The pre-Qin Confucianists' thoughts of "Virtue and Happiness" are a pair of important categories in China's traditional ethical culture. In the pre-Qin period, Confucianism, Taoism and Mohism all expounded their own views on the issue of Telford, and put forward many valuable views. Among them, the Confucian thought of "Telford" is particularly rich and profound, which has a far-reaching influence on later Confucianism and even the whole traditional culture of China. On the basis of combing the theoretical origin and ideological changes of pre-Qin Confucianism, this paper discusses the gains and losses of pre-Qin Confucianism on the issue of Telford, and then reveals its modern significance. As early as the early years of the Western Zhou Dynasty, people had a systematic understanding of what happiness was. "Five Blessingg, one is longevity, the other is wealth, the third is corning, the fourth is kindness, and the fifth is death." (1) The so-called love refers to an instinct for morality. This links happiness with virtue, which is one of the important ways for actors to get happiness and avoid misfortune. At the same time, Zhou people also called "virtue" and "virtue", and thought that the subjective factors such as the method, talent and moral character of Wu Wang's elimination of Yin were virtue. Only by virtue can we win the world, so we put forward that "matching heaven with virtue" and "respecting morality and protecting people" can match heaven or protect people, which is of course a blessing for a king. The relationship between morality and happiness is closer here. Thinkers before Confucianism realized the internal relationship between virtue and happiness. Their understanding of the relationship between Telford and Telford can be summarized into two aspects. First, the theory of Telford. "God bless good and evil, and disaster in summer is a sign of syncope." (2) "The country will prosper, and you will be bright, honest, clean and harmonious. Virtue is enough to show its fragrance and benefit is enough to share with the people. ..... So, people's view of God's arrival is that their political virtues are evenly distributed. The country will die, and its monarch is greedy, evil, immoral, lazy, rough and tyrannical; ..... so God also went to see his harsh and depraved disaster. " (3) The above quotation has at least two meanings. First of all, whether people are happy or not is determined by external heaven or God. Heaven or a willing God upholds justice, punishes evil and promotes good. Secondly, although heaven or God dominates people's fate, people are not waiting for fate, but everything depends on God's arrangement. Heaven or God can perceive the good and evil of human virtue. In this case, all the misfortunes that people encounter are not accidental, and people can change their destiny by changing their virtue. Thus, it seems that heaven and heaven decide the fate, but in fact it is the good and evil of personal virtue that determines the fate. Good virtue will keep the happiness from heaven, while evil virtue will lead to the loss of happiness and disaster. People can cultivate self-cultivation and pray for happiness. Therefore, in the Spring and Autumn Period, it was suggested that "good or bad luck varies from person to person." (4) He also said: "Misfortunes never come singly, and blessings never come singly." (5) In this way, people's happiness is actually controlled in their own hands. The supreme and sacred heaven and God only exist as a spiritual umbrella. References:

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