What are the characteristics of Confucian moral obligation built up with emotion at its core

1. strong emotion of self-discipline, 2. strong emotion of benevolence, 3. strong emotion of justice

The main features of traditional Confucian moral emotion of integrity

Strong emotion of self-discipline. Confucian integrity thought that integrity is "the way of heaven", "the saint's great foundation", can be a man, into

self, into things, and sincerity can reach the state of God. For this reason, Confucian integrity cultivation puts forward the cultivation methods of self-discipline such as "correct heart", "sincerity" and "prudence". The right mind is obtained through self-cultivation, Confucius' "ambition to

ren", Mencius' "not move the heart", Zhu Xi's "save yourself" and so on are through the right mind, enhancement, Through correcting the mind, we enhance and expand our good desires and feelings, and overcome our evil desires and feelings. "Sincerity" refers to consciously focusing one's will on the noble goal of honesty. Zhou Dunyi's "quietness without desire" and Lu Jiufen's "invention of the original heart, stripped of materialistic desires" are all examples of this, Cheng Yi's "respect and righteousness" and Wang Yangming's "conscience" all call for non-hypocrisy and honesty. "A gentleman should be prudent

and fearful of what he does not bet on and what he does not hear. The idea of prudence and solitude requires that people should have the self-discipline of self-awareness and self-restraint even when they are alone, and that they should exercise their own self-discipline and cultivation of honesty and morality

Self-dominating spirit, so that they can truly realize the principle of "no self-deception", "true without delusion", "not deluded in the outside", "not deceived in the center". In short, the idea of self-discipline requires a gentleman to be "prudent in speech", "scanty in speech", "prudent and trustworthy", "seek the opposite of what

self ", "respect from the thick and thin responsibility for others" and other moments to do "my day three times introspection," through the "see the wise, see the unwise and introspection," to achieve the satisfaction of moral Self-improvement satisfaction, and then "no greater joy".

These concepts of cultivation, by awakening people's inner conscience to achieve the realm of "inner holiness", reflect a strong sense of self-discipline.

Strong feelings of love and benevolence. In Confucius' profound ethical and moral system, "benevolence" has been given the meaning of "all virtues" that covers

all virtues, unifies all virtues, is higher than all virtues, and at the same time dissolves in all virtues. "Rin is beautiful. If you do not choose to be benevolent, how can you know?" Therefore, Confucianism regards "becoming benevolent" as the highest value ideal to be pursued in life. "Gou Zhi in

ren carry on, no evil also." The human "for benevolence" comes from the benevolence of the infinite love, generosity and goodness of nature, "benevolence" is "love of man", only have "benevolence and love "Only with the love of benevolence can we have a broad mind, and then we can "enter the

filial piety, out of the brotherhood, honor and trust, and love all". The "heart" in Mencius's "keep your heart and nurture your nature so that you can serve heaven" also refers to the heart of "benevolence". The work of "benevolence" is the word "loyalty and forgiveness", and the idea of "to establish oneself as one wishes to be established and to establish

people as one wishes to be attained and to attain them as one wishes to be attained" is based on the idea of "loving people" as the basis for the concept of "loving others". The idea of becoming a self-made man is based on the way of "loyalty and forgiveness" with "love for others" as the main theme. And only the spirit of love and benevolence throughout the human race and all natural things, can we have a "benevolent people are not love"

the love of the heart, in order to achieve and the world of all things into one realm. Therefore, the security and stability of the country and the harmonious development of the society can not be separated from the ruler's adherence to the heart of love and benevolence. In the famous dialogue of Zi Lu's questioning of the government, Confucius gave the classic answer of

"Faith" is more important than "food" and "soldiers".

In the famous dialog between Zi Lu and Confucius, Confucius gave the classic reply of "faith" is more important than "food" and "soldiers", indicating the basic political proposition of treating the people with kindness and generosity, and gaining their trust. Mencius has also said, "The three generations of the world also gained the world with benevolence, lost its world also to not

Ren ...... the son of heaven is not benevolent, not to protect the four seas; vassals are not benevolent, not to protect the gods of earth and grain; the ministers and daughters are not benevolent, not to protect the clan and temple; the scholarly public is not benevolent, not to protect the four bodies." In short, traditional Confucianism believes that trust in the people is a prerequisite for winning the world and establishing a state

Pieces, so we must ideologically do love the people, and set up a treatment of the people to "go out as if to see the big guests, so that the people such as to undertake the big sacrifice. Only in this kind of "the people are the most important, the king is light, and the gods of earth and grain are the second" under the guidance of the people-oriented thinking, in order to really do in practice

In practice

The use of savings and love of people, so that the people to the time, "because of the people's benefit and benefit. "

A strong sense of justice. The Confucian sentiment of justice comes from the core value of Confucianism, "Five Constants" in

"righteousness". "The "righteousness" in Yi Yi Yi also represents the meaning of suitability and appropriateness, and Mencius once interpreted "righteousness" as "the right way for people. Meng Zi once interpreted "righteousness" as "the right way for people". "Righteousness" is the main position in the traditional Confucian moral sentiments of integrity, "righteousness as the top",

"righteousness to cut the letter" is an important principle to comply with the integrity. Confucius's "faith is close to righteousness, words can be restored", Mencius's "words do not have to believe, actions do not have to be fruitful" are clear expression of the idea of "righteousness to cut the letter", and to the right and wrong and nonsense

expressed the "see the benefit of righteousness" ideological feelings. Xunzi in "no virtue is not noble, no ability is not official, no merit is not rewarded, no impunity. There is no honor in the dynasty, no honor in the people. The people are not fortunate to have a good life, and the people are not fortunate to have a good life. The people will not be rewarded for their merits, and the people will not be spared from the equalization of positions.

Confirmedly expressed his strong opposition to the phenomenon of injustice, and demanded that the management of the state be open to all levels of society, but at the same time, Confucius believed that the true gentleman is "worried about the road, not the poor," and expressed the value orientation of "unrighteousness and richness and

preciousness, and I am like floating clouds! "Mencius even more clearly gives the standard of righteousness and profit: "The one who is righteous before profit is honored, and the one who is righteous before profit is disgraced. The one who honors is always through, and the one who humiliates is always poor. The passer is always in control of the people, and the abuser is always in control of the people, which is

the big difference between honor and disgrace. In short, the traditional Confucianism "righteousness" as a noble value orientation, and regard it as a gentleman to realize the value of life's highest pursuit, the gentleman only really do "righteousness as the quality of the gift to the line, Sun to the out of

that, the letter in order to become." Only by doing so can he realize his great virtue. Mencius regarded the moral value represented by "righteousness" as higher than his own life, and issued a solemn

commitment of "life is what I want, righteousness is what I want; I can't have both, so I will give up my life for righteousness", which expressed the solemn

commitment of "high righteousness and thin clouds".

The solemn promise, expressing its "high righteousness", "give up one's life for righteousness" of the vastness of the spirit.