Urgent: the similarities and differences between the ancient Chinese and Western values of equality and the reasons for the formation and representative figures are?

Representative figures: China Confucius, ancient India Sakyamuni, ancient Greece Socrates Part I Source: Fan Shuzhi's "Sixteen Lectures on National History", excerpted from the third lecture, "Laozi, Confucius and the Hundred Schools of Thought" of the introduction /blog/static/18314352007111303252938 American scholars Burns and Ralph co-edited by the "History of World Civilization" often have some insights, such as their statement that "For some unexplained reason-perhaps due to mere coincidence-there was a high degree of philosophical activity going on in three widely separated regions of the ancient world at about the same time. While the Greeks were exploring the nature of the material world and the Indian thinkers were pondering the relationship between the soul and the gods, the Chinese sages were trying to discover the fundamental differences between human society and sagacious politics." They also point out that "Chinese thinkers had little interest in either natural science or metaphysics, and the philosophy they offered for discussion was social, political, and ethical. In its exhortatory and ameliorative tone, this philosophy undoubtedly reflected a period of repeated conflict and political chaos. The philosophers sought to present principles that would stabilize society and pacify the people in the midst of the great turmoil of the late Zhou period." This highly discursive commentary is quite instructive in understanding traditional Chinese thought, Laozi and Taoism, Confucius and Confucianism. During the Spring and Autumn Period, there were drastic changes in society. The Book of Songs - October uses these eight words - "A high bank is a valley, and a deep valley is a mausoleum" to describe the radical changes in the Spring and Autumn Period, in which those who used to be on the top suddenly fell to the bottom of the valley, and those who used to be in the depths of the valley suddenly leapt up to the top of the peak. The hierarchical "feudal" order of the Western Zhou Dynasty has long since disappeared. In the thirty-second year of Zhaogong (510 B.C.) in the Zuo Zhuan (左传), Shimo said to Zhao Jianzi that "the gods of the earth and grain have no constant service, and the ruler and ministers have no constant position", and emphasized in particular that "the Poetry says: 'A high bank is a valley, and a deep valley is a mausoleum'", in order to deepen the tone of the statement. "in order to deepen the tone. In the midst of the struggle for power, social ills were exposed. Thinkers tried to put forward the rationale of stabilizing order and pacifying people's hearts. Out of their dissatisfaction with the reality, they showed more nostalgia for the "world of commonwealth", and thus, retro and nostalgia became a current of thought. The second part of the source: / Philosophy is a Western import, if the definition of philosophy to frame the so-called philosophy in China, it seems that there is no real philosophy in line with the definition of the definition of the so-called philosophy, so there is a saying in China called, China has no history of philosophy. It is true that there is no history of philosophy in China. This is true only from the point of view of philosophy and its definition, and it seems to be more accurate to say that there is no history of philosophy in China than to say that there is no history of philosophy in China, if we talk about the history of Chinese thought.　　Philosophy is the doctrine of worldview, the generalization and summary of natural and social knowledge. It is accurate to say that ancient Chinese philosophical thought is very different from Western philosophy and the philosophical thinking of other civilizations, and it may not be accurate to use the term "difference", but there are still some differences between Western philosophical views and ancient Chinese thought. The content and origin of Chinese philosophical thinking is obviously different from the origin of other civilizations and the objects of study and concern, plus the fact that the philosophical thinking of ancient China was born in the Spring and Autumn and Warring States periods, and with its then turbulent society, the changes in the social system and the growth of self-consciousness of the different strata of the awakening, which made it possible to produce the foundation of cultural thinking which has influenced the Chinese society for thousands of years, or even for ever. It is the foundation of the cultural thinking of the Chinese nation that has influenced the Chinese society for thousands of years, or even forever. Professor Fan Shugang's Third Lecture on Sixteen Lectures on National History quotes a passage from The History of World Civilization, co-edited by American scholars Burns and Lars, to illustrate the philosophical differences between several different civilizations in the world: "For some unexplained reason - perhaps due to mere coincidence -- a high degree of philosophical activity was going on in three widely separated regions of the ancient world at about the same time. While the Greeks were exploring the nature of the material world and the Indian thinkers were pondering the relationship between the soul and the gods, the Chinese sages were trying to discover the fundamental differences between human society and sagacious politics."　　The Chinese age of Zi Xue was this period when world civilization was flourishing, and many of the present philosophical ideas were laid down in that matter. The foundations of philosophical thought in China were also firmly laid during that period. The turbulent times, the changes and reforms of the old political system, the human ideology and cultural thinking system, as well as the contradictions between different interest groups, all prompted the sages to think about the development of the whole society and mankind, and to put forward the requirements that were in line with the times and the interests of each class.　　China's ZiXue era, is also China's cultural thinking on the most prosperous and prosperous stage, China's cultural thinking as well as the so-called philosophy, are that period of the product of the great cultural revolution, such a brilliant call to dazzle and dazzling, colorful era in China's history is only once in a blue moon. Such an era inspired the wisdom of all Chinese people at that time, who not only left such admirable ideas and culture for us descendants of the Chinese nation, but also left a valuable and unparalleled spiritual wealth for the world.　　The History of World Civilization, co-edited by Burns and Ralls, wrote this about the development of thought and culture during this period: "The Chinese thinkers had little interest in natural science or metaphysics. The philosophy they offered for discussion was social, political, and ethical. In its exhortatory and ameliorative tone, this philosophy undoubtedly reflected a period of repeated conflict and political chaos...The philosopher's door sought to provide principles that would stabilize society and pacify the people in the face of the great upheavals of the late Zhou." The conclusions of Western scholars are summarized more in terms of the responsibility of the philosophers (Zi Jia), which seems to be a bit contrary to the Chinese scholars' relative concern for the nation and the people. When it comes to the Chinese scholars' sense of concern, it seems that in ancient times, the sages were more concerned than the Greek and Indian philosophers, which is why Chinese philosophical thinking and the meanings of life and society explored are different. In addition the metaphysics, which was popular during the Wei, Jin, and North and South Dynasties, was still involved to a certain extent in the exploration of the life of the universe, only that it was far less inquisitive about the natural sciences than the Greek and Indian civilizations.　　The philosophical way of thinking adopted by the Chinese society nowadays, here mainly refers to the mainland area of China, the motherland of China, is still the Marxist philosophical system adopted after the establishment of the People's Republic of China (PRC) and the State, which was born in the motherland of the Western philosophies, that is, the philosophical system of discursive materialism and historical materialism, although we adopt the Marxist dialectic method philosophically, we still rely on and learn from the ancient Chinese ancestor's philosophical system. Although we adopt Marxist dialectics in our philosophy, in many places we still rely on and draw on some elements of thought created by our ancient Chinese ancestors to enrich our thinking. Any kind of philosophy has been extensively absorbing many ancient and excellent philosophical ideas to supplement itself, and any Chinese philosophy has its own advantages and at the same time must have some inherent deficiencies. For example, Confucianism's philosophy of mediocrity is a case in point, emphasizing the color of harmony, its revolutionary component is bound to be less, the positive place also appears to be its philosophical shortcomings, in the social change and to deal with the problem of large-scale social and historical rows, will not be able to provide a philosophical guide to the meaning of the people. In addition, when it comes to Marxism-Leninism, at a particular historical stage of social and historical change, its emergence must indicate that this philosophical point of view has a certain degree of representativeness, and its meaning is self-evident for countries and peoples in turmoil seeking a way out of the change. However, for the society to arrive at a relatively stable era, and under the conditions of changes in the social strata and social classes, it is inevitable that the philosophy of class struggle will continue to be adopted. But for a society that has reached an era of relative stability and where social strata and social classes have changed, the continued adoption of the philosophy of class struggle will inevitably lead to upheaval in a stable society, the original stable social order will be broken, and the masses of people will be plunged into such upheaval and sufferings.　　The idea of philosophy must be to stabilize a society in order to be widely accepted by human society. With the gradual recognition of China by the West, Chinese culture, especially born in the Spring and Autumn and Warring States period, has been widely recognized in the West by people from all over the world, and Chinese philosophical thinking, in which there is a clear difference between the best and the rest of the civilization, is becoming more and more appealing to people from all over the world. Its philosophy of mediocrity is a balanced and peaceful thought, and its essence has its important meaning in specific circumstances and historical occasions. Philosophy is not static, and it is objective and materialistic to look at everything and treat every doctrine with the discriminative viewpoint of Marxist philosophy. It is fortunate for the Chinese people that the philosophical concept of discursive materialism has been adopted by the people of China today. Good philosophical thinking in line with the development of history is the indispensable ideological and theoretical foundation for guiding the development of a political party, a nation and a country. To draw out the essence of our own ancient oriental philosophy, to draw on the various doctrines of today's society that conform to the laws of historical development, and to re-establish a kind of philosophical thought that conforms to the actual situation of our own nation-state and that can guide the harmonious and stable development of this society of ours, is the foundation of what is now being re-directed to a strong and brilliant future.　　It was the hundred schools of thought of the Zu Zi that led to the choice of various philosophical ideas a hundred years later; it was the sole "honor" of Confucianism that led to the flourishing Western Han Dynasty; it was the rise of Buddhism in the Western Jin Dynasty and the Northern and Southern Dynasties of the Sui Dynasty that led to the strength of the Tang Dynasty. The rise of each philosophical trend must have its own place in line with the historical process. Just think so, we must objectively treat every kind of philosophical thinking in Chinese history, she is the crystallization of our forefathers' thinking, but also the results of the former's unremitting efforts to explore, just because of its existence, so we have to face her, to draw on her reasonable and perfect place to go to the flaws, to put its glory.