Confucius is the founder of Confucian school; Mencius is an important founder of Confucian school; Xunzi inherited Confucianism and accepted a hundred schools of thought at the same time, which was not completely consistent with Confucius and Mencius, but it was a master of a hundred schools of thought during the Warring States period.
2. The establishment of the exclusive position of Confucianism-Han Dynasty
(1) In the early years of the Western Han Dynasty, the rulers always regarded the study of Huang Lao as the political guiding ideology.
Reason: In the early years of the Western Han Dynasty, the economy was ruined and everything was thriving, which met the needs of the rest and recuperation policy. Governing by doing nothing.
(2) Emperor Wu of the Han Dynasty accepted Dong Zhongshu's suggestion of "ousting a hundred schools of thought and respecting Confucianism alone", thus establishing Confucianism as the ruling ideology of the central dynasty.
Reason: Huang Lao's politics made the society recover rapidly and the economy developed in the early years of the Western Han Dynasty, so Huang Lao's learning could not meet the needs of centralization and development. At the same time, after a period of self-adjustment, Confucianism has integrated a new theoretical system serving centralization. In order to further develop the cause of reunification, Emperor Wu of the Han Dynasty accepted Dong Zhongshu's suggestion.
Influence: It is conducive to consolidating centralization, cracking down on local separatist forces, and establishing the mainstream position of Confucianism in China traditional culture.
3. Development of Confucianism-Neo-Confucianism in Song and Ming Dynasties
(1) The background of the rise of Neo-Confucianism: the influence of "three religions in one" on Confucianism. There are two schools of Neo-Confucianism: Neo-Confucianism in Zhu Cheng and Neo-Confucianism in Wang Lu.
(2) Two schools of Neo-Confucianism in Song and Ming Dynasties.
① Neo-Confucianism of Cheng and Zhu: "Er Cheng" played a prominent role in the development of Neo-Confucianism, namely Cheng Hao and Cheng Yi. In the Southern Song Dynasty, Zhu inherited Cheng Cheng's thought and became a great master. Zhu's "Notes on Reading Four Books and Sentences" was taken as the content of the imperial examination in the Yuan Dynasty, and the dominant position of Neo-Confucianism in the ideological circle was confirmed in the Ming Dynasty.
② Wang Lu Xue Xin: The representatives are Lu Jiuyuan and Wang Yangming. Its ideological core is "mind is reason" and "to conscience" respectively.
Neo-Confucianism was the mainstream of Confucianism in the Song and Ming Dynasties, which had a far-reaching impact on political life, cultural education and social education.
Positive influence: attaching importance to the strength of subjective will, paying attention to integrity and morality, emphasizing rational control of feelings, self-restraint, striving for strength, emphasizing people's social responsibility and historical mission, and highlighting the dignity of human nature have a positive effect on shaping the character of the Chinese nation.
Negative influence: maintaining autocratic rule with the three cardinal guides and the five permanent members suppressed and stifled people's natural desires and had a negative influence.
4. Continuation and variation of Confucianism-during the Ming and Qing Dynasties
(1) Li Zhi, a "heretical" thinker
(1) Oppose taking Confucius and Mencius as authority and dogma.
② Advocating the free development of personality.
(3) fundamentally denying the existence of "natural justice"
(2) Three great thinkers in the late Ming and early Qing Dynasties: Huang Zongxi, Wang Fuzhi and Gu.
(1) Advocates a pragmatic style of study and behavior, and forms the idea of putting practical things into practice.
(2) Politically: Oppose absolute monarchy and put forward the idea of restricting monarchy.
(3) Economically: Oppose "emphasizing agriculture and restraining commerce" and put forward that "industry and commerce are the foundation".
Difficulty breakthrough
1, the differences and connections between Neo-Confucianism in Han Dynasty and Confucianism in Pre-Qin Dynasty
After Dong Zhongshu's transformation, Neo-Confucianism and pre-Qin Confucianism are both different and related. On the basis of inheriting and developing pre-Qin Confucianism, it finally achieved the mainstream position of ruling thought.
Inheritance: the "courtesy", "benevolence", "benevolent government" and "people-oriented" advocated by pre-Qin Confucianism were inherited by the new Confucianism;
Development: After Dong Zhongshu's transformation, Neo-Confucianism can gain the mainstream position of ruling ideology, mainly by adding theories such as "the feeling between heaven and man", "the divine right of monarch" and "the three cardinal guides and the five permanents", emphasizing the deepening of kingship and hierarchy, and meeting the political needs of autocratic monarchy and centralization. At the same time, Neo-Confucianism has added the idea of "great unity", absorbed the advantages of many schools, and integrated some thoughts of Yin and Yang School, Huang Lao School and Legalist School. Adapt to the political needs of Emperor Wu of Han Dynasty.
The fundamental purpose of Neo-Confucianism is to maintain the feudal ruling order and deify the imperial power, thus becoming feudal orthodoxy.
2. Similarities and differences between Zhu Cheng's Neo-Confucianism and Wang's Neo-Confucianism.
(1) Zhu Cheng's Neo-Confucianism and Xue Xin are outstanding representatives of Neo-Confucianism in the Song and Ming Dynasties. Both of them are the development of Confucianism and an important stage of the development of Confucianism. The ideological essence of both of them is to restrain society, maintain autocratic rule and restrain people's natural desires with Confucian discipline. Their differences are only within the scope of Neo-Confucianism, their basic ideas are the same, and their concepts are only 50 steps apart and 100 steps apart. The difference lies in the different ways of reasoning, that is, understanding things and inventing the essence.
(2) Zhu Cheng's Neo-Confucianism emphasizes that "reason" is the origin of the world and advocates experiencing the existence of "natural reason" through the method of "learning from others", which is an objective idealistic thought; The theory of mind advocates "mind is reason" and holds that people are born with conscience, and conscience is heart and reason. Therefore, the reason lies in their own hearts, and there is no need to seek outside. As long as they overcome their selfish desires and restore their conscience, they can become sages. This is subjective idealism.
3. What's the difference between the criticism of the Ming and Qing monarchs and the criticism of the Enlightenment? What is the difference in its role in social change? 1What's the difference between Kang Youwei and Sun Yat-sen's attitude towards absolute monarchy and their criticism of absolute monarchy in Ming and Qing Dynasties?
The criticism of monarchies in Ming and Qing dynasties mainly focused on the criticism of monarchies, and on this basis, some opinions on restricting monarchies were put forward. Under the cultural autocracy at that time, it did not become the mainstream thought, so it did not promote the social transformation in Ming and Qing Dynasties. Enlightenment is a bourgeois anti-feudal ideological and cultural movement and the second ideological emancipation in modern human history after the Renaissance. Enlightenment thinkers mainly criticized feudal autocracy (focusing on absolutism and religionism) and put forward many constructions for future capitalism, such as constitutional monarchy, separation of powers and social contract. The ideological principles they preached, such as natural human rights, separation of powers, freedom, equality, democracy and rule of law, were widely spread, forming a strong social ideological trend, shaking the ideological foundation of feudal rule, depicting the grand blueprint of the future capitalist society, fully mobilizing ideas for the French Revolution, and playing an important role in promoting the transformation of France from feudal society to capitalist society. /kloc-At the end of 0/9th century, Kang Youwei advocated constitutional monarchy rather than absolute monarchy through reform. At the beginning of the 20th century, Sun Yat-sen advocated destroying absolute monarchy and establishing a bourgeois democratic republic through revolution. The main reason lies in the initial development of Chinese national capitalism at the end of19th century, and the national bourgeoisie stepped onto the political stage.
4. The reason why Confucianism gained its orthodox position (the dominant position in China traditional culture).
(1) Confucianism fundamentally adapted to the needs of feudal autocratic rule.
(2) Confucianism emphasizes people's concern for society and has a strong sense of social responsibility, which is also pursued and believed by the general public.
(3) The inexhaustible vitality of Confucianism is that it can constantly absorb the advanced parts of other ideas and make adaptive adjustments according to the needs of social development, so it is loved by the ruling class.
5. The modern significance of traditional Confucian culture.
(1) Confucianists' consciousness of moral norms is a main channel to cultivate public morality consciousness in modern society;
(2) The idea of great unification advocated by Confucianism has great practical guiding value for maintaining a stable and United social situation and promoting the great cause of the reunification of the motherland;
(3) The Confucian people-oriented thought of governing the country has a strong reference significance for today's politics;
(4) Confucian thought of advocating harmony plays an important role in coordinating the relationship between people and maintaining a harmonious social order;
(5) The people-oriented and agriculture-oriented thought advocated by Confucianism also has certain reference value for solving today's "three rural issues".
(6) China's Confucianism has also had a wide influence in the world. It is a symbol of China culture and plays an irreplaceable role in foreign economic and cultural exchanges. It was praised and introduced by Voltaire, the leader of the Enlightenment.
6. How to treat traditional Confucian culture correctly?
The scientific attitude and method towards traditional Confucian culture should be to make the past serve the present and critically inherit it;
(1) Those excellent value principles formed in the long-term historical practice can be transformed into the spirit of the times to inherit.
(2) Some contents can be stripped of its feudal ideological core and beneficial spiritual factors, making it a useful ideological component in today's new cultural construction.
(3) The dross in traditional culture must be denied and discarded.