To answer the question of what is Confucianism, we must first find out what is the meaning of "Confucianism".

The connotation of the idea of "by the world": "Dictionary" on the "by the world" is explained as: governance of the world; in addition, the "economy" is explained as: by the country to help the people; "to the use of" as: to do their best to use. The word "utilize" means to utilize to the best of one's ability. Dictionary" is explained as: the Ming and Qing dynasties advocate the academic trend of learning for the benefit of the country. From this, a definition can be given to the use of the world: the use of the world is to pay attention to the social reality, face social conflicts, and use what we learn to solve social problems, in order to achieve the effectiveness of the country and the people. This idea reflects the characteristics of traditional Chinese intellectuals who emphasize utilitarianism, pragmatism and practicality, as well as the sentiment of "taking the world as one's own".

Constructive thinking

The history of this idea can be traced back to at least one pre-Qin thinker, Confucius. Confucianism, founded by Confucius, is the essence of Chinese civilization. A careful analysis of Confucianism reveals that traditional Confucianism itself is a "philosophical approach to the world", and that Confucius spared no effort in publicizing his ideas in order to change the situation of social upheaval and the breakdown of social harmony at the end of the Spring and Autumn Period, and to restore his ideal of social order. In addition, as a system of thought, an important characteristic of Confucianism is that it does not cherish discursive thinking. Unlike other philosophical thought, it does not use strong discursive thinking to explain issues such as the origin of the world, the problem of this life and the afterlife or the relationship between the world of man and the ghosts and gods, but rather teaches people how to be a human being, how to behave and how to govern the country in a very real, or even practical, way.

It can be seen that Confucianism, from the time of its emergence, has had a strong tradition of the world, which has had a significant impact on the intellectuals of traditional Chinese society. They absorbed this spirit of the world and made it their important responsibility, consciously taking up the mission of caring about current affairs, paying attention to the affairs of the state, criticizing the shortcomings of the times, and even rescuing the country from danger.

With Confucianism constantly being utilized and propagated by the rulers, the style of practical learning in it also spread. In the Song Dynasty, the Cheng-Zhu school of reasoning flourished, and its mastermind, Zhu Xi, put forward the social and ethical code of "keep heaven's truth and destroy human desires". This was put forward at a time when the rule of the Song dynasty was in great danger, with the aim of changing the world's customs in order to save the country. However, the later rationalists "emphasized the 'cultivation of the body' in the most important position, so the implementation of the action often makes the 'internal saint' who cultivates the body and nourishes the character and the 'external king' who governs the country and calms the world, thus forming a de facto "king" in the world. 'and form a de facto confrontation, cutting the organic and integral connection between 'cultivation and governance'". Embarked on the "poor reason" path, and the "reason" of the rigidity of the idea, contrary to Zhu Xi's "by the world" of the original intention, lost the significance of the guidance of reality, it is difficult to learn to use. Therefore, since the middle of the Ming Dynasty, the science of science on the road to the end.

With the decline of science, the rise of Lu Wang Xinxue. Lu Jiuyuan, Wang Yangming as the representative of the "school of mind", that the origin of the universe is the "heart", especially emphasizing the role of the subject of human initiative, which is precisely to make up for the late science detached from reality, do not care about the shortcomings of world affairs. Therefore, Lu Wang Xinxin replaces Cheng Zhu Science and begins to play a role. However, the descendants of Xinshenxue gradually abandoned the spirit of Jingshi and devoted themselves only to Xinshenxue, which was unable to solve the problems of the real society. Soon, the "School of Mind" began to decline. "Since the Song and Ming dynasties, the ideals of Confucianism and the Confucian responsibility for the world and the country have been consistently inherited between these six hundred years, and with the contagious power of mainstream culture to influence more and more intellectuals, and this process is accompanied by the increasing morale of intellectuals". Thus, in the Ming and Qing dynasties, this trend of practical thinking reached its zenith, and the outstanding elements among the scholars and the representatives of the emerging scholars and people, opposed to empty talk and advocated concern for current affairs. Among them, Gu Yanwu, Huang Zongxi and Wang Fuzhi were the most outstanding representatives. Mr. Yang Guoqiang even thought that "Huang Zongxi was the one who went the furthest among the scholars in the last years of the Ming Dynasty. In Ming Yi Waiting to Visit Records, he bluntly said that the ruler 'used my great selfishness for the great justice of the world', and the sorrow and indignation thus revealed were powerful enough at that time and in the future. The Ming represents the extreme of intellectual criticism of monarchical power. ...... represents the last rumbling tide of the intellectual critical spirit of the Song and Ming dynasties."

The realist thinking of the Ming and Qing dynasties both reached its zenith and became the voice of the end. With the establishment of the Manchu Qing dynasty, the long lost vitality of the science was picked up by the rulers, but its care for the world's fortunes is no longer on the side of the rest is just a generalized talk. In addition, due to the Qing government in the ideological implementation of high-pressure policies, especially the prevalence of the "Prison of Words", a heavy blow to the intellectuals to participate in politics, the courage of political discussion, resulting in a number of scholars have no choice but to embark on the road of closed-door treatment of science, the whole day with the evidence as a companion, and no longer care about discussing political affairs. At this point, in the Chinese traditional intellectuals have been continued in the world of thought has come to an end. The splendor of the Qing dynasty was only a little afterglow when the sun was setting, and with the end of the Kangxi and Qianlong Dynasties, the rulers of the Qing dynasty had to face a serious social crisis that had been silted up for a long time. "When they (referring to a series of social crises - author's note) revealed their faces all at once, the world was stripped of its luster, revealing the moth holes, gaps and decay inside. The many contradictions were intertwined and overlapped one after another, and the resulting worries diluted the prohibition of words left by the emperors of the previous generation, and made the affairs of the world more and more imminent as the personal affairs of the scholars. Subsequently, there was a marked change in both the world and the scholarly culture". This time the change was the thought of the world before and after the Opium War. During the Jiaqing and Daoguang years of the Qing Dynasty, in the face of the profound social crisis of the late feudal era, a group of politicians, thinkers and progressive scholars once again advocated the idea of the world of economics, and advocated the implementation of reforms. The more famous ones are Tao Shu, Lin Zexu, Gong Zizhen, Wei Yuan, etc. Among them, there are "outstanding official voice and political reputation of the governor", and there are also "cut to the current affairs of the lower bureaucrats and scholars of the literati", as the representative of the intellectuals pay attention to the world affairs, and with great social responsibility, they expose the contradictions and attack the current political situation. As representatives of intellectuals, they paid attention to world affairs, exposed contradictions, attacked current affairs, and blamed the Qing dynasty for the corruption of its rule, as well as the incompetence and pedantry of its bureaucratic team. While exposing the problems, they demanded to "change the law", called for "reform" and put forward a series of reform measures. Moreover, Lin Zexu as the representative of some of the more far-sighted intellectuals, has begun to look to the world, the emergence of a new trend of "open eyes to the world". Lin Zexu out of the need to fight against aggression, translation of Western books, modern China "open eyes to the world's first person". Subsequently, Wei Yuan compiled the Hai Guo Tu Zhi on the basis of the Four Continents compiled by Lin Zexu. In the "sea country map", Wei Yuan put forward the "master of the barbarians to rule the barbarians" idea, this idea has been throughout the modern Chinese society. It is with Tao Shu, Wei Yuan and a group of Hunan scholars y influenced by Wang Fuzhi's ideas, held high the banner of the world, a change in Hunan's culture, followed by Zeng Guofan as the representative of the Xiangjun group, a group of landlord class enlightened people in action on the idea of the further implementation of this idea. It should be said that the Jia Dao years of the style of the world directly affected Zeng Guofan. Zeng Guofan's influence on the modern era can not be said to be not great, including Hunan, Hunan is the most, a single Hunan, there will be Tan Sitong, Huang Xing, Song Jiaoren, Mao Zedong, Hu Yaobang, and even Zhu Rongji so far, its influence can not be said to be not great

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