Culture: In the cultural history of China, Confucius was the absolute spiritual leader. It is no exaggeration to say that The Analects of Confucius is the bible of China culture and Confucius is the saint of China culture. Although western culture has had a strong impact on China's traditional culture in modern times, the times have changed, and many thoughts of Confucius, including his harmonious thought, are still respected and admired by people. Confucius' The Analects of Confucius is still widely regarded by Chinese and foreign people as the "oldest and most valuable collection" of China culture. Any kind of thought, if it can withstand the elutriation of the long river of history and last forever, should have its inherent charm and lasting value. Confucius' harmonious thought reproduces its vitality and brilliance in today's society, and that's it. So, what are the characteristics of Confucius' harmonious thought? The idea of ignorance is mainly reflected in three aspects: first, advocating human harmony and implementing this harmony in the order of ceremony; The second is to advocate the harmony between man and nature and raise this harmony to the height of "the unity of man and nature"; Thirdly, it advocates the "golden mean" and promotes "harmony" to the epistemological category of Confucian system, thus establishing the spirit of "neutralization" of China culture. It is generally believed that Confucianism, initiated by Confucius, focuses on human behavior and pays little attention to natural science. Whether this statement is accurate or not, one thing is clear. Confucius really cares about people's problems, even if he cares about things, he takes people as the starting point. In fact, this is the highlight of Confucius' thought, and it is also the remarkable feature of Confucius' thought. Confucius' harmonious thought can best illustrate this problem. It takes "benevolence" as the basic core, "courtesy" as the external realization form, and "harmony" as the spiritual charm, and it is full of incomparable concern for human survival and development and infinite feelings for the harmonious coexistence between man and nature. When discussing the spirit and value of "harmony", Confucius inherited the ideas of "harmony but difference, non-continuity" and "helping each other in the same boat", but it has new play and sublimation. When Confucius talked about "harmony", he first talked about the "harmony" of his own mind, and then introduced it, from himself and others, from small to large, and gradually pushed it to the "harmony" of interpersonal relationships, home countries, people and nature. Confucius stresses personal harmony, and attaches great importance to the means to achieve harmony, that is, self-cultivation, which requires people to "respect life, respect deacons and be loyal to others", "benefit without waste, work without complaint, desire without greed, Thailand without arrogance, power without fierceness", "don't do to others what you don't want them to do to you" and "achieve others what you don't want them to do to you". Confucius believes that only by cultivating one's self-cultivation can one become a gentleman who is different from the villain, and enter the realm of "the gentleman is harmonious but different, the villain is the same but not harmonious", "the gentleman is incomparable, and the villain is not considerate", thus achieving "cultivating one's self-cultivation to protect people" and "cultivating one's self-cultivation to protect the people". Filial piety and faith in the Analects of Confucius are actually talking about the conditions for realizing "human harmony" "University" even put forward that "from Tian Zi to Shu Ren, one is to cultivate one's morality." It can be seen that when Confucius talked about "harmony", he put the "harmony" of the individual mind as a social cell in a very important position. This is a new development of the previous theory of harmony. This new exposition not only conforms to the fact that China was a low-level agricultural society at that time, but also conforms to the cultural tradition that China people attached importance to patriarchal clan system at that time, thus finding a practical and effective path for the realization of "harmony" and social harmony and stability. Confucius also talked about "politics" from the perspective of "harmony between people", and advocated "correcting mistakes and criticizing mistakes", "saving money and loving people, making people timely", "morality is in the Tao, courtesy is in the Tao", especially for Shun's political art of "holding both ends and serving the people". There is a sentence in Zuo Zhuan Zhao Gong's Twenty Years that best expresses Confucius' view of "politics": "Forgiveness helps fierceness, fierceness helps leniency, and politics is peace." Confucius talked about human "harmony", not about harmony and covering up contradictions, but about principles and etiquette. In the view of Confucius and his disciples, "harmony" is the pursuit of life and the goal of mankind, but the realization of "harmony" should be "ceremony". In other words, making and keeping the ceremony is the condition of "neutralization", and only "self-denial and returning the ceremony" can "the world return to benevolence". Otherwise, it is immoral to make peace with mud, create homesickness, ignore principles and give up the struggle. Confucius believes that the essence of this kind of "harmony" of villains is "harmony" rather than "harmony", and gentlemen should resolutely oppose this kind of "harmony" phenomenon in form and reality. He clearly said: "Homecoming is the thief of virtue." On the other hand, Confucius believes that the purpose of making and maintaining rituals is to realize the state of "harmony" between people and reach the realm of "harmony". So he said, "Harmony is the most important thing, and ceremony is the most important thing." It can be seen that in Confucius' harmonious thought, "ceremony" and "harmony" are complementary and mutually useful. Confucius' most outstanding contribution to "harmony" is that he treats human society and the universe on which human life depends as a whole, and pursues a lofty realm of "harmony between man and nature". Confucius claimed that he didn't talk about the chaotic gods in Machamp, so his attitude towards the "heaven" representing nature was very clear and serious, without any hint of mysticism. He said, "What does heaven say? When you are at four o'clock, everything is born. What is the sky? " Confucius believes that although the "heaven" that breeds all things in the four seasons is very high, human beings can't disobey it, and if they disobey it, they will lose "harmony"; But its law can be understood and used. Humans can imitate "Heaven" and can only imitate "Heaven". In Confucius' view, Yao is a model of law and heaven. "Only Heaven is great, only Yao is great." Because "Heaven" is big and its laws cannot be violated, human beings who look small in front of "Heaven" should be in awe, that is, "fear the destiny of Heaven". Confucius believes that if human beings can't fear nature, or even violate the laws of nature, they will offend nature and will eventually be punished by nature. At this time, even if they regret it, it is useless. "This is God's condemnation, and there is nothing to pray for." The only way for human beings to get along with "heaven" is to explore and understand the laws of nature on the basis of reverence for nature, master the laws of nature and use them to benefit human beings themselves. Judging from the history of the development of human society, Confucius' thought has profound insight and practicality. It is precisely because of the vastness of the earth that Confucius, on the one hand, reveres nature, on the other hand, loves and attaches himself to nature like a child, and regards man and nature as a whole. More than 2500 years ago, Confucius cared about life, advocated the protection of animals and opposed the exploitation of nature by human beings. Confucius himself only used a hooked fishing rod instead of a big fish net when fishing; When hunting, only shoot birds, not birds staying in the nest. In this way, animals living on the same earth as humans can thrive and not be extinct; The balance between man and nature can be maintained forever and will not be destroyed. Confucius' behavior and the idea of "fishing without steel and swimming without lodging" are excellent examples for environmentalists today. It is precisely because Confucius regards man and nature as a whole and pursues their harmony that he also advocates that human beings should learn from nature, fully understand nature, understand the meaning of life in nature and correctly handle the relationship between man and nature. Out of the pursuit of harmony between man and nature and the care for natural resources, Confucius opposed extravagance and advocated a frugal lifestyle. He said: "luxury is not a grandson, but frugality. It is better to be practical than not having grandchildren. " If you live a luxurious life, you may violate it; Life is frugal and shabby. However, Confucius would rather be shabby than envy the extravagance that violates peace. He even said, "Eat less, drink more water, bend your arms to rest on it and have fun." Another important point of Confucius' "harmony" is the golden mean recalled by Zi Si in The Mean. Originated from Confucius, but summarized by quilt thinking. Later, it became an epistemology, which deeply influenced the way of thinking of China people. Confucius said, "A gentleman is moderate, but a villain is against the mean. Gentleman's doctrine of the mean, gentleman and time; The villain is despicable, and the villain will do whatever it takes. " Later, Zi Si's thought of "pushing Yao from generation to generation for Shun, and listening to his father and teacher on weekdays" further developed Confucius' doctrine of the mean. Its most classic sentence is "the joys, sorrows, joys and sorrows are all in the middle;" All the hair is in the middle section, called and. If you are in the middle, you are the biggest in the world; He who is in harmony is also in the world. To be neutral, the position of heaven is obscure, and everything is nurtured ",thus turning Confucius' doctrine of the mean into" the doctrine of the mean "and a way of thinking and cognitive method of China people. Why is the golden mean so important? Confucius' reason is: "All countries in the world can be equal, the nobility can resign, the white blade can follow, and the doctrine of the mean cannot be done." "In Confucius' view, it is very difficult to practice the golden mean, and it is impossible to be virtuous and brave. The weakness of human beings is that it is difficult to get rid of obstacles and the blood is easy to be biased. Therefore, it is worth reading from time to time, doing it day after day, and seeking for life. From this point of view, in Confucius' ideological system, harmony is a spirit, a pursuit, a realm, a realm, a political wisdom, a humanistic concern, a moral appeal and an ideal realm. Today, in the process of building a harmonious socialist society and a resource-saving society, Confucius' harmonious thought is really worth digging, learning and carrying forward.