What are the main ideas of Confucius

Confucius' main thoughts are divided into: moral thoughts, political thoughts, economic thoughts, educational thoughts, aesthetic thoughts, historical thoughts, travel concepts, and life concepts. The details are as follows:

Moral Thought

Confucius constructed a complete system of "virtue" thought: at the individual level, he advocated the virtues of "benevolence and propriety" and virtuous behavior. The ideological system of "Virtue and Way" is based on the theory of the goodness of nature ("one yin and one yang is the Way; the goodness that follows is also the goodness, and the nature that becomes is also the nature"), with the establishment of the human pole ("the Way of the Three Poles") as the ultimate goal, and with the methodology of the convergence of humanism with the Way of Heaven and the Way of the Earth, and the mediocrity of the way of humanism in the midst of the times as the complete ideological system.

Confucius was the first person to be recognized by the Chinese government for his work in this field.

Confucius's Ren embodies the spirit of humanism, and Confucius's Ritual embodies the spirit of ritual, i.e., order and system in the modern sense. Humanitarianism, which is the eternal theme of mankind, is applicable to any society, any era, and any government, while order and institutional society is the basic requirement for the establishment of a civilized human society. This humanitarianism and spirit of order of Confucius is the essence of ancient Chinese socio-political thought.

Confucius's highest ideal in his later years was called "Cosmos", in which all the people of the world would love each other and all the people in the world, not just their own families, not just their parents and children. So that the old will have a good life and the strong will have a use for it, the children will all have warmth and care, the lonely and the disabled will all have something to rely on, the men will each have their own things to do, and the women will have a satisfying place to return to. There will be no frauds or thieves in the world, no one will stop at the road, no one will close his house at night, everyone will talk about faith and cultivate harmony, and all people will choose the wise and the capable, and the world will be a fair place for all.

Political Thought

Confucius's political thought centered on the concepts of "propriety" and "benevolence", and he advocated the principle of "governance by virtue", using morality and propriety to govern the country. In terms of the strategy for governing the country, he advocated that "governance should be based on virtue", and that it was the noblest way to govern the country with morality and propriety. This kind of governance strategy is also called "rule by virtue" or "rule by rites". This strategy applied morality and rites to the people, strict hierarchy, and a clear division between the nobles and the common people between the rulers and the ruled. It broke down an important boundary between the nobility and the common people.

Confucius lived in the Western Zhou Dynasty in the deeper tradition of patriarchal etiquette in the state of Lu, at this time the Zhou dynasty's ruling power has existed in name only, and the vassals were constantly at war with each other, and there was a social reality of "the king's way of mourning, the abolition of the rites and righteousness of the regime is lost, the family is different from the custom," "the king is not a king, the ministers are not ministers, the father is not the father, The social reality of the era was characterized by "king without a king, minister without a minister, father without a father, and son without a son". The intensification of social conflicts hindered the development of productive forces, and the spirit and beliefs of people were destroyed as never before. These ****together constitute the historical origin and social conditions for the emergence of Confucius' political thought, and "benevolence" and "propriety" are the basic spirit of his political thought.

Confucius's highest political ideal is to establish a commonwealth society in which "the world is common". The basic characteristics of a "commonwealth" society are: the Great Dao is unimpeded, "the world is common", so that "the selection of the virtuous and the capable, and the preaching of faith and cultivation of harmony", "people are not the only ones who The basic features of "well-off" society are: the Great Dao is unimpeded, "the world is fair", so that "the virtuous and the capable are chosen, trust and harmony are practiced", "people are not alone in their kinship, and they are not alone in their children, so that the old have an end, the strong have a use for their strength, the young have a place to grow up, and the widowed, lonely, sick and invalid people have a means of support", and conspiracies and frauds do not flourish, and thefts and scourges do not take place. The "well-off" society was a lower political goal advocated by Confucius. The basic characteristics of a "well-off" society are: the Great Way is hidden, "the world is a family", "each person has his own relatives, each person has his own children, and each person has his own goods for himself", and in line with this inequality between the rich and the poor and the noble and the lowly, a series of rules and regulations were created. A series of rules and regulations, ethics and morals were created, "to correct the ruler and ministers, to be faithful to father and son, to be amicable to brothers, and to be harmonious with husband and wife", "to set up fields and miles, and to be wise and courageous", and accordingly, "to set up cities and ditches and pools as a solid foundation", and thus, "each family is a family". "Accordingly, "the strategy is to make use of it, and the army is to start from it". Obviously, this kind of society is not as perfect as the "Pax Romana" world, but there is a normal order, and there are rites, benevolence, faith and righteousness, so it is called Xiaokang. This kind of society actually describes the "heyday" of class society after the emergence of "private ownership".

Confucius' ideals of a "commonwealth" society and a "well-off" society had a profound influence on later generations of Chinese people. Later, in different periods of history, thinkers at different stages put forward different blueprints and goals to strive for. This kind of thinking also inspired progressive thinkers and reformers to a certain extent, and Hong Xiuquan, Kang Youwei, Tan Sitong and Sun Yat-sen were all influenced by it.

Economic thought

Confucius's economic thought is mainly based on the concepts of "righteousness" and "enrichment of the people", which emphasizes righteousness over profit. This is also the main content of Confucian economic thought, which has a greater impact on later generations.

Confucius' so-called "righteousness" is a kind of social moral norm, and "profit" refers to people's pursuit of material benefits. In the relationship between "righteousness" and "profit", Confucius put "righteousness" in the first place. He said, "Seeing profit, think of righteousness". He asked people to first consider how to comply with "righteousness" before material gain. He believed that "righteousness should then be taken", i.e., only when it is in line with "righteousness" can it be acquired. Confucius even advocated in the Analects of Confucius - Zihan (论语-子罕), that is, to talk less about "profit", but not to avoid "profit". According to Zuo Zhuan (左传) - Cheng Gong Er Nian (成公二年), to gain wealth by doing things that are not in accordance with morality and righteousness is just like a floating cloud, and one does not care to gain wealth by unrighteous means. Confucius also believed that the attitude toward "righteousness" and "profit" could distinguish "gentlemen" from "villains". A moral "gentleman" can easily understand the importance of "righteousness", while a "villain" who lacks moral cultivation only knows "profit" but not "benefit". The "little man" who lacks moral cultivation only knows "profit" but not "righteousness". This is what Confucius said in the Analects of Confucius - Li Ren, "The gentleman is a metaphor for righteousness, the villain is a metaphor for profit". Some people think that since Confucius attached importance to "righteousness", he would inevitably belittle manual labor. This view is wrong. It is recorded in the Analects that he was very dissatisfied with his disciple Fan Chi, who wanted to study agriculture, and called him a "villain". This is because Confucius believed that people should have greater ideals and pursuits, and that they should take on greater responsibilities. He wanted his student to be a bearer of values rather than a peasant. [29]

Educational Thought

Confucius was the first in Chinese history to suggest that people are born with similar qualities and that differences in personalities are mainly due to the influence of acquired education and social environments ("Similarity in nature is also the result of distance in habits"). Therefore, everyone can be educated and everyone should be educated. He advocated "education for all", founded private schools, recruited students widely, broke the monopoly of the slave-owning aristocracy on school education, and extended the scope of education to the common people, which conformed to the trend of social development at that time. He advocated the principle of "learning and excellence", that is, to become an official if one still has the ability to learn. The purpose of his education was to cultivate political gentlemen, who must have high moral qualities. Therefore, Confucius emphasized that moral education must be given top priority in school education ("A disciple enters with filial piety, leaves with fraternal duty, is prudent and trustworthy, and loves all people, but is kind to them. If one's behavior is good enough, one should study literature").

Confucius asked his teachers to teach the concepts of "teaching without discrimination" and "education for the world", and the methods of "teaching according to the ability of the student" and "heuristics". Heuristic" methodology, focusing on children's education, enlightenment education. He taught students to have an honest attitude of learning, to be modest and studious, often review the knowledge learned, in order to "learn from the past to understand the new", new knowledge derivation, broadening, in-depth, "one and three".

The main contents of Confucius' moral education are "rites" and "benevolence". Among them, "rite" is the moral norm, "benevolence" is the highest moral code. "Ritual" is the form of "benevolence" and "benevolence" is the content of "ritual". With the spirit of "benevolence", "rites" can be truly enriched. In terms of moral cultivation, he put forward methods such as setting up ambition, self-restraint, practicing and carrying out one's duties, introspection, and the courage to change one's ways. "Learning to know" is the leading idea of Confucius' teaching thought. While advocating not to be ashamed to ask questions and to learn with an open mind, he emphasized the combination of learning and thinking ("to learn without thinking is confusing, to think without learning is perilous"), and the need to "apply what one has learned" and to apply what one has learned to social practice.

He was the first to propose heuristic teaching. He said, "No indignation, no enlightenment, no wanting, no sentimentalizing." Meaning that the teacher should be in the students seriously think, and has reached a certain level when the right inspiration and enlightenment, he was also in the practice of teaching the earliest to adopt the method of teaching according to the ability of the educator. Through conversation and individual observation, he understood and familiarized himself with the personality traits of his students, and on this basis, he adopted different educational methods according to the specific conditions of each student, and cultivated talents in various aspects such as virtue, speech, politics and literature. Confucius loved the cause of education and spent his whole life in educational activities. He never tired of learning and was tireless in teaching. He not only taught by words, but also by example, and inspired his students with his own exemplary behavior. He loved his students and they respected him, and the relationship between teachers and students was very cordial. He was a shining example of a teacher in ancient China.

Confucius' educational activities not only trained many students, but also laid the theoretical foundation of ancient Chinese education with his educational doctrines based on his practice. Because of his conservative political attitude, Confucius' approach to the reform of the economic system also reflected conservative thinking. For example, in the fifteenth year of Duke Xuan of Lu (594 BCE), he implemented the "initial tax of mu", legally recognizing the legal status of private land, which was a major economic reform in the Spring and Autumn Period; however, according to the Zuo Zhuan, Confucius recorded the "initial tax of mu" when he revised the Spring and Autumn Period, with the aim of criticizing his "impoliteness". to criticize it as "not a rite of passage". If the people were not rich, the ruler of the country would not be rich. It is also recorded in the Analects of Confucius that Confucius advocated "to benefit the people because of their interests", that is, to do only what is beneficial to the people. On the other hand, he also advocated that taxes should be lighter and that the imposition of corvée should not delay the farming season. As recorded in the Analects of Confucius, Confucius also preached to the rulers of his time, asking them not to be too extravagant and to pay attention to thrift and frugality. He said, "Extravagance is not submissive, while frugality is solid. Instead of being insubordinate, it is better to be solid." At the same time, he also advocated "saving and loving". This includes the application of Confucius' idea of "benevolence" to the economic field.

Aesthetic Thought

Confucius' aesthetic thought centered on the unity of "beauty" and "goodness," as well as the unity of form and content. Confucius advocated "poetic education", which means combining literature and art with politics and morality, and treating literature and art as a means to change society and politics, and an important way to cultivate morals. Moreover, Confucius believed that a perfect man should cultivate himself in poetry, etiquette and music. Confucius's aesthetic thought had a great influence on the theory of literature and art in later times.

Confucius clearly put forward the famous aesthetics propositions such as "beauty is in it" and "seeing is believing" in Yijing. Published by the People's Publishing House, "The Child's Question of Yi" puts forward the beauty sect on the basis of Yizong - the beauty of masculinity and femininity; the beauty of life; the beauty of freedom; and the beauty of neutrality and harmony. It argues that "the beauty of yin and yang, the beauty of life, the beauty of freedom, and the beauty of neutrality can be called the Zong of aesthetics".

Historical Thought

One of the most important ideas in Confucius' thought on history is "straightness", that is, the study of history should be factual, and not only should it emphasize the basis, but also "to know is to know, and not to know is not to know" (Weizheng), and he strongly opposes those who are arrogant and do not know. He was strongly opposed to those who are arrogant and not straight, said: "crazy and not straight, Dong and do not want to, simple-minded and do not believe, I do not know it," ("Tae Bo") his consistent claim, but also reflected in his attitude to history.

Confucius's view of history is not only reflected in his attitude to history and his claim to history, but also in his view of historical development. Confucius believed that history is constantly "losing and gaining", he said: "Yin in the summer ritual, the loss and gain can be known; Zhou in the Yin ritual, the loss and gain can be known" ("for the government"), the Zhou dynasty is in the summary of the summer and Yin two generations on the basis of the unprecedented civilization. History is not retrogressive, but rather, it is later on, and it is moving forward. Although this idea is very hazy, it is a valuable beginning of the theory of evolution in the history of Chinese historiography.

The Concept of Tourism

Confucius traveled a lot in his life. From his long career of traveling, he realized the incisive philosophy of life, and formed a unique insight into tourism. There are three main forms of Confucius' "traveling": touring, traveling to learn, and traveling to serve. That is to say, Confucius was teaching in the tour, seeking to join the civil service in the tour, enjoying his love in the tour, and realizing and preaching the Way in the tour. His traveling behavior is inseparable from his study and entry into the service. Confucius's thoughts on traveling can be roughly summarized as follows:

Confucius's view of traveling far and near

Confucius said, "The gentleman is virtuous, the villain is earthy," and "The scholar is not enough to be a scholar if he is living in a house." It means that a gentleman should not be attached to his native land, and should grow in insight and realize his lofty ideals and ambitions by traveling in all directions. From this, we can see that Confucius "heavy travel", against the "waijiu", "wai earth" and other psychological and behavior, and even the covetousness of living in peace, attachment to the homeland as a gentleman and the small man as a distinction between the mark. However, Confucius also said, "Parents are here, do not travel far, and there is a way to travel," which clearly expressed his idea of advocating close travel. "Parents are here, do not travel far" is also Confucianism advocating the implementation of filial piety, serving parents, focusing on the idea of human relationships.

So Confucius both "re-traveling", but also opposed to "far travel", advocating "near travel", is not self-contradictory? In fact, it is not. Confucius's view of travel and travel is not contradictory, but rather a unity of opposites, similar to the relationship between the "fish and the bear's paw". The concepts of "distant travel" and "near travel" actually reflect the unity of Confucianism's "loyalty" and "filial piety," serving one's country and serving one's parents. Although Confucius advocated "near travel", he did not exclude distant travel, and although he advocated filial piety, he also advocated "ruling the country and leveling the world". The criterion for determining whether it is appropriate to travel far or near is whether or not there is a "way" to do so. As a matter of fact, among the disciples who traveled around the world with Confucius for 14 years, there were many who had both parents alive. The only thing Confucius was against was "traveling farther" than was reasonable without a proper purpose.

Confucius focused on cultural and natural tours, and advocated the concept of "landscape and virtue"

Confucius traveled all over the world, focusing on optimism and optimism rituals, and pioneered cultural tourism in China. According to the history books, "Confucius had entered the Zhou room in the west, asked for rituals in Laozi, learned music in carambola, and watched the rule of the emperor." The purpose of Confucius' visit to Zhou was to learn music and rituals from Laozi. In addition, when Confucius visited Qi, he exchanged ideas about music with the master of Qi and reached a state of selflessness. In the Analects of Confucius, Shui而: "When Confucius was in Qi, he heard the Shao and studied it, but he didn't know the taste of meat for three months, and he said, 'I don't want to be as happy as I can be.'" Confucius traveled in four directions to learn and appreciate the ancient civilization of rituals and music, which is actually what is now called cultural tourism.

In addition to advocating listening to the optimistic rituals of the cultural tour, Confucius also focuses on the natural tour of the mountains and water. For the natural landscape, Confucius paid more attention to the "beauty" of the feelings, such as for our familiar: "knower of the water, benevolence of the mountains; knower of the movement, benevolence of the quiet; knower of the joy, benevolence of life." In the view of Confucius, the wisdom of the wise man and the flow of water has a metaphysical **** commonality; benevolence of the generous character and the solemn and calm mountain. This is the aesthetic and experiential view of "mountain and water compare with virtue". The word "than" refers to symbolism or simulation, and "virtue" refers to ethical morality or spiritual qualities, meaning that when appreciating the natural landscape of mountains and water, the moral character of a person is associated by analogy with its characteristics, i.e., the natural landscape is personified.

Confucius advocated a healthy degree of tourism and opposed anonymous travel

Confucius once said: "The benefit of three music, the loss of three music. Le section rituals and music, music, music, good people, music, more virtuous friends, benefits. Le pride and joy, Le anonymous travel, Le Yan Le, loss." That is to say, to pride for joy, to play around, idle for joy, to the size of the feast for joy, are harmful to the happiness. It can be seen that Confucius is against idle, debauchery, unrestrained play and other anonymous behavior. He thought that the anonymous travel beyond the individual physical and mental capacity and social etiquette permit, anonymous travel to bring happiness is temporary, limited, and will bring great damage to themselves.

The concept of life

Confidence

Confucius was 62 years old when he described himself in this way: "He is a man who is angry and forgets his food, who is happy and forgets his worries, and who does not know that old age is approaching." At that time, Confucius had already led his disciples to travel around the world for nine years, through all the hardships, not only did not get the appointment of the lords, but also nearly died, but Confucius did not know the difficulties and retreated, still optimistic, insisting on their own ideals, and even know it is not possible to do it.

The Confucius said, "If I am not righteous and rich, I am like a floating cloud." In Confucius' mind, righteousness is the highest value of life, and he would rather be poor than give up righteousness when there is a contradiction between richness and righteousness. However, his peaceful poverty and joyfulness cannot be regarded as not seeking riches and wealth, but only seeking to uphold the Way, which is not in line with the historical facts. Confucius also said, "Riches and nobility are the desires of men; if one does not live by the Way, one does not live in the way of obtaining it. Poverty and lowliness are also the evils of men; if they do not follow their way, they will not go if they get them." "If wealth is to be sought, I will do it, even though I am a whip-bearer. If it is not to be sought, from my good."

◎Learn and never tire of teaching

Confucius is known for learning, for all kinds of knowledge have shown great interest, so he was versatile and knowledgeable, at that time was famous, almost taken as a omniscient saint, but Confucius himself does not think so, Confucius said: "If the saint and the benevolence, then I do not dare? Suppressing for it is not tired, teaching people tireless." Confucius learns from the teacher, who has knowledge, who there is something he does not know, he will worship who as a teacher, so that "three people, there must be my teacher, choose its good and follow, and its not good and change."

◎Straightforward

Confucius was a man of integrity, and advocated straightforwardness, he once said, "I am in the people also, who destroyed who reputation? If there is a reputation, it has to try. The people also, the reason why the three generations of straight road also." The Historical Records of Confucius in his thirties had asked the gift of Laozi, when he was parting Laozi said: "smart and deep insights and close to the dead, good discussion of people also. The broad defense of the vast danger to his body, the evil of the hair of the people. For the son of man does not have himself, for the minister of man does not have himself." This is Laozi's kind reminder to Confucius, and also pointed out some faults of Confucius, that is, he looked at the problem too profoundly and spoke too sharply, which hurt some people with status and would bring great danger to himself.

◎Being kind to others

Confucius founded a moral doctrine centered on benevolence, and was himself a very kind person, compassionate and helpful, treating people with sincerity and generosity. "Do not do unto others what you would not have them do unto you", "A gentleman is a man of beauty, not a man of evil", "To be generous to oneself but not to others" and so on, are all his guidelines for being a man of honor. Zi said, "I am ten and five and aspire to learning, thirty and standing, forty and not confused, fifty and know the fate of heaven, sixty and obedient to the ear, seventy and from the heart, not exceeding the rules." This is Confucius' summary of the stages of his life.