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Everything is split in two. Any kind of cultural phenomenon has positive and negative two kinds of attributes, Confucianism is No. On the one hand, it has the positive essence, has very important and has universal significance, the negative of the dross, with inevitable historical limitations. In this part, the author briefly comments on some of the main ideas and opinions.
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One, the concept of heaven and man
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The concept of heaven in short is the statue of destiny, on justice. The concept of heaven that destiny is "the will of heaven"; on the other hand, it is inevitable to some mysterious. Meng Zi once said: "do not know for the person, the day is also; don't know to the person, life is also." ("Mencius million chapter on") [1] from here can be seen, the Confucian thinkers believe that destiny is the first human can not change the nature. Because of the inevitability of destiny, therefore the derived out of the necessity of historical development, the so-called "God can not be violated". In addition, on the reality of social ethics and morals of the interpretation is also consistent to heaven phase position, the day as the primitive to be mysterious. "The Analects of Confucius" and the Confucius language: "born in Germany to"; Mencius once said "Fu Ren, days of the monarch also." ("Mencius Gongsun Chou, in their opinion, since the human society of feudal ethics is the embodiment of justice, and justice is not violated, so everyone must unconditionally abide by the ethical code.
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In the theoretical form, adhering to the pre Qin Confucian harmony of thought, design a set of unified political order. "The book of rites, Fang Ji" quoted the words of Confucius: "free on the 2nd day, the soil without the two kings, home no two Lord, Zunwuershang". It can be said is the consistent thought of pre Qin Confucian. They believe that the ideal state, there can be only one centre of authority, ideal state of political order can only is from autocratic monarchy to the country to achieve absolute Despotism, is we are familiar with the "kings have long arms". Based on the concept of "Heaven phase", the pre Qin Confucian thinkers further demonstrates the absolute power of the monarchy:
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"Heaven phase" must be through the monarch to achieve, the will of the will of the emperor of heaven and is one of, namely "monarchical Tianshou"; similarly, under the autocratic rule of the subjects for the monarch should also be as the official, "Junjun, Chen Chen, father father, son son," do. Pre Qin Confucian thinkers with heaven and heaven to name the feudal order, in fact, nature is to feudal absolute monarchy principle legalization, rationalization, as Shun almost heaven and the heaven of Fuji.
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Two, learn "
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In the control of the principle of monarchical Tianshou, pre Qin Confucian thinkers once again demonstrates the absolute power of the monarchy, and logical to state governance responsibility Jinshu attributed to the monarch. Confucius believes that to rule the world, to self-cultivation, cultivation of moral self-cultivation is. From this point of view, to master the rule of the absolute rule of power of the self moral cultivation, it has become the key to the political rule.
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Confucius's meaning is very clear: Xiuji Anren and is the same, the basic reason is the One principle runs through it all. Through the repair yourself, and constantly improve themselves, in order to influence and drive others, to achieve the "security", "the people" rule, is for "repair has to Ann", "repair has to the people".
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"Cultivating oneself to the people," this is the "outside", that is the core of Confucian political thought.
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"Pay attention to the outside" is the relationship between internal cultivation and external harmony of the rule. In order to achieve the ideal social order, the rule of the king must to their virtue cultivation as the basis, and constantly enrich and good in Germany, this kind can from "me" and "public", to enter the "blend", "Anping fule" ideal society. However, the focus of the pre Qin Confucian thinkers are not the same. Such as Mencius in the relationship of sageliness within and kingliness without more emphasis on "Saint", is their own inner self-cultivation, pay attention to the kingly way to Saint of the school is based. This point of view and his "good" theory as the core of the ideological system is complementary. Xunzi and Mencius, he was "more focus on" outside ", has repeatedly mentioned the concept of" sage ". Of course Xunzi is not incomplete told slim, its also has the "moral cultivation" article, Mencius and consistent point of view, but also specifically about self-cultivation.
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It should be said that contained the thought of the Confucian doctrine of exercising perfect self-cultivation and self-cultivation, regulating the family, country, the world is flat rule as the king's power constraint criteria of Chinese feudal political order is a certain positive significance, it virtually to the rulers to mental pressure, so not too recklessly. But unfortunately, in two thousand years of feudal dynasty, to improve relative system of Confucian thought framework of the unified empire feudal system, the Confucian ideal political practice has focused on internal autonomy "positive freedom", and does not involve or say that deliberately ignored the external system of "negative liberty", in positive moral self dominated at the same time, ignoring the external system to construct the system flaw and the power of supervision. Most of the past dynasties monarchs deliberately taken out of context, but actively use the "sage" idea in Confucianism and exaggerated to pan moralization, [3], it is conducive to the autocratic monarchical ideas in the hands of the feudal rulers be fully implemented and exaggerated, in the exercise of power and the use of the process, Haramoto Jugejungyi of Confucian principles become to the feudal rulers to strengthen the regime, a dark purpose tool, which is a big regret.
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Three, the people of this thought
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From the perspective of political management, Confucianism advocates should pay attention to people's role to love the child, to the people, and therefore belong to "humanism". From the perspective of philosophy, the deep meaning of this idea is for the role and value of human affirmation; from the political perspective, it is stressed that people are social the basic interests of the people, should pay attention to [4], so no matter from which angle, after all they still emphasize "benevolence" and "good". Mencius said: "there is a way, the people of a world now; the people there, the heart, you will win the people; the heart of the Tao. Want to gather, not evil Schorr also." Curzon Curzon, "(Mencius from Lou") revealed for the government should be in the "people", "people" is "in the world. Not only that, Mencius also gave the people this thought with more economic content, for people to" province penalty, thin tax convergence plough deeply and weed thoroughly, so people can make the rich ", warned the king" civil wrong can be slow, "only" do things at the right time of the year, the valley is not be eaten; few Kwu nothing more pool, fish and turtles to eat; axe pounds into the forest, wood, to enable people to achieve "Yangshengsangsi regret
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As the essence of Confucianism and the thought of law, the idea of "people oriented" is the fruit of the theory of the development of the concept of the spring and Autumn period. The idea of a lot of ideas and references, we still think that ran deep, such as "people oriented", "rich countries must enrich the people, nation should first Limin", such as "the value of", "Tianshi self FTV days to listen to the people themselves to listen political motto, in today's society is still govern theempire important thinking meaning.
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Four, the traditional national view
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China's rulers actually take what kind of national policy, in order to ensure the a so large multi-ethnic country, after two thousand years of disputes disputes, finally still keep a unified country? Here is worth thinking about.
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As is known to all, the predecessor of the Han people Huaxia origins go back to dating back 4000 years, the Xia Dynasty, now in the Yellow River downstream area is the birthplace. From the beginning of the weekend, the Chinese people and other nationalities were gradually strict, thus resulting in the so-called "people of the five party" concept. The spring and Autumn period, Rongdi attempted to invade China, Chinese political thinkers put forward "zunwangrangyi" slogan. To the spring and Autumn Warring States period at the end of the beginning, Confucian thinkers although also think "Yi Xia", but they from the viewpoint of "benevolence" of that "all within the four seas, all men are brothers", "princes pro, Rongdi pregnant", clearly expressed the pre Qin Confucian thinkers advocated the Shii take Huairou policy point of view. [5]
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Confucianism in the pre Qin Dynasty not only had a far-reaching influence on the future generations, but also put forward an ideal pattern of national distribution --- serving system. That Huaxia the Zhou emperor Gyeonggi Province as the center, surrounded by the China vassal state, to a peripheral is "service" barbarians and "shortage of" Rong di. The service must be Tribute to the emperor, shortage of service is to recognize the dominance of the emperor; if there is no tribute, the king, first "name", "Virtue" is a hierarchy, with "de"; if we continue with a tribute to the king, "punishment", will be required to use "penalty monarch", "cutting the enemy attack". [5]
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In the national layout patterns of thought under the influence, future generations of feudal rulers in dealing with ethnic relations also tend to "first king" as basis, the "Shii" excluded, requirements tributary vassal. More wonderful is, "to serve" contains take "appeasement" and "punishment" two means uniform "Shii" national strategy. These two methods are used in a certain degree by the different time, place and situation. For example, if the domestic in the separatist regime or ethnic contradiction period rulers may be will claim the minority be force to suppress; if China in a unified or ethnic conflicts with relative ease period, rulers may will adopt more inclusive policy of appeasement. It is because of the pre Qin Confucian of the traditional national concept as its ideological basis, for more than two thousand years like us a multi-ethnic country although ethnic relations disputes, but from the overall perspective, but also keep the unity of the situation. The thought on the history of all ethnic groups in China the unification and development to enhance national cohesion, to safeguard the unity of the country played to the very important the role, which is the thought is very valuable side.
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Total to say, the pre Qin Confucianism, especially some political thoughts of Confucius and Mencius, Chinese feudal social and political order of architecture has made important contributions. It has a humanitarian side: against tyranny, advocated "benevolence", emphasizing repair has and the role of education, concerned about the sufferings of the people, "people oriented" and dedicated to the proposition that the idea of "Brotherhood" unity, advocated "harmony", this is it in more than two thousand years of feudal rule, is deeply rooted in the hearts of the people of the important reasons. Of course, this is only from the political and ideological aspects for the essence of Confucianism is analyzed and discussed. As a kind of cultural school, Confucianism has a very important contribution to the development of Chinese traditional culture.
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Reference?
[1] ??????????????????1993?
[1] "Mencius biography", Cao Yaode Huashan Art Publishing House, 1993
[2]?????????????????????????????1995 ?? 5 ?
[2] "Confucian thought the relationship between group differentiation mechanism", Liu Zongxian, "review" in 1995 fifth Dongyue
[3]?????????????????????????????????? ????1996 ?? 6 ?
[3] the pre Qin Confucian humanistic spirit and China political and social relationship ", Wang Yinong a. Journal of Shanghai University: Social Science Edition 1996 No. 6
[4]??????????????????????????? ????1995 ?? 3 ?
"[4]" on the essence of Confucianism, Chen Xiangyao, "Journal of Fujian Normal University: Philosophy and Social Sciences" in 1995 third
[5] ??????????????????????????1995 ?? 6 ?
[5] "Confucianism and traditional Chinese National Outlook", Zhou, "national study" in 1995 Sixth
[6] ??????????????????????????????1995 ?? 5 ?
[6] "Confucian tradition and the evolution of Chinese cultural system", Guo Hong Ji, "Qinghai social science" in 1995 fifth
[7] ??????????????? ??????1998 ?? 4 ?
[7] "talk about Confucius's art of management", Zhao Zhao, "Confucius research" in 1998 fourth
[8]????????????????????????????????? ????1994 ?? 4 ?
[8] the pre Qin philosophers of the moral concept of Chinese traditional management thoughts ", Shen Xingdi a. Journal of Nanchang University: Social Science Edition 1994 the 4th period