The origin and development of the idea of loyalty and righteousness

1. loyalty and righteousness.

The Book of the Later Han Dynasty - Huan Dian biography: "The reign of Emperor Dien, the three public officials played before the 典 and He Jin plot to put the eunuchs to death, although the work was not attempted, loyalty and righteousness." Tang Cui Rong "the western expedition army line meets the wind" poem: "long-standing adoration of loyalty and righteousness, ya still save the lonely straight. Tang Cui Rong "western expedition army line encounter wind" poem: "old age adore loyalty and righteousness, elegant still store lonely straight." The second episode of Journey of the Old Man: "The descendants honored his loyalty and righteousness, so to this day, during the spring and autumn seasons, the scholars keep coming here to offer incense." Hong Shen "Zhao Yan Wang", Act 1: "Anyone who has a good heart, has a good conscience, is honest, and speaks of loyalty and righteousness, are all fools, right?"

2. Refers to a loyal and righteous person.

The Book of the Later Han Dynasty - Zang Hong biography: "The general lifted the big thing, want to remove the violence for the world, and special first to kill the loyal and righteous, will not be in line with the will of heaven?" Qing Chen Kangqi, "Lang Qian Chronicle," Volume 7: "Four towns guard Zhoushan, soldiers and people are amicable, loyalty and righteousness to the should, the West has lost the courage to think of hiding." Guo Moruo, "The Three Hundred Years' Sacrifice of Jiashen": "The state government of the Ming Dynasty was mistaken in emphasizing the system of subjects and following the qualifications. This is why the country is broken and the king is dead, and loyalty and righteousness are seldom seen."

"Loyalty" and "righteousness" were two separate concepts before the pre-Qin era. In the quotations of the Confucian masters, "loyalty" refers to doing things for others with all one's heart, regardless of whether it is for the top or the bottom. For example, "to plan for others is not loyal" (Lun Yu - Xue Er), "to teach others to be good is called loyalty" (Meng Zi - Teng Wengong); "righteousness" means to do things accurately, which includes almost all issues of relations between people and others. almost all the relationship problems between people, such as "not righteousness and wealth, with me like floating clouds" ("Analects - Shui而")，"Zi said Zi Chan, there are four ways of a gentleman, and ...... it makes the people righteous" ("Meng Zi - King Hui of Liang") ("Mencius - King Hui of Liang").

"Righteousness": righteousness, justice, fairness, impartiality, justice. Traditional Chinese culture takes "righteousness" as the ultimate goal and value orientation of life. The Book of Rites - Zhongyong: "Righteousness is appropriate. Respect for the capital is the greatest." Traditional Chinese culture takes righteousness and benevolence together as the core content of traditional morality, and puts forward the concepts of "benevolence, righteousness and morality", "benevolence and righteousness", and "killing one's own body to fulfill one's benevolence", The idea of "giving up one's life for righteousness" was put forward. "Righteousness" means appropriateness, should, ought, and is the highest moral principle that a person should follow. To be altruistic, one should not harm or betray others, especially one's friends, in exchange for one's own survival and interests. "Righteousness" also has the desirability of affection and favor, including mutual attachment, mutual care, and mutual support between people. Affection and friendship, when developed to a perfect degree, have the component of "righteousness". With "righteousness", friendship is made pure and long-lasting. With "righteousness", friends will not betray their friends, and husbands will not abandon their wives and children. "Righteousness" is the noble moral performance of the Chinese nation. Ancient Chinese a very broad meaning of moral categories. This refers to just, reasonable and should be done. Confucius first proposed "righteousness". Mencius further elaborated "righteousness". He believed that "faith" and "fruit" must be based on "righteousness, no fitness, no mo, the righteousness of the comparison." He also said, "A gentleman is a metaphor for righteousness, while a villain is a metaphor for profit." Mencius. Li Lou next": "adults, words do not have to believe, do not have to be fruitful, but where righteousness is."

①Just reasoning; upright behavior: justice | morality | righteousness.

②Affection: righteousness｜faithfulness｜affectionate｜unemotional.

3) meaning: significance｜meaning｜word meaning｜definition.

④Kinship of upbringing or worship: righteous son｜righteous father｜righteous mother.

⑤ False; artificially made: prosthesis | prosthetic tooth. ⑥ Surname.

Yi <name>

(Congruent. From me, from goat. "I" is a weapon and a symbol of honor; "goat" is a symbol of sacrifice. (Original meaning: righteousness; appropriate morality, behavior, or reason)

Same as original meaning

Yi Ku does not kill. -- "Mozi Gongshu"

Yi does not kill the lesser.

Life is also what I desire, righteousness is also what I desire, and you can't have both, so you have to give up life for righteousness. --Meng Zi, "The First Letter to the Emperor" (孟子-告子上).

Citing a metaphor for the loss of righteousness. --Song Wang Anshi, "Reply to Sima's Admonition"

The king of Yan and Zhao, who had a far-reaching strategy, was able to defend his land, and did not bribe Qin in righteousness. (Righteousness is the adherence to justice.) --Song Su Xun, "Six Countries"

And such as: zhang yi (preside over justice); yi xuan en jie (kindness and moral severity); yi yi yun yi (morality and righteousness can not be excused)

Friendship

Yi (righteousness) yì

⒈ ⒈ ⒈ just and appropriate morality, reasoning, or behavior: positive ～. ～⒈ righteousness (yì)

Yi (righteousness) ～To be just and severe. To see the ~ courage to do. If you don't do more than ~, you will die by yourself.

Peak meaning, implication: meaning ~.

Peake meaning, implication: meaning ~. The word "～" is used to explain the meaning of the word "～". To look at the text to be born ~.

3.

Sunglasses for relatives: ～Father. ～⒋へへへへへへへへへへへへ 〈Citation〉Sunglasses for artificial (part of the human body): ⒋牙 (false teeth). ～Sunglasses: ⒋(sunglasses).

Be careful

1) to do one's duty: to do one's ～service.

②Not to be paid: ～service labor.

Yi yí 1. appearance; appearance. 2. system of honor; law.

Zhong": loyalty, faithfulness, loyalty and forgiveness. "Loyalty" is a good virtue advocated by the traditional culture of the Chinese nation. When people think of "loyalty", they often think of "foolish loyalty", which is actually a misunderstanding. In Confucius' view, there is a question of loyalty not only for the "ruler" but also for ordinary people and all people. At the time of Confucius, "kings" were not rare, and there were "kings" of all sizes everywhere. In fact, Confucius was very much opposed to foolish loyalty, and only loyalty to the right road and the right heart. In traditional Chinese culture, "loyalty" refers to the king's people: "If you want to benefit the people, you should be loyal." Loyalty means to seek goodness in the heart and to fulfill one's duties and responsibilities. Since ancient times, the Chinese people have been loyal to the country, the fine tradition of life and righteousness, "the world's prosperity and demise, the responsibility of the people", is the generations of men of benevolence and ambition of the *** with the same wish. Loyalty to the cause, loyalty to the motherland, loyalty to the people, is the highest and most sacred values of the Chinese people. Small Seal Script: Loyalty, from the heart, from the heart; the original meaning of 'respect', see the Shuo Wen, the ancient unremitting in the heart for respect; must be dedicated to the task can be unremitting in the position; therefore, loyal from the heart. The name "Zhong" (中) means "impartial" and "Zhong" (忠) means "upright", so it is from the middle of the sentence.

The meaning of the following:

1. To do one's best to serve the public, the task, the virtues of the people is said to be loyal (noun).

For example, "Zuo ? Xuan twelve years" "into the thought of loyalty, retreating to make amends".

2. To do their best to do their job, serve their duty is said to be loyal (verb).

For example, in the "Strategies of the Warring States" (战国策? Qin, "loyalty to the king, the world wants to think of the subject".

3. Such as loyalty; another example is "Zhuge Liang ?

"All of these are good and honest, and the ambition is to be loyal and pure".

4. To do something with all one's heart. As Zhongxin (忠心), Zhongzhen (忠贞); and as in the Historical Records (史记). Tian Dan Lie Zhuan (田单列传)

"Loyal ministers do not serve two kings.

5. straightforward. The first is the "Confucius Family Tales", in which the author says that "the words of loyalty go against the ear". Liuben" (六本)「忠言逆耳而利于行」.

6. Honest and straightforward. As in the case of loyal admonition, and as in the Analects of Confucius ? Yan Yuan (颜渊)

"Advise and do good, but stop if you can't".

From the characterization of the Small Seal Script, it can be seen that Zhong (忠) means to keep one's heart in the center and to be upright and unbiased. To fulfill one's duties with all one's heart and soul is a manifestation of Zhong (忠). The ancient saying goes: "Loyalty is the correctness of virtue. Only by correcting oneself can one transform others, so correcting one's mind is the way to cultivate one's body and even to unify one's family, rule the country, and pacify the world. And loyal people, will be able to maximize the wisdom and talent, because the public is bright, bias is dark; true as the "University" said "Zhi Zhi Zhi in the material things" - after the removal of selfish desires, the truth of all things are not clear and understandable. Therefore, no matter whether we are doing a great cause, or in the ordinary position, in order to really do a good job, can not leave the word of loyalty.

The first thing Zeng Zi did in his daily reflections on himself was to "seek for others and not be loyal?" For example, as a civil servant, have you done your best to fulfill the tasks entrusted to you by your leader? As a mother, have you done your best to raise your children in a responsible manner for the family? As a father, have you set an example for your children? As a student, have you worked hard at your schoolwork? Have you done your duty in your position? If you can follow the example of Zeng Zi's daily reflection, and examine how "faithful" you are every day, it is a good way to move up the ladder.

Loyalty is indeed the essence of being a human being.

For quite some time, Water Margin has been regarded as a novel reflecting and glorifying the Peasants' Revolt. Now there are many scholars who believe that, in fact, there are very few real peasants among the heroes of Water Margin, and that it reflects more of the life aspirations of the citizen class. No matter from that point of view of this work, "Water Margin" in the conveyance of several ideological tendencies are worth noting:

, promote the idea of loyalty and righteousness. This is the "Water Margin" objective existence of the most prominent ideological tendencies. First, the name of the work entitled "loyalty and righteousness". Ming Yang Ding see "loyalty and righteousness of the water margaret biography" that: "water margaret" and loyalty and righteousness, loyalty and righteousness of the water margaret." Second, "loyalty and righteousness" is the basic moral code of Liangshan heroes. Liangshan Park hanging high on the apricot-yellow flag, written in large letters "for heaven to do justice" four big words, as the slogan of the Liangshan uprising. In the feudal society of "imperial authority", the meaning is obvious. Thirdly, it shaped a group of loyal and righteous people led by Song Jiang. In particular, Song Jiang became the embodiment of loyalty and righteousness. Loyalty is to the emperor, and Song Jiang's foolish loyalty is not only a moral boundary that the author could not cross, but also a political and moral guarantee that the novel could be widely circulated in the past. The profound thing about the novel is that Song Jiang's "loyalty" is rewarded with a poisoned death, which is undoubtedly an irony of the author's proclamation of loyalty. If the "righteousness" promoted in the Romance of the Three Kingdoms is mainly expressed in gratitude, the "righteousness" promoted in the Water Margin is mainly expressed in helping each other with swords and getting along with each other on an equal footing, which reflects the ideals and values of life of the citizen class. Loyalty" and "righteousness" in the culture of Sanjin

The culture of Sanjin, nourished by the culture of Sanjin, also nurtures the people of the area. Nourished by the culture of Sanjin children of Sanjin, the accumulation of too much of the cultural heritage of Sanjin, haunting, dominating or influencing their culture of Sanjin, or favorite of the praise, or criticism of the inheritance, or away from the scriptures of the apostasy. However, no one can deny that the idea of "loyalty" and "righteousness" plays a very important role in the culture of Sanjin and influences the development of the culture of Sanjin. In the end is the culture of Sanjin because of "loyalty", "righteousness" thought and brilliant, or "loyalty", "righteousness" thought to make the culture of Sanjin to be brilliant, or "loyalty", "righteousness" thought to make the culture of Sanjin to be brilliant. The thought of "loyalty" and "righteousness" makes the culture of Sanjin brilliant, "loyalty" and "righteousness" thought in the culture of Sanjin in the lofty position are unshakeable, but also irreplaceable, and its far-reaching influence is incomparable.

"Loyalty" is the loyalty to the country, people, life, career and friendship; "righteousness" is the obligation to the country, people, life, career and friendship. Strict fulfillment of duties and obligations is the right way of life. In the traditional thinking of Jin, "Shangxian" makes Jin always employ people in the national interest, selecting and appointing the wise and capable, and not deceiving them; "Shanggong" makes Jin's scholars and officials act in a public manner, and be unselfish and appropriate; "Shangfa" makes Jin's officials and officials act in a public manner, and be unselfish and appropriate; "Shangfa" makes Jin's officials and officials act in a public manner, and be unselfish and appropriate. The "fairness" makes the officials of the State of Jin to be fair-minded in all matters, not selfish and appropriate; the "law" makes the State of Jin to abandon the tumor and set the right course on the way forward. These traditions are the basis for the development of the ideas of loyalty and righteousness in the culture of the three Jin dynasties.

In fact, since the Jin Dynasty, the ideas of "loyalty" and "righteousness" have been continuously developed and perfected. In the era of Duke Wen of Jin, the ideas of loyalty and righteousness were greatly advocated and developed. During the Duke of Jin's reign, he honored the king, emphasized righteousness, enlisted trust, and promoted etiquette, "respect for virtue", "righteousness", "levying trust", "honoring rites", "honoring virtue", "rewarding merit" and a series of political ideas, the ideas of "loyalty" and "righteousness" played a very important role. The idea of "loyalty" and "righteousness" is very important in a series of political ideas.

The Zhou royal family has gradually declined since it moved east to Luoyang, but it is still nominally the world's ****lord, playing a role in maintaining the spirit of the Chinese nation. Therefore, in order to dominate the vassals, it was necessary to honor the Zhou Son of Heaven. Soon after the Duke of Jin assumed the throne, there was a civil unrest in the Zhou royal family, and the Prince of Zhou was expelled from King Xiang of Zhou. When King Xiang of Zhou complained to Duke Mu of Qin and Duke Wen of Jin, Duke Mu of Qin stationed his army by the Yellow River and prepared to escort the Son of Zhou back to his country. Seeing this, Duke Wen of Jin quickly arrived with his troops and ordered his men to tell Duke Mu of Qin that, as a member of the same family name (Ji), Jin should rightfully send troops to escort the Son of Zhou back to his country to be restored to the throne, and demanded that Qin withdraw its troops. Subsequently, Duke Wen of Jin led his troops to defeat the army of Di, killed Prince Band, and stabilized the royal family. Although Duke Wen of Jin's honoring the king was motivated by the need for hegemonic politics, it had the objective effect of honoring the king and making honoring the king an important part of his political thought.

When Duke Wen of Jin came to the throne, the world was in a state of chaos as the lords were fighting for supremacy, overcoming the weak with the strong, and violating their superiors from below. One of the first things that Duke Wen of Jin did when he assumed the throne was to make the people understand righteousness. The so-called righteousness, i.e., straightness, was no longer the kind of expediency defined by the feudal system at the beginning of the Zhou Dynasty. Instead, it was a way to reassert the interrelationships among classes and strata in accordance with the new requirements for stabilizing the country after the political situation in which the Zhou Emperor had united the whole world had been shattered. He seized the opportunity to stabilize the Zhou royal family with one important purpose, which was to make the people and the vassal states understand the righteousness of serving the ruler. Within the country, he issued a series of decrees to make the people secure in their livelihood. He also conferred titles and appointments, established names and positions, and rewarded the meritorious clans, each enjoying a salary according to its status and position. Thus, on a new basis, Duke Wen of Jin clarified the position of each class in the political life of the state, i.e., their "righteousness".

If "honoring the king" and "emphasizing righteousness" are the direct manifestations of the ideas of "loyalty" and "righteousness" in the political thought of Duke Wen of Jin, then the idea of "honoring the king" and "emphasizing righteousness" is not the same as the idea of "loyalty" and "righteousness" in the political thought of Duke Wen. If "honoring the king" and "valuing righteousness" are the direct manifestations of the ideas of "loyalty" and "righteousness" in Duke Wen of Jin's political thought, then "enlisting trust", "honoring courtesy", and "rewarding merit" are the indirect manifestations.

The so-called "levying trust" is to seek the trust of the vassals and the various classes in the country. At that time, there was no trust between the lords, as they had been fighting each other for many years. One of the main reasons why Duke Wen of Jin was able to accomplish his hegemony was because he was trustworthy. For example, in the Battle of Cheng Pu with Chu, Duke Wen ordered the Chu army to "retreat three times", thus fulfilling the promise he made to King Cheng of Chu. When Duke Wen of Jin first came to the throne, the state of Yuan was not convinced, so he ordered his soldiers to bring three days' worth of food, declaring that it would take three days to conquer the state of Yuan. However, after three days, the people of the original state swore to surrender, so he ordered a retreat. At this time, he received information that the original state was preparing to surrender in a day or two, so the generals asked to continue the attack. But Duke Wen of Jin thought that if he did not withdraw, he would lose the trust of his soldiers and the people, and in the end, the Jin army retreated.

Besides the "trust", Duke Wen of Jin also emphasized the "etiquette". He believed that without a set of proper etiquette, the people would not respect their elders and obey orders; without a set of appropriate superstructure and ideology, the country would not be stable. One of the major things he did to let the people know about etiquette was to hold a grand military parade at this place in Hara, so that the people could see the etiquette that the country should observe, and so that the people would be uplifted and feel the strength of the country. This is the same thing that tells the people what they should and should not do, and how they should do it is to assume their obligations to their country, their people, their life, their career, and their friendship.

As for the "rewarding of merit", it means rewarding those who have made meritorious achievements, such as the granting of a fief or a title to a lesser person. Duke Wen of Jin chose his officials on the basis of their virtues, talents, and merits. The appointments were mainly made by "good men of the concubines" and "capable men of different surnames", which in fact abolished the traditional system of the nobles of the office having their own emoluments and salaries. These reform measures of Duke Wen of Jin directly affected the development of the history of Jin during the Spring and Autumn Period, and made the politics of Jin form a distinctive feature different from that of other countries in the Spring and Autumn Period. The Duke of Jin's "rewarding of merit" actually demonstrated to the fullest extent his public spirit and the idea of sincerity and selflessness, which is the essence of the ideas of "loyalty" and "righteousness". This is the essence of the idea of "loyalty" and "righteousness". Thus, the idea of "loyalty" and "righteousness" was fully embodied and developed by leaps and bounds in the era of the Duke of Jin and in the person of the Duke of Jin.

In the period of Jin and San Jin, the idea of "loyalty" and "righteousness" has gone through a long process from its foundation to its development to its heyday, and many people of benevolence and integrity have contributed to the formation and development of this idea. On the other hand, the ideas of loyalty and righteousness have been manifested in different degrees and forms in many people. The Duke of Jin and the Marquis of Wei can be regarded as iconic figures in the formation and development of the ideas of loyalty and righteousness to their heyday. Around them, there were many other figures who contributed in varying degrees.

For example, one day when Duke Wen of Jin was on his way out of the country, there was nowhere to find food and he was starving. The minister, Jie Zi Tui, suddenly handed over a pot of meat, and Chong Er took it and ate it, only remembering to ask Jie Yu Tui afterward, "Where did this meat come from?" Jie Zi Tui said, "It was cut off from my thigh. I have heard that 'a filial son kills his body to serve his relatives, and a loyal subject kills his body to serve his ruler'. Today the duke has no food to eat, so I cut the flesh of the thigh to feed the duke." With tears in his eyes, Chong Er said, "A fugitive like me has made you suffer too much! How can I repay you?" Jie Zi Tui said, "I hope that the Duke will return to his country soon and fulfill our wishes as subjects, so what reward do I want?" It is safe to say that what Jie Yu push did must have played an indelible role in the formation of Duke Wen's political thought.

However, Jie Zi push's loyalty did not end here. There was also a strong "righteous" side to him. In 636 B.C., when Chong Er became Duke Wen of Jin, he forgot to reward Jie Zi Pui, who had done a great deal of good work, when he rewarded those who had died. Jie Zi Pui did not want to leave the bad reputation of seeking rewards, so he left the capital together with his mother, and went to Mianshan Mountain to live in seclusion. Later, there are sympathetic to Jie Zi push, hanging book palace door for his injustice. According to the legend, the Duke of Jin Wen learned of this, and immediately went to Mianshan to visit Jie Zi Tui in person. However, no trace of Jie Zi Tui could be found. Duke Wen then sent out earth soldiers to set fire in front of and behind the mountain, meaning that he hoped to drive Jie Zi Tui out. However, Jie Zi Tui refused to come out until he died, and he was burnt to death under a willow tree with his son and mother embracing each other. Later generations to commemorate Jie Zi push, so the Mianshan Mountain renamed Jie Mountain, and every year two days before the Qingming Festival do not raise the fire, into the cold meal, which is passed down to the present day "Cold Food Festival" custom.

Then in the late Spring and Autumn period, Duke Jing of Jin killed Zhao's family, Zhao's face extinction of the difficult. Cheng Ying and Gongsun Pestle, who had been favored by the Zhao family, risked their lives to save Zhao Wu, the orphan of the Zhao family. This "Zhao's orphans" story achieved Cheng Ying, Gongsun Pestle and other people's touching heaven and earth, crying ghosts and gods of righteousness, and even more children of the three Jin Dynasty and even the Chinese nation composed a magnificent "loyalty" and "righteousness" hymn. "

To the Warring States period, we in Sanjin is not difficult to find like "complete wall to Zhao", "generals and", "Yu let swallow charcoal" and so on the face of the populace of the historical allusion, thought the "loyalty", "righteousness". "These are the proofs of the ideas of loyalty and righteousness. Lin Xiangru of the State of Zhao, faced with the greedy and powerful Qin, with his alertness and wisdom, not only preserved the Heshi Bi, but also won the due dignity for the State of Zhao. Lin Xiangru was made prime minister of Zhao because he had twice thwarted the king of Qin, which aroused the dissatisfaction of the veteran general Lian Po. And Lin Xiangru was able to put the interests of the state above all else, and took the initiative to resolve the conflicts between the generals and the ministers and safeguarded the interests of the state regardless of his personal gain or loss of honor and disgrace. This kind of behavior is the expression and sublimation of the ideas of "loyalty" and "righteousness" in them, which puts the interests of the country first and does not forget the country in the face of danger.

History is created by the people, but it cannot be separated from the impetus of the king. During the Jin and Sanjin eras, the ideas of "loyalty" and "righteousness" were transformed from the ideas of kings to the behavior of the people, and from the behavior of the people to the ideas of the kings, through a cyclic process from theory to practice, and from practice to theory. From Jin Wengong's development of "loyalty" and "righteousness" to Wei Wenhou's time, "loyalty" and "righteousness" have formed a complete system of thought. The most direct manifestation of this system of thought is the convergence of Confucianism and French thought. Wei Wenhou was not only "good at learning" and "good at antiquity", but also widely worshipped teachers and chose the good ones to follow. He worshiped the Confucian scholar Zixia as a teacher, friend Tian Zifang, courtesy of Duan Ganmu, and finally made the country rule the body to escape. Facts have proved that Wei Wenhou worship ZiFu a school of Confucianism as "king teacher", "learning to secure the country and protect the people" way, indeed had a strong promotion of Wei's prosperity and Wei's history and culture of prosperity and prosperity. Due to the courtesy of Wei Wenhou, when Qin planned to attack Wei, he was warned, "Wei is a gentleman of courtesy, and the people of the country call him benevolent, and the top and bottom are in harmony, so it is not possible." Wei Wenhou took Confucian figures such as Bu Zixia, Tian Zifang, and Duan Ganmu as his teachers, respected Confucian doctrines, and developed the ideas of loyalty and righteousness. The first is that he was a great statesman in the Warring States period.

Fundamentally, Wei Wenhu was a politician and strategist, not a scholar. His respect for Confucianism and his emphasis on the law was merely a strategic move based on political needs; or rather, it was just a way of governing the state and using military force that Wei Wenhou implemented from the perspective of reinforcing and consolidating the feudal regime of Wei, in order to realize his strategic goal of dominating the vassals and trying to dominate the whole world. However, this subjective purpose, but objectively make "loyalty", "righteousness" thought developed to the extreme. Looking at the Wei Wenhou respect Confucianism, the law of what he did, all reflecting the spirit of loyalty, selflessness, and all reflect the country, the people, life, career, friendship and loyalty to the country, the people, life, career, friendship, and the responsibility and duty to be fulfilled. It is also this kind of integration and compatibility, making "loyalty", "righteousness" thought in the Wei Wenhou era developed to its peak.

The status of "loyalty" and "righteousness" in the culture of Sanjin is indisputable. Although history is gone and the future beckons, saying goodbye to history is not the same as cutting it off, and moving toward the future is not the same as abandoning tradition. As a matter of fact, history cannot be separated and tradition cannot be abandoned. No matter what happens in the future, the ideas of "loyalty" and "righteousness" have long been rooted in the fertile soil of the Chinese nation and integrated into the blood of Chinese children. It not only affects modern people, but also will affect future generations.