The Importance of Personal Cultivation of the Analects of Confucius

The idea of Analects is the core and foundation of Confucian culture and an important cultural heritage of China. What is the importance of the personal cultivation of the Analects of Confucius? The following is some of the content I collected and organized, I hope it will help you.

The importance of personal cultivation of the Analects of Confucius: ren

? Ren? s thought and personal moral cultivation

The Analects of Confucius, as the founding work of Confucian culture, y reflects the thinking of Confucius and the tenets of Confucianism, and should be read and studied by our world.

The essence of Confucius' Confucianism is to cultivate a sense of peace and harmony. How can we achieve this? Confucius believed in the ideological implementation of moral governance, that is, the implementation of civilized politics, rather than the implementation of violent politics. Confucius said: ? Dao Zhi Zhi to politics, qi to punishment, the people free and no shame; Dao Zhi Zhi to virtue, qi to rites, there is shame and style.? ("For the Government") focuses on moral education and etiquette to make the people feel ashamed of non-moral behavior. Those who are in charge of politics should use the power of their own moral example to educate the people, ? Politics is also about correctness? The government is also correct, and the people should be taught by their own moral example. If one's body is upright, one does not follow orders; if one's body is not upright, one does not follow orders? (Zi Lu), this is? The government is based on virtue, like the North Star, living in its place, but the stars **** only? ("For the Government"), which is the root of social peace. The Analects begins with the fundamental aspect of cultivating one's moral character and emphasizes the importance of cultivating one's moral character. Cultivating one's moral character?

There are many chapters in the Analects of Confucius that deal with the cultivation of the individual, and these chapters systematically answer and stipulate how to be a truly moral person. The expression of personal cultivation in the Analects we can use? Ren? to express it. Ren, first of all, is a real state of human heart, and this real ultimate is inevitably good, and this whole state of truth and goodness is ? Ren?

? Ren is also the heart.? Ren is the use of the heart, the heart is the body of Ren, since ? The heart is the body of benevolence, and the heart is the body of benevolence. In the human heart, of course? The human heart is the body of benevolence, and since benevolence is in the human heart, of course, the human heart is the body of benevolence. ("Yan Yuan"), so? Ren is far away from me. I want to be benevolent, but I want to be benevolent. ("Shuzhe")

? Ren? does not only represent Confucius' understanding of the extent of one's inner cultivation that should be achieved, but also a code of conduct for dealing with relationships between people. The so-called ? Ren? means that personal cultivation should be based on the truth and goodness of one's own heart, and the so-called ? The so-called "love for others" means to act with a sense of benevolence and love. is to love and care for others with a kind of benevolence, which is a kind of fraternal love, a kind of natural love that springs up spontaneously from the depths of the heart. This kind of Confucianism in the love of the specific expression of the moral connotation, summarized in ten important principles: respect, respect, righteousness, width, loyalty, trust, thrift, benefit, let, sensitive.

Christine, have the appearance of thinking Christine ("Ji Shi"), living in Christine ("Zi Lu"), its behavior has been also Christine ("Gong Ye Chang"), Christine has been just south face just carry on ("Wei Ling Gong"), Christine is not insulted ("Yang Guan").

To respect, there are deacons to respect ("Zi Lu"), repair yourself to respect ("Xianqian"), that is? Repair yourself to be at peace, repair yourself to be at peace with the people? The meaning of the term is "to repair oneself to be at peace with others, to repair oneself to be at peace with the people".

Zheng, there? Its body is correct, not order and line; its body is not correct, although the order does not come from, Gou Zheng its body is carried out, in the politics of what? Can not be correct in its own body, such as the correct person how? ("Zi Lu"),? The color is correct, so close to the letter is carried out.

Chung, something with the king ? ("Eight rows of dancers"), ? With people loyal Zi Lu for people to plan but not loyal? ("Learning and").

Letter, there? In terms of honor, honoring things and faith, words and faith, and friends with friends and do not believe it? ("Learning and"), ? If you don't have faith, you don't know what you can do. ("For the Government"),? The people cannot stand without faith. (Yan Yuan),? If the superior is trustworthy, no one dares to be unsympathetic. (Zi Lu),? If a gentleman is trustworthy, no one will dare to be unsympathetic (Zi Lu). (Zi Zhang),? If you believe, the people will come to you. ("Yao said").

Frugality, there? Rice sparse food and water, curved arm and pillow, music is also in it? (《Shu而》), ? A round basket of food, a scoop of water, in the ugly alley without changing their happiness.? ("Yong also")

Hui, there? Its raising the people is also favorable? ("Gongye Chang"), ? A gentleman is a beneficent man who does not spend money. (《尧曰》)，? If you are favorable, you will be able to make people happy. (Yangguang).

Let, is modest, humble, more ask que doubt, careful words the rest, more see que critical, careful behavior the rest, for the government, which is a kind of let.

Min, there? Min is a merit? (Yangguang), ? Gentlemen want to be inarticulate but sensitive to action? (Li Ren), ? Be sensitive to matters and prudent in words, learn from the past and seek the truth with sensitivity. (Shuzhi)

The above is Confucius' view on the concept of "benevolence" (仁). The relationship between letting and being sensitive is before and after, to the non? The thing to try to let, to? The relationship between letting and being sensitive is before and after. It is only when you do something that you can try your best to be sensitive to it. In this way, Confucius's cultivation of the body becomes an ethical system of interwoven warp and woof from the inside out.

In today's society, the relationship between people is becoming more and more frequent and complex, and interacting with people has become an indispensable part of a person's work, and the relationship between people has also become an important condition for a person's success and development, so how to treat people correctly and handle interpersonal relationships properly has become an important part of the work of a person. In the Spring and Autumn Period, the Analects of Confucius has shown us the direction, therefore, in the diversified development of culture today, we still need to trace the roots, return to the pre-Qin Dynasty, the wealth of the Analects of Confucius to utilize the favorable components of Confucius' thought in dealing with interpersonal relationships, how to strengthen their own cultivation into us, so as to deal with interpersonal relationships more perfectly, and to strengthen their own cultivation.

The Analects of Confucius has many chapters on cultivation and interpersonal relationships, the classics of which are listed below:

Confucius said: ? Learning and practicing at the same time, is not that so? When a friend comes from afar, isn't it a pleasure? People do not know and not huff, not also a gentleman? (《学而》)[2]

Zeng Zi said: ? I have three times a day to save my own body, for people to plan and not loyal to? I have to be honest with my friends, but I don't believe in them. The transmission is not practiced? ("Learning and")[3]

Zeng Zi said: ? The disciple enters in filial piety, leaves in brotherhood, is prudent and trustworthy, loves all in general, and is kind to all. If one's behavior is good enough, then one should learn the language.? ("Learning and Learning")[4]

Zi said: ? If a man does not have faith, he does not know what he can do. The big car has no clamps, the small car has none, how can it walk? ("For the Government")[5]

? There are four ways of a ruler: his behavior is also respectful, his service is also respectful, his support for the people is also beneficial, and his officials are also righteous. (Gongye Chang)[6]

The discourse on personal and interpersonal relationships in the Analects of Confucius expresses an attitude of life of the early philosophers, and these thoughts of Confucius reflect the universal law of the development of things, and thus it is capable of changing with the times and enriching its content with the development of the society. As long as given new connotation of the times, it will be conducive to the construction of a harmonious * * * *, and gas, peace * * * * and other profound philosophies of dealing with things, the concept of life and the principle of social interaction. To create an atmosphere of unity and fraternity, people treat each other with sincerity, care and understand each other, do good to others, and promote themselves to others. The classic quotes on interpersonal communication in the Analects of Confucius, such as Xue Er, Gong Ye Chang, Wei Ling Gong, Zi Lu, Li Ren and Yan Yuan, are worth memorizing and applying to our daily life and interpersonal interactions.

The importance of personal cultivation in the Analects of Confucius: Rites

? The importance of personal cultivation in the Analects of Confucius: Rites? s concept and the construction of a harmonious society

Confucius' thought in the Analects of Confucius starts from the importance of personal cultivation (morality, culture, etc.) to how to deal with the relationship between people, and naturally leads to the height of the society. Society is an organic whole composed of countless single individuals and the intricate relationships between these individuals. In today's society, especially in the Decision of the Fourth Plenary Session of the 16th Central Committee of the Communist Party of China (CPC), the construction of a harmonious socialist society is clearly put forward as the main goal of the CPC in the future, which reflects the vitality of Confucius' thought in the Analects of Confucius in today's world. Harmonious society? This goal is also a reflection of our behavioral consciousness from the classical culture to draw rich nutrients.

The Analects? The way of the late king, S for beauty. Small and large by the way, some do not. Knowing and knowing and, without the rituals, is not feasible. [7] Here? Rites? is a traditional virtue of the Chinese nation. According to the Rites of Passage, the original rites are divided into: crown, marriage, funeral, shooting, courtship, hiring, sacrifice, plus? The seven rituals of meeting each other? and? Military rites? *** ten kinds. These rites provide comprehensive regulations from the principles of national organization to the norms of daily conduct. Confucius responded to the then? The rites and music were in disarray. Confucius put forward the idea of Restore the rites to oneself? The idea of "seeking the wild for the loss of rites" was put forward by Confucius. The idea of the "Rites of Passage" was put forward by Confucius. His? The use of etiquette, and the value of harmony? and? If you don't learn etiquette, you can't stand? Do not see, do not hear, do not speak, do not move, etc. and other assertions still play an important role in social norms.

The highest value of etiquette is that it is the most important of all, and the most important of all is that it is the most important of all. The highest value of etiquette is that it is the highest value in the world.

The Confucian concept of ?

The philosophy of life, life concepts and principles of social interaction of Confucianism have positive significance and role in building a harmonious society. We can focus on building a harmonious society from three aspects: economic development, social atmosphere and external communication:

(1) Economic development. and? The idea is also the way to do business, the way to get rich, that is, the integrity of the way to get rich, the so-called ? The idea of "harmony" is also a way of doing business and getting rich, that is, the way to get rich in good faith. Formal requirements for people to communicate with each other in the work, cooperation *** things, *** with the creation of a good atmosphere, the only way to make business, never hurt the peace, not to mention the pitfalls of each other. The Analects of Confucius says: ? Seeing profit, thinking of righteousness? The Analects of Confucius says: "When you see profit, think of righteousness. A gentleman worries about morality, not poverty, that is to say, when he sees something favorable, he considers whether it is morally right; a gentleman only worries about not getting morality, not about poverty. It is also said that? Wealth and wealth are the desires of men, and if they do not follow their ways, they will not be able to get them; poverty and lowliness are the abominations of men, and if they do not follow their ways, they will not get them, and they will not go away. , meaning that wealth and status are what everyone wants, and without using the proper way, getting it is not accepted, and poverty and lack of status are what everyone detests, and without using the proper way, getting it is not gotten rid of. These words show the idea of seeing righteousness before profit and the unity of righteousness and profit advocated by Confucianism. This has a very realistic significance for building honesty, trustworthiness and a good business credit environment.

? Harmony produces wealth? , honesty generates wealth and the elaboration of interpersonal relationships in Confucius' thought is also in the same vein. Economic relations are embodied in interpersonal interactions, only to practice the Confucian way, a group of harmony, honesty and credit, so that the Confucian business shine, this social credit economy can be built up, China's economy will develop more rapidly, to build a harmonious society of this goal can have a material guarantee.

(ii) advocate? and the heart of the ****ji? The social morality. Reform and opening up over the past thirty years, due to economic development and differences in the composition of the economic system, resulting in the expansion of various social gaps and the intensification of social conflicts. Therefore, in the process of building a harmonious society, it is not only necessary to focus on economic development, but also on social stability, and more importantly, to harmonize social relations, so that the poor can live as well as the rich, because society is composed of individuals, and the individual can not be separated from the society, and individuality should be respected, and individual pursuit and creation should be encouraged, but at the same time, it is necessary to be integrated into the collective, and to integrate the individual's goals with the needs of the society. As mentioned in the Analects of ? A lady is a person who wants to establish herself, and she wants to reach others? The Analects of Confucius says that Ren? is an ideal state pursued by Confucianism. Here, ? Ren? is to ask everyone to help each other in this social family, and to fulfill this ? The social virtue of "harmony" and "mutual help" is the key to the realization of the ideal of "benevolence". social virtue, which in turn leads to a more harmonious relationship between people and a more harmonious society, which is the real ? This is the real ?benevolence?

(C) foreign relations to? Peaceful ****ing place? In today's society, not only is the interaction between people is becoming more and more frequent, country to country, the interaction between the region and contact is also becoming more and more frequent and closer. This is an open and interactive era. Only by gaining an advantageous position in international communication and a favorable international environment will the development of a harmonious society be more solid. In the face of various international conflicts and Western hostile forces? Divide? and different forms of interference in our country by the three forces of terrorism, ethnic separatism and religious extremism, it is all the more important for us to draw on Confucianism in this context. and? and continue to promote the idea of Peaceful ****treatments? foreign policy, advocating the development of good relations among countries on the basis of equal treatment and mutual respect, being kind to one another, practicing trust and good neighborliness, and exchanging goodwill and courtesy, rather than bullying the small and the big, bullying the weak and suppressing the poor with the rich, and realizing peace as much as possible in the broader context of the international community. Peaceful ****treatments? is an important aspect of building a harmonious society that cannot be ignored. International disputes should be resolved peacefully through consultation? and, if necessary, the middle way. It is mentioned in the Analects of Confucius: ? The middle way is a virtue, and it is to the point of ? The Analects of Confucius says: "The middle ground is the virtue of mediocrity. A gentleman is a mediocrity, while a villain is an anti-mediocrity. The gentleman's mediocrity is also, the gentleman and the time in. The small man's mediocrity, the small man and no taboo bomb. That is to say, the middle as a virtue is the most noble; gentleman to do the middle, the small man violates the middle, because the gentleman to do the middle, so the gentleman is always appropriate, because the small man violates, so the small man unscrupulous. Mao Zedong said: ? The concept of the middle ground is a great discovery and a great achievement of Confucius, and is an important category of philosophy that deserves some good understanding.? When dealing with international relations, we should make good use of the ? The Way of the Mediocre way. When international relations are good, all kinds of foreign interference can be resisted more effectively, and a harmonious society can be built smoothly. Otherwise, a harmonious society may become an empty word.

The Analects of Confucius puts forward the idea of "Do not do unto others what you would not have them do unto you". The idea of "Do not do unto others what you would not have them do unto you" has actually become the basis of peace in today's world. The idea of "Do not do unto others what you would not have them do unto you" has actually become the most basic principle and guarantee of human peace***. has become the basic principle of development for people today. If all the countries in the world believe in this Confucian philosophy, there will be no more wars in the world, national disasters will never happen again, and a harmonious world will be realized.

The special significance of Confucianism's sense of harmony and coordination for the development of human society has become more and more obvious in today's social situation. It plays a significant role in the continuation of the process of survival and civilization of China and even all mankind. The inscription in front of the main hall of the Confucius Temple, "Zhonghe xiyu", is a symbol of harmony and harmony. Neutralization and Bitterness? can be said to be a summary of the Confucian idea of harmonization. Zhonghe xiyu? From "Zhongyong" (The Mean), "Zhonghe" (harmony) is the most important principle in the world. Zhong He is also the great foundation of the world, and He is also the great way of the world. To the neutralization of the world, the status of the heavens and the nurturing of all things. Neutralization and harmony are the laws that govern the existence and development of all things in heaven and earth. Mencius? The time of heaven is not as good as the time of the earth, and the time of the earth is not as good as the harmony of mankind. Lao Zi, "The time of day is not as good as the time of the place. All things embrace yin and yang, and they are in harmony with each other. are all interpretations of this philosophy. In this day and age, the study of Confucian culture and the Analects of Confucius reflects the exploration of the laws of human development.

The Analects of Confucius is a classic of Confucianism. The jurisdiction of the Five Classics, the roar of the Six Arts? (Zhao Qi's "The Inscription of Mencius"), it has not lost its original value in today's world. Whether it is a profound guidance in personal morality and cultivation of learning, or how to correctly deal with interpersonal relationships, or even for the harmonious development of the whole world, it has profound significance.? Harmony in the world of mankind is what we need to know about the Analects of Confucius. The world of mankind is precisely a development based on our grasp and understanding of the Analects of Confucius and Confucianism. There are many gems in Confucian philosophy that we should learn from. The Analects of Confucius is even a way for us to pass on Confucianism. As an ancient text written more than 2 000 years ago, we still have to inherit it critically, ? to choose what is good and follow it, and correct what is not good? , so that the Confucian thought light shines today in our time, so that the ancient excellent Ministry of Culture is not dusty with the footprints of history, to play its due value.

The Analects of Confucius and his book

Most of the content of the Analects of Confucius and his disciples of the dialogues, but also includes some of the information on the usual behavior of Confucius, is the most comprehensive and concentrated reflection of the thinking of Confucius. The Analects of Confucius is mainly compiled by the disciples of Confucius and his disciples, and was written in the early years of the Warring States period. There are two main systems of transmission of the Analects, one in Qi and one in Lu. The Lu system of the Lu "Analects of Confucius" **** 20, the same as today's book, the end of the Western Han Dynasty, Anchang Hou Zhang Yu in the Lu theory on the basis of the absorption of the Qi theory to complete the Zhang Hou theory, to the end of the Eastern Han Dynasty, Zheng Xuan combined the Zhang Hou theory and the ancient theory of the annotations, which is the final passage of the world into the common today's "The Analects of Confucius".

The Analects of Confucius, in its descriptions of Confucius's behavior and habits, creates an intimate and touching image of a giant of culture, and gives people a sense of the great Confucian scholar, who was born in the state of Lu more than 2,000 years ago, and who traveled around the world. Confucius, named Qiu, character Zhongni, a native of Zuoyi (southeast of present-day Qufu, Shandong Province) in the state of Lu during the Spring and Autumn Period, was the founder of the Confucian school of thought in ancient China, as well as the most influential thinker and educator. His ancestors were noblemen of the Song State in the Western Zhou Dynasty, and his great-grandfather, Kong Fangshu, moved to the State of Lu, where his father, Shulianghe, was the Zuoyi Zuoyi Zuoyi Zuoyi Zuoyi Zuoyi Zuoyi Zai. When Confucius was young and poor, he worked as an official in the management of warehouses and livestock, such as a mandarin, and at the age of fifteen, he set his mind on learning, and in his thirties he had already mastered the six arts and practiced the teaching of the six arts, accepting disciples to give lectures and breaking the practice of learning in the official government. At the age of 35, he left Lu to Qi, and returned to Lu about two years later. 51 years old, he was appointed to the post of Zhongdu Zai, and in the following year he was promoted to the post of Dazikou, and served as a government official for about four years before and after the age of 55. After the age of 55, he began to lead his disciples to travel around the world for 14 years, and successively went to the countries of Wei, Chen, Cao, Song, Zheng, Cai, etc. At the age of 68, he returned to Lu, and died at the age of 73 in Lu.

Confucius' life was full of hardships, failures and struggles, and also full of intense thinking and hard traveling, like an epic poem, singable and exciting. Confucius is the pride of our Chinese nation and the symbol of traditional Chinese culture. Throughout the ages, Confucius has been honored as the supreme sage, whose thought is profound and profound, and whose style has been recognized throughout the world for thousands of years. When Sima Qian visited the hometown of Confucius in the Han Dynasty, he said with emotion: ? Poetry" has a cloud:? High mountains. Jingxingxingxingxingzhi. Although not to, but the heart of the yearnings, I read the book of Confucius, want to see its people, suitable for Lu, view Zhongni temple, car clothing, rituals, students to practice rituals of their homes, the Yu wandering to stay can not go to the cloud. The king of the world to the wise man, many; at the time of honor, death has been. Confucius cloth, passing more than ten generations; scholars Zongzhi. Since the son of the king, China said six arts, compromise (take the standard) in the Fu Zi, can be said to be the saint carry on! [1]

Confucius thought after thousands of years and enduring, in the high degree of development of science and technology, economic and cultural today, Confucius thought has lost its true value? The first is that it is not a good idea to have a good time, but a good time. The modern value of Confucius' thought and Confucianism is determined by its historical value. In the more than two thousand years after the death of Confucius, the fact that Confucius' thought has so strongly influenced the learning of later generations fully proves the historical value of Confucius' thought. Confucius systematically discussed human values, morals and ethics. Confucius and Confucianism pay special attention to being a human being, believing that lofty ideals are acquired and built up from learning. Thus the concept of education as the foundation was put forward, believing that if society is to develop in the direction of perfection, emphasis must be placed on improving the emotional quality and rational ability of human beings. In terms of culture, it emphasizes inclusiveness and puts forward the concept of ? Harmony and Difference ? which has also become a code of conduct for the world to deal with. These excellent ideas of Confucius will not lose its due value due to historical changes, and its excellent ideas have been integrated into the spirit of the Chinese nation.

In today's society, we are faced with the historical task of the great rejuvenation of the Chinese nation, which includes cultural rejuvenation. Without cultural upgrading and the inheritance and development of the national spirit, it is impossible to realize socialist modernization. Therefore, we should dig deep into our excellent cultural heritage and utilize the essence of ancient culture to create higher value today, of which Confucius' thought and culture is a very important part. Confucius thought and Confucianism is precisely because of its own across the ancient and modern valence, more should be our in-depth study, so that Confucianism for our society today to learn to use.