1. Please talk about your thoughts and experiences in studying the course "The Analects of Confucius gt; Introduction".

The Analects of Confucius is a Confucian classic that touches on many aspects of human life. Many chapters talk about issues of being a human being, which has reference significance for contemporary people. This is especially true for every educator.

1. Be upright and aboveboard. Confucius believed: "People are born upright, and they are spared the consequences of being reckless." In Confucius' view, a person must be upright, and only uprightness can be aboveboard.

2. We must pay attention to "benevolence" in life. In Confucius' view, benevolence is the foundation of life and is the first priority.

3. As a human being, we must pay attention to the all-round development of self-cultivation.

The thoughts on learning in The Analects of Confucius play an important role in the history of education at home and abroad, and are worth learning from. These thoughts can be summarized as follows:

(1) Attitudes about learning. Confucius believed that the pursuit of knowledge first lies in loving and enjoying learning, which is the key. (2) About learning methods. Confucius mentioned the issue of learning methods many times in his conversations with his disciples. The most famous one is "Learn and practice it from time to time." "You can become a teacher by reviewing the past and learning the new." At the same time, Confucius Special emphasis is also placed on the combination of learning and thinking, and the courage to practice

(3), content about learning. Confucius advocated that learning should be broad and broad, and should not be biased or singular. He proposed to use four things as his study outline, which are "literacy, conduct, loyalty, and trustworthiness."

(4). About the purpose of learning. Confucius believed that learning must have a clear purpose, but the focus is on "application of knowledge"

In short, "The Analects" reflects the ideological characteristics of Confucius from various angles. In the process of learning and studying "The Analects" , it is necessary to systematize and scientificize the thoughts of "The Analects of Confucius" and better understand the ideological spirit in "The Analects of Confucius".

2. Describe the Confucian doctrine of loyalty and forgiveness and its contemporary value.

(1) Confucius’s elaboration of “loyalty and forgiveness”

“Loyalty and forgiveness” is an important moral content in Confucius’ ethical principles of benevolence.

In Confucius' view, "loyalty and forgiveness" are an important part of his "benevolence" theory. The implementation of "benevolence" lies in the ability to use the "loyalty and forgiveness" that respects oneself and others. To implement the "Principle of Loyalty and Forgiveness" we must do the following:

1. First of all, we must have the thinking rule of "do not do to others what you do not want others to do to you". "Zhong Gong asked about benevolence. Confucius said: 'When you go out to see a distinguished guest, treat the people as if they were receiving a great sacrifice. Don't do to others what you don't want others to do to you. ...'" Confucius asked his students to be serious in serving the king and the people. The second is to be tolerant to others, both of which are based on "benevolence".

But Confucius also believed that adhering to the moral law "Do not do to others what you do not want others to do to you" is not an easy task, and even his master Zigong was no exception.

2. Secondly, you must have the mentality of "If you want to establish yourself, you can help others, and if you want to reach yourself, you can help others."

"The Master said: A man of benevolence, if he wishes to establish himself, establish others, and if he wishes to reach others, he can reach others. Being able to draw examples from others can be said to be the way of benevolence.'" ("The Analects of Confucius? Yong Ye") The so-called "being able to approach others" "Taking examples" means comparing yourself to others, thinking in their shoes, and thinking about others. "Don't do to others what you don't want others to do to you" is the negative aspect of treating yourself and others, which Confucius calls "forgiveness"; "If you want to be established, you can establish others, and if you want to be accomplished, you can reach others" is the positive aspect of treating yourself and others, which Confucius calls "forgiveness". "Loyalty" means "doing the best for oneself and others." As Mr. Feng Youlan said, the combination of the two aspects of respecting oneself and others is the way of loyalty and forgiveness. The "benevolence prescription" mentioned by Confucius refers to the "loyalty and forgiveness principle" of respecting oneself and others. From this point of view, the difference between "loyalty" and "forgiveness" is that "loyalty" is a sincere attitude towards people and things in one's own heart, and the behavior of actively seeking and doing things for others based on this attitude. "Forgiveness" is to use one's own kindness to judge the hearts of others, so as to correctly handle interpersonal relationships and forgive others' inconveniences or inappropriateness. "Loyalty and forgiveness" complement each other and are the basic moral principles of Confucianism in dealing with relationships between people and themselves, and they are also the lubricant for healthy social relationships.

3. Thirdly, it is advocated to have the moral cultivation of "benefiting oneself and not blaming others".

When things happen, we should be tolerant and generous to others, not demanding of others, but strict with ourselves, and always have a mind of reflection. In short, we must have a state of mind that is strict with ourselves and lenient towards others, so as to avoid making others unhappy. Dare to get close and stay away from resentment. Not only should you have a tolerant and generous attitude when dealing with people who are ordinary to you, but also when dealing with people who are estranged from you, Confucius also advocated acting in accordance with moral principles, "Or: 'How about repaying evil with kindness?' Confucius said: ' How to repay kindness? Repay grievance with straightness, repay kindness with kindness. '" ("The Analects of Confucius? Xianwen") Confucius believed that we should forget the resentment towards others and repay it with justice and integrity, so as to eliminate barriers and resentments and dilute conflicts. Through this kind of moral cultivation, the path to the "way of loyalty and forgiveness" becomes further clear.

4. Finally, we must abide by the "rules of law". The so-called "Way of Justice" is to follow the principle of recommending oneself to others and making everyone's behavior conform to the principles of loyalty and forgiveness. That is to say, oneself is used as the standard to adjust one's behavior and guide one's behavior. A gentleman's words and deeds must set a moral example by setting an example. The Confucian "Path of Loyalty and Forgiveness" is the moral code of comparing oneself to one's own, being strict with oneself, being lenient to others, judging others by oneself, and treating oneself as an equal to others. This kind of moral code is conducive to mutual understanding and understanding between people. If everyone understands the value of this "loyalty and forgiveness" and practices it, then the barriers between people can be eliminated to a large extent, thereby resolving unnecessary conflicts between people and making people happy. The relationship between them can become more harmonious. Therefore, Confucius said that "the way of loyalty and forgiveness" is a moral norm that "can be practiced throughout life."

(2) The contemporary value of the way of loyalty and forgiveness

⑴ The way of loyalty and forgiveness has important reference significance for us modern people to cultivate virtue and cultivate their moral integrity.

⑵. The principle of loyalty and forgiveness is conducive to strengthening the social moral responsibility of social members.

⑶. The principle of loyalty and forgiveness is conducive to building the spirit of the times in modern society.

3. Let’s talk about the way of a gentleman in The Analects of Confucius.

Confucian culture is a distinct ethical culture centered on "people". A gentleman is our goal in life and the kind of person we strive to be.

(1) A gentleman is magnanimous and open-minded. He has nothing to argue about. A gentleman is known as righteous. In other words, a gentleman must learn to be tolerant, humble, and understand justice.

(2) A gentleman has no talents, which means that a gentleman has many talents. Gentleman: It means that a gentleman is both elegant and simple. There is no fixed way for a gentleman to do things in the world, and there is no fixed way for him not to do them. Instead, he does whatever is suitable for reason.

(3) Cultivation of oneself to be respectful: A gentleman cultivates oneself to be respectful and humble. Respectful but not contentious: A gentleman is solemn and self-sufficient, and has no contention with others; he can get along well with others, but does not collude with others. A gentleman behaves himself: A gentleman makes friends by writing articles and cultivates benevolence by interacting with friends. Maintain moral integrity: A gentleman can maintain moral integrity when he is poor, but a villain will do whatever he wants when he is poor.

(4) A gentleman should always pay attention to his sincerity and modesty in appearance when dealing with others; always pay attention to his solemn and solemn face; always pay attention to his words and tone of speech. A gentleman should pay attention to the people, food, funerals, and sacrifices. A gentleman benefits the people without consuming them; he serves the people without incurring their resentment; he pursues benevolence and righteousness without being greedy for money; he is calm and reserved without being arrogant; he is dignified without being fierce. A gentleman has nine thoughts.

4. Talk about your understanding of Confucian filial piety and the modern significance of filial piety.

(1) Confucian view of filial piety: "Five ethics of life are filial piety first"

For example: "Filial piety to the husband is the scripture of heaven, the righteousness of the earth, and the rule of the people." "A man's behavior is greater than filial piety"; "To teach people to love, nothing is better than being good at filial piety"; "Filial piety to a husband is the foundation of virtue." ("The Classic of Filial Piety") Zi You asked about filial piety. Confucius said: "Today's filial piety means being able to raise. As for dogs and horses, they can be raised. How can we be different if we don't respect them?" (Weizheng 2.7)

1. Filial piety and brotherhood are the foundation of benevolence. The expression is as follows: Youzi said: "It is rare for a man to be filial to his younger brother, but like to offend his superiors; it is rare to find someone who is not fond of offending his superiors, but likes to cause trouble. A gentleman is committed to his roots, and the Tao is born from his roots."

Being a filial brother is the foundation of benevolence! "(Xue Er 1? 2)

2. Filial piety and benevolence complement each other. Unfilial piety means unkindness. It is expressed as Confucius and Zaiwo discuss filial piety. (Yang Huo 17? 21)

3 , Filial piety means "no violation", that is, absolute obedience to parents. It is expressed as: "The father is watching his ambitions, but the father is not watching his actions. If you do not change your father's way for three years, you can be called filial piety." "(Xue Er 1? 11) Confucius said: "When parents give advice (tactfully), they don't follow their will, but they respect it without disobeying it, and they work hard without complaining. "(Liren 4?18)

4. There are differences in love, and parents must be given priority. For example: Qi Jinggong (Chujiu) inquired about government affairs from Confucius. Confucius said to him: "Junjun, ministers, ministers, Father, son, son. The Duke said: "How good!" Faith is like a ruler who is not a king, a minister who is not a minister, a father who is not a father, and a son who is not a son. Although there is millet, how can I eat it? "(Ji's 16?12)

5. Respect and love parents. Expression such as: Zixia said: "The virtuous change their appearance; parents can do their best to do things" (Xue'er 1?7) "Parents are here , If you don’t travel far, you must travel well. "(Liren 4?19)

(2) The modern significance of filial piety

1. Respect and care for the elderly. As a fine tradition generally recognized by the Chinese nation;

2. Honor your parents - family harmony - social stability - economic prosperity - a prosperous country and a strong people;

3. Improve the basic moral quality of all people and build social spiritual civilization;

4 , Arrange and solve the pension problems of hundreds of millions of elderly people.

5. Confucius said: "If you don't learn etiquette, you can't stand up." Please talk about modern people based on the idea of ??"ritual" in "The Analects of Confucius". Moral cultivation.

1. Meaning of the sentence: If you are not polite, how can you be a good person?

2. Confucius’ thought of “propriety”:

① The foundation for establishing an adult

② The prerequisite for realizing "benevolence"

③ The requirement for social harmony

④ The guarantee of ethical order

3. Modern people’s politeness, courtesy, etiquette, etc.

6. Please talk about Confucius’s “education view”

Before Confucius, “learning was in the government.” The right to education was monopolized by the aristocracy. Confucius established private schools, which broke the situation of "learning in the government" and promoted the rise of the scholar class and the spread of culture. He successively recruited as many as 3,000 disciples. The seventy-two students had a considerable impact on the social politics, economy, military and subsequent cultural education at that time. The scale of the Confucian private school, the number of disciples, and the high level were the only private schools in the world at that time.

During Confucius’ long career as a teacher, he not only accumulated rich experience in scholarship and teaching, but also formed mature educational concepts on the purpose, attitude, content, and methods of education. and formed its own theoretical system. Confucius’ educational concepts can be reflected in the following aspects: 1. Teaching according to aptitude. 4. Comprehensive education. 5. Treat everyone equally.

In "The Analects", Confucius and his disciples discuss education in a large proportion. These discussions are scattered in various chapters of "The Analects", with mixed content and rich thoughts. Confucius’s views on education are interrelated with his views on history, life, politics, etc., and are an important part of Confucius’ ideological system. Confucius’ views on education have profoundly influenced the educational system, educational methods and values ??of feudal society for thousands of years. It has important reference significance for the current education industry.

Confucius was very frustrated during his lifetime, especially in his official career, because of his great contribution to education after his death. (This is also the most respected by his disciples, later scholars, and historical rulers). In China's feudal society for more than two thousand years, he was revered as the "Teacher of All Times" and had a profound impact on the social development, thought and culture of China and the world. Influence.

7. Based on social reality, talk about your understanding of Confucius's concept of "righteousness and benefit"

(1) Value justice before benefit, 3. Think about benefit. The issue of justice

The issue of justice and benefit is an important issue in ancient Chinese moral theory. How to handle the relationship between the two has a very important impact on the country, politics, economy, ethics and social customs.

Confucius' view of justice and benefit is like a mirror, reflecting various images of contemporary views of justice and benefit. We should review Confucius’ view of justice and benefit and its influence, dialectically handle the contradiction between justice and benefit, practice justice to achieve its benefit, and strive for a double harvest of socialist spiritual and material civilization.

8. Talk about your understanding of moderation and how to achieve moderation in society?

(1) What is the mean?

Zhu Xi believes in "Annotations to the Four Books on Zhangs and Sentences" that "what is not biased is called the mean; what is not easy is called the mean. The mean is the right way of the world. The mean is the right way of the world." Theorem of the world”. Zhongyong is the "mind method taught by Confucius".

In the Confucian ideological system, the golden mean is the "supreme virtue" of Confucianism ("The golden mean is the virtue, and it is the ultimate virtue! The people have been around for a long time." (Yong Ye 6-29), the golden mean is It is the way of harmony between man and nature, that is, the laws of nature and society. To follow the golden mean is to act in accordance with the laws of nature and society.

(2) How to achieve the golden mean

The general method of golden mean: "Erudition." It means interrogating it, thinking carefully, discerning it clearly, and practicing it diligently."

In practice, we must be impartial and consistent with the principle of harmony between nature and man, that is, nature and society. Laws)

1. Neither crazy nor arrogant in character:

If you don’t follow the rules, you will be arrogant and arrogant! Crazy people will make progress, and arrogant people will not do anything. ” (Zilu 13?21)

The teacher is too good, but the businessman is not as good as him. . >

A gentleman is harmonious but not in harmony; a villain is harmonious but not harmonious (Zilu 13-23)

A gentleman is reserved but not in a party. (Wei Linggong 15-22)

3. In terms of character, he is gentle and honest, pursuing the "five virtues"

He is gentle but powerful, powerful but not fierce, respectful and peaceful (Shue 7?38)

"A gentleman benefits without wasting money, works without resentment, desires without being greedy, is peaceful without being arrogant, is powerful without being fierce." (Yao said 20?2)

4. Be polite and courteous

If quality is better than quality, then history will be better. If quality is better, then gentleman will be a gentleman (Yongye 6-18)

9. Please combine it with the discussion of "faith" in "The Analects of Confucius". Talking about the issue of credit in modern society.

(1) "If a person has no faith, he doesn't know what he can do." If a person doesn't have credit, he really doesn't know how he can do it. No.

(2) Integrity, as an important moral norm, has always been the most basic traditional moral requirement of the Chinese nation in terms of human individual moral cultivation, interpersonal coordination and the integration of social order. It has played an important role.

First, integrity is the foundation of people's livelihood and the cornerstone of individual morality.

Second, integrity is the way to make friends and the basis of interpersonal communication. Code.

Third, integrity is an important guarantee for economic activities and business operations. Only by following the principle of integrity, keeping promises, and being honest without deception can we win credibility. Win the market and obtain maximum benefits.

Fourth, integrity is the foundation of governance and the foundation of a strong country. Confucianism believes that integrity is the foundation of governing the country, and the role of those in power is the key to achieving social integrity. . If those in power take the lead in being honest, they will have a huge role to play in the lives of their subjects, who will follow suit and be courteous and loyal. Not only that, it will also have a huge impact on the improvement of the overall social atmosphere. p>

(3) The significance of the idea of ??integrity to contemporary society (in combination with reality)

First, the Confucian idea of ??integrity helps to improve personal moral cultivation and form a harmonious interpersonal environment.

Second, the Confucian idea of ??integrity helps to build government integrity and improve the government's ability to govern.

Third, Confucian integrity is the moral foundation for developing a socialist market economy.

10. Confucius has always emphasized "the virtue of a gentleman", while modern people emphasize "moral self-discipline". Please talk about your understanding of the two and elaborate on their practical significance in social ethical practice.

(1) Fundamentally speaking, the starting point for Confucian thinking on all issues is to regard humans as humans themselves. That is to say, Confucians emphasize that the fundamental difference between humans and animals is that humans have ethical consciousness while animals do not. The establishment and continuous improvement of conscious ethical consciousness are the roots of civilization that promote the continuous progress of human society. Therefore, the "Analects of Confucius" says: "The virtue of a gentleman is the virtue of a villain. If the wind rises above the grass, it will die." (Yan Yuan 12-18) In order for society to universally establish a conscious ethical consciousness, it requires the continuous improvement and self-improvement of social subjects. Only by improving and fully developing their inner moral consciousness, and at the same time, with the demonstration, regulation and induction of excellent moral behavior, can the entire social ethics construction be on the right track.

"The virtue of a gentleman" is Confucius' ideal personality and high standard of moral requirements in his mind. This requires moral subjects to have a high degree of ethical consciousness and self-regulation. Therefore, as a gentleman, you must not only have both ability and political integrity, be gentle and generous, but also be good at self-discipline, self-reflection and self-improvement. You must "examine yourself three times a day" (Xueer 1.1), and more importantly, "see When you see the unworthy, you should reflect on yourself" (Liren 4-16), which means emphasizing the inner subject's self-reflection and the perfection of self-personality, always reminding oneself to discover shortcomings and strive to improve. This inner meaning has a high degree of self-restraint mechanism and motivation, which is what Confucius said: "If one's body is upright, he will not act now; if his body is not upright, he will not obey orders" (Zilu 13-6). But self-discipline and self-cultivation are far from enough. People have responsibilities and obligations in society. This is exactly what Confucianism particularly emphasizes. Therefore, people in society must do their best to change society, promote the continuous development of social civilization, and make due contributions to society and others. This is also an essential virtue for a gentleman. For example, the Confucian ideals and ambitions are "cultivating one's moral character, managing one's family, governing the country, and bringing peace to the world", which is a vision of life goals based on one's sense of social responsibility and based on self-improvement. It can be seen that as a "gentleman's virtue", one must be able to introspect oneself, improve oneself, and externally be able to fulfill one's responsibilities, benefit others, and benefit society.

"Moral self-discipline" emphasizes self-moral restraint based on conscience. It is a basic pursuit of contemporary people for self-personality development, and more emphasis on self-restraint and "self-restraint". This is basically the same as the "gentleman's virtue" mentioned by Confucius, which emphasizes the moral consciousness of sublimating the self, but it lacks An extroverted socioethical perspective.

(2) Social significance: Advocating "gentleman's virtue" can better improve the ethical consciousness of social subjects. At the same time, highly conscious social ethical subjects are also beneficial to others and society, and do their part. It is of positive significance to gain responsibility and promote the development of the social ethics system. Advocating "moral self-discipline" will enable contemporary society to adapt to the modern legal system and social free will, and avoid interference with others. However, its disadvantages can easily lead people to inner isolation and lack of social responsibility awareness.

11. Please discuss the issues of civilized cultivation in modern society based on the quotations about etiquette in "The Analects of Confucius".

1. Confucius advocated the spirit of "enjoy the community and value harmony". In "The purpose of etiquette, harmony is the most precious", one of the functions of "ritual" is to regulate the relationship between people. The spirit of harmony and integration in the concept of "harmony" reflects its value of group and friendship. orientation.

2. Etiquette is the basis for the cultivation of civilization. While strengthening self-regulation, it promotes the coordinated development of interpersonal relationships.

The process of people learning and applying etiquette is actually a process of receiving edification and education. In social life, through etiquette practice, people's inner awareness of civilization can be enhanced and conscious civilized behaviors can be developed. Xunzi said: "If people are rude, there will be no life, if things are rude, they will not be successful, and if the country is rude, there will be no peace."

3. "Etiquette" is the ethics of "communication", etiquette can create a harmonious In a harmonious atmosphere, learning etiquette culture can cultivate civilized behavior, form a harmonious psychology, and promote physical and mental health.

Etiquette can adjust people's lives and guide people to conduct correct social communication. A person's sincerity, enthusiasm, humility and easy-going when interacting with others can reflect his spiritual outlook, temperament and civilization. This is a manifestation of etiquette. Etiquette can communicate people's emotions, resolve conflicts between people, and enable people to respect, understand and support each other.

Etiquette can make people full of confidence in communication activities, better express their friendship and goodwill to each other, and enhance mutual understanding and trust.

4 Etiquette reflects social morality through social rules of universal significance, advocates moral behavior, restrains and stops uncivilized barbaric behavior, and enables people to know and observe etiquette to achieve the coordinated development of interpersonal relationships.

5 Etiquette is the basis for moral evaluation, which helps to strengthen personality cultivation and enhance social ethics.

The important feature of etiquette is its extensive social nature. The factors included in "ritual" are norms, order, respect, sincerity, and righteousness. They are moral regulations for people's social behavior. Etiquette and morality There is an intrinsic connection between them, and etiquette education has a moral education function. Practice has proved that paying attention to etiquette learning, regulating one's own behavior in terms of words, deeds, appearance, etc., and respecting the spirit of "etiquette" can gradually cultivate noble moral sentiments. "Only when any kind of social morality is transformed into individual morality can it be called morality in the true sense and be a living and vital thing."

In life interactions, as an external form of morality, people use etiquette to show their moral cultivation and express their inner moral spirit. At the same time, etiquette can help people create a good external image and form a perfect moral character. Herbert Fingaret said, "What etiquette reveals is also moral perfection, which consists in the attainment of one's own goals, which are attained by treating others as having the same qualities." "Etiquette" is the sum of the fair norms of social life. Only by mastering the etiquette norms that meet the requirements of social morality, and being "honest in the inside but acting outwardly, being wise in the heart and showing off in words", and organically unifying the inner moral quality and the outer etiquette form, can we become a veritable person. Modern people with high moral quality contribute to promoting the harmonious development of society and improving social ethics.

Etiquette enables human beings to get rid of barbarism and ignorance and move towards civilization and self-discipline. Etiquette regulates people's behavior, promotes the harmony of interpersonal relationships, and promotes the progress and development of moral civilization in human society. Etiquette is indispensable in today's society.

12. A brief discussion on the ideological point of view of "gentleness and gentleness" in "The Analects"

Gentleness and gentleness: from "The Analects of Confucius? Yong Ye": "When quality is better than literature, then the country will be wild; when literature is better than quality, history will be "If simplicity exceeds ornamentation, it will be rough. If ornamentation exceeds simplicity, it will be vain. Only when simplicity and ornamentation are in the right proportion can one become a gentleman." Confucianism believes that a gentleman should be an external decoration. It is consistent with the inner cultivation and complements each other. Nowadays, it mostly refers to a person's gentle temperament, correct behavior and magnanimous conduct.

13. Based on social reality, talk about your understanding of Confucius's "benevolence" thought

"Shuowen Jiezi" explains "benevolence" as "benevolence, closeness", Follow people, follow two.” Duan Yucai's "Shuowen Jiezi Annotation" further explains: "If you are alone, you will not be coupled, and if you are coupled, you will be in love, so the word follows two people." "Benevolence" is an important criterion for how to handle the relationship between people in social interactions. or intrinsic requirements. This kind of benevolence requires a heartfelt, sincere love for others. Therefore, when Confucius explained what "benevolence" is, he would put forward the view that "the benevolent person loves others".

The value connotation of benevolence is mainly reflected in the emotion of benevolence, which is not only to love relatives, but also to treat others with respect. The core of benevolence is to teach us how to correctly handle the relationships between people, people and society, and people and themselves in society. Only when relationships are harmonious can society be harmonious. Therefore, Confucius particularly emphasized the two principles of benevolence: "If you want to benefit yourself, reach others" and "Don't do to others what you don't want others to do to you." The specific manifestations of these two principles are tolerance and tolerance. In the material, the issue of ownership of a small space between the two families first changed from fighting for each other to giving in to each other at the end, which reflects the great role played by this spirit of tolerance and tolerance in coordinating interpersonal relationships and neighborly relations.

14. Based on social reality, talk about your understanding of Confucius’s concept of “loyalty and trustworthiness”

1. In Confucius’ Confucian system, loyalty and trustworthiness are two important theories branch.

"Confucius taught students four things: literature, conduct, loyalty, and trustworthiness." ("Shu Er") Confucius used the four teachings of literature, conduct, loyalty, and trustworthiness as the basic purposes and criteria to educate students. Wen and Xing focus on external manifestations such as documents, while loyalty and trustworthiness are reflected in the higher level of personal moral cultivation. This shows how highly Confucius respected loyalty and trustworthiness.

2. Confucian loyalty is mainly reflected in the handling of the relationship between man and society, man and country, and even man and nature. Confucian "loyalty" is divided into three levels: serving the emperor, governing the people, and treating friends.

(1) Loyalty is also a kind of personal cultivation and one of the important ways to embody and realize "benevolence". "Be loyal in words and respectful in deeds" is a reference that a gentleman should always keep in mind to warn himself, and it is also a code of conduct throughout the world.

(2) Referring to oneself and others through personal cultivation, loyalty has become one of the criteria for treating friends, and it is also a concrete embodiment of "the benevolent love others". Starting from the core value of "benevolence", Confucius proposed that "the Master's way is only loyalty and forgiveness" which can be "consistently applied". From oneself to others, from the individual to the group. Confucius's cultivation is not personal, closed or independent, but has distinct universal values. "It is unfaithful to seek for others" ("Xue Er"). This kind of wholeheartedly seeking for others is itself a requirement for self-cultivation.

(3) For rulers, loyalty is the quality requirement for governing the people. In contrast to loyalty to the monarch, governing the people is another reverse requirement in the relationship between people and social groups. To make the people respect and be loyal to those in power and work hard, the rulers themselves must treat them with dignity, and they will respect you; if the people in power are filial to their parents and kind to their children, the people will be loyal to you, " He is respectful in his actions, respectful in his actions, beneficial to his people, and righteous to his people. "The words "respect, respect, benefit, and righteousness" here can also be regarded as the detailed considerations of the rulers in governing the people. .

(4) Of course, Confucius also talked about loyalty that benefits the world. The people of the world, that is, "all under heaven", do their best. This is in line with Confucius's view of benevolence that "a benevolent person loves others" and benefits the world. Therefore, Confucius greatly praised Guan Zhong for "as benevolent as he is benevolent", which is also the highest ideal and true meaning of Confucius' "loyalty".

3. Mutual training on integrity reflects the basic meaning of trust, which is to treat others with sincerity and to be honest and not deceive. The discussion of "faith" in "The Analects" can be roughly classified into three levels: governing with faith, making friends with faith, and establishing oneself with faith. Faith is the foundation of one's life, the way to be a human being, and the foundation of success.

(1)． "Faith" is an important condition for realizing "benevolence".

Confucius's ethical thought takes "benevolence" as the core and the highest moral standard, and "faith" is an inevitable requirement of this moral standard. Confucius proposed that a person should be "loyal and trustworthy", that is, the two morals of loyalty and trust should be the main ones. He required students to "be filial when they enter, be brotherly when they come out, be sincere and trustworthy, love others and be kind", so that they can move towards the realm of "benevolence" through the cultivation of filial piety, brotherhood, trust, love and other qualities.

(2). "Faith" is the key to standing up.

Confucius said: "If people have no faith, they don't know what to do. A big cart has no hooks and a small cart has no hooks. How can it move?" Just like the hooks and hooks are the key parts of a car, " "Faith" also plays an important role in people's speech and behavior - whether words are consistent with reality; whether behavior is consistent with words. Therefore, integrity is the key to a person's stability and life; if a person does not have faith, he cannot stand or act.

(3)． "Trust" is the basis for establishing friendship and the criterion for maintaining friendship.

The moral requirement of "integrity", by its nature, should run through all social relations and social life. But among all kinds of interpersonal relationships, the one that requires the most emphasis on integrity is the relationship between friends.

Honesty is the basis for establishing friendship and the criterion for maintaining friendship, while mutual trust between friends is the ideal state and state of friendship. When talking about the way to make friends, Confucius pointed out: "It is beneficial to make friends who are straight, to be understanding, and to be well-informed." He advocated making friends with people who are upright, honest, and knowledgeable. Confucius talked about his ambitions with Yan Hui and Zi Lu: "The old will be safe, the friends will trust, the young will cherish them." One of them is to make friends trust each other.

(4). "Faith" is the basic way to govern and build a country and people.

Integrity, as a moral quality, is also the basis of politics and the need for politics. Confucius said: "A country with a thousand chariots should respect things and be trustworthy, be frugal and love others, and make the people pay attention to their time." He believed that the rulers of vassal states should be serious about political affairs and strictly keep their promises. When Zigong asked how to govern a country, Confucius replied: "Sufficient food, sufficient soldiers, and the trust of the people." He put forward three major requirements. He also believes that "the trust of the people" is the most important thing, because "all people have died since ancient times, and the people will not stand without trust." In other words, gaining the trust, support and support of the people is the most important, and it will determine the state power. The rise and fall of. Therefore, Zixia pointed out that when a gentleman goes into politics, he should first try to gain the trust of the people and the emperor. He should "believe and then work for the people" and "believe before admonishing". This is a prerequisite for achieving political achievements; on the contrary, for the people, "If you don't believe it, you think you are being harsh on yourself"; for a king, "If you don't believe it, you think you are slandering yourself."

Translation

1. Zi Zhang Xue Qian Lu. Confucius said: "If you hear too much about Que, be careful about what else you say, because you will be few and far between. There are many dangers, and if you do the rest with caution, you will have few regrets. There are few words and few regrets, and therein lies the fortune. ("Wei Zheng")

Zizhang learned to seek an official position and earn a salary. Confucius said: "Listen more, reserve your doubts, and be careful in your speech when you have no doubts, and you will make fewer mistakes. Read more, reserve your doubts, and act carefully in the other doubts, and you will have less regrets. Make fewer mistakes when you speak, and you will have less regrets when you act. , Salary is among them." ("Wei Zheng")

2. Confucius said: "Wealth and honor are what people want. If you don't get them in the right way, you won't be poor. Being humble is what people hate. If you don't follow the way, you won't get rid of it. How can a gentleman become famous if he abandons his kindness? p>

Confucius said: "Wealth and nobility are what everyone wants. If you don't get them in a moral way, you won't accept them. Poverty and lowliness are what everyone hates. There is no need to get rid of them in a moral way." It will not be removed. How can a gentleman achieve his reputation without benevolence? A gentleman will not violate benevolence in such a short period of time as eating a meal. He will always be with benevolence when he is in a hurry and when he is in trouble. It must be with benevolence." ("Li Ren")

3. Confucius said: "You are so virtuous that you have to return home with a basket of food and a ladle of drink. Confucius said: "Yan Hui is really a wise man! He lives in a shabby alley with a basket of rice and a ladle of water. Others cannot bear the sorrow, but Yan Hui does not change his happiness." "Yan Hui is really a wise man!" ("Yong Ye") 4. Confucius said: "Three friends will benefit you, and you will lose three friends. Friends who are straightforward, friends who are understanding, and friends who are knowledgeable are good friends." "Being friendly and gentle is harmful to being friendly." ("Ji Shi")

Confucius said: "Three kinds of friends are beneficial, and three kinds of friends are harmful." It is beneficial to make friends with faithful people and knowledgeable people. It is harmful to make friends with flattering people, hypocritical people and boastful people.” (Ji Shi) 》)