The highest principle of China's Confucian moral standard is the theoretical core of Confucius' ideological system. The original meaning of "benevolence" refers to a friendly relationship between people. Confucius defined "benevolence" as "love" and explained: "If a person is kind, he wants to establish himself and achieve his success" and "Don't do to others what you don't want him to do to you." Confucius replied to Zhang Wenren. These five are politeness, tolerance, loyalty, sensitivity and interest. Mencius developed Confucius' thought, linked benevolence synonymously and regarded benevolence as the highest criterion of moral behavior. His "benevolence" refers to the human heart, that is, everyone has a "compassionate heart" and a loving heart; Its "righteousness" refers to the road, and "righteousness is the right way for people". The central idea of Confucius is that benevolence is the expression of self-desire, while others want to achieve what they want, and others don't want to treat others as they treat others. Benevolence is the core of Confucianism. It has a great influence on the development of China's culture and society. The word "benevolence" first appeared in the Confucian classic "Shangshu Jinteng": "Give benevolence a test." Benevolence refers to good morality. Confucius first regarded benevolence as the highest moral standard of Confucianism and put forward a set of theories with benevolence as the core. The content of benevolence covers a wide range, and the core is love. The word "benevolence" is subordinate to people, which means that people live, help and love each other. Therefore, its basic meaning refers to respect and friendship for others. Confucianism applied the theory of benevolence to politics and formed the theory of benevolent governance, which had an important influence on the development history of China's political thought. On the basis of Confucius' theory of benevolence, Mencius put forward the famous theory of benevolent governance, demanding that benevolence should be implemented in concrete political governance, and that kingliness should be practiced to oppose hegemonic politics, so as to make politics peaceful and people live and work in peace. Mencius put forward some practical ideas, focusing on improving people's livelihood and strengthening. Chickens, dolphins and dogs are all domestic animals, so there is no time to waste. Seventy people can eat meat; One hundred acres of land, if you don't hurry, a family of eight can be hungry; I want to teach you filial piety, and those who reward you with white clothes can't bear to wear it on the road. The old man eats meat, and the people are not hungry or cold, but they are not kings, and there is nothing left. "Linking the theory of benevolent governance with kingly politics, I think everyone has compassion for love, that is, he can't bear the heart of others, and advocates that" politics that can't bear the heart of others can rule the world. "Without benevolence, the world is difficult to treat. Mencius believed that even a small country of a hundred miles, as long as it is benevolent, will be ruled by people all over the world. He said to Liang, "Although the land is a hundred miles away, it can be ruled by the king. If Wang is benevolent, he will save punishment, taxes and farming in other places. Strong men practice filial piety and loyalty in their spare time and serve their fathers and brothers. Only in this way can we consolidate the foundation of the country's economic and political life. On this basis, we can cultivate moral education and spread kindness, even if the soldiers are stronger than Ma Zhuang, we can win the battle. We emphasize the unification of the world with benevolence, and then govern the world, advocate the "kingly way" politics of serving people with virtue, oppose the "overbearing" politics of serving people with strength, criticize violence and oppose war. The theory of satisfying people's basic material needs is linked together. Starting from the practice of political governance and the actual needs of people's survival and development, Confucianism attaches importance to people's livelihood, advocates meeting the basic material needs of people's survival, advocates the idea of enriching the people, and emphasizes getting rich first before teaching, so that people can be good and political power can be stable. Mencius said: "Those who have perseverance without perseverance can only be talented. What the people worry about, there is no constant production, because there is no perseverance. " Therefore, if a wise monarch controls the people's property, he can serve his parents and his wife, be satisfied for life in happy years and avoid death in bad years. Then he will drive away kindness, so people will follow it lightly. "Confucianism believes that people's livelihood is the foundation of governing the country, and people eat for the sky. Only by continuous production can they persevere and meet the people's food and clothing needs, and the country can be stable and governed. Starting from attaching importance to people's livelihood, Confucianism advocates the idea of enriching the people. That is, "supporting the young, supporting the elderly, helping the poor, helping the poor, helping the sick and getting rich" embodies the early Confucian thought of enriching the people. Confucius put forward the idea of "being rich and teaching", "a son should be born, but a servant." "Confucius said,' What an ordinary person!' You Ran said,' If you are an ordinary person, why bother?' Say,' Be rich.' Say,' If you are rich, why bother?' It is said, "teach them." "Let many people's lives be satisfied and enriched, and then teach them to make them moral. Taking enriching the people as the premise and foundation of teaching reflects the importance attached to enriching the people. Confucius also linked enriching the people with benefiting the people and satisfying the people's material life interests. He said, "benefit from the interests of the people." He emphasized benefiting the people, enriching them, protecting them, caring for them, observing and conforming to their wishes. He said: "sages rule the world and make millet like fire and water." Xiaomi likes fire and water, how can people be inhuman? " Satisfying the people's living needs and making them rich will enable them to achieve the realm of benevolent government and national security. However, if the people are poor, they will struggle, and the struggle will be chaotic, and the country will be difficult to treat. It can be seen that the people can live and work in peace and contentment, the people are rich and the country is rich and strong, which is the basic point of Confucian political thought. The highest realm of Confucius is benevolence, but this is not the benevolence of a man or a woman who lives a small life, but the righteousness of governing the country and safeguarding the people. It seems that the realm of benevolence is easy to achieve, but Confucius is not talking about the benevolence of a person, but the benevolence of a powerful ruler. It is not easy for these people to overcome their selfish desires, observe order and govern the country step by step. Since ancient times, people in power have rarely been able to do it. Even Confucius himself was embarrassed to say that he could do it, but he dared to say that he was studious and often introspected, hoping to be close to benevolence. Confucius and the theory of "benevolence" are one of the greatest thinkers and educators in China and even the world, and the founders of China's ideology and culture. Confucius' thoughts are all-encompassing and profound, and all the rich features of China's cultural development can be found from Confucius. One of the main characteristics of Confucius' thought is that he put forward the famous "benevolence" in The Analects of Confucius, and the word "benevolence" appeared as many as 109 times, which shows that "benevolence" occupies a very important position in Confucius' ideological system. So, what does Confucius mean by "benevolence"? On different occasions, at different times and for different subjects, the meaning of "benevolence" expounded by Confucius is not exactly the same, thus creating a free space for understanding for different value subjects in the process of implementing "benevolence". Any theory can find its theoretical basis from Confucius' exposition. Grasp the four aspects of "benevolence" and treat "benevolence" Confucius advocated that everyone should. We should sincerely seek "benevolence" In doing so, you will get "benevolence". To achieve the realm of "benevolence" lies in how we do it ourselves, not how others preach it. Only the active pursuit of the subject itself can achieve the ideal realm of "benevolence" It shows that Confucius believes that "benevolence" is a conscious internal emotional behavior, which can't be replaced by anyone, as long as he has a correct attitude. We can realize the requirement of "benevolence". Confucius emphasized that we must first have a clear attitude towards "benevolence" in our inner values. Confucius' deep pursuit of the value of "benevolence" was later extended to "four-terminal theory" by Mencius. Confucius' emphasis on "benevolence" shows that the thought and theory of "benevolence" is the value core of Confucius' whole ideological system. Its value connotation mainly refers to the emotion and self-satisfaction of "benevolence" Confucius' thought is a knowledge about how to deal with the relationship between people, people and society, and people and themselves, and it is also a knowledge about people's own development. Confucius advocated how people can realize their ideal personality in real life. An important embodiment of the spiritual value of "benevolence" is that "man has made a stand and achieved his goal" and "don't do to others what you don't want him to do to you". "Confucius believes that benevolence is love. From the theoretical source, Confucius' view of love comes from the thought of "protecting and respecting the people" in the early Zhou Dynasty. As an important spiritual connotation of benevolence, love has a wide range of applicability. In the value connotation of Confucius' theory of benevolence, a series of contents all come from love. The concern for the common and harmonious development between people in the development of human society has established Confucius' position as the greatest thinker in China and even the world. Moreover, today, thousands of years later, a series of ideas put forward by Confucius still have universal applicability and eternal value. Third, the expression of "benevolence". Caring for the people with a broad and generous mind is a manifestation of "benevolence" In other words, "love for kindness" is a sublimation of self-knowledge and an internal reflection of a person's mental state. Benevolence, as a reflection of the inner psychological state of the value subject, is an indispensable thing in the process of realizing the ideal personality. Only by strictly demanding ourselves with the standard of "benevolence" and examining our thoughts with the realm of "benevolence" is the premise of reaching the lofty realm of truth, goodness and beauty. Confucius's "benevolence" takes people as the object of study and concern, and the development of all thoughts and behaviors revolves around "people" as the main content. According to Confucius, it is impossible for a person with essential problems and evil thoughts to reach the realm of "benevolence". Always pay attention to how to realize people's all-round development in real life. Confucius' theory of "benevolence" is not a purely speculative metaphysical theoretical system, but more about telling people what to do with specific behaviors. This is not the embodiment of practical rationality in the philosophical sense, but the ultimate concern for the sublimation of ordinary people's personality and the liberation of human nature. Confucius also believed that "people with lofty ideals are benevolent, and they do not harm others, but kill themselves." Because the lofty "benevolence" never does anything that goes against the highest moral standards. If necessary, we should sacrifice ourselves to achieve this goal. As a result, some intellectuals in later generations became the code of conduct for serving the country and sacrificing their lives. Under the guidance of this principle, many "people with lofty ideals" have struggled for the cause of the country and the nation all their lives. The important concept of "benevolence" in Confucius' ideological system is extremely rich in connotation. From the cultivation of personal ideal personality to the ideal social behavior of governing the country, there are internal ways to realize the realm of "benevolence", which is a profound ideal personality cultivation system, including personal life and group life. Confucius' thought of "benevolence" still has its rationality and applicability today, which is also the strong vitality of Confucius' thought. Confucius' thought provided a theoretical reference for Mencius and Xunzi's idea of "being sage inside and being king outside". Some of these behaviors were even completely absorbed by later generations and became an eternal "eternal fire" in Confucian humanistic thought. "Benevolence" in The Analects of Confucius has a son: "It is also filial to my younger brother, but it is easy to offend, which is fresh; Those who are not good at making mistakes but good at making chaos have nothing to do with this. Gentleman's business book ⑤ is based on Tao ⑤. A filial brother is also benevolent ⑧ ⑧ "Note: ① There is a son: a student of Confucius in his later years, whose name is Ruo. In The Analects of Confucius, students who generally praise Confucius are called sons only by Zeng Shen, You Ruo, Ran Qiu and Min Ziqian. Brother, like Yong, stipulates a younger brother's attitude towards his brother. Ancient note: parents who are kind are called filial piety, and brothers are called younger brothers. Criminals: kindness, love, offence and crime. 4 fresh: reading Xi m: n is risky and less. ⑤ Service book: work and concentrate. Ben. That is, the whole moral ideology with benevolence as the core and its embodiment in real life. ⑦ Benevolence is the foundation of benevolence, and benevolence is the highest moral category of Confucius. Being the foundation of benevolence means that filial piety is the foundation of benevolence. Another explanation is that benevolence means benevolence. The former is based on the content of benevolence, while the latter is based on the implementation of benevolence. It is also explained that the word "benevolence" of benevolence is "benevolence". Express doubt. Ancient note: I dare not talk nonsense. Confucius said, "Clever words make you look good, fresh and benevolent. "Note: rhetoric makes color: rhetoric makes color, and rhetoric makes color refers to good things. Ancient note: "Good words are lewd, show off appearance, and you must talk about people. Confucius said, "A heartless person can't stay long, and he can't enjoy his advantages." "Good is check. Confucius said: "A benevolent person can be good to one person and bad to another. "Note: ① Good: double tone, phonetic notation. Love. 2 evil: disyllabic, phonetic. Hate; I hate it. Confucius said, "He who is willing to be kind has no evil. "Note: ① Evil: There are two explanations: First, the evil of good and evil is different from the evil word in the previous chapter. Second, likes and dislikes are synonymous with the evil words in the previous chapter. Confucius said: "being rich and expensive is what people want, and it is not available, and it is everywhere; Poverty and meanness are human evils. If you don't get them their way, you won't go. A gentleman goes to benevolence and fame becomes evil. If a gentleman has no final food, he will violate benevolence. If he expects something, he will do it. If he is unhappy, he will do so. "Note: ① evil: evil, pronounced wū wu. He; How come? 2 expectation: hurry; In a hurry. 3 upset: falling down, used to describe personnel difficulties and social unrest. Or: "Yong (1) is also kind and not jealous. Confucius said, "What's the use? "The emperor people often hate people with their mouths, but they don't know their benevolence. How to use it. " Note: ① Yong: Confucius' student, ran yong, Zhonggong. ② Easy: articulate and eloquent. ③ Oral administration: convenient speech. 4 I don't know its benevolence: there are two explanations: First, it refers to Zhonggong. Second, Ran Yong, I wonder if Ran Yong is kind.