his rites, and loss and reduction as his music, and this is how music is made. The so-called "harmony" actually refers to the harmonization and unification of various heterogeneities and the dissolution of various opposites. The function of music is to harmonize people's hearts, and of course, only music that unifies "beauty" and "goodness" and combines "benevolence" and "joy" has such a function. Of course, only music that unifies "beauty" and "goodness" and combines "benevolence" and "music" has such a function. Emphasizing the harmony and unity of "beauty" and "goodness", "benevolence" and "music" is the most important foundation of Confucius' art of life. The most important foundation of Confucius' art for life.

2. Advocating the equal importance of "rites" and "music"

The so-called "rites and music are the heart of the people, and music is the voice of the people"; and "rites" and "music" are also put into the hands of Confucius. "," "music," "punishment," "government" with the same, that "rites, music, punishment and government of the four reach and do not contradict, then the king's way is ready to go " ("Historical Records - Book of Music"). It can be seen that music is given how important political indoctrination function. Of course, "music" and "rites" and "punishment" and "government" to play the role of the way is different, because music from the Music comes from the center, and rituals are made from the outside. Music comes out of the center, so it is quiet; rites come out of the outside, so it is written. Great music is easy, and great rites are simple. When the music is perfect, there will be no complaints, and when the rites are perfect, there will be no disputes. Rituals and music are the same as those who rule the world by inviting the people. The music of the saints is also the music of the saints, and it can be good to the people. It can touch people y, and it is easy for them to change their customs. Therefore, the former kings guided them with rituals and music, and the people were in harmony with each other. ("Xunzi - music theory") "Where the sound, born in the hearts of people also". Because of the music of the human heart (and the music guide, is the function of cultivation. With the unity of beauty and goodness, in line with the requirements of "benevolence" music cultivation education, can let the heart of the music (le) become the pursuit of "benevolence" power, so that out of the way of governance." This achieves the purpose of music (yue).

3. Advocating the Ethics of Le Tong

Confucianism has always emphasized the importance of "cultivating" (cultivating one's body), "qi" (qi family), and "zhi" (ruling the country), "Ping" (leveling the world), believing that the personal cultivation of intellectuals permeates the world, which is a Confucian tradition. "Poetry, song and dance are the basic elements of music. Compared with other human arts, these three can be established without the help of other objective things, so it is said that Therefore, it is said that "the three are rooted in the heart". Therefore, these instruments are essentially second nature to music, the so-called "silk is not as good as bamboo, bamboo is not as good as meat" should also be based on the above reasons for the conclusion, so the traditional Chinese instrumental music lacks independence, some people say that the history of Chinese music is almost a "history of song It has been said that the history of Chinese music is almost a "history of songs". More importantly, Confucianism believes that music is "the flower of virtue", music "through ethics", and at the same time, Confucianism recognizes that conscience exists in human nature, and that good morality is a natural manifestation of human nature, and that "Virtue is the end of love", and that "Virtue is the end of love". At the same time, Confucianism recognizes that conscience exists in human nature and that good morality is a natural expression of human nature, and that "virtue is the end of emotion", and that "music is the flower of virtue", and that "music is the image of virtue". The gentleman's music is used to cultivate feelings, educate the people, and change customs, which is of course the most natural thing in the nature of the feelings.

Three, the development of Confucian music aesthetics and its dominant position

Confucius summarized the aesthetics since the pre-Qin era in music, and formed the essence of Confucian music aesthetics, which was further inherited and developed in the later generations, and gradually became a dominant position.

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Meng Zi, considered the successor of Confucius, was known as the "Sage of Asia" and had a great influence on later generations. He believed that music is happiness, is the natural outward expression of the unquenchable feelings of inner joy; that all human beings have the desire and ability to enjoy music, and that people have the same sense of beauty for music; that the content of music should be "benevolence", "righteousness" and "virtue", and that music can be heard to know virtue and politics; that the content of music should be "benevolence", "righteousness", and that music can be heard to know virtue and politics. He believed that the content of music should be the virtue of "benevolence" and "righteousness", so that one can hear music to know virtue and politics, and advocated the idea of "playing with the people" to make the world ruled. It is from this realm of life that Mencius views aesthetic and artistic enjoyment, opposes the monopolization of aesthetic art by the monarch, opposes the monarch's "solo joy", and incorporates the idea of "joy with the people" into his theory of "benevolent government". He also incorporated the idea of "being happy with the people" into his theory of "benevolent government". Mencius did not oppose the new sound of popular music, precisely to meet the needs of the aesthetic and artistic development of the society at that time, and had a deep influence on the Confucian music aesthetic thought of later generations. Xunzi inherited and developed the Confucian music aesthetics represented by Kong and Meng, and made breakthroughs in certain aspects. Xunzi's "Treatise on Music" is a complete treatise on music aesthetics in ancient China, which had a significant influence on the "Records of Music" and later music aesthetic thought. The explanation of the nature of music in the Jiji of Music has considerable depth. It is believed that "the origin of every sound is born from the human heart. The movement of human heart is made by things, which are moved by things, so they are shaped in sound. Sound accordingly, so the birth of change, into the square, called the sound. Than the sound and music, and dry Qi Yu Ni, called music." "Where the sound, the birth of the human heart. Emotions move in the center, so the shape in the sound; sound into the text, called the sound." It affirms that music is the art of expressing feelings, which expresses one's inner world and reveals one's spiritual state. It is also the art of sound, and it is the process of artistic labor that changes the natural form of sound into the artistic form of music. Therefore, the explanation of the cause of music as a social ideology of mankind has a simple materialistic view of the understanding.

In terms of the relationship between music and politics, the Book of Music emphasizes that music reflects the political situation of the country and the social atmosphere, and thus people can recognize the political goodness or badness of the country through music, which is called "to judge the music to know the politics". It says: "Therefore, the sound of the world's peace to music, its political and; chaos of the world's voice complaints to anger, its political misbehavior; the voice of the death of the country in mourning to think, the people are trapped. The way of sound, and political communication!" It believes that musical works have a certain reality of life