手机可以用几年千与千寻英文Confucius’ thoughts
Confucius’ thought is rich and profound, mainly consists of the theories of benevolence（仁）, Great Harmony（大同）, rites (汪国真经典诗文礼) and the doctrine of the mean（中庸）, covering various fields of social sciences, such as philosophy, sociology, ethics, education and political science. 1. Confucius’ thought of Benevolence
Benevolence is the nucleus and the foundation of Confucius’ thought. It contains various connotations. The first and the general connotation of benevolence is “to love the people”. “To love the people” embodies the spirit of humanitarianism that reflects human nature. According to Confucius, “to love the people” means to love all people, no matter what kind of social status they maintain.
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The connotation of benevolence can be understood from three aspects: family, government and one’s lf-cultivation.
Filial piety and fraternal duty are the moral norms to which Confucius attached great import唐太宗的年号>马铃薯种子
ance. They take an important position in Confucius’ theory of benevolence. To love the people, one should, first of all, love his parents, brothers, and sisters, and his family members. If one does not love his parents, it is absolutely impossible for him to love other people.
“Benevolent government” is an extension of Confucius’ ides of benevolence. It is Confucius’ social and political ideal he pursued all his life. When talking of how the ruler should govern his country, he said, “In ruling a state of one thousand war-chariots, the ruler should attend strictly to business, punctually obrve his promis, economize in expenditure(花费), show affection to his subjects, and u labor of peasant only in the slack(萧条的) ason of the year. (道千乘之国，敬事而信，节用而爱人，使民以时)” What Confucius said is of great realistic significance today.
According to Confucius, to love the people one must be benevolent. To be benevolent, one must pay attention to lf-cultivation, and overcome lfishness. He said, “If you yourlf desire establishment, then help others to get establishment; if you yourlf want
success, then help others to attain success.（己欲立而立人，己欲达而达人）” And “ Never do to others what you wouldn’t like them to do to you.（己所不欲，勿施于人）”
2. Confucius’ thought of Great Harmony
“Great harmony” is the highest realm of Confucius’ social ideal. It is the blueprint of his idealized society. He described, “In the ideal society of Great Harmony, the world belongs to the public. The virtuous and competent are lected. Faithfulness is fostered and good neighborliness is cultivated. People do not only love their own parents or care for their own children. The aged will have their homes, the middle-aged will find their u and the youngsters are well-bred. All solitary persons such as widows and widowers, the deformed and diad, adults without children or children without parents, have a place to live in and are taken good care of. All men have their positions; all women each have their home. It is hateful to lay goods aside wastefully and unnecessary to hide for onelf. It is also hateful to make no efforts of one’s own and unnecessary to make efforts for onelf. Conquently, conspiracies are prevented, theft and robbery are stopped, and th
ere is no need to shut the outdoor of a hou. This is the society of Great Harmony. （大道之行也，天下为公。选贤与能，讲信修睦。故人不独亲其亲，不独子其子。使老有所终，壮有所用，幼有所长。鳏寡孤独废疾者，皆有所养。男有分，女有归。货恶其弃于地也，不必藏于己。力恶其不出于身也，不必为己。是故谋闭而不兴，盗窃乱贼而不作。故外户而不闭。是谓大同。——《礼运大同篇》）
Though Confucius’ society of great harmony is a kind of utopia, his good wish makes people strongly desire it. His wish embodies the fundamental interests of the common people and their expectation. So his idea of great harmony will encourage later generations to fight for the realization of an ideal society, and help promote social development.
3. Confucius’ thought of Rites(礼)
Rites were systems and standards of the patriarchal(父权制的) hierarchical society. What was emphasized by Rites was the order of the noble and humble positions and the order of the aged and the young. From Confucius ethical point of view, Rites were considered t
o be standards of human conduct which embodied the outward restrictions of society to human beings. Confucius regarded them as the most important elements in social and political life.鲜花插花
4. The doctrine of the Mean
The doctrine of the Mean belongs to the philosophical category indicating the limit, rang and sphere of things. It oppos “going beyond” and “falling short”, but puts stress on “moderation”. In general, the doctrine of the mean stress on doing things moderately and properly. It suggests that when confronted with two extremes, one should take the middle cour. Confucius said, “To go too far is as bad as not to go far enough.（过犹不及）过年日记100字”
The doctrine of the mean is characteristic of flexibility. That is to say, the doctrine of the mean should be ud in a flexible way. Conditions are always changing, in a certain condition, a deed or word may be considered proper, but may not in another condition. So under different conditions people need to adjust their ways of doing things.
