How to Understand the Concept of Morality and Its Important Role in the Growth of College Students

Chinese culture, with its distinctive humanistic features, is an ethical culture, centered on human beings and emphasizing human relations. Chinese ethical culture has played a historically positive role in shaping the character of the Chinese nation, in cultivating the moral and ideal personality of Chinese people, in stabilizing the Chinese family and society, and in the continuity and development of the Chinese nation. Chinese culture has the most developed ethics and philosophy of life in the world, and these ethics and philosophies of life contain extremely rich and systematic virtues, which were known as "the virtues of a gentleman" in feudal society. The so-called "gentleman's virtues" are the basic virtues and qualities necessary for the ideal personality of the Chinese nation in ancient times. We give these traditional virtues to the creative transformation, give modern scientific interpretation, so that the traditional virtues and the spirit of the times combined, can become a new virtue, so that we can also become the cultivation of today's 21st century college students the basic pursuit of the ideal personality, the basic quality.

I, the connotation of personality

The so-called personality, both ethical concepts, but also psychological concepts, it is the human temperament, culture, value of a generalization, the basic content of the human cultural quality, moral cultivation, the pursuit of values, knowledge structure and other important factors. Undoubtedly, personality is based on a certain culture and ethics, permeated with the spirit and orientation of life, world view, history, morality, values, and manifested in human behavior and interaction. Therefore, personality is closely related to human activities, the practice of creating history and the advancement of human civilization.

Overview of traditional Chinese virtues

The Chinese nation, in its thousands of years of historical development, has formed a long history of good virtues, which are rich in connotation and profound in depth, are an inseparable part of the Chinese nation's life organism, are an important spiritual wealth for the development of human civilization, and are the rich source of socialist morality for the construction of socialist morality. These fine traditional virtues, summarized in the following aspects.

(I) Setting up a lofty ideal and striving to realize it

Chinese culture puts special emphasis on the ideal and the realm, which is also the ideal, and Confucianism has devised the concepts of "unity of heaven and man", "inner and outer sainthood" and "the world is public" for the Chinese nation. Confucianism designed for the Chinese people "the unity of heaven and mankind", "the inner sage and the outer king" and "the world for the public" ideal, Taoism designed "the law of nature" ", a small country and a small people" and "no monarchy" ideal, Mohism put forward the "the world for the public" ideal, and "the world for the public" ideal. Taoism devised the ideals of "the law of nature", "the small state and the few people" and "the theory of no ruler", while Mohism put forward the ideals of "love and love, not attack" and "promoting the benefits of the world and eliminating the harms of the world". After the Qin and Han dynasties, China's aspirants, in their struggle for the independence, prosperity and strength of the Chinese nation, either interpreted these ideals in the spirit of the times or put forward new ideals. The Xinhai Revolution led by the great revolutionary pioneer Dr. Sun Yat-sen, who overthrew the dictatorship of the Qing Dynasty, was aimed at realizing the ideal of "the commonwealth of the world" in China, and he believed that the doctrine of "Three Principles of the People" which he founded was in line with the ideal of "the commonwealth of the world", and that the doctrine of "Three Principles of the People" was in line with the ideal of "the commonwealth of the world". He believed that the doctrine of "Three Principles of the People" which he founded was in line with the ideal of the Great Commonwealth. Mao Zedong also appreciated the ideal of "Cosmos", he called ****productivism "Cosmos", and struggled all his life to realize the ideal of "Cosmos" in China. All people have their own aspirations, and they should build up an ambitious ideal and envision a beautiful world.

(2) Strengthen the cultivation, carry forward the virtue of strict discipline and leniency.

Paying attention to personal cultivation is a prominent feature of Chinese culture, Chinese culture and Western culture is an important difference in its self-discipline, the nature of self-cultivation. Confucius advocated: "The gentleman seeks to himself, the small seeks to others." The meaning is that people with cultivation often demand strict requirements from themselves, while people without cultivation demand harshly from others. So he also warned people: "bow from thick, and thin blame twenty people, then far from grudges! " "bow from thick", is more self-criticism, "thin blame on others", is less criticism of others more self-criticism, less blame on others, can reduce the antagonism, reduce complaints. Confucius's favorite disciple Zeng Zi Confucius strict self-discipline, pay attention to their own physical and mental cultivation of the idea summed up into a guide to life's motto: "I day three times to save my own body: for the people to seek and not loyal? With friends and not believe it? Passing is not practiced?" When Liang Shuming discussed the difference between Chinese and Western cultures, he said: Chinese culture is inward-looking (emphasizing self-cultivation), while Western culture is outward-looking (advocating knowledge of physical nature). The emphasis on life cultivation is not only a characteristic of Chinese culture, but also a virtue of the Chinese nation. Only through cultivation and improvement of one's own quality can an ordinary person achieve success in his career, and Chinese culture always puts human behavior and cultivation in the first place.

(3) Emphasize concern for national interests, the interests of others, the interests of the people first

Confucius' benevolence, benevolence and love, the way of loyalty and forgiveness, and the Mohist's love and non-aggression are all about love and concern for the interests of others. According to "the way of loyalty and forgiveness", it is advocated that "one wants to establish oneself and establish others, and one wants to reach and reach others", and "do not do unto others as you would not have them do unto you", which is to treat others with love and compassion, that is, to "extend oneself to others". This is to treat others with compassion and love, that is to say, to "do unto others as you would have them do unto you", or what is commonly known as the spirit of "group harmony". Fan Zhongyan, an enlightened statesman of the Northern Song Dynasty, summarized Mencius's idea of people-centeredness into a popular saying: "Worry about the world before the world worries, and be happy after the world is happy". These words have been passed down for centuries, inspiring enlightened politicians to care for the interests of the people, a traditional virtue. The people of history have also taken this as a high moral standard to promote the interests of the people and to eliminate the evils of the country.

(4) Adherence to the spirit of enterprising and self-improvement

Chinese culture has always been centered on human beings, emphasizing the positive and proactive spirit of human beings in relation to nature, and stressing the subjective and active nature of human beings. The Zhou Yi Qian Gua biography? Elephant" said: "the sky is healthy, the gentleman to self-improvement," which is to say that the sky is running healthy and powerful, the gentleman law of the sky, self-improvement. This is the spirit of Chinese culture reflected in the Book of Changes, and it is also a traditional virtue that has been accumulated over thousands of years. It is this spirit that Confucius followed throughout his life, molding himself into a great man of mankind. In his later years, when facing his disciples to describe his never-ending struggle, he said: "He (referring to himself) is a human being who is also angry and forgets his food, forgets his worries, and does not know that old age is approaching. "Zeng Sen, who has utilized the thoughts of Confucius, puts forward the idea that a gentleman "has a heavy load and a long way to go" and "dies before he dies". He said: "A scholar cannot fail to be resolute and resolute, and the task is heavy and the road is long. Is it not heavy to take benevolence as one's own duty? And the way to fulfill one's duty, is it not also heavy? From then on, the words "a gentleman's duty is heavy and the road is long" and "one's life is forever" have become the traditional virtues of Chinese culture, inspiring tens of millions of people to strive for their ideals and causes throughout their lives.

(5) Carrying forward the virtues of not being obscene to the rich and noble, not being immovable to the poor and lowly, and not being subjugated to the mighty

"Not being obscene to the rich and noble, not being immovable to the lowly and lowly, and not being subjugated to the mighty and mighty" have been regarded as the noble qualities and traditional virtues of the people of the world who adhere to the principles of justice, the truth, and their ideals and beliefs. This virtue has inspired many Chinese children to create a great cause to sing and cry, but also in the annals of Chinese culture has written a new and moving music.

(F) carry forward the virtues of filial piety and respect for parents and teachers

Filial piety and respect for parents and teachers is the fundamental spirit of Chinese culture, the traditional virtues of the Chinese nation. Some people call Chinese culture "filial piety culture", which is reasonable. Of course, we should analyze and identify the "filial piety" advocated by the feudal ruling class. However, the basic idea of filial piety and respect for parents is an ethical norm accumulated over thousands of years of adjusting and harmonizing family relations, and has become a traditional virtue recognized by the Chinese nation throughout the ages, which should still be inherited and carried forward today. Respect for teachers is another important traditional virtue of the Chinese nation. In ancient China, there has always been "heaven, earth, the king, relatives, teachers" juxtaposition, which reflects the characteristics of Chinese culture, but also explains the "respect for teachers" tradition.

Fourth, borrowing the excellent tradition, molding the ideal personality

The ideal personality is concrete and realistic. Confucianism has the ideal personality of Confucianism, Taoism has the ideal personality of Taoism, Mohism has the ideal personality of Mohism, the ancient ideal personality of ancient times, the modern ideal personality of modern times, the East has the ideal personality of the East, the West has the ideal personality of the West. The modern ideal personality must be integrated and transformed on the basis of inheriting the excellent heritage of the ancient ideal personality and absorbing the desirable elements of the Western ideal personality. This is a creative transformation of the ancient ideal personality, and it is only through the completion of the creative transformation of the ancient ideal personality that the modern ideal personality can be realized.

The ideal personality of Confucianism is the personality of "the man of honor", and the person who becomes the body of "benevolence" is also the ideal personality, which is called the personality of "saint". The requirements of a "humane person" are manifold, he is able to do "what is good for a man, not what is evil for a man", and he is able to "love all people" and "give to the people". Anyone who can "love all" and "give to all" is a "benevolent man". But it is not easy to "love the people" and "give to the people". The specific requirements are "Do not look, do not listen, do not speak, do not move". The way of loyalty and forgiveness requires that one should be respectful, broad-minded, trustworthy, sensitive, favorable, warm, good, respectful, thrifty, and more than that, so that one can do "to be generous to oneself and blame others thinly" and "to be reserved and not to contend". These cultural and moral qualities of an ideal personality, which were already ideal in ancient times, are not enough today, but are only one side of the coin.

The ideal personality of Taoism is the personality that can "realize the Way", that is, the personality of a "true man" or a "supreme man". The so-called "body Tao" or "real man" personality, that is, can be in accordance with nature, "no desire", "no competition", "contentment and happiness". "contentment and happiness". This was considered ideal by the Taoists. However, today it seems to be very insufficient, and lacks modern awareness and spirit.

The new ideal personality of modern times should have traditional virtues, modern consciousness and the spirit of the times, as well as modern science and management knowledge. Modern consciousness and the spirit of the times, including the following four aspects: competition consciousness, innovation consciousness, risk consciousness, global consciousness. Pragmatically speaking, these four kinds of consciousness are all lacking in China's inherent traditional culture. In order to cultivate cross-century talents and create a new type of ideal personality, we must, on the basis of inheriting and carrying forward traditional virtues, combine them with modern consciousness and the spirit of the times, and master modern scientific and management knowledge. Under these conditions, a new outlook on life, worldview, morality, values, history and aesthetics should be established. This kind of personality is good at managing the relationship between the individual and the environment, between the individual and the whole, between the need and the dedication, between the desire and the reality, etc., and manifests itself not only in the spirit of self-respect, self-love, self-discipline, self-confidence, self-improvement and self-improvement, but also in the qualities of openness, innovation, competition, and struggle, and in the awareness of danger, as well as in the sense of responsibility and obligation, and in the sense of the importance of the future. The spirit of openness, innovation, competition and struggle, a sense of anxiety, a strong sense of responsibility, a sense of obligation, a desire to realize self-worth, and the ideal of "the world", "the world for the public", "the world's interests, and get rid of the world's evils". This is the ideal personality of the 21st century that we want to create.

How to cultivate a new type of ideal personality? That is to say, the method of cultivating ideal personality. Confucius called it "the way of benevolence". He said a lot of things in the Analects of Confucius, summarized, is no more than learning, practice, introspection of the three methods, we still have reference and inspiration for today. Confucius said: "When three people walk together, there must be a teacher for me, choose the good ones and follow them, and change the bad ones." He also said: "On the road and correct, can be said to be good learning has been." These are the specific methods of learning good character. Confucius asked his disciples to emphasize practice in addition to learning. He advocated following the example of the people around him and practicing. He said, "To be able to draw on the example of others, one can be said to have practiced benevolence." What does it mean by "being able to draw analogies from the near"? It means to follow the example of the people around us, to practice benevolence by following the example of the benevolent people around us, and this is the way to practice benevolence. Confucianism attaches great importance to the cultivation of introspection, Zeng Zi said: "I have three times a day to reflect on my own self: to plan for others and not loyal? With friends but do not believe in it? Passed not practiced?" Confucianism advocates that a person should be cultivated, and the core of cultivation lies in the ability to do self-reflection with the morals of benevolence, righteousness, courtesy, wisdom and trust. Confucianism's basic classic "University" emphasizes: "from the son of heaven to the common people, one is all to cultivate the body as the basis." Why do you emphasize the cultivation of one's body? University" text explains very clearly: "the intention of sincere and after the heart from the right, the heart and after the body repair, body repair and after the family, the family and after the country rule, the country rule and after the world peace." It turns out that cultivating one's body can achieve the effect of unifying the family, ruling the country and pacifying the world. In the article of "Zhongyong", this kind of cultivation method is called "prudence and solitude", so-called "a gentleman is prudent in his solitude". In today's language, it means that a cultivated person always does self-criticism and sweeps away the dust from his own mind. Although the above Confucian cultivation methods seem to be detached from reality today, the spirit of self-respect, self-esteem and self-discipline is still instructive and inspiring to us today. I hope that our young friends will inherit and carry forward the traditional virtues of the Chinese nation, enhance modern awareness, create a new type of ideal personality, stand on the high ground at the turn of the century, contribute to the realization of China's modernization and the advancement of human civilization, and do their utmost before they die

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