What is the significance of promoting Confucius' thought in today's society? Why has he become a representative of traditional Chinese culture and a world cultural celebrity?

Confucius lived during the Spring and Autumn period, when the political system based on blood clans in Western Zhou society collapsed, and the national ****similarity of "all the Xia" based on cultural identity was being formed. This was the era when the Chinese first became culturally conscious, when the classics became fashionable, when some people began to think about the Way of Heaven, life and the world order, and when culture and education, which had been monopolized by the aristocracy, gradually flowed into the people. Confucius was the representative figure and mastermind of the spirit of the age, and he was the forerunner of the Hundred Schools of Thought in the Warring States period. The I Chuan, the Spring and Autumn Annals, the Book of Filial Piety, and the Analects of Confucius are the main works to understand his thoughts. "The Philosophy of Ren Ren was a topic that Confucius and his disciples discussed over and over again. Confucius would talk about the true meaning of ren to different disciples and at different times. Generally speaking, Confucius' "benevolence" is just the word "loyalty and forgiveness" as Zeng Zi said. Confucius also said, "To be stalwart and mute is close to benevolence." "To be clever in speech and color is rarely benevolent." In telling us that "the way of benevolence" is to be sincere and down-to-earth, and not to be pompous and unrealistic and against the right way. Zigong once asked Confucius: "If you can give to the people and help them, how is it? Can it be called benevolence?" Confucius said, "What is the matter with benevolence? Yao and Shun are still sick! The man of benevolence is a man who wants to establish himself, and who wants to reach out to others. To be able to draw analogies from others, one can say that the formula of benevolence has also been realized." Confucius told Zigong that he didn't need to be overly ambitious in practicing benevolence, and that he should start with himself and then extend himself to others. Zhuan Sun Shi's ambition was too high, and Confucius thought that his personality might be too radical, so Confucius told Zhuan Sun Shi that there were five ways to practice benevolence: "Respectful, generous, trustworthy, sensitive, and favorable. If you are respectful, you will not insult, if you are broad, you will win the crowd, if you are trustworthy, if you are sensitive, you will be successful, and if you are favorable, you will be able to make people happy." Confucius told Zhuan Sun Shi to start by being "strict with oneself and lenient with others" in practicing benevolence. To be strict in one's own cultivation, to treat others with respect and tolerance, and to be generous to others, this is the way to practice benevolence. Yan Yuan was an exemplary student among the disciples of Confucius, and Confucius once praised him for his "March of the Heart, which does not violate benevolence". Confucius only hoped that he could further discipline himself with "rites"! In the chapter of "The Analects of Confucius - Yan Yuan", "Yan Yuan asked about benevolence. Zi said, 'To be benevolent is to be able to restrain oneself and return to one's manners. The world will be benevolent if one day one returns to one's self. Is benevolence to be practiced by oneself, but not by others? Yan Yuan said: 'Please ask him about his eyes.' Zi said: 'Do not look at anything that is not a rite, do not listen to anything that is not a rite, do not speak anything that is not a rite, and do not move anything that is not a rite.' Yan Yuan said: 'Though I am not sensitive, please ask for his words.'" Ran Yong, who was of excellent character and political skill, was the Zai of the Ji clan. When he asked for benevolence, Confucius said, "Go out as if you were meeting a great guest, make the people as if they were bearing a great sacrifice. Do not do unto others what you would not have them do unto you. There is no grudge in the state, and no grudge at home." Confucius' answer is more politically oriented. Confucius told Ran Yong that the way to practise benevolence is to treat people with respect and make them love you, so that the public will not have any grudges against you, that is to practise benevolent government. Sima Niu was talkative and impatient. When he asks Confucius what benevolence is, Confucius tells him "benevolence is slow in speech", revealing the importance of careful speech. When Zigong asks about benevolence, Confucius uses a metaphor to tell him about the importance of "supporting benevolence with friendship": "If you want to do a good job, you must first sharpen your tools. When you live in this state, you should serve the wise men of the great doctors, and make friends with the benevolent men of the soldiers." Confucius also earnestly admonished us: "When benevolent, do not let the teacher." "No one seeks life to jeopardize benevolence, but kills oneself to fulfill benevolence." And "If a gentleman goes to benevolence, how can he become famous? If a gentleman does not violate benevolence between meals, he will do so, and he will do so when he is in a state of upheaval." The Social Order of "Rites" Rites means "moderation", which was also interpreted as "reason" by the Song and Ming Confucians. In Sima Qian's "Preface to the Duke of Taishi," there is a saying: "Rites are used to regulate people, and music is used to develop harmony." Let's look at Confucius' interpretation of propriety --- "The Analects of Confucius" (《论语》)："Zi said: 'Respectfulness without propriety is laborious, prudence without propriety is insecure, courage without propriety is chaotic, and straightness without propriety is strangling.'" Ritual, too, is "truth", and those in positions of authority must serve as an example to the people. So Confucius goes on to say ---- 'If a gentleman is true to his kin, then the people will rise to benevolence; if he does not leave the old behind, then the people will not steal.' Rituals are not wasteful and ostentatious, but genuine; one would rather be frugal and simple than extravagant and ostentatious ---- "The Analects of Confucius ˙ eight rows of rows of rows of dancers": "Lin Fang asked about the basis of rituals. Zi said: 'Great is the question! Ritual, with its extravagance, would rather be frugal; mourning, with its ease, would rather be chi.'" The Analects of Confucius˙Yangguo: "Zi said: 'Rites and rituals, jade and silk. Music clouds, music clouds, bells and drums clouds huya?'" Ritual is the respect for all things in heaven and earth. By asking good questions about rites and laws, one expresses one's respect for heaven and earth --- The Analects˙8 rows of dancers: "Zi enters the great temple and asks questions about every matter. He may say: 'Who says that the son of a Zou person knows the rites? When he entered the temple, he asked about everything.' When he heard this, he said, 'It is a rite of passage.'" Junzi and Villain Although Junzi and Villain are distinguished by status, Confucius did not think that this is the only difference, more important lies in the cultivation and realm. There are many illustrations of this by Confucius, such as his statement, "The gentleman is moderate, the villain is anti-medium." Mediocrity ("impartiality, no excesses"), is the highest state of cultivation, but also the method, has a rich and subtle connotation, and puts forward ("the gentleman is correct in his clothing, respect for its look, just as people look at it and fear it, it is not also a powerful and not fierce,") the statement. It is said that proper dress is an important thing for a gentleman, and the dress that Confucius respected is detailed in the Hanfu (Chinese dress). In recent centuries, many people are disgusted with the middle ground, probably misunderstanding it as a hypocrite's behavior of being complicit, flattering the world, and having no principles. In fact, this kind of hyung-wan is exactly what Confucius abhorred, saying, "Hyung-wan is also the thief of virtue." He believed that if one could not achieve the middle ground, impetuousness was the next best thing, after all, "the impetuous man is aggressive, the impetuous man does not do anything." Confucius also said, "The gentleman is a metaphor for righteousness, the villain is a metaphor for profit." "Gentleman erudite in the text, about the ritual, can also be Fushi!" "Quality over text is wild, text over quality is history, text quality, then gentleman." "The gentleman is at peace, the villain is long." "Gentlemen eat without seeking to be full, live without seeking peace, keen on things and cautious in words, on the road and positive, can be said to be good learning has also." "A gentleman's way is threefold: a benevolent man does not worry, a knowledgeable man does not confuse, and a courageous man does not fear." "A gentleman does not exalt others by their words, and does not abrogate words by others." "A gentleman is proud but not proud; a villain is proud but not proud." "The gentleman is solidly poor, the villain is poor and abusive." "A gentleman is circumspect but not circumspect, a villain is circumspect but not circumspect." "The gentleman is peaceful but different, the villain is the same but not the same." Righting the name is the most important political proposition of Confucius. We can thoroughly understand the meaning of Confucius' "correcting the name" from the following story: When Confucius came to Wei three times, a big event happened in Wei. It turned out that the Duke of Wei Ling had previously favored his wife, Nanzi, and wanted to pass the throne to Nanzi's concubine son. Therefore, his eldest son, Kuai Zhi, attempted to assassinate Nan Zi in order to protect the throne. Unfortunately, the assassination attempt failed, and Duke Wei Ling was furious when he learned the news, and wanted to kill his son Kuai Hsi. When Kuai Xie fled to Jin, Duke Ling of Wei declared war with Jin. When the Duke of Wei wanted to ask Confucius about the battlefield, Confucius said, "I have learned the matter of the chopping board and beans, but I have not learned the matter of the army. But I have not yet learned about military matters." On the next day, Confucius left Wei with a great deal of emotion. Now that Duke Ling had passed away, and Kuai Yu was out of the country, Kuai Yu Zi Luo succeeded to the throne as the Duke of Wei. However, at that moment, Kuai Xie also returned to Wei under the escort of Jin's army, and the father and son turned against each other in the fight for the throne. Confucius was very sad to see this! One day, Zi Lu asked Confucius, "The ruler of Wei is waiting for Zi to take charge of his affairs, will Zi be the first to do so?" Confucius said to Zi Lu tirelessly: "If the name is not correct, then the words are said; if the words are said, then things will not be accomplished; if things are not accomplished, then the rituals and music will not prosper; if the rituals and music are not prospered, then the punishment will not be neutralized; if the punishment will not be neutralized, then the people will not have the means to do anything about it." From the above story, we can understand that the purpose of correcting the name is to maintain a well-ordered society, so that people have certain norms to follow, and do not live in an unpredictable state. Many people believe that Confucius hoped to restore the rites and music of the Western Zhou, while others believe that he was merely advocating a new world order in the name of restoration. Lixin, for Confucius, was not only a personal virtue, but also a fundamental political principle. When Zigong asked for advice on the main points of government, Confucius said, "Sufficient food, sufficient troops, the people have faith." And the most important of these was the third point, when he said, "Since the beginning of time there has been death, and the people cannot stand without faith." The rule of virtue, Confucius believes that: "the road to politics, QiZhiZhi punishment, the people free and no shame. The Way is based on virtue, and the way is based on rites, and there is shame." Confucius had been in charge of punishment, how could he not know the immediate effect of severe punishment? However, Confucius y felt the social worry of "the people are free but have no shame", so he advocated the use of morality and ethics to educate the people, to thoroughly cleanse the hearts of the people, and to stimulate the good nature of the people, which is the right way to help the people in the world! [edit] Confucius's Educational Philosophy and Teaching Facts Confucius's teaching program consisted of four items: literature, conduct, loyalty, and faith. (The original text is found in the Analects of Confucius - Shui而篇)Wen refers to ancient literature such as poetry, books, rituals, and music; Xing is virtue; Zhong means to do one's best; and Xin means honesty and non-deceitfulness. Confucius attached great importance to ancient literature, especially poetry, ritual and music. He believed that these three disciplines were very important to the development of a person's temperament. The Analects of Confucius - Tai Bo: "Zi said: 'To rise in poetry, to establish in rites, and to become in music.'" Poetry can make one's heart rise to goodness, goodness and badness; etiquette can make one advance and retreat appropriately, and then one can establish oneself in the world; music can make one develop a perfect personality. Incidentally, Confucius once praised the Book of Poetry in this way: "Boy, why don't you learn poetry! Poetry is a way to express oneself, to observe, to group, and to complain. It can be used to serve one's father at a distance and one's ruler at a distance, and it can be used to recognize the names of birds, beasts, grasses and trees." He was never tired of learning and teaching, which made Confucius become the "Greatest Sage" of China. He advocated "teaching without discrimination" and had as many as 3,000 students. From the book "Analects", it seems that what he taught his students were only the answers to the questions they had to go through in their daily life and the clarification of the conditions necessary for people to get along with each other. His teachings are reasonable and ordinary, easy to know and easy to do; however, when applied to the body, the body will be cultivated; when applied to the family, the family will be aligned; when applied to the country, the country will be ruled; and when applied to the world, the world will be pacified. Confucius can become a world famous person, mainly because he has a profound influence on Chinese culture. Confucius and Chinese culture Although Confucius was one of the sons of Confucius, he was the master of Chinese culture as he was "the ancestor of Yao and Shun, and the charter of Wen and Wu". During the Qin Dynasty, the world was ruled by the doctrine of Legalism, and before Emperor Wu of the Western Han Dynasty, the state was ruled by "Wu Wei" (无為), which was based on the teachings of the Yellow Book of Lao. When Emperor Wu of the Han Dynasty, Dong Zhongshu put forward the idea of "dismissing the hundred schools of thought and emphasizing the Six Classics", which established and consolidated the position of Confucius' doctrines as the main axis of Chinese culture, restored the orthodox status of the Six Classics, and made Confucius the representative figure of Chinese culture. Shao Yong pointed out that, "Confucius praised the I Ching since Hsi and Xuan, ordered the Book since Yao and Shun, deleted the Poetry since Wen and Wu, and repaired the Spring and Autumn Annals since Huan and Wen. Since Hsi and Xuan, the ancestors of the three emperors; since Yao and Shun, the ancestors of the five emperors; since Wen and Wu, the sons of the three kings. Since Huan and Wen and down, the grandchildren are also the Five Bo." [18], that is to say, Confucius organized the "Six Classics", the three emperors, five emperors, three kings, five Bo since the synthesis of culture, the so-called collection also. Chinese master Liu Yimou to Confucius as "the center of Chinese culture", "its first thousands of years of culture, rely on Confucius and transmission; after thousands of years of culture, rely on Confucius and open; no Confucius, then no Chinese culture". Qian Mu also believes that "Confucius is the first sage in Chinese history. Before Confucius, Chinese history and culture have been accumulated for more than two thousand five hundred years, and Confucius set up its completion. After Confucius, Chinese history and culture have evolved for more than 2,500 years, and Confucius started a new system. In these more than five thousand years, the direction of the course of Chinese history, the establishment of Chinese cultural ideals, with the deepest influence and greatest contribution, no one is comparable to Confucius." [19] Zhu Xi, a Song scholar, once sighed: "Heaven does not give birth to Zhongni, as long as the night of the ages," "Zhu Zi class, Volume 93". The second lecture of the Three Principles of the People's Livelihood by Dr. Sun Yat-sen, the father of China's nation: "This is the real livelihoodism, that is, the cosmopolitan world that Confucius hoped for." The teachings of Confucius have had a profound influence in China's neighboring regions, such as: the Korean Peninsula, Japan, and Vietnam, forming the East Asian Confucian Cultural Circle. Since the world's first Confucius Institute was established in South Korea in November 2004, as of December 2009, 583 Confucius Institutes and Confucius Classrooms have been established in 87 countries around the world, becoming a global brand and platform for spreading Chinese culture and promoting Chinese language teaching[20]. [edit] Sacrifice of Confucius The successive emperors of Confucius, since the beginning of Han Gaozu. Han Shu - Gao Di Ji: "over the Lu, to Taijuan ancestral temple Confucius." And school ritual hole, since the Ming Emperor began. After the Han Book - rituals: "Yongping two years, ...... raise three bachelor in the Paiyong; county, county, road to the township drinking rituals in the school, are sacrificed to the holy master Zhou Gong, Confucius." Documentation: "Zhenguan two years, stop sacrificing the Duke of Zhou, Confucius for the first saint." Cover since the Han Dynasty, although the country has been worshipped the teachings of Confucius, and the establishment of temple worship, close to the religious nature of the person, is gradually evolved from the hearts of the people gradually deeper and deeper, and then things to increase the Chinese reason, the first is not Confucius want to create a religion, not only one or two emperors or scholars, false Confucius of the teachings of the people to fool. [21] In order to commemorate Confucius, later generations have built Confucius temples in many parts of the world to perform the activities of Confucius worship. Since 1952, in Taiwan, Confucius' birthday has been designated as Teachers' Day. On the mainland, after the reform and opening up, with the revival of Chinese culture, the activities of Confucius worship have risen.