Ancient Chinese Traditional Virtues

1. Attaching importance to the overall interests, national interests and national interests, emphasizing the sense of responsibility and dedication.2. Respecting the principle of "benevolence and love" and pursuing interpersonal harmony.3. Demanding modesty, respect and courtesy, emphasizing the restraint of arrogance and the prevention of reserve. 4. 4, advocating consistency between words and deeds, emphasizing the scrupulous integrity. 5, the pursuit of spiritual realm, the importance of moral needs. 6, emphasizing the moral cultivation, shaping the ideal personality.

Traditional Chinese virtues are rich in connotation and profound in essence, and are an inseparable part of traditional Chinese culture, an important spiritual wealth for the development of human civilization, and a source of living water for the construction of socialist morality in China.

(1) It attaches importance to the overall interests, national interests and national interests, and emphasizes the sense of responsibility and dedication.

"Public righteousness overcomes private desires" is the fundamental requirement of traditional Chinese morality. More than 2,000 years ago, the Book of Songs already put forward the moral requirement of "working for the public at all times", which recognized that working for the public day and night was a noble moral quality. The Shangshu also has the idea that "if one extinguishes one's selfishness with publicity, the people will be happy to receive it", believing that court officials should extinguish their own selfish desires with a public heart, so that they can gain the trust and attachment of the people. Jia Yi in the early Western Han Dynasty put forward in his "Security Policy" that "the country and forget the family, public and forget private", Fan Zhongyan in the Song Dynasty put forward in the "Records of the Yueyang Tower" that "the world's worries first, after the world's joy and happiness", all reflecting a strong dedication to the country and the nation. The spirit of dedication to the country and the nation is embodied in these words.

(2) The principle of "love and benevolence" and the pursuit of interpersonal harmony are highly regarded.

Traditional Chinese virtues advocate the principle of "benevolence and love", advocate that "those who are benevolent love others", and emphasize the need to "extend oneself to others" and care for others. Confucius emphasized "Do not do unto others as you would not have them do unto you", "I want to stand up for myself and others, and I want to reach out to others". Mencius emphasized that "we should care for others as we care for ourselves, and we should care for others as we care for ourselves", and that "we should be kind to the people, and we should be kind to the people, and we should love all things". Xunzi emphasized that "those who are benevolent love themselves". Mozi put forward the idea of "loving one another and sharing benefits". The ancients advocated the idea of "harmony is precious" and put forward the idea of "pro-kindness and good-neighborliness are the treasures of the country", emphasizing social harmony, seeking harmony and friendliness, advocating unity and mutual assistance, and pursuing peaceful ****treatments. In interpersonal relations, the Chinese people have always advocated goodwill towards others, and the establishment of harmonious and loving interpersonal relations; in ethnic relations, the various ethnic groups of the Chinese people are intermingled and harmonious ****, and the construction of unity and harmony of the extended family; in foreign relations, the Chinese people advocate the pro-people and good neighborliness, and harmony of all nations, and the development of friendly and cooperative relations with other peoples of the world on the basis of equal treatment and mutual respect. The promotion of benevolence, harmony and peace is a fine tradition and a noble virtue of the Chinese nation.

(3) To emphasize modesty, respect and courtesy, and to refrain from pride and reserve.

In traditional Chinese moral culture, modesty and respect is not only a virtue of personal cultivation, but also a moral requirement for dealing with the world. Modesty is self-effacement, and dealing with oneself in a modest manner; respect is honoring others, and treating them with courtesy. Modesty and respect are linked with courtesy, as Mencius said, "The heart of respect is the end of courtesy." Traditional Chinese moral culture believes that propriety is the mark that distinguishes man from other animals. "What makes a man a man is propriety and righteousness." Ritual is also the basis of a person's one-pan body. Confucius said, "If you don't learn rites, you can't stand." The Zuozhuan also says, "Ritual is the stem of man. Without etiquette, there is no way to stand." While advocating modesty, respect and courtesy, traditional Chinese morality reminds people not to be arrogant, not to be reserved, and to abstain from arrogance and impatience.

(4) It advocates consistency between words and deeds, and emphasizes scrupulous honesty.

"Nurturing the heart is not better than sincerity". Faith refers to a kind of honesty, keeping promises character. Confucius put forward "people do not have faith, I do not know what can be", that "the people do not have faith can not stand". Xunzi further promoted trust in the selection and governance of the state, making trust not only a norm in the ethics of friendship and communication, but also expanding to the point that all ethical relationships should be based on honesty and integrity. "When you make friends, you have faith in your words"; when you think of sincerity, you have faith in order to fulfill righteousness, and "when faith is close to righteousness, your words can be restored". The virtue of honesty lies in the consistency of words and deeds, the same as the table, credit and keep promises.

(5) The pursuit of spiritual realm, pay attention to moral needs.

The traditional Chinese moral culture emphasizes that people are different from other animals because they have morals. In addition to material needs, people have spiritual needs, and the noblest of all spiritual needs is moral needs. Mencius said that the fundamental reason why human beings are different from animals lies in the fact that they are able to "understand the common people and observe human ethics", that is to say, they are able to act in the spirit of "benevolence and righteousness". Xunzi also said that the reason why people can maintain the characteristics of the group, in the final analysis, is because people can comply with the etiquette, otherwise people will be due to the fight and chaos, chaos will result in the separation of people from each other and become weak, can not win things. In short, the traditional Chinese virtues always emphasize that morality is the root of man's being a man, and carry forward the moral spirit that manifests man's morality, and inspire man's moral subjectivity with a lofty moral realm.

(6) Emphasizing moral cultivation and shaping an ideal personality.

Confucius said, "Is benevolence far away? I want to be benevolent, but I am benevolent to the end", and "Is it possible to use one's strength in benevolence for one day? I have not seen the lack of force," that "benevolence" this moral quality and moral realm, for people, is not unattainable, people should "my day three times to save myself". Xunzi believes that "although the road is far away, it is not possible to get there; although the matter is small, it is not possible to do nothing". The Mohists also attach great importance to "cultivating one's moral character", emphasizing "cultivating one's moral character by observing one's color" and "wearing one's body with one's conduct", and focusing on the influence of the social environment on the moral qualities of human beings. Although the Chinese nation has gone through countless trials and tribulations, it has always been able to stand in the forest of the world's peoples, and it should be said that this is inseparable from China's excellent traditional culture, especially the role of traditional virtues.