1, the core content of "Great Harmony", what is the positive practical significance?

During the Spring and Autumn Period, the royal family of the Zhou Dynasty declined, and disputes among princes continued. In such an era, people naturally yearn for harmony and hope that the war will stop and the country will be peaceful and tranquil. Confucius believes that this is the result of the collapse of rites and the disorder of politics. He summed up history, reflected on reality and put forward a series of thoughts, which formed his Confucianism. Confucius hoped to rectify social order and restore the rule of ancient holy kings. His ultimate pursuit of social politics is the social ideal of "great harmony". The record of Confucius' thought of "Great Harmony" can be found in the book Confucius Family Language, Book of Rites and Li Yun. In the past, people often talked about Confucius' political ideals based on the Book of Rites, because they had doubts about the record of Confucius' family stories. In fact, after careful study, it is not difficult to find that the records in the Book of Rites are very obvious after being arranged and adapted by Han people. In contrast, the records of Confucius' family stories are more authentic and reliable. [2] According to Confucius' family language, Confucius' ideal of "great harmony" is expressed as: a trip to the avenue, the world is for the public, selecting talents and abilities, adhering to faith and repairing harmony. An old friend is not only a relative, but also an only son. Old, strong, useful, widowed and lonely. If the goods are abandoned on the ground, there is no need to hide them on yourself; You don't need to be a man to hate him. It is not fun to seek closure by treachery, nor is it fun to steal thieves, so outsiders are not closed. Call it Datong. Confucius believes that "great harmony" refers to the era when the avenue was implemented. In such an era, the world is owned by the people, the people are elected to govern, and the people treat each other honestly and live in harmony. Therefore, people not only love their parents, but also care about their children, so that all old people can enjoy their old age, all mature people can be useful, and those who have lost their husbands or wives, parents and disabilities can get good support. People hate that property is discarded on the ground and wasted, but it is not necessarily their own; The power of hate does not come from itself, but does not necessarily work on others. So intrigue can't be exerted, robbery, theft and treason won't happen, and you don't have to close the door when you go out. In the past, people didn't believe in family language, and Confucius' social ideal was always based on the chapter of Li Yun, which led to the loss of authenticity of Confucius' statement of "Great Harmony". In this article, compared with The Book of Rites and Li Yun, the story of Confucius is more simple and true. Confucius did not talk about three emperors and five emperors, nor did he talk about "well-off". It is wrong to think that Confucius advocates returning to the era of "primitive productism" and that Confucius is retrogressive. Confucius' ideal "great harmony" society refers to the period of "holy king" in Xia, Shang and Zhou dynasties, not the so-called "three emperors and five emperors" as generally thought. The "Road Trip" era mentioned by Confucius refers to the period of Yu, Tang, Wen, Wu, becoming a king. In Confucius' view, after the three generations of "holy kings", it was the period when the avenue was hidden from the world. Confucius believed that "Great Harmony" was a once-existing society, which existed in the three dynasties: the Holy, the Tang, the Wen, the Wu and the Three Dynasties. Confucius thinks this is a very ideal social state. "Datong" and "Tong", Zheng Xuan said in the Book of Rites Li Yun: "Tong, Jude and Ye," Zheng Xuan's interpretation of "harmony" and "equality" is very correct, and a "great harmony" society is the ideal state of human beings. According to "The Analects of Confucius Lutz", Confucius also said: "A gentleman is harmonious but different, and a villain is the same but not harmonious." "Tong" in the Analects of Confucius here is an unprincipled convergence, which is different from "He". But this does not mean the contradiction between "communication" and "harmony", but only shows that "communication" is not "harmony" under any circumstances. In Confucius' exposition of "Great Harmony", it can be understood that he is interpreting or describing a "harmonious" society. In such a society, the "holy way" is popular, the world is public, and social managers are talented and talented; People live in peace and support each other; Without fighting each other, each according to his ability; Everyone's life in society can be guaranteed and everything can be made the best use of. People do their best, thieves don't do it, and they don't close their doors at night. Obviously, without "harmony", there would be no all this, people would not be able to support each other, there would be no place for everyone, and there would be no orderly social atmosphere. It can be said that everyone wants to live in such a harmonious society. Confucius' ideal of great harmony is harmony under the premise of social prosperity, which is different from the social and political views of many small countries and few people. In the pre-Qin period, hundred schools of thought had his own political opinions. For example, Taoism advocates the model of small country and few people. In the first book of Mencius Teng Wengong, it is recorded that the ideal of Xu Xing, a representative of the peasant family, is that "the holy people should plow and eat, and it is appropriate to treat them with food"; Liao Weizi records that the task of a strategist put forward by Liao Wei is to "make the people selfless", and that "the selflessness of the people means the whole world, selflessness means private farming and weaving, * * * means cold, and * * means hunger"; "Mozi" records that Mohism advocates "from each according to his ability" and "those who rely on his strength will live, and those who don't lose his strength will not live"; Lu's Spring and Autumn Annals recorded the sage's idea of equality and said, "Fair world." Social fairness and justice is the pursuit of China in the past dynasties. However, social fairness and justice should be based on the satisfaction of material wealth to people's basic life, not just on one-sided "fairness", but * * * cold * * hunger is not real harmony. This is Confucius' understanding. He wants to do his best and "do what he can", but he doesn't agree with the narrow "fairness". Otherwise, it is impossible to talk about "providing for the old, being useful, and being lonely". Confucius also said "poverty" and "widowhood". "The Analects of Confucius" records: "Qiu also heard that those who have a state-owned family do not suffer from inequality or poverty. There is no poverty, no poverty and no peace. If the husband is so, people so far away will not accept it, so practice self-discipline. It is safe to come. " Confucius believes that the most important thing for people who have closed their country and land is to pay attention to equality and stability. Because you don't feel poor on average, there are few people who don't feel harmonious, and stability is not dangerous. Confucius said that the emphasis is on "state-owned people", who are rich in the responsibility of governing the country and ensuring peace. Confucius said that "you don't suffer from inequality without widowhood, but you don't suffer from poverty without worry", but he may not be sure about "widowhood" and "poverty". On the contrary, Confucius actually denied "widowhood" and "poverty" because he used it as a reference to explain "inequality" and "poverty". In the logic of Confucius' argument, "inequality" and "anxiety" are interrelated, and "inequality" often leads to "anxiety". Confucius said that "no one is poor, no one is widowed and no one is harmonious", and the "equality" among them is the distribution of property. To achieve good results, all parties must be in a "harmonious" state, so as to eliminate the root causes of unrest. It can be seen that the principle of "equality" is actually a principle of "harmony", and governing the country with "equality" is "harmony". It is very important that Confucius' great harmony thought pursues not local harmony, but the harmony of the whole society. According to the explanation in Confucius' Book of Rites Li Yun: "Anyone who is' great harmony' is natural, so it is called' great harmony'." Confucius has the mind to rule the country and rule the world, from which his thoughts have influenced countless people in China. For example, Tao Yuanming of Jin Dynasty once invented a paradise. He described: "when the forest runs out of water, it will get a mountain ... there are fertile fields and beautiful mulberry ponds, and the traffic is different." Among them, men and women dress like strangers; My hair is drooping and I am happy. " This is Tao Yuanming's ideal harmonious society, which has both the shadow of Confucius thought and the ideological factors of Taoism. Obviously, although this detachment has a detached yearning for a better life, it reveals more about people's escape and liberation when they are world-weary.