What are the ideas of each school of thought in ancient Chinese philosophy?

The Spring and Autumn period thinker, to "Tao" to explain the evolution of the universe, that "Tao begets one, two begets two, two begets three, and three begets everything", "Tao" is "the order (command) and often natural", and thus "man laws the earth, earth laws heaven, heaven laws Tao, Tao laws nature". "Tao" is "the order (command) of Mo and often natural", and thus "man law of the earth, the law of the earth, the law of heaven, the law of heaven, the law of nature". "Tao" is the objective law of nature, and at the same time, it has the eternal meaning of "independent and unchanging, circumventing without danger". Laozi book includes a large number of simple dialectical point of view, such as thinking that all things have positive and negative sides, "the opposite of the Tao of movement", and can be transformed by the opposition, "the positive again for the odd, the good again for the demon", "disaster is a blessing, blessing is an ambush". Fortune is the ambush of misfortune".

2. Confucius

The core of his thought is "benevolence", which means "loving others". He put forward arguments such as "Do not do unto others what you would not have them do unto you", "Do not do unto others what you would not have them do unto you", and advocated the way of "loyalty and forgiveness". He advocated the principle of "loyalty and forgiveness" and thought that the implementation of "benevolent government" should be governed by "propriety": "To restore propriety to oneself is to be benevolent". Politically, he put forward the idea of "correcting the name", thinking that "the ruler, the minister, the father, the son" should all live up to their "names", and that "one should not worry about being unequal, and one should not worry about being poor, but rather about having a good name". and put forward the view that "one should not suffer from unevenness, and one should not suffer from poverty, but from anxiety". Since the Western Han Dynasty, the teachings of Confucius have become the cultural orthodoxy of feudal society for more than 2,000 years and have had a great impact.

Third, Deng analyze

The late Spring and Autumn period, the pioneer of legalism, famous. Zheng state people. He was once the Zheng state doctor, and created a private school, with the work of the Bamboo Penalty (written on bamboo slips of the law) to teach people, publicize the rule of law, "the people of ...... the litigants can not be counted" (Lv's Spring and Autumn Annals?). The people's learning of the rule of law was numerous" ("Lü Shi Chun Qiu"). His "two-pronged argument and uninquisitive words" had a considerable impact on later apologists. In the Book of Han? Art and Literature Zhi" recorded "Deng analysis", is the name of a later person to do.

Four, Zeng Zi

Famous for his filial piety. Zeng Zi was known for his filial piety and behavior. He once proposed the practice of "I have three times a day to save myself" (Lun Yu? Xue Er (学而), a method of cultivation. He believed that "loyalty and forgiveness" was a "consistent" idea of Confucius. He also advocated "prudence in handling the funeral of one's parents, reverence for one's ancestors, and the return of virtue to the people" and "no one who commits a crime should be penalized". His words and deeds are recorded in the Da Dai Li Ji (Records of the Great Dai Ri), and it is rumored that the University was also written by him. Later feudal rulers honored him as the "Sage of Zong".

Fifth, Zisi

Philosopher of the early Warring States period. He was a philosopher of the early Warring States period. His family name was Kong, his first name was Kai, and he was the grandson of Kong Zi. It is rumored that he studied under Zeng Zi. He preached the Confucian moral concept of "sincerity", which he considered to be the origin of the world, and took "the middle ground" as the core of his doctrine. Mencius was trained by his disciples and utilized his teachings to form the Si-Meng School. Later feudal rulers honored him as the "Scholar of the Sacred".

Sixth, Mozi

Spring and Autumn and Warring States period thinker, statesman, founder of the Mozi family. He inherited the traditional thought form of Yin and Zhou, but added the contents of "non-destiny" and "love for all", opposing the Confucianism's "heavenly destiny" and "love for all", and thought that "there is a difference between the two". He opposed the Confucian concepts of "Divine Mandate" and "differential love" and thought that the "clinging to the Mandate" was "the greatest evil in the world", and advocated "love for each other and benefit from each other", and that there should be no difference between the close and distant, the noble and the lowly. He practiced the spirit of "putting one's head on one's shoulders to benefit the whole world". Its idea of "non-attack" reflected the people's intention of opposing war at that time, and its ideas of "non-musical", "use sparingly", "burial sparingly", etc. provided a good basis for opposing war. The idea of "non-attack" reflected the intention of the people to oppose war, and the ideas of "non-music", "saving use" and "saving burial" were against the "elaborate rituals and music" and luxurious life of the aristocrats. And attach importance to production, emphasizing that "rely on their strength to be born, do not rely on their strength not to be born"

Seven, Zhuang Zhou

He inherited and developed Laozi "Tao law of nature" point of view, emphasizing the self-birth of things since the self-evolution, and advocated the Qi I, Qi is right and wrong, Qi size, He emphasized the self-generation of things, and advocated the concepts of "the world and I, right and wrong, size and size, life and death, nobility and inferiority," and advocated the spiritual realm of "heaven and earth and I are born together, and everything is one with me," so that he was at peace with the times and was at ease. His writings are unrestrained, and his imaginations are fantastic

VIII. Xunzi

Summarizing the academic thinking of the pre-Qin scholars, Xunzi's doctrines are a development of the materialism of the ancient times. Such as the opposition to the fate of heaven, ghosts and gods superstition, "the sky has a constant, not for Yao to survive, not for Jie to die", and put forward the "system of heavenly life and use of the" idea. For example, he thought that people could recognize objectivity through the perception of "heavenly officials" (senses) and "heavenly ruler" (heart), and emphasized that thinking was superior to feeling. It is also believed that "all things are different, and all things are hidden", in order to obtain the correct understanding, it is necessary to make the heart "virtual one and quiet". Contrary to Mencius "goodness", that human nature is born "evil", "its goodness is also false", there is "the teacher of the law, the way of etiquette and righteousness It is only through "the transformation of the law and the way of propriety and righteousness" that one can be good. Its political outlook is a combination of "rule of etiquette" and "rule of law", adhering to Confucianism's "proper name", emphasizing the distinction between inferiority and superiority, and advocating "the law after the King The "rule of law" was combined with the "rule of law".

Nine, Dong Zhongshu

The study of Confucian patriarchal thought as the center, mixed with the yin and yang five elements, the power of God, the power of the king, the power of the father, the power of the husband, the formation of a feudal theological system. It centered on the theory of "heavenly and human induction" and thought that "divine right of kings" and "heaven" often expressed wishes or condemnation to earthly rulers by means of charms and calamities, etc. The theory of "heavenly and human inductions" also implicated heaven and personnel. The concept of "the great origin of Tao is out of heaven, and if heaven remains unchanged, so does Tao" is also argued by comparing heavenly ways and human resources. It also puts forward the feudal ethic of "Three Principles and Five Constant Rules" and promotes the historical concept of the cycle of "black, white and red".

Ten, Yang Xiong

Proposed the "Xuan" as the root of the universe, and emphasized the need to truthfully understand the natural phenomena, and believes that "there is life, there must be death, there is a beginning, there must be an end," and refuted the superstitions of the gods and goddesses. In terms of social ethics, he criticized Lao Zhuang's view of "abandoning righteousness and benevolence" and valued Confucianism, believing that "human nature is a mixture of good and evil; if one cultivates goodness, one is a good person; if one cultivates evil, one is an evil person" (Fayan? Cultivating Things").

11. Wang Chong

Eastern Han Dynasty materialist philosopher. On the theory of learning that "heaven and earth together gas, everything is born, as if the couple together gas, the child is born" ("On the balance? Nature"), that is, the movement of "qi" produces all things. The natural world of "disaster", is "gas" changes in the results, has nothing to do with personnel. He also thought: "The Way of Heaven is natural, and it does nothing; if one is told to do something, it is doing something, and it is not natural" ("Sent to Tell"), and that human life and spirituality are based on the material foundation of "qi", and that "qi perishes in death" ("On Dying"). The "Essence and Spirit" is the material basis of human life and spirit, and the "Essence and Spirit are extinguished in death" ("On Death") does not recognize the existence of a soul that is separate from the body.

Twelve, Jikang

The reverence for the Lao Zhuang, the way of health and food. Philosophically, that "the vitality of the heart, all endowed with yan" ("gallantry theory"), sure that all things are endowed with vitality and birth. He also put forward the idea of "overstepping the name and religion and letting nature take its course", advocating a return to nature and detesting the tedious rituals of Confucianism. Liu