Briefly discuss the connotation of Confucius' gentlemanly personality and Mencius' great manly personality.

1; Confucius put forward the ideal goal of cultivating the personality of a "gentleman" from the standpoint of his own time and class. The main criterion of this "gentleman" personality is to have the moral realm of "benevolence" in the inner self-consciousness and spontaneity, followed by the moral norms of "propriety" in the outer world, and to have the basic morality of "loyalty and filial piety". The moral sentiment of "loyalty and filial piety" and "faith, righteousness, wisdom and courage" must be perfect. The personality of a gentleman is a product of the needs of the times and the ultimate goal of Confucianism. At the same time, this kind of gentleman personality constructed by Confucius has such excellent moral virtues as benevolence, courtesy, loyalty, filial piety, faith, righteousness, wisdom, courage, etc., which to a certain extent are also required by the people for the creation of a harmonious society, so it can be said that the creation of a gentleman personality has a positive effect on today's society, and it can help us to solve the problems such as the crisis of honesty and integrity, gold-digging and the establishment of the concept of honor and shame in today's society. Confucius' way of cultivating the personality of a gentleman is worthy of our reference and learning. 2; If Confucius is the founder of Confucianism, Mencius is the completion of Confucianism. He inherited and developed Confucius' doctrine of "humanism" and advocated the implementation of "benevolent government", elevating Confucian moral philosophy to political philosophy. Mencius further theorized and systematized Confucianism from the perspectives of heaven (nature) and man (humanity), the people and the ruler, the individual and the group, the inner sage and the outer king, righteousness and utility, virtue and providence, and situation and personality. The most refined aspect of Mencius' thought is his "ideal personality". The ideal personality of Confucius is a sage, a gentleman, while the ideal personality of Mencius is called a "great man", which is a reflection of Mencius' own personality. Mencius believes that Confucian officials, "ambition" when, should stand with the people, with them *** in and out of the so-called "reach is to help the world"; "no ambition", that is, not in his position, should also be When you are not in the position, you should also adhere to the morality and righteousness, and should not lose yourself in order to keep the position, so-called "the poor is the only good body". He also sketched out the image of a great man from how to cope with the external situations of "riches and wealth", "poverty and lowly" and "might": he should not be disoriented by riches and wealth, should not change his ambition because of poverty, and should not be in a position of power and strength. He should not change his ambition because of poverty, and he should not be submissive to the mighty before the mighty (the rich should not be lustful, the poor should not be shifted, and the mighty should not be subjugated). According to Mencius, the cultivation of a great manly personality is not a fabrication to the wall, but an inner basis of human psychological structure, which is the human nature to "goodness". He believed that all human beings have the heart of compassion, the heart of shame, the heart of resignation, and the heart of right and wrong, which belong to benevolence, righteousness, propriety, and wisdom. These are the four pillars of Mencius' psychological structure of human nature, and these four pillars are the foundation for the development of a manly personality. The "great manly personality" was the first creation of Mencius, but how to cultivate the great manly personality? According to Mencius, the first step is to insist on the independence and dignity of the personality; not to be bent by official position or money, and even if one interacts with the powerful and the rich, one should hold a level-headed attitude. When Mencius went to Qi, King Xuan of Qi promised to visit him in his pavilion, but later claimed to be sick and asked Mencius to go to see him. Mencius flatly refused, saying that he was also sick and could not go to the court. He believed that Confucians were the teachers of the king as they planned the strategies for the ruler of the country. He said that there were three things that could be honored in the world: status, age, and morality. The king of Qi, by virtue of his position, actually despised the elders and people with virtue, which was not the proper attitude of a king. This kind of self-respect and independent personality of Mencius influenced the maverick character of intellectuals in later times. Secondly, Mencius believed that to cultivate a manly character, one should cultivate "the spirit of hao ran" to sublimate one's own spirituality; if one's heart is full of self-confidence, one will have a kind of fearlessness on the outside. In response to a question from his student Gongsun Chou, he said: "The spirit of "Vastness" is so great that it must be cultivated with justice; the spirit of "Vastness" must be accompanied by benevolence, righteousness, and morality; the spirit of "Vastness" is accumulated by justice, and it can't be generated by chance through sudden attacks. Moreover, by doing a single thing that is worthy of the heart, this Vastness of Spirit will weaken and disappear." The original meaning of Mengzi, the spirit of the greatness comes from a kind of emotion nurtured by the heart of humanity, a kind of strong sense of responsibility for the family and the country, and for the living; this emotion runs in the heart, flowing through the bloodstream, then forming an inner confidence full of momentum, and ultimately externalized into a kind of personality behavior and the awe-inspiring temperament. Mengzi's great manly personality and the spirit of the great, affecting the Chinese people generation after generation of intellectuals, the best of them, in the national crisis, rather than sacrifice their lives and never yield to the enemy.