Introduction: Confucianism, also known as Confucianism, originated in the Spring and Autumn Period of the Eastern Zhou Dynasty and entered the second period of Confucianism development in the Han Dynasty. In the Song, Ming and Qing Dynasties, Confucianism entered the third stage of development-sex; By the middle of Ming Dynasty, Zhu Cheng's Neo-Confucianism had become a stepping stone for people to pursue fame and fortune. Confucianism is extensive and profound. The following is a small paper on the history of Confucianism that I collected, hoping to help everyone.
Confucianism, also known as Confucianism, originated in the Spring and Autumn Period of the Eastern Zhou Dynasty and is one of the "Taoists", "Mohists" and "Legalists" contended by a hundred schools of thought. From the time of Emperor Wu of Han Dynasty, it became the orthodox thought of China society, which lasted for more than 2,500 years from the time of Confucius. With the change and development of society, Confucianism is constantly changing and developing from content, form to social function. If the content, form and social function of Confucianism are comprehensively investigated, I think China's Confucianism has different characteristics in different historical development stages.
When it comes to Confucianism, the first thing that comes to mind is the pre-Qin primitive Confucianism represented by Confucius, Mencius and Xunzi. At the end of the Spring and Autumn Period, Confucius established an ideological system centered on "benevolence" and "propriety", advocated "rule by virtue" and founded Confucianism. Confucianism advocates "benevolence", "righteousness", "loyalty" and "forgiveness", and the doctrine of the mean is an idea of Confucianism, which advocates being impartial to people and things and reconciling a compromise attitude. The proposition of "benevolence" is "the benevolent loves others", which requires the ruling class to observe the people's feelings and oppose tyranny. Confucius believes that to realize "love", we must follow the principle of "loyalty and forgiveness", that is, the requirement of "don't do to others what you don't want others to do to you"; The idea of "courtesy" is "self-denial", that is to say, we should restrain ourselves and make ourselves meet the requirements of "courtesy". However, due to the disintegration of slavery at that time, monarchs of various countries had no time to take into account the idea of "ruling the country with courtesy" advocated by Confucius, and Confucianism did not receive much attention at that time.
During the Warring States period, Mencius put forward the theory of "goodness of human nature" on the basis of Confucius' theory, implemented benevolent policies, and put forward the controversial proposition that "the people are more valuable than the monarch". Xunzi, a realistic school, also emphasized the normative and educational functions of reason from the theory of good nature. During the Warring States period, Confucianism became a prominent school, but it was left out in the cold because of the disputes between princes and princes, which could not meet the requirements of the landlord class.
Similarly, Xunzi's principles of governing the country, such as "distinguishing groups", "living in groups" and "the way of unity", including the ideal specific strategies of "sovereign power" and "enriching the country and strengthening the country", and even his "theory of ceremony", "theory of music" and "rule by monarch" can be said to be very realistic. On the basis of affirming the social hierarchy and professional division of labor that had been formed at that time, it stipulated the inherent rights and status of each member of society and required them to perform their duties, so as to achieve the harmony of the whole society. Of course, this does not mean that Xunzi's principle of governing the country has no idealism. Because, if there is no idealism in his theory, then his theory will not have any attraction, and he cannot be called a thinker.
The second period of the development of Confucianism was the Han Dynasty. Emperor Wu of the Han Dynasty reused Dong Zhongshu's thoughts and practiced "abandoning a hundred schools of thought and respecting Confucianism alone". It is Confucianism that has gradually become orthodox. Dong Zhongshu's theory is yin-yang school and Confucianism.
The confluence of home. In my opinion, the "Three Strategies of Heaven and Man" is the best embodiment of the political and ideological characteristics of Dong Zhongshu and Confucianism in the Western Han Dynasty. "Heaven induction, theocracy; Release Confucius, suppress a hundred; Unity in the Spring and Autumn Period, respect for Wang Xiangyi. " Dong Zhongshu added the content of harmony between man and nature and divine right to Confucianism, and put forward the theory of "three cardinal guides and five permanents". All these meet the needs of absolute monarchy.
During the Song, Ming and Qing Dynasties, Confucianism entered the third stage of development-Confucianism based on the theory of human nature. The historical development background of Confucianism in Song Dynasty is unique and distinct: the turbulent and weak historical background, the cultural trend of the integration of the three religions and the dilemma of traditional Confucianism. As a result, neo-Confucianism will inevitably come into being. Cosmology is the first concern after the emergence of neo-Confucianism, which is different from traditional Confucianism in that it only cares about society and politics. Zhou Dunyi invented Taiji Map and put forward the method of spiritual cultivation, that is, the way of becoming a saint-no desire: a quiet and empty heart, a straight heart. Shao Yong, Zhang Zai and others also put forward their own world view, such as Tai Chi is Qi. Zhu's Neo-Confucianism emphasizes that "what is metaphysical, invisible and intangible is reason; Physiologically, all beings are this device. " Zhu believes that Tai Chi contains various principles and is also a summary of all the principles. In the Song Dynasty, Zhu Cheng's Neo-Confucianism was once dismissed as pseudo-Confucianism and was banned several times. It was not until the Yuan Dynasty that it was established as an orthodox thought, and it continued until the Ming and Qing Dynasties. Confucianism in the Song Dynasty was gradually made official because Neo-Confucianism at that time absorbed the strengths of Taoism and Buddhism, supplemented the shortcomings of Confucianism, and integrated the internal unity of justice, benevolence and human desire, making Confucianism more complete and philosophical, thus more effectively maintaining the hierarchical privilege system of feudal rule and meeting the needs of strengthening feudal rule.
By the middle of the Ming Dynasty, Zhu Cheng's Neo-Confucianism had become a stepping stone for people to pursue fame and fortune, and gradually lost the spirit of seeking talents and learning literature. Lu Wang's theory of mind and nature is opposite to Neo-Confucianism. They believe that there is no "rational world" and the universe is a complete spiritual entity. And this world is the world in our experience. It makes sense to have a heart. Zhu emphasized learning, while Yang Ming emphasized action. The internal structure of Wang Xue created by Yangming is composed of unity of knowledge and action and conscience. In this structure, Yangming speaks with his heart (conscience) and interprets his heart with his conscience. Heart (conscience) constitutes the cornerstone of Wang Xue. And "to conscience" is how to be holy.
During the Ming and Qing Dynasties, the Confucian system became more active. Active Confucianism criticized and inherited the traditional Confucian system, which promoted the revival of Chinese traditional culture, but it did not occupy the mainstream of thought and was not a bourgeois political theory in essence. Although this thought has some connection with the adaptation of commodity economy in Ming and Qing Dynasties, it is caused by sharp ethnic contradictions and class contradictions. It can be seen that the historical position of Confucianism is also closely related to the economic situation of the country at that time.
Modern Neo-Confucianism is the fourth stage of the development of Confucianism. The new development of Confucius' theory in modern times is the emergence of new Confucianism under the collision of Chinese and western civilizations. In the preparation and development stage of Neo-Confucianism, Confucian scholars once had the idea of passively accepting western culture, such as "taking middle school as the body and western learning as the use". The social unrest in China since modern times, including before and after the founding of New China, has not greatly developed and changed Confucianism, and certainly has no high historical position. The resurgence of "Confucianism fever" in 1990s is another manifestation of China people's renewed interest in China's classical culture. Confucian culture is a harmonious culture, which meets the expectations of China people for life and society. At the same time, with the side effects of economic development, the flourishing moral decay and the complexity of social forms have prompted people to re-focus on China's traditional classic thoughts.
Confucianism is an important part of Putonghua in China. Although today's China society is seriously westernized by western culture, traditional thoughts still occupy an irreplaceable position in national ideology. In daily life, our behavior will be unconsciously guided and constrained by Confucian norms. We should study Confucianism well and inherit and carry forward the fine traditions of the Chinese nation.
;