Who can write an argumentative essay about Confucius or Mencius?

On Confucius and Mencius' Thought of "Benevolence and Righteousness" Abstract: Confucianism is the mainstream of China's traditional culture and has a far-reaching influence in the history of China for thousands of years. Confucius and Mencius' thoughts are profound and profound, and later scholars have different interpretations of their thoughts. The thought of "benevolence and righteousness" is the core of Confucianism and an important part of Confucius and Mencius. Their thoughts of "benevolence", "righteousness" and "benevolence" have a process of development and change. Keywords: Confucius and Mencius; Ren; Justice; Development Author: Wang Juan (1989-), female, Han nationality, Weinan, Shaanxi, Master of Arts, list of works: xingzhi College of Xi University of Finance and Economics, research direction: ancient literature. [China Library Classification Number]: I206 [Document Identification Code]: A [Document Number]:1002-2139 (2017)-27-0-01the concept of "benevolence" existed before Confucius. The contents of "Wang De" are "protecting the people", "comforting the people" and "benefiting the people" [1]. At that time, "benevolence" existed as a means to realize virtue, so as to consolidate and maintain the rule of kings. "Yi" has appeared in Oracle Bone Inscriptions. In Oracle Bone Inscriptions, "Yi" and "Yi" are the same word, and "Yi" originally means "courtesy" of social class. It can be seen that benevolence and righteousness did not have much to do in the early days. However, through the development of Confucius and Mencius, "benevolence" and "righteousness" not only have their own clear meanings, but also are mentioned side by side. 1. Confucius' Confucianism of "benevolence" originated from the Duke of Zhou, and Confucius' understanding of "benevolence" was undoubtedly influenced by the Duke of Zhou. Duke Zhou summed up his inner ability with "benevolence" and proved that he was "versatile and capable of dealing with ghosts and gods", but his so-called "versatility" was mostly related to virtue. Benevolence at this time mainly refers to the virtue related to the heart. Confucius' "benevolence" is not only the requirement of external behavior, he not only understands benevolence from interpersonal relationships, but also finds the essence of human nature in human inner virtue, and then defines it by "benevolence". Confucius lived in an era when the ceremony collapsed and the music was bad, and there was no way in the world. Rulers and literati ignored the rules of etiquette and music. Faced with the provocation of "rites", Confucius believed that people must find an emotional place to rely on if they really abide by the culture of rites and music. It is in order to solve the practical problem of "ceremony" that he redefined "benevolence". In Confucius' thought, the connotation of "benevolence" has changed greatly. First, "benevolence" is a human requirement. But at this point, he did not give a specific description, but has a wide range of connotations. He said that "self-denial is benevolence", "fortitude is plain, close to benevolence", "clever words are refreshing" and "benevolence" is a good quality of a gentleman. Second, "the benevolent loves others". Confucius' so-called "lover" began with blood, but it also transcended blood. From family-based love for relatives to love for people, from love for people to love for the Chinese nation, and then to love for everyone. Because of this, the stable caught fire. He didn't ask horses, but only people. Confucius believes that "benevolence" is the essence of human beings. He said, "Is benevolence far away? He believes that everyone has the potential to realize himself. At this point, "benevolence" has changed from the external means of "virtue" to the internal moral consciousness. Second, Confucius' righteousness is first understood as ceremony. In Zuozhuan and Guoyu, meaning appears in a large number of texts. At this time, righteousness has evolved into a virtue that can bring utilitarian effects to people. "Morality, righteousness and profit are also the foundation", "Spring and Autumn are more important than profit". Confucius' understanding of "_" is inherited from Zuo Zhuan and Guoyu, and Confucius tends to be a gentleman's "righteousness", which is the principle that gentlemen always adhere to regardless of wealth. " Gentleman's righteousness, villain's benefit "and" Gentleman is in the world, but there is no place, and there is no Mo Ye, but the ratio of righteousness. " "Righteousness" is internalized here as a moral force associated with "benevolence", which has completely independent significance, which is of great significance to Mencius' later "benevolence and righteousness". Thirdly, Mencius' Confucius thought of "benevolence and righteousness" is relatively comprehensive and comprehensive, avoiding many one-sidedness. Mencius was different from Confucius in this respect, and he explored "benevolence" and "righteousness" deeply. The combination of "benevolence and righteousness" can also be said to benefit from Mencius' efforts. Besides, "benevolence" and "righteousness", "benevolent government" and "killing one's body into benevolence" are all important components of Mencius' thought of benevolence and righteousness. In Mencius, benevolence and righteousness always appear together, such as benevolence and human heart. Righteousness, people's way is also "benevolence, people's home is also, righteousness, people's right way is also" and so on. At this time, although the meanings of "benevolence" and "righteousness" are different, they can still be understood as general morality. In Mencius, there is more emphasis on "benevolence and righteousness". Mencius began by saying, "Why bother for profit? What are the "benevolence and righteousness" and "ambition? There is a saying:' benevolence and righteousness'. The benevolence and righteousness involved here are sometimes the morality understood by Mencius, and sometimes they are philosophical. "Benevolence", "righteousness" and "benevolence and righteousness" here are interchangeable, and they all refer to general morality. There are also examples of benevolence and righteousness in Mencius, "Benevolence is to father and son, righteousness is to monarch and minister", "Those who leave their relatives without benevolence, those who leave the monarch without righteousness", benevolence points to father and son, and righteousness points to monarch and minister. However, it is not absolute. Mencius believes that there is not only benevolence but also righteousness in the family. The righteousness in the family corresponds to the brother's "children love their loved ones and respect their brothers." Dear, benevolent; Respect is long, and righteousness is also. You can reach the world without him. "In the country, there is also" righteousness ",which is the" righteousness "between the monarch and the minister and the" benevolence "between the monarch and the people. The "benevolence and righteousness" of the family is similar to the "benevolence and righteousness" of the state, and this theory embodies Mencius' efforts in realizing the combination of the family and the state-owned machine. Mencius believed that there should be love between father and son and respect between monarch and minister. To sum up, Confucius and Mencius have different interpretations of "benevolence" and "righteousness". Confucius mainly expounded their performance and scope of application, while Mencius focused on their definition and source. The emphasis of Confucius and Mencius' interpretation is slightly different. After the development of Confucius and Mencius, the concept of "benevolence and righteousness" has become an important research object in Confucianism. After Confucius and Mencius, many people elaborated on "benevolence". For example, Han Yu said that "humanity is benevolence" and Zhu Cheng said that "benevolence is the integration of heaven and earth". However, their discussion is always based on Confucius and Mencius' view of "benevolence". Note _: [1] Zhong Yingcheng, The Way of Keeping the Sage from the Outside-On Confucian Philosophy, China Social Sciences Press, 200 1. Source: Young writers.