How was Confucius' idea of moral confidence formed and developed?

Confucius's moral self-confidence originated from the Zhou Duke's ritual system and the virtues of the sages such as Huangdi and Yao, Shun and Yu. Changes were made in response to the times, invoking ? The change was made in the light of the times, and in the light of the benevolence of the people of China. The change was made in the light of the times, and the change was made in the light of benevolence. The Confucian moral system is a system of ethics and rituals that is based on the principles of the Zhou Dynasty.

No country can prosper without morality, and no man can stand without morality. Moral self-confidence is the core element of cultural self-confidence. Confucius honored the Zhou Duke's ritual system, the loss and gain of time, the aid? The first is the "REN", the "REN", the "REN". Into the? Rites?

Confucius honored the ritual system of the Duke of Zhou, made progress according to the times, invoked the benevolence and the rites, encouraged himself to act with diligence, governed by virtue, taught without discrimination, and cultivated the future generations of learners, and founded the doctrine of Confucianism with his strong moral self-confidence.

Cultural self-confidence in the new era cannot be separated from the creative transformation and innovative development of Confucianism, and the cultural self-confidence in the new era still needs to learn from the spirit of moral self-confidence of Confucius in the excellent traditional culture. Therefore, the study and analysis of Confucius' moral self-confidence has become a topic of great value and significance concerning cultural self-confidence.

Confucius' moral self-confidence originated from the Zhou Gong ritual system and the virtues of the sages such as Huangdi and Yao, Shun and Yu. The changes are made in response to the times, invoking ? The first is that the Confucianism is not a matter of the past, but a matter of the future. The change was made in the light of the times, and the benevolence was invoked. Rites?

The moral confidence of Zi comes from the virtues of the sages such as Zhou Gong and Yao Shun Yu, who were the masters of the ritual system.

I. Moral Confidence: Where does it come from

The most direct source of Confucius' moral confidence is the Duke of Zhou, and he has devoted his life to realizing his dream of the Duke of Zhou. The Duke of Zhou made rites and music, which brought prosperity to the Western Zhou Dynasty. Confucius honored the beautiful rites created by the Duke of Zhou, and personally went to the Zhou Dynasty to worship and learn. To the Zhou, asked the rituals in Laozi, visited the music in carambola, went through the suburb of the community, examined the rules of the Hall of Light, the temple of the degree of the dynasty. Then he said with a sigh of relief: "I am now aware of the holy spirit of the Duke of Zhou. I am now aware of the saint of the Duke of Zhou, and the reason why Zhou is king. ("Confucius family language? (View week") Confucius view week, gained a lot, this is a value of the roots of the journey, but also the spirit of the journey to the homeland, but also the value of the journey to construct.

He wanted to follow the example of the Duke of Zhou to save the people and change the world? The world is in a state of chaos. He expressed his ambition and pursuit in this way: ? Zhou in view of the second generation, Yuyuuwenya, I from Zhou.? (The Analects of Confucius? Eight rows of rows of dancers")? From Zhou? is not only cognitive affirmation, but also emotional recognition and behavioral compliance. Confucius believed that the perfection of the Zhou rites was the result of absorbing and improving the rites of Xia and Shang. He firmly believed that the beautiful Zhou rites could be transformed into reality by combining them with the political virtues and folklore of Qi and Lu, through the loss and gain: ? When Qi changes, it will come to Lu; when Lu changes, it will come to the Way. (The Analects of Confucius? Yongya)

So, the peace and prosperity of the Western Zhou, the good manners of the Western Zhou, and the charisma of the Duke of Zhou are the important historical and cultural resources for Confucius to build the dream of the Duke of Zhou, and also an important source of his moral self-confidence, which is the important content of his dream of the Duke of Zhou. Confucius' life is full of ambition, diligence and perseverance, that is, he always takes the Duke of Zhou as an example, in order to achieve the great rule of the world and realize his dream of the Duke of Zhou.

Confucius to the late age of physical decline, once to the students exclaimed: ? I'm very tired, I'm tired! For a long time, I no longer dream of the Duke of Zhou. ("Analects? (Shu而)Confucius late in life no longer dream of the Duke of Zhou, is not the abandonment of the ideal of life, but by telling his disciples, reconfirming his ideal of life is the dream of the Duke of Zhou, is more and more determined dream of the Duke of Zhou. He expected his disciples to hold fast to this dream and keep passing it on. This is the deepest level of Confucius' own dissections of his beliefs and adherence to his ideals, expressing his urgent and persistent expectation of realizing the dream of the Duke of Zhou.

Confucius' moral self-confidence can also be traced back further to the Xia and Shang dynasties, and even to the Yellow Emperor and Yao, Shun and Yu. The Zhou rituals, in view of Xia and Shang, are not to be mentioned, while the lofty moral qualities of the ancient sages such as Huangdi and Yao, Shunyu, and so on, whose reputations are still alive, are also an important source of Confucius' moral self-confidence.? Zhongni was an ancestor of Yao, Shun and Yu, and was a charter member of Wenwu. (The Book of Rites? Confucius believed that the good virtues of ancient sages such as the Yellow Emperor, Yao, Shun and Yu, and King Wen and King Wu had far-reaching influence and were important for him and his disciples to learn. For example, Zai I asked Confucius, ? In the past, I heard Zhu Rongyi say? The Yellow Emperor is 300 years old'. May I ask who the Yellow Emperor is, a human being? Or not human? How can he be 300 years old? Confucius said:? May also, I have heard a little about it.

The Yellow Emperor, the son of Shao Hao, said Regulus. The people rely on its profits, a hundred years and die; people fear its God, a hundred years and die; people use its teachings, a hundred years and move. Therefore, said the yellow emperor three hundred years. ("Confucius family language? The Five Emperors' Virtues") As a man of great virtue, Huang Di's direct influence lasted for three hundred years, and up to the time of Confucius, it was still possible to trace his moral accomplishments. Yao, Shun and Yu, King Wen and King Wu, and other sages were all virtuous enough to be emulated by their descendants. In addition to this, Confucius also traced the good virtues of his ancestors from his family genealogy, and before he died, he told his disciple Zigong about his dream: ? Give, why are you so late in coming? The Yin people funeral between the two pillars, then it is like the guest and the master of the sandwich also.? And Qiu also, the Yin people also.

I have been dreaming of sitting between the two pillars for the past few nights. I'm not sure how much I'm going to be able to do, but I'm sure I'll be able to find a way to make it work. I was about to die. He dreamed that he was sitting between two pillars, accepting sacrifices, and the funeral rites of the Yin people were like that, which was a bad dream for himself. Since Confucius' ancestor was from Song, after Cheng Tang, he called himself a Yin, and thus he believed that the dream was a sign of his imminent death. The dream also revealed that the Duke of Zhou had succeeded the Yin merchants by making rites and music, and that the ancestor of the merchants was Qi, who had been in charge of education in the time of Shun. The way of man is the way of the beast, and when he is full of food and warm clothes and lives at ease without teaching, he is nearer to the beast.

The sages were worried, and they made QI a disciple, teaching them human ethics --- father and son, ruler and minister, husband and wife, husband and wife, elder and younger, friends and friends. Mencius? And Confucius, as a descendant of the Yin people and even of Qi, had the good moral qualities and ritual elements of his ancestors flowing in his blood. Confucius had a profound sense of responsibility to carry on the tradition. This kind of family genealogy is a direct bloodline connection, and his moral self-confidence is even deeper and more conscious.

Second, moral confidence: where is the letter

According to statistics, ? The word "ren" appears in the Analects of Confucius. The word "ren" appears 109 times in the Analects of Confucius, which is the core concept of Confucius' moral thinking and the value standard of moral governance. The Duke of Zhou? The Duke of Zhou made the rituals and the music, mainly emphasizing the form of the rituals. , mainly from the form to emphasize? Rites? In maintaining the social order, he emphasized the unity of the society as a whole, while Confucius adapted to the needs of the times, emphasized the moral subjectivity of human beings, valued the role of human virtues, and demanded that governance should be based on virtues. He used the principle of "benevolence" to emphasize the role of human morality and virtue. Ren? to govern by virtue. Rites? and gave it the power to the people. Rituals? with? Ren? s moral connotation, it is an emphasis on man's moral self-consciousness.

The transformation of man from a being of or for rites to a being of benevolence, where rites become the way of man's behavior, reflects Confucius' high moral self-confidence. For example: ? Fan Chi asked about Ren. Zi said: ? Love people. (The Analects of Confucius? Yan Yuan) Loving people means treating others as human beings, as the same being as oneself, not just as a means to an end, and everyone should be treated equally.? The man of benevolence is one who already wants to establish others; one who already wants to reach out to others.? (The Analects of Confucius? Yongyi") This equal existence of man with man is concretely manifested in ? Forgiveness...? Zigong asked: ? Is there a person who has one word that can be practiced for a lifetime?

Zi said: ? It is forgiveness! Do not do unto others what you would not have them do unto you.? (The Analects of Confucius? Wei Linggong") Confucius believes that in the process of governing the country, one should cultivate people's good virtues first, and to match the cultivation of virtues with rituals, which is to seize the root.? Dao Zhi Zhi is based on government, and Qi Zhi is based on punishment, and the people are free from shame; Dao Zhi Zhi is based on virtue, and Qi Zhi is based on ritual, and there is shame and character.? (The Analects? Therefore, ritual is the form, benevolence is the content. Confucius emphasized the inner moral subjectivity of human beings, and advocated? Confucius emphasized the inner moral subjectivity of human beings and advocated the principle of benevolence. （Confucius emphasized the inner moral subjectivity of human beings, and advocated that "to be benevolent by restoring oneself to propriety" ( Yan Yuan").

In Confucius' view, rites serve the formation of ren, not the other way around. Therefore, in the relationship between virtue and law, he insisted on the priority of morality, with moral indoctrination in the forefront, followed by the constraints of rites, and punishment as the bottom line, to be used as a last resort. Confucius said: ? The sage's rule of chemistry must be complemented by punishment and government. The top to teach the people by virtue, and to the rites of the Qi, followed by the government. Guide the people to criminal, forbidden criminal, not criminal also. If the people are not changed, if they are not guided, and if they are hurt by the righteousness of the people, then they will be punished. (The Analects of Confucius? In law, morality provides the standard of value, and severe punishment can also reflect the temperature of morality, so it is a good law. Confucius said: "Whenever you hear a lawsuit of five penalties, you must hear a lawsuit of five penalties. Whenever you listen to a lawsuit of five penalties, you must restore the feelings of father and son, and establish the righteousness of the ruler and the minister in order to authorize it. ("Confucius family language?

Not only that, Confucius' moral concern also extends to ordinary people. When the stables burned, Zi retired from the court. He said: ? If you hurt someone, don't ask the horse.? (The Analects of Confucius? After the fire, Confucius asked about the people but not the horses; his concern was not about the loss of property but whether the horse keeper was injured. This not only reflects Confucius' humanitarian concern for people rather than things, but more importantly, it extends the object of moral concern to ordinary civilians, even the servants who keep the horses.

He erased the distinction between the noble and the lowly that had developed in previous societies, elevated the social status of ordinary people, and embodied the importance he attached to the general public.? The disciple enters in filial piety, leaves in brotherhood, is prudent and trustworthy, and loves the common people in general, but is kind to them.? (Analects? (Xue而), the expansion of the object of moral care not only implies that ? The expansion of the scope of moral care not only means that the moral subject is a human being, but also a person. The expansion of the scope of the moral subject is the expansion of the moral subject, but also implies the recognition and expectation of the deep excavation of human nature and the degree of enhancement, which is a high degree of affirmation of the moral subjectivity of human beings. Confucius believed that the general public also has moral subjectivity, and he put forward in the education? In his education, he put forward the principle of "teaching without prejudice". is also a high degree of recognition of the humanity of ordinary people, an affirmation of the educability of human beings, and a basic judgment that everyone can become a person of virtue and talent through education.

As for the question of which is more important than the other, Confucius changed the Yin people's tradition of honoring the gods and advocated focusing on human resources and adopting an attitude of respect and distance from ghosts and gods. If you can't do anything for people, how can you do anything for ghosts? (The Analects? The Analects of Confucius (《論语》)) The Chinese idiom of "The Analects of Confucius" (论语?先进) (Lunyu? Therefore, Confucius' moral self-confidence is not only reflected in his emphasis on human beings rather than gods, freeing human beings from the control of gods, and in his high regard for the moral subjectivity of human beings, but also rests on his expansion of the moral subjectivity to the general public, which expands the scope of moral subjectivity.

The enhancement of the moral subjectivity of the general public also puts forward higher moral requirements for the state governors, whose rule over the people also has to change the previous cruel way, and has to govern the country with morality as the first priority, and to carry out moral governance. Therefore, in social governance, it is necessary to ? Save and love the people, so that the people will be in a timely manner? (Analects? Xue Er"). Only by maintaining self-restraint and giving benefits to the people can a ruler put ? The moral requirement of "the benevolent man loves the people" can only be realized if he exercises self-restraint and gives benefits to the people. s moral requirements into practice.

To this end, the ruler should strengthen his moral cultivation, maintain his own integrity, and become a role model for society. When Ji Kangzi asked Confucius about politics, Confucius said: ? Politics, positive also. Confucius said: "Politics is also correctness. (The Analects of Confucius? Yan Yuan") So, just as one's own integrity is the basic requirement for a politician, the right way is the fundamental means to govern the world. Only by following the above requirements can we realize? To govern with virtue is like the North Star, which resides in its place while the stars **** it? (The Analects of Confucius? To govern with virtue").

Three, moral self-confidence: where to go

Confucius lived in the Spring and Autumn Period, a time of change in which rites and music collapsed, the vassals fought for supremacy, and the interests of the emerging landowning class continued to grow. He advocated the use of the Zhou Duke's ritual and music culture as an important resource for solving the problems of the times by making gains and losses in the traditional culture of the Zhou Duke's ritual system and other traditional cultures, and sought to provide the best solutions to the social problems of the time, and was actively engaged in the practice of transforming the society.? The Duke of Lamentations ordered a seat, and Confucius served the seat, saying: ? Confucianism has a treasure on the seat to be hired, a strong study at all times to be asked, a faithfulness and trust to be lifted, and a vigorous behavior to be taken.

This is how it stands on its own. The Duke of Lamentations was able to hear this, and said: "I'm sorry to hear it, but I don't know what to say, and I don't know what to do. I die in my life, do not dare to return to Confucianism as a play carry on! (The Analects of Confucius? The foundation of Confucianism is to study day and night, to strengthen one's moral cultivation, to practice one's own moral principles, and to win the respect of the world with a strong sense of moral responsibility and moral power of action. Therefore, Confucius' moral self-confidence has a strong sense of problem and practical orientation, and he advocates ? To be practiced and to be close to benevolence? ("The Book of Rites"). (The Book of Rites: The Mean). The state of Lu was originally a feudal state of the Duke of Zhou, and Confucius believed that it should realize its ? The moral ideal of "governance with virtue" was realized here, and Confucius advocated and the moral ideal of "government by virtue" should be realized here. Lu was the first state to change to the way of the Tao. At the age of fifty-one, he was first appointed to the post of Zhongdu Zai (中都宰), where he made great achievements, and then to the post of Sikong Sikou (司空司寇), where he tried to realize his ideal of ? He was a great scholar, and then he became the Secretary of State for the Treasury and the Secretary of the Treasury.

Confucius was the first to be given the honor of being the first to be given the honor of being the second.

Confucius was first appointed to the post of Zhongdu Zai, and his system was based on the concepts of "live and let live," "eat differently for the young and the old," "different responsibilities for the strong and the weak," "different paintings for men and women," "no picking up on the road," and "no carving and faking" of tools. By the Sikong for the Lu Dasikou, managed to not use, no traitor to the people. (The Analects of Confucius? (Sang Lu) and the ruler of the Zheng Huanzi disagreement, Confucius with his disciples to leave the state of Lu traveled around the world for 14 years, trying to find opportunities to realize their political ideals, during the period of time, in addition to the state of Wei and the state of Chen to be treated with courtesy, in the other countries are cold, and even a few times there is fear for their lives.

But he didn't let this make him negative, instead, with a strong moral self-confidence, he continued to recite songs and songs, and actively researched, publicized and promoted his ideas. He was once trapped between Chen and Cai.? Confucius was not allowed to travel, and he was deprived of food for seven days, with no access to the outside world, no quinoa to fill the soup, and all the followers were sick. The more Confucius spoke and recited generously, the more he sang and sang, and the more he sang and sang. Yan Hui said:? The way of Confucius is so great that no one in the world can tolerate it. However, Confucius pushed to do it. The world is not my use, there are countries of the ugly, why is my son sick? Not tolerated, and then see the gentleman. (The Analects of Confucius? Confucius and his disciples were more and more courageous, and regarded trials and tribulations as an opportunity to sublimate their own learning and morality. In their view, the fact that the world is temporarily unable to accommodate them is an indication of the correctness of their own claims and a testimony to the nobility of their character, and thus they are full of confidence in the future.

In addition to his own active participation in the practice of reforming society, he also paid attention to the cultivation of his disciples' political talents. When Zi was adapted to Wei, Ran You servant, Zi said: ? The common people carry on the war! Ran You said: ? That is, conciliatory, and how to add to it? He said:? Teach. (The Analects of Confucius? (Zilu) commonwealth - rich - teach, Confucius specified not only to care about the material life of the people, but also to the people to implement indoctrination, to enhance the people's spiritual standard of living, which is the basic idea of governing the country, the most important of which is to implement moral indoctrination of the people.

He strongly condemned tyranny as the root cause of the chaos in the country and the lack of peace among the people.? When Confucius was in Qi, he passed by the side of Mount Tai, and a woman cried in the wilderness and mourned? Zi said: ? I know that tyranny is fiercer than a tiger. ("Confucius family language? (The positive theory of the solution") tyrannical government is fiercer than a tiger is a moral condemnation, should be eliminated. Under the education and influence of Confucius, many of his disciples believed that, with a wealth of cultural knowledge and the talent to govern the country, they should think about the world and actively engage in the practice of social change to realize the value of their lives. Zixia put forward the idea of ? Learning and Excellence? s ambition.

Zi Xia said: ? If you are a scholar, you will learn, and if you are a student, you will be a scholar.? (The Analects of Confucius? Zi Zhang") not only to? Learning is the best way to serve. and even more so? The best way to learn is to be a scholar. and to constantly improve one's learning and education, with the ultimate goal of serving the people of the world, which has also become the moral ideal of Confucianism. Confucius trusted his disciples' academic and human qualities and had high expectations of them. He constantly and positively recommended his disciples to the rulers and tried to realize his moral ideals through his disciples. At that time, Ji Kangzi, the head minister of the state of Lu, asked Confucius which of his students was good enough to enter politics, and Confucius made an accurate judgment of his disciple's talent and actively recommended him.

Jikangzi asked: ? Zhongyu can be made to go into politics also with? Zi said: ? By also fruit, in the politics of what? I said:? Give also can make from politics also with? He said:? What is the point of giving a person the right to be in politics? I said, "What's the point of being in politics? What is the difference between seeking and being politically active? I said:? What's the point of being in politics when you're looking for the best? (The Analects of Confucius? (Yong also) Confucius believes that, Zhong Yu work decisively, Duanmu Zhi understanding, Ran Qiu high talent, they are all good talent in politics.

Four, moral self-confidence: to what far

Confucius regarded lecturing and teaching as the best way to pass on morality, and began lecturing in his twenties, and at the age of forty, he had his own doctrinal system, formed the Confucian school, which had a growing influence, and gave large-scale lectures and taught his disciples. Confucius based his teaching on a strong moral self-confidence, believing that all human beings are educable and can be educated. The nature of people is similar to each other, but their habits are distant from each other. (The Analects of Confucius? In Confucius' view, human nature is more or less the same, and the reason for different life states is the result of acquired learning, which means that everyone can change through education and lead a better life. Therefore, he proposed ? There is no such thing as education. s proposition: ? Above self-binding cultivation, I have not been without teaching.?

(Analects? Shui Er") Confucius recruited disciples regardless of country and origin, regardless of nobility and poverty, and even those who had made mistakes, as long as they had the desire to learn, they could be included in the discipleship. The educational activities of Confucius broke with the aristocracy of the time. The educational activities of Confucius broke the restriction of the government-run education of the aristocrats at that time, and expanded the scope of education to the poor, thus breaking the monopoly of knowledge by a few people, which was more conducive to the dissemination and development of cultural inheritance. In specific educational activities, Confucius also made many innovations in education, he discussed with his disciples on an equal footing, in a harmonious atmosphere, giving full play to the enthusiasm and initiative of his disciples in learning and thinking, and focusing on the situation, expressing his own moral ideals, so as to infect his disciples.

There is an educational scene that is worth savoring. Zi Lu, Zeng Cai, Ran You and Gong Xi Hua were sitting in attendance. Zi said: ? By my one day's length, I do not need me to do so. Juze said: ? I do not know you! If I knew you, what would I do? The son said: "I don't want to know. Why hurt? Each of them also said his own will. said:? Mo spring, spring clothes are completed, the crown of five or six people, children six or seven people, bathing in Yi, wind and summer dance, singing and return. The husband sighed with a sigh and said: ? I am with the point! (The Analects of Confucius? Advanced") In this educational scene, the disciples express their own views, and the teacher is funny and humorous, full of a harmonious atmosphere, but also full of Confucius' wisdom of moral education, reflecting Confucius' consistent ideals of the teaching of rites and music.

Based on his confidence in human nature, Confucius expanded the scope of the educated, which in turn expanded the spread of his moral ideals and enhanced his social influence. Based on his confidence in human nature, he innovated his educational methods, and brought his students and teachers closer together, so that his disciples would be closer to him, recognize and accept his moral ideals, and so that his teachings would be more viable and would be passed on to the future.

Confucius, in ?

Confucius, guided by the principle of education, led by example, taught and educated people, and served as a teacher, cultivated a large number of outstanding disciples, and made Confucianism passed on from one generation to the next. Confucius taught poetry, books, rituals and music, and his disciples numbered three thousand, with seventy or two of them being proficient in the six arts. (The Records of the Grand Historian (史记?) The Family of Confucius). (The Family of Confucius) These disciples, after Confucius, dispersed to the vassal states, either in politics, teaching, or other professions, and the social influence of Confucianism continued to grow, becoming a prominent school of thought in the Spring and Autumn period. Since the death of Confucius, the seventy sons were dispersed among the vassal states, with the major ones being masters and ministers, and the minor ones being friends and teachers of the scholars, or being hidden from view.

Only a good culture can occur affinity, constantly affirmed, followed and respected, and into the spirit of the times, leading the development of the times. Moral value as the core element of culture, provides good and evil value guidance, cultural confidence can not be separated from moral confidence. With his strong moral self-confidence, Confucius achieved the cultural self-confidence of his time. Confucius' moral confidence, as the soul of his cultural confidence, is a living soul, we need to inherit the development and innovation in the new era, drawing on the spirit of moral confidence of Confucius, to achieve our moral and cultural confidence today, and help the great rejuvenation of the Chinese nation.