At the end of the Spring and Autumn Period, great changes have taken place in China society. During the Spring and Autumn Period and the Warring States Period, slavery collapsed and feudalism was established. This distinctive feature of the times is reflected in the following aspects: (1) Economically, during the Spring and Autumn Period and the Warring States Period, the use of ironware and the popularization of Niu Geng marked the remarkable improvement of social productive forces. China's feudal economy has been further developed, especially in the north. The leap of productive forces triggered the revolution of production relations. During the Spring and Autumn Period and the Warring States Period, the well field system was gradually replaced by feudal private ownership of land, and was finally established through reforms in various countries. (2) Politically, during the Spring and Autumn Period and the Warring States Period, the feudal war destroyed the old order of slavery and brought disaster and pain to the people. However, the result of the war accelerated the process of reunification, promoted national integration and accelerated the pace of change. With the growing strength of the emerging landlord class, they successively carried out political reform movements in various vassal States, and the new feudal system was finally established. Qin, the country with the most thorough political reform, became the strongest of the vassal States and later developed into a unified core force. (3) Culturally: Culture is a reflection of politics and economy in a certain period. During the Spring and Autumn Period and the Warring States Period, economic development promoted scientific and technological progress. Social changes have contributed to the unprecedented activity of ideas and the unprecedented prosperity of literature and art. A hundred schools of thought contend: 1) The essence and influence of Laozi's political thought: Laozi advocates inaction. Facing the changing society, his thought essentially represents the interests of declining slave owners and nobles. Although no ruler would adopt his political ideas at that time, his thoughts had a far-reaching impact on later generations. After the social unrest (especially in the early Western Han Dynasty, his thought once became the ruling thought), the society needed to recuperate, and Laozi's inaction thought contributed to economic recovery, social stability and development. But inaction is not conducive to strengthening centralization, and it has a negative side. (2) How to understand the class essence of Confucius: The textbook says that Confucius advocated maintaining the "ceremony" of the Zhou Dynasty and the "order" of the nobles, which is a conservative part of his political thought. In the face of social changes, it is obvious that Confucius, like Laozi, represents the interests of declining slave owners and nobles. So Confucius traveled around the world, and no monarch adopted his idea. Finally, I returned to Shandong in a gloomy mood and set my mind at teaching and educating people. (3) How to evaluate Mohist school: Mohist school reflects the interests of small producers, and advocates universal love and no attack, which is progressive, but it does not conform to the law of social development and cannot be realized in class society. (4) The essence and position of Mencius' thought: Mencius advocated "benevolent government" and "people are more valuable than kings". Its fundamental purpose is not to consider the people, but for the long-term stability of the rulers. His opinion represents the interests of the emerging landlord class. However, in the face of the deadly merger war, Mencius could do nothing about how to be invincible in the war. Therefore, Sima Qian commented on Mencius' saying that "circuitous, wider than things". Mencius' thought has a great influence on later generations and is an important source of "people-oriented" thought. (5) How to understand Xunzi's materialistic thought: material determines consciousness, the use of iron and Niu Geng in the Warring States period, the development of productive forces and the improvement of human ability to conquer and transform nature are all reflected in Xunzi's thought, resulting in the materialistic thought of "controlling fate and using it". This thought also greatly inspired people's confidence in conquering and transforming nature, but it also overemphasized people's subjective initiative, failing to realize that the exertion of people's subjective initiative must be based on respecting objective laws. The destruction of the environment by human beings in ancient society should be related to this. 6) Dialectical analysis of legalists' thoughts and positions: Han Feizi's thought: history develops forward, today will win the past, and he advocates changes according to actual needs; Governing the country is "law-based" and "law is not expensive"; Advocating the establishment of a feudal country with absolute monarchy and centralization. Legalists represent the interests of the emerging landlord class, and their thoughts dare to face the social reality of great changes and turbulence, conform to the trend of great unity, and are conducive to the establishment and consolidation of the feudal system and meet the needs of social reality. Therefore, at that time, only the thoughts of legalists were the most useful, and the reform and reform of various countries was the best proof. However, excessive "rule of law" can easily lead to tyranny and intensify class contradictions, which should be evaluated in two parts. Later, the Qin Dynasty perished because of the short-lived tyranny, which showed that the legalist thought could not maintain the long-term stability of the rule.