Confucius' thoughts and theories attach importance to dialogue and discussion, forming a spiritual outlook that deeply irrigates Chinese civilization. China's ancient literary criticism was good at dialogue and discussion, which was influenced by Confucius' personality and thought. For example, the forms of poetry and ci, which have been popular in ancient China, are the embodiment of this tradition. Therefore, it is one of the important ways to discuss the literary criticism of Confucius and China from the spirit of dialogue. Therefore, this paper intends to discuss this issue.

Confucius advocated "harmony but difference" and attached importance to dialogue, which was created in the atmosphere of a hundred schools of thought contending in the pre-Qin period. The pre-Qin period (770 BC-22 BC1year) was an important period for the development of China's ideological and cultural transition, which laid the foundation for China's ancient ideological and cultural development, and was also called the "axis period" by modern western philosophers. The ideology and culture in this important period has a special form of expression, showing a warm situation in which a hundred schools of thought contend, which has always been concerned by future generations.

The ideological dialogue of pre-Qin philosophers is the source of China's ancient ideological dialogue and the mother of literary criticism. The formation of hundred schools of thought's contention in the pre-Qin period directly contributed to the prosperity of ideological dialogue. A hundred schools of thought contended in the pre-Qin period, which was a good start for the formation of China's ancient academic and thought in the spirit of modern dialogue. Contention and dialogue developed in the direction of "harmony without difference", which combined a hundred schools of thought and laid a good foundation for China's later ideological and academic development. The Book of Rites The Doctrine of the Mean says: "All things coexist without harming each other, and the Tao is parallel without contradicting each other. The reason why the world is so big is because the small virtue flows and the great virtue flows in Dunhua. " This passage shows the value and method of China's ancient ideological dialogue since the pre-Qin period. Competition is the expression of dialogue, and dialogue deepens competition. Without dialogue, competition may lead to confrontation, even struggle and destruction. Therefore, dialogue is the basis of contention. Compared with contention, dialogue can better show the humanistic meaning and the characteristic of "harmony but difference" in China culture. Zhuangzi Tianxiapian once discussed the tragicomedy of ideological and cultural fission in the pre-Qin period from the perspective of Taoism.

The world is in chaos, the sage is unknown, and the morality is different. There are many ways to take care of yourself. For example, the eyes, ears, nose and mouth are clear and cannot communicate with each other. There are hundreds of skills, all of which have their own strengths and are useful from time to time. Although, it should not be repeated, people who sing a song are also. Judging the beauty of heaven and earth, analyzing the reason of all things and observing the whole of the ancients, few people can prepare for the beauty of heaven and earth, which is the so-called immortal ability. Therefore, the way of inner saints and outer kings is dark and unknown, gray and not fat. People in the world do whatever they want. Sad husband! A hundred schools of thought contend, not to give way! Scholars of later generations, unfortunately, can't see the purity of heaven and earth, and can't see the vastness of the ancients. Taoism will crack for the world.

Zhuangzi talked about the disintegration of Taoism due to the turmoil and unknown sages at that time. People are different, and the true meaning of Taoism is missing. Zhuangzi is too pessimistic. In fact, it is a historical necessity for Taoism to move from unity to division and then from division to integration. So Ban Gu's Hanshu Yiwenzhi in the Eastern Han Dynasty said:

There are ten philosophers, but only nine are impressive. They are all based on the weak kingship, the princes co-governing, and the princes co-governing. They like and dislike different ways. They used the skills of the nine sects, each led one end, worshipped their goodness, talked about it, and won over the princes. Although his words are different, they are still incompatible with each other and are made for each other. Benevolence and righteousness, respect and harmony, on the contrary, complement each other.

Although Ban Gu's statement was intended to promote Confucianism, he also saw the path of ideological dialogue and contention among pre-Qin philosophers, that is, from all sides to the sea. The track of ideological development since the pre-Qin and Han Dynasties proves that this statement is true, from the deduction of classic forms, such as The Analects of Confucius, Mencius, Laozi and Zhuangzi, to the so-called miscellaneous books, Lv Chunqiu and Huainanzi. And the basic condition of this development and evolution is dialogue. A hundred schools of thought contend, if there is no ideological dialogue and no humanistic meaning, it will lead to the tragedy of burning books and burying Confucianism in the Qin Dynasty. In order to avoid the weapon of criticism becoming a weapon of criticism, free ideological dialogue is the premise. From pre-Qin dynasty to Han dynasty, both positive and negative experiences and lessons appeared, which became a historical phenomenon for future generations to think about.

The drastic changes in society and times during the Spring and Autumn Period and the Warring States Period are reflected in the ideological and cultural fields, that is, since Shang and Zhou Dynasties, theology has faded, rational spirit has become prominent, and there has been a situation of "ritual collapse and bad music", which also provides opportunities for cultural metabolism. The pre-Qin philosophers were originally Wang Guan of the Zhou Dynasty, and their academic thoughts were limited by their official positions, so they failed to acquire independent character. The collapse of the Zhou family, the turmoil of the times, the downward movement of academics and the popularization of education have prompted them to come to the people, and their ideological space has been released, and they can freely express their opinions on social life. The ideological dialogue and literary criticism of pre-Qin philosophers were formed on this platform.

The dialogues and literary theories of the pre-Qin philosophers are embodied in their views on the culture of rites and music in the Zhou Dynasty. Rites and music civilization is the cultural blood on which the whole Chinese nation depends to settle down, and it is based on the cornerstone of human nature and life. Specifically, various schools in the pre-Qin period started a discussion on the value and function of ritual and music civilization around the question of human nature and life, which can be described as Mencius of Confucianism and Thorium Front of Zhuangzi of Taoism. Even within Confucianism, there are differences and disputes between Mencius and Xunzi. At that time, the political, economic and social life problems were all brought together in this category. In the face of the collapse of rites, pre-Qin philosophers expressed tit-for-tat views. Confucius and Mencius of Confucianism advocated reinterpreting the ritual and music civilization in inheritance; Laozi and Zhuangzi of Taoism advocate returning to the primitive state of mankind and abandoning rites and music; Legalists, from the rise of the emerging landlord class, proposed to replace traditional rites and music with magic power; Mohism proposed to abolish rites and music from an economic point of view. The literary theory at that time belonged to the category of so-called essays. Because the literary problems in ancient China have always been related to social life and political culture, the core concept of literary theory is social life, and the theory of human nature is the basis of this problem. The dialogue and contention between Confucianism and Taoism promoted the integration and complementarity of the two ideas, paved the way for the integration and development of Qin and Han thoughts, and embodied the harmonious but different style of China culture. It has a great influence on literary criticism, and Confucius' dialogue and literary criticism are produced under this cultural background.

Confucian literary criticism is mainly found in The Analects of Confucius. The Analects of Confucius is a Confucian classic in which Confucius disciples record the ideas of Confucius and students. Ban Gu's History of Hanshu, Arts and Literature said: "The Analects of Confucius, when Confucius responded to his disciples, both people and disciples heard what Confucius said." As for why the Analects of Confucius was taken as the carrier, Confucius, a scholar in the Tang Dynasty, analyzed in the Preface to the Analects of Confucius: "The style of this book is suitable for many ways, and all teachers should take advantage of their opportunities to teach it. Things are impermanent, or they resist the monarch, or they are restrained by their disciples, or they show themselves, or they are mixed, and their words are close to the meaning." Confucius said here that The Analects of Confucius was adapted according to the life story and ideological characteristics of Confucius. Although Confucius is a saint, his life is very casual, and his ideological characteristics are very suitable for the genre of The Analects of Confucius. The so-called "difficult answer" refers to the characteristics of this kind of ideological dialogue. Confucius is very easy-going when he gets along with students, and his way of thinking also reflects the practical rational characteristics of China culture, that is, he pays attention to tapping the spark of his inner rationality and moral thought in his daily life, which itself has the characteristics of excitement. Modern scholar and writer Lin Yutang said:

The touching thing about Confucius' character lies in his kindness and gentleness, which can be clearly seen from his tone of speaking to his disciples. The dialogue between Confucius and his disciples recorded in The Analects of Confucius can only be regarded as a humorous ramble between master and apprentice, occasionally embellished with a few meaningful warnings. With this attitude, reading of the analects of confucius, Confucius said a few words at the most casual time, which was wonderful.

For this reason, Lin Yutang advocated the quotation system in the 1930s, which was called the school of comment. Lin Yutang thought that what Confucius said casually was "wonderful", which was obviously impromptu and an aesthetic experience in itself. Therefore, it is of great significance to study Confucius' literary thought from the perspective of dialogue.

The dialogue between Confucius and his disciples recorded in The Analects of Confucius is quite different from the dialogue in The Dialogue on Literature and Art written by Patatou in ancient Greece. The former focuses on rational exposition, while the latter focuses on intellectual perception. Hegel's criticism of Confucius in Lectures on the History of Philosophy is at most some moral proverbs without a system. [2] This shows that he does not understand the life values and theoretical concepts of the Chinese nation. Confucius thought has become the carrier of the cultural psychology of the Chinese nation, which bears the practical rationality of the Chinese nation, conforms to China people's outlook on life and rational concept, and has far-reaching influence. China people don't like to turn theories into grey speculative objects, but prefer to combine knowledge with practice. Hegel himself did not expect that more than 200 years after his death, an ideological trend of opposing uniqueness and advocating phenomenology and temporality rose in his hometown of Germany, which influenced literary criticism and returned to the oriental Confucian context to some extent.

The literary theories of pre-Qin philosophers are embodied in their views on rites and music in the Zhou Dynasty. Rites and music include the contents of morality and literature and art, and it is obvious in Confucius' thought that the pre-Qin Confucians understood the problems of morality and literature and art from the perspective of rites and music. Confucius himself attached great importance to the dialogue and exchange of literature and art, which was determined by the characteristics of agricultural civilization and the patriarchal society that followed. The society linked by the blood clan system attaches importance to the harmony of interpersonal relationship, and the relationship between people in ancient times was mainly carried out through dialogue and discussion. Learning can't be separated from discussion in daily life. The concept of "Shu Ren's daily life is the Tao" sprouted long ago in ancient China society. At that time, an important function of poetry and music was to undertake interpersonal communication. Lev tolstoy put forward an important point in On Art, that is, art originates from the communication between individuals and society and is an important channel to get rid of individual loneliness. [3] This idea of Confucius is quite consistent with his poetic proposition. Confucius said, "Poetry can be appreciated, impressive, gathered and resentful." (The Analects of Confucius Yang Huo) According to later generations, the so-called "group" means "living in groups and learning from each other", which means exchanging thoughts and feelings with each other. It can be seen that people's ideological realm can be expanded through dialogue. In ancient China, people realized the functions and functions of poetry, music and dance from the interpersonal relationship of agricultural civilization, and emphasized that poetry and music promoted dialogue and harmonious interpersonal relationship through the exchange of ideas. Different from rational thinking and interpersonal dialogue in western interpersonal relationships, poetic interest and randomness often happen inadvertently, which is generally the case in essays in later generations' poetry talks and ci talks. How to deal with the relationship between "poetry can be numerous" and "poetry can be numerous" is worth discussing. In fact, the "xing", "outlook" and "resentment" of poetry are all recognized on the basis of "group", rather than developed independently from it. This point should be particularly emphasized. At the end of the Ming Dynasty, Wang Fuzhi put forward in Volume I of Jiang Zhai Shi Hua:

"Poetry can be complicated, impressive, organized and resentful". Distinguish the gains and losses of elegance and vulgarity in Han, Wei, Tang and Song Dynasties. People who read "300 Articles" must do this. If you can cloud, you will be rational. Its prosperity is impressive, and its prosperity is deep; You can thrive on what you see and your opinions will be judged. Instead of complaining in groups, complaining is immortal; The more resentful the group, the more sincere the group.

What is emphasized here is the relationship between groups and resentment. Dialogue and communication between "groups" is the platform and foundation for constructing and interpreting poetry.

Judging from the existing text of The Analects of Confucius, Confucius consciously emphasized this function of dialogue and communication in The Book of Songs. He said, "I don't know my fate, and I don't think I am a gentleman." If you don't know the etiquette, you can't stand it. You can't know people if you don't know what to say. "("The Analects of Confucius Yao Yue ") Confucius believes that a gentleman can communicate with others if he knows people in know life and knows what they are saying. This kind of knowing people is also one of the skills of the wise, coordinating with the benevolent lover. "Fan Chi WenRen. Confucius said,' Love. Ask. Confucius said:' Know people. "(The Analects of Confucius Yan Yuan) In Confucius' view, knowledge is the application of benevolence, and benevolence is the basis of knowledge. The two are interactive. If you can't know people, how can you love others? This is an important idea of Confucius' benevolence. Confucius said when educating his son, "Are you Nan Zhou or Zhao Nan? "? People are not standing on the wall for Nan Zhou and Nanzi? "(The Analects of Confucius Yang Huo) means that if you don't study the Book of Songs, just as people can't move forward if they lean against a wall, you can't have a dialogue and exchange with others. Nan Zhou and Zhao Nan in The Book of Songs reflect the fine ancient customs of the surrounding areas formed by Zhou Wenwang under the influence of Dehua, and are also the source of the wind of benevolence and righteousness advocated by Confucius. Confucius believed that if a person accepted the moral concepts and thoughts and feelings advocated by Nan Zhou and Zhao Na in The Book of Songs, he would be kind to others and sublimate his personality. The patriarchal clan system in ancient China incorporated art into the social clan group very early, which is the so-called civilized education system of "reciprocity of rites and music". There are not only the original ethical basis of consanguinity, but also obvious differences. Therefore, this special political ethics and religious system has a set of corresponding aesthetic culture and operating system to decorate it. "Book of Rites" points out: "Music is different from etiquette", "Music is the same, but etiquette is different. The same is a blind date, and the differences are respectful. " According to Confucianism, the ceremony in patriarchal society is used to distinguish people of different grades, and joy is to reconcile the feelings between people of different grades and identities. People of different grades and identities, because they are in the same blood system, have the foundation of emotional identification and communication, and literature and art, including The Book of Songs, can assume the function of reconciling interpersonal relationships. Confucius also taught his son, "If you don't learn poetry, you have nothing to say." . Confucius also consciously emphasized that no matter how well he learned the Book of Songs. It's useless if you can't deal with the source. "Confucius said,' recite three hundred poems, and teach them to be political, which is unattainable; Make it everywhere, not just right; Although a lot, but also xi thought? Ceng Zi, a student of Confucius, also said: "A gentleman makes friends with his words and helps others with his friends." (The Analects of Confucius Yan Yuan) From these aspects, the consciousness and application of dialogue is based on Confucius' benevolent ideological character.

Confucius' various thoughts, including literary thoughts, are first manifested in the dialogue with his disciples. Confucius attached great importance to teaching students in accordance with their aptitude and persuasiveness, and inspired students to draw inferences, thinking that this was a sign that students could or could not teach. The Analects of Confucius: "Confucius said:" If you don't get angry, don't send it, don't worry, don't make trouble, and don't take a corner, you will no longer be there. " Sima Qian's Historical Records Confucius Family also quoted this passage to illustrate the characteristics of Confucius' education of students. The Analects of Confucius quoted Zheng Xuan as saying: "When Confucius talks with people, he must treat them with indignation, and his speech is inspired, so he knows how to think deeply." Say it and give it a speech. If you don't think about it, you won't attach importance to teaching. "As can be seen from this passage, Confucius is deeply involved in the way of education. When he educates his students, he often waits until the other party understands something, so that the other party can accept it easily and be impressed. If the other person can't draw inferences, he won't repeat it, because such students have no talent and don't see any benefits after teaching. Records in Historical Records of Zhong Ni's Disciples:

Zi Gong was eloquent, but Confucius often argued according to reason. He asked, "Which is better, you or Hui?" He said: "If you give it, you dare not look back! I also know a thing or two. "

Although Zi Gong was eloquent, in Confucius' view, no Yan Hui could draw inferences from others and had poor understanding, so he was not as popular with Confucius as Yan Hui, and Zi Gong had self-knowledge. It can be seen that Confucius pays attention to inspiring students in the context of dialogue and attaching importance to two-way interaction. In Confucius' view, ideological wisdom is not only manifested in eloquence and eloquence, but also in understanding wisdom. Ability and knowledge are more important and fundamental. This is a very important and valuable point of view.

In the process of educating students, it is not only the embodiment of Confucius' educational thought, but also the arbitrariness of dialogue, which accords with the principle of individuality and arbitrariness of literary criticism and is the basic feature of China's ancient literary criticism. It is recorded in The Analects of Confucius Advanced that Confucius gave different answers to several students' questions about "Si Wen Zhu Xing", that is, once they understood the Tao, what to do, according to different people:

Lutz asked, "Where's Sven?" Confucius said, "With my father and brother around, how can I smell and act?" You Ran asked, "Where is Sven?" Confucius said, "Si Wen must do it." Gong Xihua said: "I also asked Wen Sixing, regardless of the details, Confucius said,' Father and brother'; Asked xing, Confucius said' Si Wenxing'. Red is also confused, dare to ask. Confucius said, "Seek to retreat, so advance; I retired because I am also a human being. "

Confucius embodies the principle of teaching students in accordance with their aptitude. Lutz is brave, so don't let him enter easily; Jean Valjean is honest, so we should encourage him to make progress. Confucius respects each student's personality in the dialogue and teaches students in accordance with their aptitude.

What is commendable is that Confucius sometimes breaks the hierarchy between teachers and students and frankly talks and confronts students. Confucius once said: "Gentlemen are harmonious but different, villains are not harmonious" (The Analects of Lutz), "Gentlemen are incomparable, villains are inconsiderate" (The Analects of Confucius is a government), and these basic principles are also reflected in the dialogue between Confucius and his disciples. Historical Records Confucius Family records that when Confucius was trapped in Cai Chen, his disciples had different attitudes towards Confucius, and the resulting ideological dialogue and even ideological confrontation showed the frankness of Confucius' dialogue:

Confucius knew that his disciples were very concerned about him, so he called Luz and asked, "The poem says,' Bandits and tigers took them to the wilderness'. Isn't my way evil? What am I doing here? Lutz said, "I'm not a matter of opinion, isn't it? I believe in people's opposition. I don't know. Evil? People don't do whatever they want. Confucius said, "Yes! By analogy, the benevolent will believe, and there will be Boyi and Shu Qi. If you know what you are doing, you will do it. Is there a prince to do it? "

Luz goes out, Zigong comes in. Confucius said, "Give, the poem says,' Bandits kill tigers and lead the wilderness'. Isn't my way evil? What am I doing here? Zi Gong said, "The master's way is too great for the world. Did the master build less? Confucius said: "Good farmers can cultivate crops, but they are not good. Good workers can be skilled, but they are not smooth. A gentleman can cultivate his way, regulate his way and unify his way, but not tolerate his way. Today, I don't want to build my road, but I want to be tolerant. Pay, ambition is not far away! "

Zi Gong went out and Yan came back to see him. Confucius said, "Hui, the poem says,' Bandits kill tigers and lead them into the wilderness'. Isn't my way evil? What am I doing here? " Yan Hui said, "The way of the master is great, and the world can't tolerate it. Although, the master pushes, no illness, no gentleman! It is my ugliness not to cultivate my husband's morality. Husband's road has been overhauled, no need, this is the ugliness of people with countries. Never meet a gentleman without illness! " Confucius smiled happily and said, "You have Yan's son! If you earn more money, I will kill you. "

This dialogue vividly shows the character and ideological realm of Confucius and several disciples. Confucius promoted benevolence and restored the rites of Zhou, but it was not recognized by the world at that time and was besieged. Therefore, it is inevitable that there is resentment among disciples, and Luz complains that Confucius is not used by the world; Zi Gong advised Confucius to lower his ambition. Confucius insisted on educating students with the idea of seeking benevolence, saying that his tragedy was inevitable and his ambition was unyielding. Only Yan Hui, a disciple, complimented the teacher, thinking that he was the greatest teacher in the world and the glory of the teacher. Confucius was so happy when he heard this in his annoyance that he even told a funny joke that if he became rich, he would take care of Yan Hui's household registration. It can be seen that Confucius sometimes had the habit of listening to compliments, while Yan Hui was also suspected of pandering. For example, The Analects of Confucius Advanced also records: "Zi Wei Kuang, Yan Yuan came last. Confucius said,' I regard my daughter (you) as my death.' Confucius said:' I am here, why dare I die? In this dialogue, Confucius' ideological character, even his vulgar side, is vividly presented, and the understanding of benevolent people between teachers and students is not consistent. It is the display of "gentlemen are harmonious but different" that Confucius finally promoted the personality realm of Luz and others with his own ideological personality, which goes down in history. (See Biography of Zhong Ni Disciples in Historical Records) Lutz believes that benevolent people should be recognized by most people, while Confucius believes that, on the contrary, Boyi and Shu Qi starved to death in shouyangshan, which is typical. Benevolence embodies the spirit of "knowing pine and cypress after cold". The spirit of Confucius is the spirit of benevolent who knows what he can't do. This benevolent spirit is the core spirit of China's literary criticism. For example, "Confucius said,' Take Tao as the aim, virtue as the basis, benevolence as the basis and art as the tour'". "("The Analects of Confucius ") Confucius said," The knower enjoys water, and the benevolent enjoys Leshan; The knower moves, and the benevolent is quiet; Those who know are happy, and those who are good live long. " (The Analects of Confucius Yongye) is the expression of this idea. Yan Hui was praised by Confucius because he was able to live and work in peace and contentment, never changed his mind, reached the point where benevolent people did not worry, and rose to what modern people call Kong Yan's personality. Confucius once praised: Return with virtue! A spoonful of food, a spoonful of drink, in a dirty alley. If you can't bear it, you will be worried. If you go back, you won't change your fun. Hyun-jae, come back! (Yongye)

Confucius' exposition of Yan Hui's personality reflects the firm benevolence and will practice in the Confucian mind, which has risen to a realm of consciousness and freedom beyond utilitarianism and is connected with the free realm of literary aesthetics. It needs exercise. Mencius said, "Yu and Ji should be at peace with the world. If they don't advance after three times, Confucius is also a sage." Yanzi lives in a mean alley in troubled times. A spoonful of food and a spoonful of drink. People are worried if they can't bear it, but Yan Zi doesn't change his pleasure. "("Mencius Li Lou ") also praised Yan Hui's personality spirit. "The Analects of Confucius Yan Yuan" also records: "Yan Yuan asked benevolence. Confucius said:' Self-denial and courtesy are benevolence. A day of self-denial and self-denial, the world will return to benevolence. You are benevolent, but others are benevolent? It is worth noting that Confucius taught students that self-denial is important, starting with their own efforts and not relying on external forces. In this way, the sublimation of personality has shifted from the external realm of moral cultivation to the internal realm. This realm of life echoes noble personality and refined spirit. Confucius thought that only human beings have this kind of humanity connotation and brilliance beyond biological instinct. Later, Mencius expanded the meaning of humanity consciousness and formed the aesthetic personality theory.

If we understand it from the perspective of contemporary reception aesthetics, it is very valuable. Thus, the openness of The Analects is directly related to the quotation. Cheng Yi suggested that readers might as well set themselves as disciples of Confucius, talk with saints and learn from them. He also stressed that readers will have various reactions after reading it, some don't understand it at all, some have a second language after reading it, and some dance after reading it. He claimed that after reading the Analects of Confucius, there was a long-lasting significance: "Cheng Zi said: I read the Analects from 17 to 18, and then I understood the meaning of the article. The more you read, the more meaningful you feel. " (Introduction to Mencius by Zhu) The reading effect is obviously related to the content and style of The Analects. Mr. Tan Jiajian believes that The Analects of Confucius is the originator of quotations from later generations: "The Analects not only has a wide influence on the history of China literature in terms of language art, character description and story narration, but also its original quotations are often imitated by later generations." [4] Confucius and his thoughts communicated with future generations through this style, and his ideological style, voice, appearance and smile were vivid, which had a great appeal and made future generations see his style and never forget it. Sima Qian of the Western Han Dynasty finally sighed in Historical Records Confucius Family:

There is a poem: "When the mountain rises, the scenery stops." Although I can't go back to the era of Confucius, I am very yearning for it. I read Kong's books, so I can see him. When I arrived in Shandong, I saw temples, cars, clothes, rituals and music, and Confucian scholars exercised etiquette at Confucius' house on time. I couldn't leave. There are many kings and saints in the world, before and after Dou Rong's death. Confucius's cloth has been handed down for more than ten generations, and scholars have lived in it. Since the emperor and the vassal, China's words and six arts have compromised with the master, which is most holy!

From a deeper cultural background, the dialogue theory in Confucius' The Analects of Confucius established the secularization of China's thought and culture, and ruled out the rule of religious spirit over China's traditional culture. Any religion, no matter what form it takes, has a basic starting point, that is, it is based on belief, and spiritual belief is composed of some absolute laws and dogmas, which are sacred and insurmountable, thus producing its fundamentalism, which often stops dialogue and communication, worships absolute truth and ignores the present. [5] Although Confucius' thought also has the color of spiritual belief, for example, he emphasized that "the benevolent is benevolent, there is no harm to benevolence, and there is a sacrifice to benevolence", but he pays more attention to its realistic character and practicality. The forgiveness advocated by Confucius and the golden mean of "Don't do to others what you don't want others to do to you" laid the human nature foundation and realistic character of China's ancient ideology and culture.