Who can help me talk about the influence of China traditional ethics on the Chinese nation? This is an Introduction to China Culture edited by Huang Gaocai. Hope to take it seriously

First, the basic content of China's traditional ethical culture

China's traditional ethical culture is extensive and profound, with many moral norms; Has the virtue of rich practical ethics; How to realize the moral education thought of moral society; There is a unique way of self-cultivation in China culture; There are moral sayings, theories and so on.

China's traditional ethics first appeared in the Yao and Shun era at the end of primitive society. There are expressions of "pro-nine clans" and "harmony among nations" in Yao Dian. There are some words such as "courtesy", "virtue" and "filial piety" in Oracle Bone Inscriptions of Yin Ruins, which shows that the Shang Dynasty has formulated a systematic moral standard, and the so-called "Liu De" appeared, that is, the expressions of knowledge, benevolence, holiness, righteousness, loyalty and harmony.

In China, traditional morality mainly refers to Confucian morality, and its founder is Confucius. Confucius lived in the Spring and Autumn Period of the transition from slave society to feudal society, when a hundred schools of thought contended. He formed a comprehensive and systematic moral thought from his own political thought. He took "benevolence" as the highest moral realm, and placed filial piety, filial piety, courtesy and faithfulness under it, forming China's earliest moral theory.

"Benevolence" is the core concept in Confucius' moral thought and theory. The most basic explanation of the meaning of "benevolence" is that "people are also benevolent", "people must stand and succeed" and "benevolent people love others", that is to say, people should be treated as people and love others. According to Confucius, "benevolence" is the basis of social rules and humanistic spirit. "People are heartless, why is it a gift?" People are heartless, so what are you happy about? "(1) has no" benevolence ",let alone other virtues, thus logically drawing the conclusion that" ruling the country by virtue "and the world is at peace. However, during the Spring and Autumn Period and the Warring States Period, monarchs of various countries were busy in the war, and political utility overwhelmed moral considerations. Therefore, Confucius' theory was actually given a cold shoulder before and after his death. After the consolidation of the feudal ruling class regime, how to maintain social stability has become the primary issue for the rulers to consider. At this time, Confucius' moral concept was valued because of its function of unifying people's thoughts and stabilizing social order. By the time of Emperor Wu of the Han Dynasty, Dong Zhongshu, according to the moral teachings of Confucius, raised the Confucian moral concept to the political ethics of China feudal society by the tough means of "ousting a hundred schools of thought and respecting Confucianism alone".

The basic content of China's traditional ethical culture is mainly expressed through moral norms. If morality is compared to a net, then norms, as the latitude and longitude of this net, must be rich and concrete. In the long-term moral practice, the Chinese nation has gradually accumulated and formed some moral norms handed down from generation to generation, and constantly adjusted and updated their contents, such as benevolence, forgiveness, loyalty, filial piety, honesty, courtesy, righteousness, honesty and shame. There are many norms in China's traditional ethical culture, and each norm has its own unique connotation. On the other hand, norms are mainly provisions on behavior.

Liu De of Shang Dynasty put forward six norms: knowledge, benevolence, holiness, righteousness, loyalty and harmony. The moral norms in Confucius' ethical thoughts mainly include "benevolence", "filial piety", "loyalty" and "faith". "pipe? Herdsmen put forward the political and ethical norms of "courtesy, justice, honesty and shame, four dimensions of the country"; During the Warring States Period, Mencius, following the example of Confucius, put forward four virtues of benevolence, righteousness, courtesy and wisdom, and put forward five virtues, namely, father and son are blind, monarch and minister are righteous, husband and wife are different, young and old are orderly, and friends are trustworthy. According to Confucius' "Jun Jun, Minister, Father and Son", Dong Zhongshu put forward "Three Cardinals" and "Spring and Autumn Fan Lu", that is, the monarch is the minister's guide, the father is the son's guide, and the husband is the wife's guide; Harmony with Benevolence, Righteousness, Etiquette, Wisdom and Faith "Five Permanent Principles" and "Countermeasures for Giving Kindness". During the Song and Yuan Dynasties, people matched Guan Zi's courtesy, loyalty, shame and filial piety, which became the eight virtues of "filial piety, loyalty and shame".

Mr. Zhang Dainian published an article in the third issue of Morality and Civilization (1992). On the basis of summarizing the traditional moral norms, he put forward nine main norms of China's traditional morality: public loyalty, benevolence, honesty, shame, courtesy, filial piety, diligence and blood.

The China Traditional Ethics, compiled by the State Education Commission and edited by Luo, divides China's traditional ethics into four parts: the first part is the basic ethics, including public loyalty, justice, kindness, neutrality, filial piety, sincerity, forgiveness, humility, comity, self-improvement, chastity, wisdom, courage, moderation and modesty. The second part is professional ethics, including political ethics, military ethics, scholar ethics, people ethics, business ethics, teacher ethics and artistic ethics; The third part is the family ethics standard, which selects three main aspects, namely, parent-child relationship standard, husband-wife relationship standard and long-term relationship standard; The fourth part is the norms of civilized etiquette, namely, the ceremony of respecting the elderly and loving the virtuous, the ceremony of treating people and things, the ceremony of manners and manners, and the ceremony of weddings and funerals.

These moral norms penetrated into all fields of social life, formed the moral outline and moral norms system of China feudal society, and fully reflected the wisdom and contribution of the Chinese nation in human moral civilization. Of course, China's traditional moral norms reflect the thoughts and requirements of the ruling class and become an effective tool for the ruling class to realize its rule. Therefore, we should not only inherit but also criticize China's traditional moral norms.

Second, the basic thought of China's traditional ethics.

First, the world is public. Its essence is the overall consciousness in China's traditional ethics. In China's traditional ethical thought, there is a world of "the world is big, is it the land of kings"; There is also a world with benevolence and righteousness as its content and social morality as its main performance. For example, Gu's "benevolence and righteousness are obstacles. As for attracting animals to eat people, people will eat each other, which is called the death of the world." Gu: Records of Japanese Knowledge, Volume XIII, Beginning. Obviously, these two worlds have different connotations and class attributes. But they either sublimate the interests of the ruling class into a sacred overall consciousness that must generally abide by fate, or transcend individual and local interests and form a unified overall consciousness with social interests. Thus, the core norm of China's traditional ethical culture-public loyalty came into being. What is public? "Backing private interests for public interests" and "Doing everything wrong? Wu note "public and selfless" Ban Gu: "White Tiger Biography? Sleep. In other words, contrary to private, on the contrary, it is public. And "loyalty is also a matter of the heart" and "loyalty?" In heaven and earth, loyalty means "doing your best", which is an attitude towards people and things. One can do things wholeheartedly, without reservation. "A loyal minister is in the middle" and "The Complete Works of Tan Sitong"? Dominant words In this way, the extension of "loyalty" is very wide. "Don't forget the country in times of crisis, loyal. "Zhao Gongnian" teach loyalty "and" Mencius? On Teng Wengong. Serving the country as one's own and trying to help others, consistent, are called "loyalty." "

"Public loyalty" means both public and loyalty. It is about loyalty to national interests, national interests and the overall interests of society. It emphasizes the supremacy of national interests and national interests, "destroying private interests with public interests" and "selflessness with public interests", and emphasizes dedication to society and the world. In fact, it contains two contents and nature of patriotism: a country that loves "Jun" and a country that loves "everyone". Although it has its limitations, it has also formed political and ethical concepts such as "those who win the hearts of the people win the world", "don't take the children for personal gain", "everyone is responsible for the rise and fall of the world" and "worry about the world first, and then enjoy the world".

Second, rule the country by virtue. "Rule by virtue" is Confucius' view. He believes that moral education is the basis of rule, and the moral consciousness of every member of society is the basis of social order stability: "The Tao is political, the people are exempt from punishment, but shameless; Tao has virtue, courtesy, shame and dignity. " The Analects of Confucius? For politics. Mencius inherited and deepened Confucius' thought, pointing out that "benevolence is not as deep as benevolence, and good governance is not as good as good education." Good governance is feared by the people; Good teaching, people like it. Good governance gains people's wealth, and good education wins people's hearts. "Mencius? Dedicated "

How can we "rule the country by virtue"? That is, the ruler takes the lead in setting an example. "The politicians are right", and the politicians are right first. So, "it is right but not right; His body is not right, although he does not obey. " The Analects of Confucius? Lutz "The politician is right and the son is handsome. Who dares to be wrong? " "The virtue of a gentleman is the virtue of a villain. The wind on the grass must be restrained. "The Analects of Confucius? Yan yuan. At the same time, China's traditional ethical culture pays special attention to the significance of rulers' moral demonstration in maintaining political integrity, and holds that the moral quality of state policy makers and officials at all levels directly determines the rise and fall of the country and the chaotic governance. Confucius said: "Rule the country by virtue. For example, Beichen lives in its place, and the stars * * * The Analects of Confucius? For politics.

Political morality is embodied in requiring officials to strengthen moral cultivation and take "benevolence and righteousness" as political discipline. In China's long feudal society, it has its class limitations, but it is, after all, the rational thinking of the ruling classes or groups of past dynasties on the practical experience of governing the country, which contributed to the emergence of clean and enlightened politics to some extent. Practically speaking, "rule by virtue" is the concrete embodiment of the political civilization of China feudal society, and it is also one of the important factors for the sustainable development of China feudal society.

Third, moral education comes first. "Moral education first" and "rule by virtue" are the upper and lower layers of Confucian political ethics. "Moral education first" not only means moral education first, but also clearly shows the core position of morality in Confucian political blueprint, that is, taking morality as the most fundamental means of governing the country and safeguarding the country.

Is moral education possible? Confucius preached the Analects of Confucius, "Sex is similar, learning is far away"? Yang Huo answered this question. Mencius inherited and developed Confucius' thought that there is little difference between man and beast, that is, "man is different from beast" and "Mencius? Li Lou ",and further analysis said:" People have ways to eat and wear warm clothes, live without teaching, which is close to animals ","Mencius? Teng Wengong ",that is to say, the reason why people are human is mainly because of morality, which is a sign that people are different from animals, and" moral education "is of course the basis for people to become human. Conversely, people must be "educated" and people can also be "educated". So Mencius replied to others, "Everyone can be Yao and Shun. What is it?" Mencius said' ran'. "Mencius? Although Xunzi holds the view of "inherent vice", his moral education thoughts are consistent with those of Confucius and Mencius. He believes that human nature is evil, but it can be improved through nurture. People must be "educated" or "educated." Is it easy to say that' painting people is metaphorical'? ..... Tu people all have the quality of knowing and understanding righteousness, and they all have the tools to understand righteousness, but they are aboveboard. "Xunzi? be evil by nature

Because of this, Confucianism has educated and trained generations of people with lofty ideals for more than two thousand years. No matter in the period of the rise and development of the landlord class, or in the period of its decline, many scholar-officials have absorbed nutrition from Confucianism and have noble moral sentiments, which have made positive contributions to the survival and development of the Chinese nation. At the same time, under the idea of putting moral education first, China has formed an ethical culture that pays great attention to morality, and is called an ethical country.

Fourth, cultivate one's morality. Self-cultivation is the most distinctive concept in China's traditional ethics, which Confucius called "Xiu De", "self-denial", "integrity" and "self-cultivation". Mencius carried forward the idea of "nourishing the heart and nature", so it is also a natural principle. ? NB 175？ Long life, self-cultivation, so the achievement of life. "Mencius? Dedication "and Xunzi spoke more clearly," The degree of goodness is to cure life, after Peng Zu; Self-cultivation, self-improvement, worthy of the name Yao Yu. "Xunzi? In content, self-cultivation means correcting one's mentality, correcting one's emotions and desires, maintaining peace of mind, purifying and purifying one's thoughts, not being conceited, being strict with oneself, being diligent in dissecting oneself, not concealing one's incompetence, and gradually reaching the realm of perfection and beauty.

But why "self-cultivation-oriented"? The point is "Ben" Confucius said, "Self-denial is benevolence, one self-denial is benevolence every day, and the world is benevolence." "The Analects of Confucius? The purpose of Yan Yuan's "self-denial" lies in "benevolence in the world". Mencius said, "A gentleman's defense, self-cultivation, and peace of mind." It can be seen that "self-cultivation-oriented" and "moral education first" are interlinked and are the two wings to realize "ruling the country by virtue". Only the focus of "moral education first" lies in society, in the ruling class as a whole or in the collective; The focus of "self-cultivation-oriented" lies in the individual from the emperor to the common people.

There is such a well-known text in "University": "The way of a university is clear in virtue, close to the people, and ends with perfection ... knowing is learning from things. Understand things before you know, know before you are sincere, be sincere before you are right, be correct before you are repaired, repair before you are married, and then you will rule the country after you are married. Governing the country will make the world peaceful. From Tian Zi to Shu Ren, one is self-cultivation. " . It can be seen that the essence of "self-cultivation-oriented" is "self-cultivation", "keeping the family in order", "governing the country" and "leveling the world".

The idea of self-cultivation has influenced feudal society for more than two thousand years. Not only have intellectuals formed the moral ethics of "eating a meal for free, drinking a ladle, people can't bear their worries in the mean streets, and returning without changing their fun", but all people with lofty ideals regard self-cultivation as the basis and premise of managing the family, governing the country and leveling the world, and as the basis and premise of realizing their political and moral ideals, and pursue and practice it all their lives. This moral thought of attaching importance to self-cultivation has influenced the whole Chinese nation, showing the national character of attaching importance to the pursuit of spiritual life not only among intellectuals but also among working people. Third, the characteristics of China's traditional ethical culture

First, it has a long history and is mixed with good and bad. China's traditional ethics can be traced back to the Yao and Shun era at the end of primitive society, but it was mainly formed in the transitional period from slave society to feudal society. Confucius, the founder of Confucianism, lived in this period. In this era of great changes in the alternation of old and new systems, he formed China's earliest moral theory, taking benevolence as the highest moral realm and placing filial piety, filial piety, courtesy and faith under it. Although there are some unacceptable contents in Confucius' thought, it is positive and enlightened on the whole. Confucius' moral theory was inherited and developed by his disciples, especially Mencius, and became a complete system. However, Confucianism was not recognized by the ruling class when Confucius and Mencius were alive, but existed as an academic thought.

After Qin Shihuang unified China, by the time of Emperor Wu of the Han Dynasty, the rulers could no longer use armed forces as the first choice tool to maintain their rule, but needed to use the power of culture to unify people's thoughts and stabilize social order. At this time, Confucius and Mencius, as a cultural heritage, was highly respected by the ruling class. Dong Zhongshu was born in the Han Dynasty, and put forward the "three cardinal guides and five permanents" in the story of Spring and Autumn Annals. The so-called "three cardinal guides" refer to the three most important ethical and moral relationships: monarch and minister, father and son, and husband and wife. At the same time, the ideological ruling line of "ousting a hundred schools of thought and respecting Confucianism alone" was implemented. This indicates that the ethical culture of Confucius and Mencius has risen to the political ethical culture of "imperial use".

At this stage, the political nature of China's traditional ethics and moral culture is obviously enhanced, and it must obey and serve the interests of the ruling class. Of course, the landlord class in China is rising at this time, and they represent the advanced productive forces and the direction of advanced society. As political ethics, traditional ethical culture is also an advanced ideological culture. Undeniably, according to their own needs, the ruling class constantly reorganized and reformed it to serve the feudal patriarchal hierarchy based on the natural economy of small farmers.

The feudal society in China began to decline in the Song Dynasty, and the vitality of the landlord class in the rising development period gradually suffocated, and its narrow class self-interest expanded day by day. Accordingly, the moral concepts put forward by the thinkers of the landlord class to meet the social needs of this period tend to be rigid and extreme. Zhu believes that "a thousand words of sages only teach people to control tomorrow's desire to destroy others". Cheng Yi Volume 12 of Zhu's Chinese class "People's selfish desires are in danger, and if they want to destroy themselves, their nature will be clear". Cheng Yi's "Suicide Letter" (Volume 24). This so-called values of "keeping justice in nature and destroying human desires" led to "asceticism" and "asceticism", which made the moral theory since the pre-Qin dynasty move towards asceticism. This changed concept is more reactionary at the critical moment of the life and death of the nation-state. When Xiaozong was in the Southern Song Dynasty, expelling foreign enemies and recovering the Central Plains became the main task of the times, but Zhu expressed his "sincerity" of "learning to be an official" to Xiaozong. Similarly, at the end of the Ming Dynasty, there were domestic troubles and foreign invasion, and it was stormy. Philosopher Liu also said to Emperor Chongzhen, "Your Majesty's peace of mind makes the world safe". At this time, the moral culture has been decadent and reactionary, which has played a serious negative role in restricting people's activities in history and should be seriously criticized.

Second, closely combine social politics to serve the patriarchal hierarchy. Close integration with social politics is another basic feature of China's traditional ethics. This basic feature embodies the pragmatic spirit of the sages who consciously serve social politics and social stability and harmony. They hoped that the rulers would implement "benevolent government" that met the moral requirements when governing the country, which reflected the opposition of the sages to "learning politics and art as two things". What are the works in the collection? Answer Fan Xunzhi's style of study, which emphasizes that academic theoretical research must be closely integrated with social objective reality. The ruling class also attaches importance to "rule by virtue", and often borrows the power of the state to give political and legal authority to moral concepts and codes of conduct that conform to its own interests. At this point, the ruling class and thinkers have truly achieved harmony and unity.

China ancient social system has two basic characteristics, one is patriarchal clan system, and the other is hierarchical system. In China society, the family is the most basic unit and social cell. In a "home", there are blood relations between parents, children, brothers and sisters, as well as social and political relations between master and slave. In a sense, the key to social governance lies at home.

Confucius has poor love, that is, acknowledging the existence of inferiority and intimacy. Kinship in feudal society is related to social production and life, and it is formed according to the distance of blood relationship and the relationship between relatives and friends. For example, the relationship between parents and children is first, brothers and sisters are second, relatives are third, neighbors and villagers are fourth, and China people are fifth; As far as the relationship between the superior and the subordinate is concerned, there are both the relationship between the superior and the subordinate within the family and the relationship between the state and society. Within the family, the father is respected, the male is respected and the eldest son is respected. Patriarchal system can not but affect the political class of society. The ethical concept of son preference, such as respect for the eldest son, has a very distinct performance in the social and political field.

Such a patriarchal hierarchy needs to adapt to and serve its own ethics. The patriarchal clan system linked by blood relationship is the fundamental guarantee for the stable development of feudal society in China. In this patriarchal clan system, the core and fundamental orientation of maintaining its moral value is to attach importance to the moral responsibility of individuals to families, clans and countries, emphasize that personal interests are subordinate to those of families, clans and countries, follow the principle of holism, and are not allowed to put personal interests above those of clans and countries. The "three cardinal principles" of feudal ethics, that is, "the monarch is the minister's cardinal principle, the father is the son's cardinal principle, and the husband is the wife's cardinal principle" and "filial piety" all reflect the essence of serving the patriarchal hierarchy.

Third, China's accession to the WTO is benevolent, valuing righteousness over profit. Any society needs to use moral norms and codes of conduct to adjust the relationship between people, people and society, form social values and guidance, and guide people how to interact with people and live together in society. However, where is the basis of these transcendence and idealism of morality? The moral theory of Outland is more about seeking moral rationality from "the other shore" or "the afterlife", which is characterized by being born. China, on the other hand, shows the nature of joining WTO. Confucius said, "If you can't get along with people, how can you get along with ghosts?" "If you don't know life, how can you know death?" The Analects of Confucius? Advanced is the best interpretation of the essence of one's own theory.

"Benevolence, love", "respect in life, respect for deacons and loyalty to people" and "respect, tolerance, faith, sensitivity and benefit" are all worldly wisdom. Mencius adhered to the principle of Confucius' entry into WTO, saying that "it is good to kiss". Dedication ","benevolence, heart also ","Mencius? Gao Zishang, Kiss the people, Kiss the people and love things, Mencius? Dedication emphasizes not only loving the people you love, but also loving the people and everything. Moreover, Mencius further promoted Confucius' moral norms to ethical principles, and put forward the "five ethics", that is, father and son are related, monarch and minister are righteous, husband and wife are different, young and old are orderly, and friends are trustworthy. From the logical structure point of view, the logical starting point of benevolence is filial piety and ladder, and then it extends to the social relations between people, requiring people to be loyal, tolerant, respectful and accommodating. Through self-cultivation, family harmony and self-denial, everyone in the world will be "benevolent", thus achieving the ideal moral realm of reconciling interpersonal relations and eliminating social contradictions. In this way, China's traditional ethics gained rationality from the social reality, so that this moral thought was rooted in the real social life and nourished for a long time. China's traditional ethics adheres to the nature of China's entry into WTO, but at the same time, it values righteousness over profit in secular life, and advocates putting righteousness first and controlling profit with righteousness. Confucius warned people to "see profit and forget righteousness" and think of morality when they see profit. At the same time, Confucius divided gentlemen and villains according to their different attitudes towards righteousness and benefit: "Gentleman's righteousness, villain's benefit", "The Analects of Confucius? Liren advocates being a gentleman who pays attention to righteousness, not a villain who only talks about interests. Mencius went a step further and thought, "Why profit every day? It also has meaning. " "Mencius? Hui Liang Wang Shang ",Dong Zhongshu even outlined that" making friends is not for its benefit, and knowing its way is not its work "and" Han Shu? Proposition of Dong Zhongshu's biography. The moral concept of "valuing righteousness over profit" is the moral concept pursued by "gentlemen", because only by restraining people's pursuit of profit and consciously "saving righteousness and profit" can "gentlemen" keep the country clean and fair.

This has formed the unique loyalty of the Chinese nation in real life: loyalty to the nation, filial piety to parents and elders, affection to relatives and loyalty to friends. People are responsible, brave, righteous and moral, which leads to sacrificing their lives for justice. "Righteousness" has become an important creed of the whole social morality, and the lofty realm of "sacrificing one's life for righteousness" has inspired generations of China people to die for their country and people.

China's traditional ethics and its texts are a historical existence, and people of different times and spiritual destinations will interpret the different values of China's traditional ethics and moral culture. In my opinion, it is not enough to interpret China's traditional ethics, or even simply repeat and publicize some historical explanations of China's traditional ethics. It is more important to inherit China's excellent traditional ethics and make China's traditional ethics face the practice of moral construction in contemporary China. However, we totally deny this traditional culture, and China's traditional ethics has formed a fault in the spirit of at least two generations. As Mr. Luo said, "once a nation abandons or loses its own national tradition, or is conquered by other cultures, its survival is in jeopardy."

Confucian school, founded by Kong Qiu. Features: taking benevolence as the theoretical core; Take the golden mean as the thinking method; Pay attention to blood relatives and human relations; Pay attention to practical work; Pay attention to moral cultivation; Philosophically, Taoism is represented by Laozi and Zhuangzi, believing in destiny and worshiping the ancient times. Features: worship "Tao" (the universe itself); Yearning for "nature"; Advocate "inaction"; Politically, it advocates returning to the clan society of "small country and few people". Legalist school, represented by Li Kui, Shen Buhai, Shang Yang and Han Fei. Features: emphasizing written law, advocating centralized monarchy and strict punishment; Culturally, it advocates "teaching by law" and "taking officials as teachers" Mohism was founded by Mo Zhai, and his followers are all the lower classes. "Love", "non-aggression" and "Shang Xian and Shang Tong" are his main ideas. Mozi pays equal attention to justice and benefit, and his values are comprehensive. The Qin Dynasty devoted itself to the work of cultural unity and ideological unity, mainly including books and characters. The same degree (unified quantity), the same line (legal education, unified cultural psychology), the same place (abolishing the system of enfeoffment, establishing counties, and unifying government decrees and military orders). Emperor Wu of the Han Dynasty accepted Dong Zhongshu's suggestion to "abandon a hundred schools of thought and respect Confucianism alone", with the six Confucian classics (poetry, calligraphy, change and ceremony) as the leading factor, but Confucianism in the Han Dynasty was actually "Confucian classics". The so-called study of Confucian classics, that is, the study of Confucian classics written in the popular regular script (official script) of the present (referring to the Han Dynasty), is different from the study of Confucian classics written in ancient Chinese before Qin Dynasty. The characteristics of Confucian classics are: advocating service for reality, lively style of study, but often empty and absurd, leading to.

Metaphysics in Wei and Jin Dynasties: developed from the philosophy of Laozi and Zhuangzi, with the aim of "governing by doing nothing" and the highest theme of thinking about the meaning and value of individual life. Its values of neglecting personnel and letting nature take its course have created the metaphysical, profound and empty life interest of China scholars.

The prosperity of Tang culture is manifested in the following aspects: (1) the three religions are in parallel; Absorb foreign cultures extensively with a broad vision; The golden age of poetry and calligraphy; Painting art is at its peak; Prose has made great achievements. In the Tang Dynasty, poets were represented by Li, Du, Wang and Bai, paintings by Wu Daozi and Yan, cursive scripts by Zhang Xu and Huai Su, regular scripts by Yan Zhenqing and Liu Gongquan, and prose by Han Yu and Liu Zongyuan. )

Neo-Confucianism in Song and Ming Dynasties: The ethical principles of Confucianism are regarded as the process and reason of everything, which is called "natural justice"; It also emphasizes the individual's consciousness of "Tian Li". Neo-Confucianism is the most complete and exquisite Confucian system in the late feudal society of China. Song Ci, Song Painting and Song Neo-Confucianism constitute an exquisite and broad upper cultural world.

The most prominent manifestation of cultural autocracy in Ming and Qing Dynasties is the prevalence of literary inquisition. During the Qianlong period of the Qing Dynasty, more than 3 100 kinds of books were banned, and more than 10,000 copies were 15. 1 10,000, and Chinese culture suffered a catastrophe.

As the theoretical sublimation of social psychology, ethics has become the focus of China's theory, which contains seven characteristics: 1 strong vitality and cohesion; 2. The agricultural cultural mentality of emphasizing reality and seeking stability; 3. Family-based patriarchal collectivism culture; 4. A political culture of respecting the monarch and valuing the people and complementing each other; 5. Get rid of dogmatic belief in theology; 6. The academic tendency of valuing human feelings over nature; Confucian classics take precedence and cover all cultural fields.