In the basic category, the best state of the unity of benevolence and propriety is called the "golden mean". Confucius' theoretical system pays attention to human nature and has a positive impact on the development of atheism in later generations. ...
Confucius was the first person to break the situation of "learning in the official" and create "private learning". He has more than 3000 disciples, including "seventy-two sages". Confucius deleted poems and wrote books, compiled Chunqiu, studied Yi, Yue and Li, collected the cultural and ideological achievements of predecessors, and founded the Confucian school. His words and deeds are preserved in pre-Qin classics such as The Analects of Confucius.
Confucius' ideological system takes ceremony as the starting point. He believes that the rule of propriety is the necessary guarantee of social stability, and only by implementing the rule of propriety can we establish a social order that "there is a way in the world". He said: "If there is a way in the world, then rites and music will be conquered from the son of heaven;" If there is no way in the world, then the princes will be ruled by courtesy and music. " (The Analects of Confucius Ji Shi) He believes that the root cause of social unrest in the Spring and Autumn Period is "the collapse of rites and bad music". Therefore, in order to change the society from chaos to governance, it is necessary to restore the rule of courtesy. He made it clear that "I am depressed, I am from Zhou." (The Analects of Confucius Eight Shu) "Zhou Cong" is to restore the rule of etiquette and law in the Zhou Dynasty, and the first thing to restore the etiquette and law in the Zhou Dynasty is to correct its name. When Confucius was defending the country, Luz asked him, "When Wei Jun is in power, the son must not come first?" He replied directly: "It must be justified!" The so-called name, is "Jun Jun, minister, father, son". Every member of society should do his duty according to his position. A monarch is mainly like a monarch, a courtier like a minister, a father like a father and a son like a son. Otherwise, "the name is not regular, you will be embarrassed if you don't succeed, and you will not be punished if you are embarrassed." The punishment is not correct and the people are at a loss. " (The Analects of Confucius Lutz) In short, correcting the name is the primary link in governing the country. The thoughts of "Liv", "Congzhou" and "Rectifying Name" reflect the strong tradition of Confucius' thought, but he is not obsessed with the residue. He not only adheres to tradition, but also transcends it. This is reflected in his new understanding of etiquette and his gain and loss of Zhou Li. He believes that ceremony is not only a collection of etiquette provisions, but also a set of hard and fast rules.
As a form, ceremony should show profound content, which is "benevolence". Confucius believes that benevolence is the essence of courtesy, and reciprocity is the means of benevolence. He said, "Self-denial is benevolence. A day of self-denial and self-denial, the world is benevolent. " In this way, Confucius extended the new concept of "benevolence" from the traditional concept of "ceremony". In the Analects of Confucius, the word benevolence appears as many as 109 times, which shows the important position of benevolence in Confucius' ideological system. "Fan Chi asked Ren, and Confucius said: Love." (The Analects of Confucius Yan Yuan) This article is the most incisive in Confucius' exposition of benevolence.
The so-called love is to treat others as their own kind, which is a primitive humanitarian thought. Confucius broke through the narrow patriarchal concept of consanguinity to a certain extent and discovered the existence of human beings. He acknowledged that everyone has an independent personality, and emphasized that moral consciousness is a universal feature of people. Therefore, he advocates the principle of benevolence to coordinate interpersonal relationships and implement the "loyalty and forgiveness". On the other hand, the so-called loyalty and forgiveness should be "don't do to others what you don't want others to do to you"; On the positive side, you should stand up if you want, and you want to achieve it. (The Analects of Confucius Yongye) In the moral practice of benevolence, people realize their own value and achieve their ideal personality.
Confucius' ideal personality is a saint and a gentleman. If courtesy is the starting point of Confucius' theoretical system, then benevolence is the core and essence of this system. Benevolence and propriety are two basic categories in Confucius' ideological system. On the one hand, benevolence is restricted by etiquette, and benevolence cannot go beyond the scope of etiquette. Confucius disapproved of different opinions, because it would blur the distinction between superiors and subordinates. On the other hand, benevolence also stipulates the ceremony, and only the ceremony closely combined with benevolence is reasonable. Some old rules and regulations, such as making things difficult, domineering and extortion, are also indecent behaviors in Confucius' view. Confucius called the best state of the unity of benevolence, righteousness and propriety "the golden mean". He said: "The doctrine of the mean is also a virtue. What's the point? The people are fresh for a long time. " The doctrine of the mean is not only an ideal moral realm, but also a methodological principle. Meaning of righteousness and neutralization; Mediocrity is to use. Taken together, the doctrine of the mean is "use".
Confucius commented on his two students, saying that "the teacher is too good, but the business is not as good", and the conclusion is that "it is too late." Because "over" and "under" are divorced from the mean, that is to say, only by eliminating extremes and maintaining harmony, unity and balance between the two sides of the contradiction can the mean be achieved. He also pointed out that courtesy is a concrete measure of the golden mean. He said: "Courtesy is like etiquette, so the husband ceremony is also made in China." (Book of Rites) In this way, Confucius linked "ceremony", "benevolence" and "golden mean" into an organic whole. This is the basic framework of Confucianism.
Confucius believes that the formation of concepts such as "courtesy", "benevolence" and "golden mean" requires long-term study and practice. He often teaches his students to say, "If you don't learn manners, you won't stand up" (The Analects of Confucius Ji Shi). "A gentleman learns to love others and a villain Yi Dao" (The Analects of Yang Huo). Confucius never tires of learning and never tires of teaching. He is not only a profound scholar, but also a great educator. His famous sayings such as "learning without thinking is useless, thinking without learning is dangerous", "learning while learning", "reviewing the past and learning new things" and "not ashamed to ask questions" are regarded as mottoes by later scholars. The heuristic teaching method of teaching students in accordance with their aptitude, which he founded, still has practical value.
Confucius' theoretical system focuses on human nature and pays little attention to heaven. His student Zi Gong said: "The articles of the master can be heard, but the words of the master can't be heard." (The Analects of Confucius Gongye Chang) Confucius did not explicitly deny the traditional view of destiny. When he was frustrated or depressed, he once expressed such feelings, "Tao will also die;" Tao will be abolished, and this is fatal. " (The Analects of Confucius) But he didn't regard heaven as a personality god with will. He said, "What are you talking about? When you are at four o'clock, everything is born. What is the sky? " He described the sky as the natural process of the four seasons and the reproduction of all things, without any mysterious shadow at all. For ghosts and gods, Confucius kept a respectful distance from them and left them behind. When the student asked him about ghosts and gods, he replied vaguely, "How can you convince ghosts if you can't convince people?" (Advanced Analects of Confucius) In his view, the real world on this side is much more important than the unreal world on the other side. Although Confucius did not explicitly put forward atheism, he also showed quite distinct rational spirit. This opened a gap in the concept of destiny ghosts and gods, and had a positive impact on the development of atheism in later generations.
During the Warring States period, the Confucian school began to divide. According to Han Feizi's Remarkable Learning, "since the death of Confucius, there have been Zhang Zhiru, Zi Si's Confucianism, Yan Zhiru, Meng Zhiru, Zhi Ru and Zhi Ru." Among these eight schools, Mencius Confucianism headed by Monk and Sun Shi Confucianism headed by Gou You have made great contributions in theory.
Facing the rapidly changing social reality at the end of the Spring and Autumn Period, Confucius absorbed the cultural nutrition of Xia and Shang Dynasties, inherited the cultural tradition of Zhou Dynasty, and established a complete theory with "courtesy", "benevolence", "moderation", "teaching" and "learning" as its main contents, including philosophy, politics, ethics, morality and education. Confucius' theory is rich in connotation and self-contained, which has had a far-reaching influence in the history of China.
"Li"
"Rite" is an important category of Confucius' thought and theory. As a social behavior norm, "Li" has a long history. Confucius once said: "because of yin, gains and losses are also known;" Zhou's gains and losses are all known. Its successor or successor, though immortal, is also known. " ("Politics") also said: "Zhou Jian was in the second generation, and he was depressed! I am from Zhou. " ("Bashu") Confucius thought that in the Zhou Dynasty, "rites" developed most completely, so he admired Zhou Li most. Confucius believes that "courtesy" is a code of conduct that everyone from Tian Zi to Shu Ren must abide by. Confucius' so-called "ceremony" includes both internal spirit and external form. Its internal spirit is to maintain the patriarchal hierarchy and the corresponding ethical relationship at that time. In the Book of Rites, he clearly pointed out: "Don't be rude to the gods of heaven and earth if you are indecent." The position of monarch and minister, regardless of age, cannot be distinguished; There is no indecent assault, and there is no kinship between men and women. Therefore, he believes that what is more important is not the form, but the realization of its inner spirit. He once lamented: "Li Liyun, jade and silk clouds? Music rhyme, bell and drum cloud? " (Yang Huo) When Fang Lin asked about the origin of ceremony, he replied: "Ceremony is better than luxury; Sadness is greater than heart death. " (Bashu)
The external forms of "ceremony" include sacrificial rites, military service, crown, wedding and funeral, going to the DPRK for appointment, alliance and other ritual ceremonies. Confucius believes that it is very important to attach importance to the inner spirit of "ceremony", and the inner spirit ultimately depends on the external form. Therefore, Confucius not only studied these etiquette carefully, but also asked his disciples to strictly abide by it. He taught Yan Yuan "see no evil, don't listen if you are indecent, don't speak if you are indecent, and don't move if you are indecent" (Yan Yuan). He said: "Being respectful and rude is tiring, being sincere and unreasonable is embarrassing, being brave and rude is chaotic, and being straight and rude is twisted." (Taber) He always severely criticizes and resists acts that violate etiquette and legal principles. It is a breach of etiquette to dance eight Shu in court. He said: "You can bear it, but you can't bear it!" ("Eight Books") "The monarch tree blocks the door, and the family also blocks the door; The monarch is the goodness of the two monarchs, and there are objections, and so do the Guan family. " He criticized "Guan Zhong's instrument is small" and "Guan Zhong knows etiquette, but who doesn't?" (Bashu) Zi Gong wanted to tell the sheep of Crescent Moon, and he said sarcastically, "I love his sheep and his gifts." ("Bashu") killed me for three years, and he denounced it as "heartless" ("Yang Huo"). His basic principle of discipleship education is "erudite in literature, meet with courtesy" (Yan Yuan). Because the internal spirit of "ceremony" is to maintain the patriarchal hierarchy, it is also related to everyone's status and birthright. Abiding by birthright in behavior is to keep "courtesy", and surpassing birthright is to violate etiquette. Therefore, Confucius not only clearly put forward the idea of "correcting the name", but also mocked and denounced all kinds of behaviors that violated etiquette and crossed the border by editing Spring and Autumn Annals.
The code of conduct mentioned in "Li" also has the nature of education. Its essence is to ask people to strengthen their self-cultivation and consciously restrain themselves in order to achieve the coordination of interpersonal relationships, so it is permeated with "benevolence" and "virtue" in spirit. Therefore, Confucius clearly combined the two and thought that "self-denial is benevolence". A day of self-denial and self-denial, the world returns to benevolence "("Yan Yuan "). Politically, he opposed the use of compulsory criminal law and advocated that "morality is the highest and courtesy is the highest" (politics).
Confucius' admiration and admiration for Zhou rites is not archaic, but gains and losses based on the situation. For example, the top hat of the Zhou Dynasty was made of hemp, and later everyone made it of silk. For this change, Confucius said: "Ma is a gift; Today is also pure and frugal, and I follow the crowd. " (Zi Han) According to the regulations of Zhou Li, after the death of a boy, the funeral can only adopt a simple "mourning" ceremony. But what about the boy king of Lu? He died on the battlefield against the invasion of Qi. Because he has made great contributions to the country, people don't want to bury him with a "mourning" ceremony. When asked about Confucius, Confucius replied, "It's good to defend our country, even if you don't want to mourn." ("The Book of Rites under Tan Gong")
"benevolence"
"Benevolence" is the core of Confucius' thought and theory. Confucius had the concept of "benevolence" before, but Confucius enriched the connotation of "benevolence" and sublimated its meaning.
Confucius clearly pointed out that "benevolence" means "love" (Yan Yuan), and further clarified that "a benevolent person wants to stand and be a man, and he wants to succeed" (Yong Ye). "Benevolent", don't do to others what you don't want (Yan Yuan). This is a profound humanistic philosophy, which runs through all aspects of Confucius' thought and theory. He advocated "courtesy" and said: "It is benevolence to deny oneself and return the courtesy. A day of self-denial and self-denial, the world is benevolent. " (Yan Yuan) He advocated the ethical concept based on "filial piety" and pointed out that "filial piety is the foundation of benevolence" (Xue Ji). Even the spirit of "benevolence" penetrated into his educational thought. He put forward that "different people have different opinions" (Wei Linggong) and pointed out that "being knowledgeable and determined, asking questions and thinking, benevolence is among them" (Zhang Zi).
Confucius particularly emphasized the value and function of "benevolence". He believes that "benevolence" is not only a quality that everyone must have, but also a principle that must be followed in governing the country and leveling the world. For personal cultivation, he advocates that "a gentleman who has no food will violate benevolence, and he will do it when he has a period." ("Li Ren"). "People with lofty ideals are benevolent, and there is no harm to benevolence, but killing benevolence" (Wei Linggong). Teach students to work hard for "benevolence" with perseverance. For governing the country, he advocates that education should be the goal of governing the country and safeguarding the country, based on caring for the people. Put forward: "Governing the country by virtue, like Beichen living in his place, is shared by all the stars." Its so-called "virtue" is the spiritual embodiment of "benevolence". He also put forward the basic principle of "Tao (governance) takes a thousand times the country", that is, "respecting things and believing, saving money and loving others, so that the people can adapt to the times" ("Learning and Thinking"). He praised Guan Zhong's "benevolence and benevolence" because Guan Zhong assisted Qi Huangong's "Nine Princes" and "conquered the world" without using personnel carriers. He praised "Yin has three benevolence", which means "I am a slave, and I will die after remonstration", and they all strongly opposed the tyranny of Yin ("I"). When Zhang Zi asked about "benevolence", Confucius pointed out more specifically that "being able to do five things for the world is benevolence". These five are "courtesy, tolerance, faithfulness, sensitivity and benefit". Because "courtesy is not humiliating, forgiveness is popular, trust is considerate, sensitivity is active, and benefit is enough to make people" ("Yang Huo"). The starting point of five is based on respect, care and consideration for people.
On the basis of advocating "benevolence" and "virtue", he further put forward the social ideal of "great harmony", that is, "the trip to the avenue is also for the public, selecting talents and abilities, upholding faith and repairing relationships, so that the old people are not only relatives, but also their only children, so that they can be supported in the old age, be strong and useful, be good at the young age, and be lonely and sick." (Li Ji Li Yun) This "Great Harmony" society is actually a society in which the spirit of "benevolence" is fully and comprehensively reflected. The ideal of "great harmony" is difficult to realize, so Confucius retreated to the ideal of "well-off society": "Guo Cheng gully pool is solid, courtesy and righteousness are the discipline, monarch and minister are sincere, father and son are loyal, brothers are harmonious, and husband and wife are harmonious." ..... The punishment of benevolence means that a well-off society should be shown to the people ... "(Li Yun, Book of Rites) This is a society that initially implements the spirit of" benevolence ".
"golden mean"
Confucius' thought of "golden mean" has both the significance of philosophical methodology and moral cultivation. As far as methodology is concerned, there are two main points: one is "neutralization" and the other is "harmony".
He appreciated Yao's proposal of "being allowed to be among them" (Yao Yue) and opposed "going too far". Zi Gong asked Confucius, "Who is better, a teacher or a businessman?" Confucius said, "The teacher has passed, but the business is inferior." Ask again: "But there are more and more teachers?" Confucius said, "Too much is too late." (Advanced) Confucius' so-called "golden mean" does not mean compromise and reconciliation, but means "golden mean" and "appropriateness" in understanding and dealing with objective things, and the basis of "golden mean" and "appropriateness" is to proceed from reality. Therefore, Zi Han recorded: "Viscount: Unintentional, Inevitable, Solid and Ego." These four principles are to get rid of stubborn subjective prejudice and respect objective facts. Zi Han also included the words of Confucius: "I am wise, but I am ignorant. My husband asked me, and it was empty. I knocked at both ends and I was exhausted. " Meaning? Is it? Guide people to get rid of one-sidedness in understanding and gain a correct understanding of things.
Confucius advocated "gentlemen are harmonious but different" (Lutz). His so-called "harmony but difference" means that between different things, one party does not simply obey the other, but the two sides are different in status and ethical relations, responsibilities and obligations, and even in their views and methods of looking at things, but through mutual understanding and coordination, the harmonious unity of relations can be achieved.
Confucius also put forward the view that "harmony is precious". This view was put forward by his disciple Youzi. He said: "The use of ceremony, harmony is the most precious, Wang Zhidao, beauty comes first;" Small and big. If you can't do it, then knowing and combining is not feasible. Don't mention it. " "Li" was originally used to express the identity differences between people of different levels. Emphasizing "harmony is precious" means emphasizing the coordination and harmony between differences and different levels. This view, which emphasizes coordination and harmony, is divorced from its connotation of maintaining patriarchal hierarchy and is a principle with universal social significance in dealing with interpersonal relationships.
For this kind of "harmony" and "harmony" thought, Confucius advocated that it should not only be regarded as a way to understand and deal with things, but also be integrated into one's own sexual conduct and quality through cultivation and exercise, and become a human virtue. He once lamented: "The golden mean is also a virtue, even worse, and the people have been fresh for a long time." ("Eternal Night") So put forward: "Quality is better than literature, and literature is better than quality. Gentleness is a gentleman. " ("Ode to Leaves") In his personal style, he achieved "combining rigidity with softness, being strong but not fierce, being respectful without fear" ("Shu Er"), which was respected by his disciples.
"Teaching" and "Learning"
Confucius never tires of learning and never tires of teaching all his life, and has accumulated rich teaching experience. The thoughts of "teaching" and "learning" are important parts of his ideological theory.
Confucius learned nothing from his teacher, and he was open-minded and eager to learn all his life. He advocated that "knowing is knowing, not knowing is not knowing, and knowing is also" (for politics). Say, "A threesome requires a teacher." Choose good and follow it, but change it if it is not good "("Shu Er "). He also said to be "sensitive and eager to learn, and not ashamed to ask questions." Confucius also learned from his students and advocated that "different people have different opinions" (Wei Linggong). When Xia Zi asked Confucius, "Smart smiles, beautiful eyes look forward to it and always think it is gorgeous, what does it mean?"? Confucius replied, "Draw afterwards." . "Ask again:" After the ceremony? Confucius said, "The giver is also a businessman! I can only say "poetry". "When summing up his learning experience, he said," I often don't eat for a day and don't sleep for a night. It's no use thinking, it's better to learn. "(Wei Linggong)
Before Confucius, "learning is an official", educators and educatees were aristocrats. Confucius founded a private school and put forward that "there is no class in education", which changed the old situation of "learning to be excellent and being an official" and broke the monopoly of nobles on culture and education. Confucius claimed that "I have never been ignorant of self-discipline" (Book II), and his students came from eleven vassal states and people of various backgrounds.
For the purpose of learning, Confucius put forward the idea of "learning to be excellent is to be an official" through his disciples' remarks, and supported students from civilian backgrounds to display their talents in politics.
In teaching methods, Confucius is good at discovering students' characteristics in personality and learning, and advocates teaching students in accordance with their aptitude. He said: "Seek to retreat, so enter; Because he is also a person, he retired "("Advanced "). He is persuasive, pays attention to inspiring students to think independently, stimulates students' desire for knowledge, and advocates that "no anger means power, no anger means resentment." If you don't take a corner and use three corners instead, it will no longer be "("Shu Er ").
He advocates hard study and emphasizes learning methods. In the formation and accumulation of knowledge, I emphasize the importance of learning and seeking, and claim that "I was born without knowledge, I like the past, and I am keen on seeking" (Shuer). Disciples are required to "work hard and forget food", "keep pace with the times" and "review the past and learn new things". He praised the studious Yan Hui many times, saying that Yan Hui "retired and kept his privacy, enough to make a fortune, but not stupid" (politics). At the same time, he criticized Zaiyu, who slept during the day, saying that he was "a rotten wood can't be carved, and the wall of dung can't be carved" (Miyano Chang).
He emphasized the combination of learning and watching, learning and thinking. He said: "Listen more, choose good and follow; Read more and understand more; I know the second time. " "Learning without thinking is useless, thinking without learning is dangerous. "On the one hand, it is required to base thinking and analysis on learning and exploration, on the other hand, it is required to analyze and study what you have learned, heard and seen, turn it into your own knowledge and enrich yourself. He also emphasized the combination of learning and doing. He said, "A gentleman talks but doesn't do it. "It is shameful to think that words are not deeds, and it is shameful to think that' bowing'" (Li Ren). A gentleman is ashamed of his words, but he has done too much "(a wise man).
Confucius' educational practice and experience laid the foundation for the formation of China's traditional educational theory.
1, on Confucius' ideological system
There are at least three questions about Confucius' ideological system that need to be deeply considered and studied. First, does Confucius have an ideology? The second is how to understand Confucius' ideological system. What is his ideological system made of? Third, what materials are used to prove or "restore" this ideological system? First of all, it should be explained that the "ideological system" or "theoretical system" we often talk about now is influenced by western philosophy. We believe that a great philosopher and thinker must have systematic thoughts. To study his thoughts, it is important to understand his ideological system comprehensively and deeply. In fact, however, for philosophers and thinkers themselves, he does not necessarily consciously construct this system. What kind of ideological system he has is largely the result of "reduction" or "reconstruction" by later researchers. This is especially true for the study of ancient philosophers and thinkers in China. From the perspective of academic research, this is understandable. Therefore, according to the research habits of academic circles, we can still draw the conclusion that all aspects of Confucius' thought constitute an organic unity, and on this premise, we can understand his thoughts and views relatively.
Since modern times, the composition of Confucius' ideological system has been discussed from the perspective of academic thought. Due to various reasons, there have been great differences, and various viewpoints have been formed, such as benevolence-centered theory, etiquette-centered theory, golden mean-centered theory, benevolence-centered theory, and the unity of benevolence, righteousness and etiquette. Especially popular are the core theories of benevolence and propriety. The common feature of the two theories is absolute opposition. The kernel of benevolence says that it repels ceremony, while the kernel of ceremony repels benevolence. In my opinion, this kind of "centralism" and "core theory" is the result of getting used to the influence of Confucius' unified political system and its corresponding unified ideology in the next two thousand years, and it is also the result of the directional restriction of the established thinking mode in contemporary society, which needs to be got rid of urgently; From a small perspective, people often regard a concept and category as the ideological core of a thinker, ignoring its integrity and naturally contradicting each other.
In addition, due to the lack of understanding of Confucius' ideological system, western scholars have many misunderstandings about Confucius' ideological evaluation, the most typical of which is Hegel. In Hegel's eyes, Confucius is only a practical wise man in the world, not a philosopher. "There is no speculative philosophy in him-only some kind, worldly and moral lessons, from which we can get nothing special." He even thought that "in order to maintain Confucius' reputation, it would be better if his books had never been translated." "(1) Hegel's Confucius thought" can't get anything special from it "is of great significance to China culture and even the whole East Asian culture. Hegel's understanding of Confucius is not only based on a few imprecise translations, but also only sees scattered moral lessons, and does not touch the overall structure of Confucius' thought, so it is impossible to deepen the grasp of details from a holistic perspective. In addition, Hegel constructed a unique philosophical development history of "world spirit" based on the development path of western civilization, but lacked sympathetic understanding of China's history and the development path of civilization. Perhaps it is the prejudice and arrogance of the Germans in the past.
Today, it is absolutely necessary to have a thorough and comprehensive grasp of Confucius' ideological system and focus on its core, but this is not enough. I don't want to dissolve the center, and I don't want to set up another center. I just want to understand the composition of Confucius' ideological system without any ideological prejudice and established thinking mode, and try my best to show its original state so as to grasp Confucius' thoughts and theories realistically. During the Spring and Autumn Period and the Warring States Period, Confucius, as the successor and master of the Western Zhou Dynasty and even the ancient culture, took it as his duty to govern the world. For him, it is a luxury to establish a speculative philosophy system. He focused on the current situation, thinking about the way of social integration and order, the coordinated development of individuals and society, and people living and working in peace and contentment. In this way, if he has any ideological system, it is that he has constructed a unique "ideological system" with historical and cultural functions and historical reality in an unconscious and open way of thinking. Confucius' ideological system does not necessarily have a unique logical starting point and ideological core. The most important thing is not the logic and speculation of theoretical deduction, but its secularity and practicality. It can accommodate individuals and society, inherit tradition and change, and combine ideals, beliefs and life here. Our research today can understand and "restore" this ideological system from different aspects.
2. The comprehensiveness of Confucius' thoughts and theories.
To explore the ideological and theoretical system of Confucius, we should have a basic understanding, and Confucius' ideological and theoretical system is comprehensive. Kong Zhan has become one of the few great thinkers and scholars in China and even in human beings for more than 2,000 years because his thoughts and theories are the "masters" of China's culture since ancient times. "Ancient Culture" is a masterpiece in the Western Zhou Dynasty, but it is a masterpiece in the sense of system, and it is a masterpiece in the sense of thought and scholarship in Confucius. People have known this since ancient times. Mencius said: "Boyi, the holy spirit; Yi Yin, a saint; Liu Xiahui, holy and also; Confucius, even in the sacred time. Confucius called it a masterpiece. There is a great success, Jin Shengyu Zhen. Jinyin is also the beginning; Yu Zhen is also a human being, and he is finally organized. " (Mencius under Zhang Wan) Zhao Qi's Note: "Confucius set the way of being a sage and became a sage himself, so he could make a golden sound and make it sound like jade. Zhen, Yang Ye. Therefore, if there is a golden sound, it will be the same in the end. " Zhu's note: "Confucius said that it is the three saints, but the great sage; "There are small successes, but great successes. The winner is a happy ending, and so is the so-called' 90% of Xiao Shao' in the book. Gold, bell genus; Voice, announcement; Jade, clear also; Vibration, too, is like river-sea vibration without venting. The beginning is also the beginning. Finally, finally. Coherence, or context, refers to many voices. A wise man knows what he can do; The sage, the virtue is also there. Gallo has eight tones: gold, stone, silk, bamboo, meh, earth, leather and wood. If it's a solo, it's a small achievement. You know, biased towards one, you know, biased towards one. Of the eight tones, stone is the most important, so it is a multi-tone rule. When the gold began to shake, the jade finally died, so the eight tones were played together, but before it was made, the bell was rung to announce its sound; Once finished, then click on the special Qing to collect its rhyme. Declare at the beginning and close at the end. Between the two, the context is well-connected, and everything is ready, then beauty becomes a great instrument, Confucius knows everything, and morality is beyond reach. " Dai Zhen also explained this sentence: "Sages and wisdom, which flourished in Confucius, are just organizational problems." In Mencius' On Sun Ugliness, some people want to compare Boyi, Yi Yin and Confucius, and Mencius answered "No" bluntly. Since there were people, there was no Confucius. "
The fifty-eighth volume of Zhuzi Folklore also contains: When asked what Zhu meant by "epitomizing". Zhu replied: "Confucius is all-encompassing and all-ready. He is not special and has the length of three sons." But compared with the third son, they all have their own advantages. "
Zhang Zai has a profound understanding of Mencius' words, "Mencius is so-called consistent, and the master is a sage and a wise man!" ("Zheng Meng Da Yi")
"Historical Records of Ji Gu" shows that Confucius' masterpiece is the masterpiece of the legacy of ancient sages: "Sages were born in Shandong and are the masterpieces taught by ancient emperors!"
Wang Fuzhi once said, "Confucius' skills are combined with the essence of three generations to release his hiding" (see Reading as a Mirror, Volume III).
Liu Yue said, "History has failed, and the discipline of officials has become the discipline of learning Confucianism. Confucius is the only master. " ①
Wang Guowei's theory of Confucius epitomizes: "Confucius,' words must be kept, actions must be fruitful', the study of practice." From the Three Emperors and Five Emperors to the sages of Xia, Yin and Zhou Dynasties, all theories were assembled and organized, forming Confucianism. Its perfect wisdom is like the sea. He is versatile, influential, complete in personality, and unparalleled in ancient and modern things. " ②
To sum up, since ancient times, people's understanding of Confucius' thought has several meanings: First, it is a great achievement to combine the three sages of Boyi, Yi Yin and Liu Xiahui; Second, Confucius is both holy and wise, and Mencius always compares and explains it through the so-called golden voice and jade; Third, it is the great achievements of St. Wang Deye for three generations and above; The fourth is the achievements of ancient thought and scholarship.
3. The basic composition of Confucius' ideological system
Confucius' ideological system includes two levels:
First, it is the level of sex and heaven.
There has always been a misunderstanding in this regard. The Analects of Confucius Gongye Chang said: "Zi Gong said: You can get and hear the master's articles. The nature of Confucius' words and nature of heaven cannot be obtained and heard. Historical Records Confucius Family, Biographies of Han Shu, Biographies of Xiahou Victory, Biographies of Han Shu and Biographies of Huan Tan are quoted. Later, Confucianism also explained it, which had a considerable impact.
"Historical Records Biography of Tianguan" said: "Confucius talks about the Six Classics, but he doesn't talk about it because of different disciplines. To heaven, life will not be passed on, and those who pass it on will not be told, although those who do not pass it on cannot be said. " Justice said, "Wait, you have to pay it back. When you talk about life in heaven, you suddenly have ambitions. If you can teach, you can pass on. Its big finger is implicit and natural, and you don't need to delve into it. " It is believed that the life of heaven is "subtle and natural", so it is not passed on; It is also possible to leave without saying goodbye. The language tianguanshu makes Confucius' reticence and the question of heaven seem a little mysterious.
Yan Shigu was quoted as saying in The Biography of consorts in Hanshu: "Confucius said nothing about life and heaven. Scholars misread Confucius' statement that nature and nature are in harmony, not only because of the lack of words, but also because of the great intention. Yan Shigu also explained the reason why Confucius didn't say anything in Hanshu: "Life is far away and the sky is deep, so Confucius didn't say anything. "
The Biography of Huan Tan in the later Han Dynasty quoted Zheng Xuan's Annotation on the Analects of Confucius: "People with sex are born of blood and gas, with virtue and stupidity, and good or bad luck. Heaven, seven changes are also accounted for. " Qian Daxin accepted Zheng's theory that "it is said in ancient books that everything is lucky".