Introduce to you a story of people around you who have inherited the traditional Chinese virtue of honoring manners and etiquette

The honoring of etiquette is a traditional virtue of the Chinese nation --- The Analects of Confucius

Etiquette, the external form of regulating people's morality, is one of the essences of Confucianism. Under the influence of thousands of years of Confucian culture, the Chinese nation has been recognized as a state of etiquette by the world.

However, the turmoil of the Cultural Revolution shook the morality of the Chinese people. Some of the most basic moral etiquette is gradually fading in the minds of young people. With the sudden emergence of economic leverage, it has brought many negative impacts to the society while promoting social progress. Many people breed a kind of money-oriented utilitarianism, and traditional etiquette is greatly challenged. Traditional etiquette seems to be increasingly forgotten by some people.

Today, in the process of building spiritual civilization, it is necessary for us to re-learn the Analects of Confucius on etiquette and education, and vigorously carry forward the fine tradition of respecting etiquette of our people's clusters.

A Chinese nation is a state of etiquette

The son said: "The barbarians have a king, not as good as the Xia's no also." Here, let's put aside Confucius' prejudice against ethnic minorities. From another point of view, it can be proved that, thousands of years ago, we in the Central Plains is a state of etiquette of respect for inferiority and superiority, civilization and indoctrination of progress.

Two Rites of indoctrination

Confucius paid special attention to the role of rites of indoctrination, advocating that the ruler should pay attention to the rites of indoctrination. Zi said, "If you are not tolerant when you live on top, if you are not respectful when you do rituals, and if you are not sad when you are in front of the hall, how can I observe this?" He was saying, "If the ruler cannot be tolerant, if he performs rites that are disrespectful, and if he is not sad when he is in mourning, why should I look at him? That is to say, if all these are false what am I still looking at him for. Here Confucius is stating that the ruler should focus on the probationary effect of rites.

Three Gentlemen honor rituals

The son said: "Gentlemen have nothing to contend with, and must also shoot! Bowed to the rise, down and drink, its competition is also a gentleman." Here Confucius is saying, the gentleman does not have to compete for things, must be said to compete for that is the archery competition it, mutual greetings 誏 up to the hall, and then down to the hall to drink wine. This kind of competition is also the competition of a gentleman's style. This is to say that even the competition of a gentleman should reflect the etiquette, which is the style of a gentleman. This is a good illustration of the fact that a gentleman should honor propriety and be courteous.

Four Connotations of Manners

1 Benevolence is the foundation of Manners

Tzu said: "What is Man but not Benevolence for Manners? What is music for a man who is not benevolent?" Confucius is saying, if people do not have benevolence and righteousness, how to deal with rituals? If a man has no benevolence and righteousness, how can he treat music? Here, the ritual is the normal interpersonal order, people can not establish the morality of justice and benevolence, Jiang these orders become formal requirements, the ritual has no place."" Music" is used to harmonize the order of interpersonal temperament, but also to build on the basis of benevolence. Confucius emphasized here that benevolence is the foundation of rites.

2 Ritual is a kind of normal order to maintain interpersonal relationship, and the various kinds of rules to maintain this normal order are rituals.

Zi Xia asked: "coquettish smile, beautiful eyes look forward to, so as to splendor, what is also called?" Zi said: "Painting after the vegetative." Said: "After the ceremony?" Zi said: "up to the business of the people also, the beginning of the poem can be said with carry on."

When Zixia talked about & lt; & lt; Poetry Classic ` Wei Feng & gt; & gt; a few words: the kind of beauty and clever smile is so beautiful ah, the pair of lovely eyes is so beautiful ah, white clothes on the color embroidery is so gorgeous ah. He felt that there was a hidden meaning, so he asked Confucius what it meant. Confucius replied: first you need a white background, then you can paint on it. That is to say, a good smile and charming eyes are possible only on the basis of good looks, and colorful paintings are also possible only on a white background. Confucius believed that this is the deeper meaning. That is, etiquette is the normal order of interpersonal relations, and the various kinds of rules used to maintain the order are etiquette, that is to say, etiquette is a kind of regulation to maintain interpersonal relations, so one should know the normal order first, and then go to respect the etiquette.

3 The essence of etiquette is not formality.

When Lin Fang asked about the nature of rites, Zi said, "Great question, rites, with its luxury, rather than thrift, funeral, with its easy, rather than Chi." When Lin Fang asked about the nature of rituals, Confucius said, "This is a big question! Ceremonies, instead of being grand and ostentatious, should be more frugal. Instead of being simple, it is better to be sad in organizing funerals. This is to say, simple and luxury are not the essence of etiquette, the essence of etiquette does not pay attention to the form, only the interpersonal closure of the system is correct, only then Z grasp the essence of etiquette.

Fifthly, the role of rituals should not be interpreted in terms of formal pragmatism.

Since the essence of the rites is not formality, the function of the rites cannot be explained in terms of formality and pragmatism. This is evidenced by the following passages from Confucius.

Zi Gong wanted to go to the rationed sheep at the end of the day. Zi said, "Give it to me, for I love my rites as much as you love your sheep." When Zigong wanted to remove the rationed sheep from the rites of the Sokaku ceremony, Confucius felt that this was against the original intention of the rites of the Sokaku ceremony to honor the heavens and the times, so he said: "Duanmu Zhi ah, you can't afford to let go of a sheep, but I can't afford to let go of the rites of the rites of honoring the heavens and the times. This shows that the essence of the ritual is to honor the heaven and the time, and thus not to care about the superficial form of sacrificing a goat.

Zi said: "Shooting is not the main skin, for the force of different sections, the ancient way." Confucius is saying that the shooting ceremony does not require the Pihou shot through, because the size of the force is different, this is the rule since ancient times. This chapter shows that the significance of archery does not lie in penetration, but in hitting.

Wang Sun Jia asked: "Instead of winking at the O, rather winking at the stove, what is it?" Zi said: "Otherwise, the offense in the sky, no prayer." When Wang Sun Jia asked Confucius: What is the meaning of the saying that it is better to please the god of the stove than the god of the house? Confucius replied, "This is not true, if you offend heaven, it is useless to pray there. This chapter shows that the rituals should not be approached from a pragmatic point of view, and that the rituals pursue the devotion to the heaven.

The son entered the temple and asked about everything, or he said, "Who says that the son of the state sponsor knows the rites? He entered the temple and asked about everything." Zi heard: "It is also a gift." When Confucius entered the temple, he asked about everything. Someone said, "Who said the son of Shuliangdu knew the etiquette, he had to ask everything when he entered the temple." Confucius heard this and said, "This is exactly the right etiquette!" This chapter shows that what people talk about is only the formal rites, but Confucius answers the substantive rites. It is only when we educate and teach that we are in accord with the rites of passage.

Sixth: The rites of benevolence must not be abrogated.

The idea of honoring the rites of passage is the usual idea of Confucius, and it is also an important part of Confucian culture. Zi said: "Serving the king to the end of the rites, people think that flattered also." Although Confucius lived in the period of Duke Zhaodong of Lu, Duke Ding of Lu and Duke Ai of Lu, the ruler of Lu had already lost his power, Confucius still honored the ruler as his father. When others did not understand that Confucius was upholding the rites of kings and ministers and thought that he was trying to curry favor with the king, he still insisted on serving his own ruler according to the rites of kings and ministers, which is rare and precious.

Today, with the rapid development of the economy, traditional values are being challenged. People's concepts of benevolence, righteousness and morality are changing, and the etiquette of young people is gradually being neglected. We should learn from Confucius to maintain the dignity of etiquette and call for the spirit, carry forward the traditional virtues of the Chinese people, and make a great contribution to revitalize the national spirit!