Characteristics of Confucianism in the Warring States Period

First, political characteristics:

Confucius' contribution to China's political thought is that he systematically sorted out, inherited and enriched the historical heritage of the past, and founded a political thought with benevolence, righteousness and propriety as the core.

1. Confucianism attaches great importance to tradition and inheritance, and has always advocated that "the ancestors should make an appointment first, and both civil and military skills should be perfect", appreciating the past and imitating the former king. Confucius said that he "keeps his words without deeds, and keeps his word without faith". He also arranged the Six Classics to promote the ancient road. Later, Mencius advocated that "law precedes the king" and less "words must be called Yao and Shun"

2, the combination of politics and ethics, for Confucianism, politics is the expansion of ethics, ethics is the basis of politics. They believe that self-cultivation is the premise of governing the country and leveling the world, and the system of fame and fortune is the theoretical basis of Confucian ethics. That is, "monarch, minister and minister", we should straighten out the relationship between monarch and minister according to the relationship of ceremony, and maintain this relationship with inner consciousness, that is, thinking about filial piety.

3. In the general plan of governing the country, it advocates the rule of virtue, giving priority to morality, complementing morality and punishment, and emphasizing the rule of virtue. Confucius said, "Governing the country by virtue is like the North Star in its place and the stars everywhere." This is a general description of the possible good effects of rule by virtue. Confucius also advocated serving people with virtue and treating others with courtesy. He believes that the masses should be managed by morality and ethics, and the ideal politics is freedom from punishment. Mencius continued this tradition, advocating "keeping punishment", advocating ceremony-oriented, and emphasizing the importance of morality and ethics in stabilizing social order. The main body of the rule of virtue is the ruler, and the ruler himself should also strengthen moral cultivation in order to be upright and upright.

4. Emphasis on the rule of man: the rule of peace in the world, in which the monarch and the people share happiness, has always been the theoretical basis of the ideal country and goodness that the pre-Qin Confucians believed deeply. It is necessary to pay attention to guiding people's courtesy rather than simply enforcing the rule of law. The form of social organization advocated by Confucianism in the pre-Qin period can be summarized as "internal benevolence and external chaos". Mencius believed that benevolent government should be people-oriented, and "people are the foundation of the country" inherited and developed the people-oriented thought of the sages, and put forward the concept of "people are more valuable than kings"

5. Harmony and the Doctrine of the Mean: The Doctrine of the Mean is an important moral concept of Confucianism. It was first put forward by Confucius, and its core is "to be neutral". This is the development of the "golden mean" thought, which requires that all parts and aspects of things should be moderate and reach a "moderate state", so that things can be harmonious as a whole and society can maintain long-term stability.

6. In the relationship between heaven and man, it is more important than personnel, and it is empty than destiny.

Second, the ethical characteristics

The basic category of Confucianism is benevolence and propriety, and benevolence is the core of thought. Benevolence, its original intention is the harmonious and intimate relationship between people, so Confucianism stresses respecting the virtuous and kissing each other. Confucius advocated "the benevolent loves others", which not only requires the benevolent to love others, but also includes many other moral requirements: "courtesy, tolerance, faithfulness, sensitivity and morality". Among the five, Confucius paid more attention to faith, and he thought "faith" was a very important norm. "People who don't believe in it don't know what they can do." He also believes that people who can do good have the characteristics of fortitude and stupidity, and he also advocates that filial piety is the basis of benevolence and so on. Mencius inherited and developed his idea of "benevolence" and put forward the idea of "benevolent government", taking the theory of human nature and conscience as the basis of the theory of human nature. The theory of good nature is the core of his theory. Rite is the externalization of benevolence's inner quality cultivation requirements, that is, an external heteronomy norm and legal system. Confucius's "courtesy" is accumulated in benevolence. According to the social background at that time, Confucius believed that self-denial was the most direct way to realize benevolence. That is, "self-denial and courtesy are benevolence." Only by restraining ourselves according to the requirements of "benevolence" can we achieve "not listening to evil, not seeing evil, not saying evil and not moving evil" Benevolence is a subjective moral cultivation, while propriety is an objective institutional norm. Benevolence is internal consciousness, and propriety is external control, which constitutes the overall relationship of "benevolence within and propriety outside"

Third, economic characteristics.

In the history of China's thoughts with ethical characteristics, the issue of justice and benefit has always been a difficult problem. From the pre-Qin Dynasty to the early Western Han Dynasty, it seems that only righteousness is more important than benefit, and righteousness and benefit are not absolutely opposite. Confucius said, "A gentleman is righteous, but a villain is profitable." Because gentlemen and villains are opposites, later generations think that Confucius' righteousness and interests are also opposites. But Confucius also said that "righteousness begets profit", which shows that he is not absolutely opposed to righteousness and profit. There is only the difference between righteousness and benefit. "A gentleman is loyal to righteousness and thinner than benefit." In addition, the pre-Qin Confucianists had an obvious view of wealth. In Confucianism, they believe that people's wealth has a great relationship with national security. Confucius regarded the wealth of the people as an important reason for the existence of the Five Dynasties. Mencius put forward the theory of "constant production" But at the same time, they all advocate that the desire for wealth should be forced, and justice should be valued rather than profit. Mencius even suggested that "cultivating the mind is not good at lacking desires."

Fourth, educational characteristics.

Confucius' contribution to education is enormous, and he put forward the educational thought of teaching without distinction. He founded private schools, which enabled students to emigrate and opened a new era in which ordinary people could receive education. In addition to learning the knowledge of propriety, righteousness and faithfulness, Confucianism in pre-Qin dynasty also learned the ability as a political country, emphasizing the combination and unity of theory and practice. In addition, we also attach importance to the learning method of "learning what you know" and combining learning with thinking. In learning, Confucius asked his disciples to have a realistic attitude: "Knowing is knowing, not knowing is knowing".

The Cultural Features of verb (the abbreviation of verb)

There is a universal concept of "harmony" in China culture. Harmony is different, and eclecticism is great. Confucius said, "Gentlemen are harmonious but different, while villains are at odds."