Who can help me find a "traditional morality" speech?

Business needs integrity, integrity to win the market.

In politics, honesty is needed, honesty wins the hearts of the people.

Being a human being requires honesty, and honesty wins dignity.

Trust and sincerity are important moral categories in Chinese Confucian tradition. It is not only the basic principle of a person to do things, but also to govern the country must comply with the norms, it has an important role in the ideological beliefs of the Chinese people and personality molding, regulating the relationship between people, maintaining social order. In the face of a serious integrity crisis, we can only y understand the laws implied behind integrity, analyze the social background and reasons for its emergence, summarize its performance in different areas, relying on morality, the power of the rule of law, comprehensive and innovative, symptomatic and systematic is the way out of the integrity crisis.

Confucius is a great educator in the Spring and Autumn Period, he began teaching at the age of 20, 50 years as one day, trained 3,000 disciples, 72 sages. His teaching was multifaceted, and in his thinking, he attached particular importance to the words "sincerity" and "faith". He said, "If a man does not have faith, I do not know what he can do." He said, "If a man does not keep his word, I don't know what he can do." Meaning, if a man does not keep his word, can he be considered a human being? This moral code of Confucius was best understood by his favorite disciple, Zeng Sen. One day, Confucius specially quizzed Zeng Sen, "Hey! Zeng Sen, there is a fundamental point running through my doctrine, do you understand it?" Zeng Sen said respectfully, "I understand." "And what is that?" Zeng Sen said, "A very important aspect of your teacher's doctrine is loyalty and faithfulness, generosity and love." Zeng Sen not only believed in his teacher's doctrine, but also put it into action. He asked himself many times a day, "Are you faithful in what you do for others? Is he faithful to his friends? Can the teacher's teachings be seriously comprehended and applied ......" Confucius admired him so much that he carefully passed on his studies to him, making him a famous 72 The Best of the Sages.

Stalin, the second general secretary of the former Soviet Union, joined the revolution when he was young and was exiled to Siberia by the tsarist government. One day, the exiled revolutionaries were to hold a secret meeting and asked Stalin to give a report. But everyone waited for a long time, but he did not come. People looked anxiously out of the window and saw that the snow on the road leading to the village had melted in the sun, so it was impossible to come by sled; and then they looked at the river in front of the window, the ice was already very thin, and some pieces of ice began to float, so it was very dangerous to step on the ice. What about taking a boat? Not only would it be against the water, but the ice would crush the boat. Seeing all this, some people frowned and said, "With such bad weather, Comrade Stalin must not come." "He will surely come!" A comrade said firmly, "As long as he has said 'I'm coming,' then he will definitely come." Suddenly the children playing outside the window shrieked with joy, and anxious people poured out of the house and ran to the river. Only to see a small boat in the river rounding a bend, slowly breaking through the ice and coming up against the water. Comrade Stalin stood at the bow of the boat in his leather coat and hat, his pipe in his mouth, and unhurriedly plucked away the ice from the bow of the boat with his pole. At first, everyone did not believe their eyes, how could the boat walk against the water? People approached the river and realized that it was a few dogs dragging the boat forward on the bank. Comrade Stalin smiled and walked up the bank, people gathered around him and said happily: "You are better at coming up with ideas than all of us, you are a brave man!" Comrade Stalin fulfilled what he had agreed with the people by his own practical actions and gained the respect and trust of his comrades.

The maintenance of economic order requires honesty, and honesty is even more indispensable to the governance of the country. Confucianism believes that honesty is the foundation of a nation, and it is an important political principle of governance. It is reported, once, Zigong asked Confucius how to politics, Confucius replied: "enough food, enough soldiers, people believe it." Zigong also asked: "must not be allowed to go, in the three what first?" Confucius replied, "Let's go for food first, and then let's go for soldiers, because "All people have died since ancient times, and the people can't stand without faith." (The Analects of Confucius? Yan Yuan"), meaning that the ruler must gain the trust of the people before he can rule for a long time.

Sima Guang of the Song Dynasty put it in a representative way: "The trust is a great treasure of the ruler. The country to protect the people, the people to protect the letter; non-belief can not make the people, non-people can not keep the country. Therefore, the ancient king does not deceive the four seas, the hegemony does not deceive the four neighbors, good for the country does not deceive its people, good for the family does not deceive its relatives. Those who are not good do the opposite, bully their neighbors, bully their people, or even bully their brothers, bully their fathers and sons. The top does not trust the bottom, the bottom does not trust the top, and the top and bottom are centrifuged, resulting in defeat." Western thinkers, due to the historical tradition of democratic government, political integrity has also given considerable thought. For example, Epicurus believed that the state originated from the free people's "*** with the agreement", and honestly abide by this agreement is the obligation of the people. Hobbes, Locke, Rousseau and others also believe that the essence of the state is the product of a large group of people entering into a contract with each other. Marxist political science has also given a critical inheritance to the above view of political honesty by transferring it from its virtual idealistic basis to the basis of class struggle as determined by the mode of social production, thus giving it a scientific prescription.

Marx argues that "insofar as commercial capital mediates the exchange of the products of the underdeveloped * * * homo sapiens, commercial profit not only manifests itself in usurpation and fraud, but for the most part arises out of usurpation and fraud." For, "Commercial capital, which predominates, everywhere represents a system of plunder, the development of which among the commercial peoples of antiquity and of the new age was directly combined with violent depredations, acts of piracy, kidnapping of slaves, and conquest of colonies; and this was the case with Carthage, with Rome, and later on with the Venetians, the Portuguese, the Dutch, and so on. "

First of all, as the basic element of personal establishment in the world as well as moral cultivation, sincerity is the inner virtue of a person, and faith is the outer manifestation of sincerity. Sincerity in the center, must believe in the outside. Therefore, honesty is first of all a virtue that requires people to be honest and trustworthy, consistent in word and deed.

Honesty and trustworthiness is loyalty and honesty, keeping promises, is a virtue in dealing with people. The so-called honesty is to be loyal and honest and not to tell lies. Honest people can be faithful to the original nature of things, do not distort, do not tamper with the facts, but also do not hide their true thoughts, open and honest, true words, dealing with the facts. Honest people are against speculation, tendency, blowing beat flattering, see the wind at the helm, to fight for credit and blame, falsehoods and falsehoods, the mouth is not the heart. The so-called trustworthy, is to keep their word, talk to count, speak credibility, credit, fulfill their obligations.

Honesty is the oldest and most primitive moral requirement. Man is a herd animal, and the essence of man lies in his social nature. The concept of sociality emphasizes the interdependence and connection between human beings, the communication and exchange of emotions, information, and social resources. Individuals depend on others and on society, and the individual hopes that the others and society on which he depends are not false, but real.

People need the authenticity of others and society, need to know the real state of existence of others and society, therefore, people are bound to reject false, reject the false state of existence of others and society, this is due to the real existence of the value of dependence, there is dependability, false existence of no dependence on the value of dependence, no dependence, which makes the concept of the real and false and the state of existence of human beings are linked together. Human existence depends on truthfulness, and human existence rejects falsity. This survival need of human being's true state has been precipitated and accumulated in the long process of human evolution, and has become the psychological, emotional, and cultural deposits of human beings, and honesty, as a moral code, expresses this survival need of human beings. Honesty is a universalizable moral principle and an initial moral principle.

The basic interpretation of faith is honesty and non-deception. Chinese culture attaches great importance to faith, making it the way to establish oneself and the foundation of government.

Why is faith so important that it has become the foundation for the establishment of a man and the foundation of government? This is because the letter and sincerity, and loyal to the same. In the traditional Chinese system of moral norms, loyalty is the highest concept of behavioral norms, sincerity is the highest level of moral cultivation achieved. The interpretation of faith and loyalty, and faith and sincerity, shows the position of faith in the traditional Chinese moral code. In China, there are three principles and five norms that integrate politics, law and morality, and the five norms, i.e., "benevolence, righteousness, propriety, wisdom and faith," include faith.

The concept of "faith" in traditional Chinese morality is roughly equivalent to the concept of trustworthiness. To keep one's word in honesty and trustworthiness is to keep one's word. Keeping promises requires loyalty to one's own promises, loyalty to one's own promises will abide by one's own promises, so the letter must have loyalty, loyalty can reach the letter. How can one truly be faithful to one's word? This requires that the promise must be realistic and realistic, the heart, is a sincere heart to make a promise, the promise is sincere promise. Promise never cheat the heart, never renege on the thought. So for the dry and trustworthy people, sincerity is a prerequisite. On the other hand, only when one is based on sincerity can one keep one's word. This is the truth that loyalty, sincerity, and trustworthiness are interrelated. Being able to keep one's word shows one's comprehensive moral quality. In terms of honesty and trustworthiness, many philosophers and great men in ancient and modern times have set an example for us.

When you can be honest with yourself, you can be trustworthy with others. Comparatively speaking, the letter appears to be some external, meaning that often refers to get the trust of others. For example, the Analects of Confucius says, "Zi said, 'The old man is at peace with himself, his friends believe in him, and the young man embraces him.'" ("Gongye Chang") Also, "When you make friends, you have faith in your words." (Xuezhi) and "Zhongyong" say, "Trust in your friends", all of which are of this kind. Faith should come from sincerity, and it is not something that is done intentionally to gain the trust of others. This is why the Meanwhile says, "A gentleman does not move but honors; he does not speak but believes." The character for faith is derived from words, but Confucianism opposes the use of words to gain faith, because without one's own sincerity, external faith is unreliable. That is why the Book of Rites? Velvet Clothes" says: "When words are spoken and thus acted upon, then the words cannot be adorned; when acts are spoken from the word, then the acts cannot be adorned. Therefore, if a gentleman has few words, but acts to fulfill his faith, then the people shall not have the best of the world and the least of its evils." "Sensitive in matters but prudent in words" and "Neary in words but sensitive in letters" is another important idea of pre-Qin Confucianism. In a nutshell, sincerity and trust are a pair of internal and external concepts: the sincerity of the heart is sent to the outside is the trust.

Precisely because of the importance of loyalty and faith, Confucius repeatedly asked his disciples to be "master of loyalty and faith", and to take "loyalty and faith" as half of the four educational contents, "Zi to the four teachings: literature, behavior, loyalty, faith! The four teachings of the son are: literature, conduct, loyalty, and faith", with loyalty and faith being the most important. The Analects of Confucius records the words of one of Confucius' students, Zeng Zi: "I have been saving myself three times a day: to seek for others and not to be loyal, to make friends and not to be trustworthy, to pass on and not to practice?" Zeng Zi has received countless praises for these three words, and his words are regarded as a program of integrity. As a generation of Confucian Zengzi, he inherited the essence of Confucius' integrity thought from above, and started the tradition of Confucianism's integrity thought for 2,000 years from below, and his theories and practices of integrity have been extolled by his descendants. One of the best stories of integrity is the story of Zeng Zi's teaching his son by faith. It is said that Zeng Zi's wife was about to go to the market, and because the child was crying, Zeng Zi's wife promised to kill a pig for the child when he came back. When Zeng Zi's wife came back from the market, Zeng Zi caught the pig and killed it, but his wife stopped her, saying, "I was only fooling around with the child." Zeng Zi said, "You can't talk with children. Children do not know how to do anything, they learn everything from their parents and listen to their parents' teachings. Now if you coax him, you are teaching the child to deceive." Zeng Zi y understands that honesty and trustworthiness, and keeping one's word is the basic rule of being a human being, and if one breaks one's word to one's child, then although the pig in the family is preserved, the shadow of not not keeping one's word will be left on the child's pure heart. Zeng Zi not only to the integrity of the idea of self-discipline, but also with their own words and deeds to influence and educate the next generation, can be said to be the model of integrity of thought.

The traditional Chinese virtues are benevolence, righteousness, courtesy, wisdom, and trust, and the four traditional Western virtues are wisdom, courage, justice, and temperance. Among them, the principle of justice is closely related to the virtue of honesty. As Descrites said, "He who allows himself to be completely dominated by wealth is never just". Plato regarded it as a principle of intercourse and buying and selling, "The exchange of goods takes place in a fixed place, not on credit; there can be no adulteration in the exchange, adulteration being a kind of falsehood and deceit." As can be seen, dishonest profit-seeking behavior is clearly incompatible with the principle of justice. Moreover, in the West honesty is a concrete manifestation of secularization. The reason for Western belief in the existence of God lies in the fact that life in this world should be pious to God, if dishonest, not only will be punished in this life, but also after death, the soul will go to hell, and even in the next life will have to suffer and suffer. In other words, Westerners believe in the existence of God because they believe that they can be saved by repenting to God for their evil deeds, and that their souls will go to the hall after death, and they will not have to suffer in the next life. Therefore, they worshiped the religious rules, which led them to form the psychological habit of observing various rules and regulations or contracts. Looking back to the death of Socrates, when the court sentenced him to death, Socrates said, "I will obey God, not you." In fact, he could have chosen to pay the fine, admit his mistake, or escape from prison in any of the ways to avoid death, but he did not, why? Because in Socrates' heart the dignity of man, the dignity of truth, the dignity of law, are much more important than life and death. His spirit of rationality has been affecting the western people, in the market economy, the economic subjects because of this spirit of rationality to reach a tacit agreement with each other, that is, constitute a credit system, and make this system gradually legalized.

Dong Zhongshu of the Western Han Dynasty put forward the "Three Principles and Five Constants", "faith" among them. After the Han Dynasty, "integrity" has been advocated and defended by rulers and scholars of all dynasties. Zhou Dunyi, a Confucian scholar of the Song Dynasty, regarded "sincerity" as the highest state of life and the highest principle of morality, and regarded "sincerity" as the moral standard for distinguishing between good and bad, good and bad human behavior. "the foundation of the five constants and the source of all conduct (Tongshu? Under the City"). Zhang Zai also said: "Sincerity and goodness in the heart is called faith", "Sincerity and knowledge is the conscience of heavenly virtue, not a small knowledge. It is not enough to talk about sincerity when heaven and man use it differently; it is not enough to talk about sincerity when heaven and man know it differently. The so-called sincere and bright, sex and the way of heaven do not see the small and big difference. ...... The so-called long-lasting and selfless way of heaven is called sincerity. The benevolent people filial son so serve heaven sincere body, but not self in benevolence and filial piety but oneself. Therefore, a gentleman's sincerity is precious." (Zhengmeng? This passage can be regarded as Zhang Zai's development and interpretation of Mencius's viewpoint, and they both believed that "sincerity" is the principle of heaven, and that individuals should strengthen their own moral cultivation, with the ultimate goal of attaining the "supreme sincerity". Cheng Yi, who came after Zhang Zai, also said, "Sincerity is faith, and faith is sincerity" (Henan Cheng's Posthumous Works 25). Zhu Jia, the master of Song Dynasty science, said: "What is sincerity? It means not deceiving oneself and not being delusional." (Zhu Zi Yu Zi, Volume 119) It can be seen that, in a general sense, the so-called integrity mainly refers to the fact that people should be honest with each other, and should pay attention to credit, and should be consistent in their words and deeds.

Besides Confucianism, thinkers of Legalism, Mohism, Taoism, and other schools of thought also emphasized integrity. For example, although Shang Yang strongly advocated the rule of law in governing the country, he was also aware of the importance of trust in the people, so he promoted his own reforms by "standing on a tree to gain trust". Guanzi even regarded honesty as the key to ruling the world and governing the country: "Serving the faithful and using the letter is the king" ("Guanzi"), "the young official", "the king of the country", "the king of the country", "the king of the country". (The Young Officials), "Integrity is the knot of the world" (Guanzi? (Guan Zi?), and "Honesty is the knot of the world" (Guan Zi?). Mo Zi regarded "faith" as a moral code that people must abide by, and he said: "If faith is not enough, there will be disbelief in the case" (Lao Zi), meaning that if the monarch does not have enough faith, the common people below him will not trust him. In "Mozi? In "Concurrent Love," there is the saying, "Words must be trustworthy, and actions must be fruitful, so that the words fit together, as if they fit together with the runic symbols, and there are no words but no actions." That is to say, people's words must be trustworthy. People should achieve a certain result, so that words and deeds are completely consistent with any individual's words must be manifested in a certain practical behavior. "Words are enough to restore the line often, not enough to hold the Do not often. Those who are not enough to hold but are constant are swinging their mouths." In Mozi's view, as a person, people can say what can be practiced; but what cannot be done in practice should not be said, otherwise, it is the so-called "swinging mouth", therefore, "faith" not only requires people to be consistent in their words and deeds, but also requires people to say fewer empty words and not to lightly promise what cannot be done. The first thing you need to do is to make sure that you have a good understanding of what you are doing and how you are doing it.

Xunzi used the "letter" and "do not believe" to recognize the gentleman and the little man: "vulgar words must believe, vulgar behavior must be cautious, fear of law and custom, and do not dare to be alone. If so, it can be called Rongshi carry on. Words and often believe, behavior is not always chastity, only then, nothing is not pouring, if so, it can be called a small man." In Xunzi's view, even if the ordinary speech must be honest and trustworthy, even if it is very general behavior is also very cautious, never to follow the customary, nor self-righteous people, is a high quality of the "gentleman". One of the important ideas contained in this view is that "faith" as a code of public morality must be followed no matter what the circumstances or the issue. Some people keep their "faith" in the larger and more important issues, but in some small and minor issues, they indulge themselves and do not keep their word. Say some empty words, false words, big words, this is the same lack of their own morality. It is contrary to the standards of a gentleman. Words are not trustworthy, and there are no rules of behavior, everything is for the pursuit of self-interest, anything can be wavering, Xunzi called it "small man". Xunzi's goodness of "faith" and evil of "unbelief" can be seen from this.

Legalist thinker Han Fei advocated "reward and punishment to honor the letter, said:" small letter into a large letter to establish, so the Lord of the Ming accumulated in the letter. Reward and punishment do not believe, then the ban does not work"; "good and evil must be, who dare not believe", "said reward and not with, said the punishment is not, reward and punishment do not believe, then the people do not die."

Once again, Lu's Spring and Autumn Annals, there is a special "Noble Faith": "The greatness of heaven and earth, the four seasons, but still can not believe that things; let alone the personnel." Here, the first point is that "heaven and earth" and "the four seasons" cannot create all things without faith, not to mention the way people deal with each other. Then it reveals the serious consequences of "unbelief" from the aspect of five relationships: "If the ruler and ministers do not believe in each other, the people will slander and the country will not be in peace; if the officials do not believe in each other, the country will not be in peace. If we don't believe in our friends, we will be separated from each other, and we will not be able to be close to each other. These five kinds of relationships are from top to bottom: the first is that if there is no integrity in the relationship between the ruler and the minister, the people will spread rumors, and even create something out of nothing, say bad things about people, ruin people's reputations, and stir up tension between people, and the mountains and the earth and the countryside will not have any peace; the second is that if there is no integrity in the relationship between the official and the people, the younger ones will not be afraid of the older ones. Honorable and humble look down on each other, the official certainly will not make a difference, not to mention the prestige in the masses; the third is the law enforcement people if there is no integrity, the reward is not rewarded, the punishment is not punished. Then, the people will be easy to break the law, so that the national laws and regulations can not be implemented in the people; the fourth is to make friends if there is no integrity, then, others will leave you, and mutual resentment; the fifth is to do the work of the if not honest, made out of jerry-building products, counterfeiting and shoddy. These five scenarios covered almost all the interpersonal and social division of labor in the society at that time, pointing out the great harm and serious consequences of "unbelief" to the society. For this reason, the author said in the book: "If one can be with the beginning and the end, and if one can be with the end, and if one can be with the honored and the poor, one can only be with the honored and the poor. The only thing that can be done with the poor and humble is to believe in it."

Although sincerity and faith in the original meaning is a meaning, but later some Confucians still give "sincerity" to a more profound meaning. According to experts, there are not many references to the word "faith" in the book "Mencius", while the word "sincerity" appears in as many as 22 places. The most representative one is the so-called "Sincerity is the way of heaven, and sincerity is the way of man." (Li Lou Shang) Meng Zi takes sincerity as the law of nature and gives it a metaphysical meaning, whereas the "way of man", which is the opposite of the "way of heaven", i.e., the law of being a human being, is "thinking sincerity", i.e., reflecting on oneself and being sincere. The law of being a human being, as opposed to the "Way of Heaven", is "Sincerity", i.e. to reflect and be sincere. Later, the "Meanwhile" says, "Sincerity is the Way of Heaven, and sincerity is the Way of Man", which similarly harmonizes the moral realm of "sincerity" attained through self-discipline and self-cultivation with the "sincerity" of the Way of Nature. The moral state of "sincerity" achieved through self-discipline and cultivation is similarly harmonized with the "sincerity" of the natural way. Therefore, the "sincerity" of Mencius and the "Meanings" mainly belongs to the category of morality, but it also has ontological significance. The later Song and Ming philosophies on the category of "sincerity" basically unfolded along these two meanings, with the purpose of arguing that the morality of benevolence, righteousness, propriety, wisdom and faith has objective necessity. As far as these two meanings of "sincerity" are concerned, it is richer and more profound than that of "faith". For example, the expression "to be sincere and to establish faith" emphasizes the intrinsic nature of sincerity by stating that one must be sincere before one can show faith to others.

Letter is one of the norms of conduct that Confucianism emphasizes. The core of Confucius' doctrine is ren (benevolence), with benevolence, righteousness, propriety, and wisdom as the basic moral categories, and it also advocates faith, with faith as one of the important manifestations of benevolence. Zi Zhang, a student of Confucius, asked Confucius about benevolence, and Confucius replied that a person is benevolent if he is able to practise five virtues. These five virtues are respect (恭重), generosity (宽厚), trust (诚实), diligence (勤敏), and beneficence (慈惠)(the Analects of Confucius). Yangguo (阳货). It can be seen that in order to become a benevolent person, faith is indispensable. In the first chapter of the Analects, Confucius discusses "faith" in great detail, such as "loyalty and trust", "respect and trust", "honor and trust", "respect and trust", "trust and trust", "trust and trust", "trust and trust", "trust and trust", "trust and trust", "trust and trust", "trust and trust", and "trust and trust". "He said, "A man who is not a man is a man who is not a man who is not a man who is not a man. He said, "If a man does not have faith, he does not know what he can do." (Analects? For Politics") He believed that speaking with integrity is a universally applicable truth of being a man. Confucius believed that honesty was a virtue that a virtuous man should have. The main contents of his education for his students were writing, behavior, loyalty, and trust (see "Analects? Shui Er"), and believed that cultivating students' integrity was the first task of education.

Confucianism also regarded honesty as a condition for ruling the country and leveling the world, and a norm that must be observed. Confucius said, "The way to a country of a thousand rides, honoring and trusting, saving and loving, so that the people in time." (Analects? Xue而"), which tells us that in order to govern a country well, one must be conscientious and faithful to one's work. Confucius also said, "If the superior has good faith, then no one dares to be unsympathetic" ("Analects? Zi Lu"), which means that if the ruler of a country is sincere and trustworthy, no one will dare not to tell the truth. Once a culture of honesty is formed in the whole society, the policies and orders of the state will be implemented smoothly. If the society is full of falsehoods and suspicions, the people will use falsehoods to deceive their superiors, in which case it will be difficult for the society to maintain real stability, and even more difficult for it to progress and develop. Therefore, Confucius believes that for a ruler, it is necessary to "master loyalty and trust", that is, to promote the two morals of loyalty and trust in the whole society, Confucius said: "Words of loyalty and trust, behavior of respect, although the barbaric state line is carried out, words are not loyal and trustworthy, behavior is not respect, although the state line is not!" (The Analects of Confucius? Wei Linggong") In short, as long as the speech is faithful and trustworthy, behavior and respect, you can go all over the world, otherwise, even in front of the door will not work. Shang Yang's change of law is a good proof of this. In order to build up his prestige, Shang Yang ordered to set up a 3-meter-long wooden pole outside the south gate of the capital of Qin before the change of law, and made a promise to the public: whoever moved the pole to the north gate would be rewarded with 10 pieces of gold. At first, people did not believe that he would fulfill his promise, and no one moved the pole. Later, Shang Yang raised the reward to 50 gold, and when a man carried the pole to the north gate, Shang Yang immediately rewarded him with 50 gold. Shang Yang's action made people feel that he was a man who kept his promise. The new law of Shang Yang gained the trust of the people, and was soon popularized in the state of Qin, which eventually became the most powerful state in the world.

Third, Confucianism believes that good people must be honest and trustworthy. Confucius said, "Seeing profit, seeing danger, long to forget the words of his life, can also be an adult." (Analects? (Zi Lu) here the "adult", as Zhu Jia notes, is the "whole person", is an exemplary personality, although Confucius gave a lot of requirements, but it is worth noting that Confucius specifically proposed that if you can do honesty can also be considered as It is worth noting that Confucius specifically stated that if one can achieve honesty, one can be considered an "adult", which shows the importance of honesty in the perfection of personality. Mencius also attaches great importance to the integrity of the personality of the problem, he put forward a "letter to the people" of the personality grade and concept: "Hao Sheng not harm, asked: Le Zhengzi, who is also? Mencius said: good people also, the letter of people also ...... can be desirable is good, have their own is said to believe." (Mengzi? Under the Heart of Perfection") In Confucian ethical thinking, integrity is the moral prerequisite for a perfect personality.

Fourth, Confucianism believes that integrity is a spiritual bond that communicates interpersonal relationships and promotes mutual respect, understanding, and trust among people. Confucius requires that "when you make friends, you have faith in your words" and "if you have faith, you will be appointed" ("Analects"). Zixia, a disciple of Confucius, also said, "When you make friends, you have faith in what you say" ("Analects? Xue而"). One of Zeng Zi's "Three Reflections on My Own Self" is "Is it not trustworthy to make friends with friends?" All these show that Confucianism attaches great importance to honesty in interpersonal communication.

Historically, Confucius was the first Confucian master to give full attention to "integrity" and systematically summarize it in theory. Confucius particularly emphasized the importance of "integrity", in the view of Confucius, "integrity is the foundation of the individual in the world, is a code of conduct that everyone should follow. In Confucius' view, "honesty is the foundation of a person's life, and it is a code of conduct that everyone should follow. He believed that "faith is the foundation of one's life, and it is a code of behavior that everyone should follow" (Lun Yu? Wei Ling Gong"), and that a person should be "trustworthy in his words and resolute in his actions" (Lun Yu? Zi Lu"). Confucius also discussed the significance of "integrity" as the basic rule for rulers to govern the country.

After Confucius, Mencius also highly respected "sincerity": "Sincerity is the way of heaven; thinking about sincerity is the way of man. The most sincere and immovable person, not yet there is; not sincere has not been able to move the person also." (Mengzi? (Mengzi? Li Lou Shang"), "the Holy have preferred, so that Che for the Secretary, respect to human relationships: father and son have relatives, the ruler and ministers have righteousness, couples have different, the order of the young and the old, friends have clear (Mengzi?), Mengzi? Teng Wen Gong"), Mencius put forward the theory of goodness of nature, and he associated faith with goodness, saying: "What is desirable is called goodness, and what is self is called faith" ("Meng Zi? The meaning of this is that if one does have goodness in oneself, it is called faith. For Mencius, "sincerity" is not only the law of nature and the highest moral category, but also the fundamental moral principle of being a human being.

Modern forms of integrity culture

Modern forms of integrity culture are various, and there are different ways to express it. We make a brief description of modern integrity culture from the perspective of administrative culture, corporate culture and community culture.

1, integrity administrative culture

Government integrity is the key to establishing good social integrity. The government's integrity culture is reflected in the continuity of policies, the ability to fulfill promises and the courage to take responsibility and correct mistakes. Government integrity culture is directly manifested in limited government, rule of law and responsible government. In the environment of governmental integrity culture, the government conveys true, complete and reliable information to the public in a timely manner through institutionalized methods, so that the public's right to know is guaranteed, and the transparency and openness of governmental policies are improved. At the same time, it is also necessary to administer in accordance with the law and reflect fairness. The ultimate embodiment of a culture of government integrity is the general emergence of a service-oriented government. Government integrity culture is more embodied in the integrity culture in the civil service. Civil servants to treat the people with integrity, strict self-discipline, can cohesion of the people's hearts, enhance the public's sense of identity, to win the public's support and trust. The public from the civil servants sincere behavior for the benefit of the people to be inspired, and consciously follow the example, so as to form a good culture of integrity-based, integrity-oriented.

2, the integrity of corporate culture

Corporate culture of integrity is manifested in four aspects. First, the company's governance structure. In the modern corporate governance structure, whether it is investor protection, the board of directors of the prudent and loyal, or accurate and open information disclosure system and so on need the principle of good faith, the establishment of the corporate governance structure based on good faith is also the most important system to protect the integrity of the enterprise. Second, corporate reputation. Enterprise reputation is an intangible asset, good reputation for integrity can bring real economic benefits to the enterprise, and promote the sustainable development of enterprises. Third, the enterprise's products, especially brand-name products. The brand contains the enterprise culture, contains the value of the enterprise, but also the best sign of corporate integrity. The brand also becomes an integral part of the enterprise integrity culture. Fourth, corporate social responsibility. Corporate social responsibility refers to the enterprise in the realization of profits at the same time, but also must assume responsibility for the environment, society and stakeholders. Corporate social responsibility on the one hand can win the social reputation and widespread recognition, on the other hand, can better reflect the corporate culture and its values, to realize the development of enterprises and social and natural development of benign interaction.

3, the integrity of the residents of the culture

Integrity not only refers to the good quality of the individual, but also built on the modern sense of civic awareness of a kind of "public morality". Citizen integrity culture is manifested in four kinds of consciousness: (1) integrity is the foundation of the people, that is, to speak honestly, do honest things, do honest people; (2) integrity is the importance of the family, that is, honesty, trust and keep their promises, and get along with each other, unity and cooperation, love each other, care for each other; (3) honesty is the way of the world, that is, honesty is the basic norms of human interaction must be followed; (4) honesty is a treasure to prosper, that is, only honest and trustworthy in the market economy can be a good place. honesty and trustworthiness can make a difference in the market economy. Honest residents culture is the basis for the formation of social integrity culture.