The rise of sinology has led to another dispute between Confucianism, Taoism and Mohism. Please tell me your opinion.

At present, the slogans we often hear are: building a harmonious society, governing the country according to law, running towards a well-off society, etc. mohists has little influence on the current society, but Confucianism and Taoism can be integrated, and there is no contradiction between joining the WTO and being born. The following is an excerpt, and there are links at the end of the article for reference. Tao teaches nature, and especially worships water. Laozi said, "The goodness in the world is like water", "The Tao is like water", "Water is the goodness of all things without dispute, and water is the evil of all things, so it lies in Tao", "The world is the softest and the strongest" and "Jianghai can be the king of all valleys and be good for it". Water steams clouds and melts rain, nourishing everything; Water flows downwards and dares to bear the burden of humiliation; Water is extremely soft and hard and invincible; True water is tasteless and spotless, but it can be turbid and clear; Water is inclusive, integrated with all things, ranking second, vying for fame and profit; When water is full, it will overflow, just right; The water surface is always balanced, upright and selfless ... Taoism summarizes the characteristics of water and puts forward the idea of doing nothing. Treat everything with nature and let things develop according to their own laws; If you interfere, you will only bring your own failure. Governing by doing nothing is great wisdom, and only doing nothing can do whatever you want. Since childhood, the Han people have been mainly engaged in agriculture, and their ancestors worked for crops. They worked day after day to organize agricultural production according to the sunrise of the 24 solar terms, which neither goes against the farming season nor encourages crops. Because they don't engage in strenuous activities such as nomadism and hunting, their clothes are mainly loose, and they don't have to wrap their bodies tightly. They are the earliest casual clothes in the world. When it comes to governing the country and keeping the country safe, Mingjun is selfless, humble, tolerant, fair and relaxed to his subordinates. He made good use of the good ministers and let them do their jobs. He never hands-on, gives orders and tells people what to do. There is an image metaphor of doing nothing-bowing to the knees, which is an image description of The Ming dynasty emperors's ruling style: the monarch sits on the floor, with his broad clothes hanging down, his hands folded in his big sleeves, listening to the minister's debriefing, low-key, humble, leisurely and quiet. In ancient times, wise kings, such as Huangdi and Yaoshun, were all typical examples of inaction, so inaction was also called the technique of Huang Lao, which was described as "Huangdi governing the world by hanging down his clothes", and Hanfu was invented by Huangdi. Adam Smith, a western classical political economist, put forward the theory of "invisible hand" (market mechanism) in The Wealth of Nations. He regards the "visible hand" (government intervention) as a "night watchman", that is, as a rulemaker and referee, his task is to ensure a fair and stable market environment, rather than directing or replacing the "invisible hand". This is similar to China's inaction, but the metaphor of China people is more vivid, and the "visible hand" is placed in the big sleeve of the ruler. Confucianism calls on people to take the life path of "self-cultivation, keeping the family in order, keeping the family in order and calming the world". A child, when he is an adult, should be crowned to show that he can shoulder the responsibility of an adult. According to the social screening mechanism of "learning to be excellent is to be an official", anyone, even if his family is poor, can be among the doctors in the world through the imperial examination as long as he has the ambition to help the world through hard study and improve his personality. Getting high office and high salary does not mean extravagant food and wealth, but to show one's ideals and ambitions. As a Tian Shelang, he went to the Imperial Palace at dusk, thus completing his life course from "educating people" to "dressing". Confucianism and Taoism are the two pillars of China culture. On the surface, they are opposite, but they are often complementary and unified, forming a complementary situation between Confucianism and Taoism. Scholars are the backbone of ancient society. In their attitude towards life, Confucianism advocates actively joining the WTO, learning to be an official and saving the world; Taoism advocates passive seclusion, seclusion in rivers and lakes, and independence. But in reality, there are very few people who can help the world or be immune to it all their lives. A person often goes through the life journey of helping the world and being immune to it at the same time, as Mencius said: "If you are poor, you will help the world." The ancients regarded virtue and merit as the "three immortals" of life (Zuo Zhuan Xiang Gong Twenty-four Years). Under the call of the "Three Immortals", a civilian can climb the temple through the imperial examination and then display his ideals and ambitions. However, his career is often not smooth sailing. When "there is a way in the world", he can make great achievements, and then he will retire according to the ideal of Taoism. When "there is no way in the world", he doesn't want to stoop for five buckets of rice, but he can also be independent according to the ideal of Taoism. I won't forget to worry about my country. He is in the rivers and lakes, and his heart is in the country. He will wait for an opportunity to come out and make great achievements. When he is really disheartened, he can spend the rest of his life teaching his disciples and writing books. In his view, despite his untimely birth and ill-fated fate, Wenda could not be famous all over the world, and he could also make a statement through Lide and be worthy of heaven and earth. As mentioned above, Hanfu is like water, which embodies the quality of Taoism; Han crown is like a mountain, which embodies the quality of Confucianism. Civilians only use cloth towels to wrap their hair, which is also called "cloth head". When he learns to be an excellent official, he can wear a crown and special official clothes to become a "dress". Clothing is not only a symbol of high status, but also a symbol of high respect and profound knowledge, that is, a Confucian gentleman. Moral character and knowledge are not high, even if a person has a high status, he is also a "devil wears Prada". There are two kinds of official clothes, official clothes in the workplace and imperial clothes on important occasions. The official service consists of a black hat, a jade belt and a round neck service, while the royal service consists of a golden fairy crown, a jade belt and a collar service (different from the collar service of civilians, it not only has special patterns and colors, but also consists of ornaments such as a square-hearted bent collar, an elephant, a belt and knee pads). Generally speaking, the quality of official clothes is better than that of official clothes, which makes him a gentle scholar-bureaucrat, assisting the emperor and governing the country according to Confucian ideals. When he was ready to retire, he took off his black hat and returned to the ranks of cloth. Those literati who are in troubled times and don't want to go with the flow would rather be "humble servants" than "the devil wears Prada". They are immune to the ideal of Taoism, and some people even publish poems to express their lofty integrity and stand out from the crowd, such as Qu Yuan and Li Bai. They also have poems of "Tomorrow I will let go of my hair and take a fishing boat" to truly return to Taoism and nature. To sum up, Hanfu also embodies the complementary spirit of Confucianism and Taoism in China traditional culture. The Han crown is high above, prominent, but small, dispensable, which is the embodiment of courtesy; Hanfu is generous and load-bearing, and it is indispensable in life all the time. Han crown with Han clothes, such as a mainstay, makes the wearer awe-inspiring! The cycle from "establishing a person" to "dressing" and then to "educating people" shows the unity of "helping the world" and "being independent", "making meritorious service" and "retiring after one's success", the unity of persistence and transcendence, the unity of advancing and retreating, and the unity of being an official and hiding from the world. This is the outlook on life of China intellectuals. At the time of poverty, the change of clothes made Hanfu embody the spirit of complementary Confucianism and Taoism. It can be seen that in China, an ancient country with the tradition of "writing carries Tao", Hanfu can also carry Tao. The invention of Hanfu by the sages may be a silent teaching to future generations, that is, Mencius said, "If you are poor, you will be immune to it, and if you are rich, you will help the world." For the "three immortals" in real life, no matter whether the world is "Tao" or "Tao", no matter whether you are "poor" or "ambitious", you should be poor but not obscene, rich but not obscene, inseparable from Tao, and poor without losing your ambition. Even through ups and downs, we should be full of vigor and vitality, work hard, constantly strive for self-improvement, and always maintain a detached and optimistic attitude towards life. The wearer can't help but enter a kind of personality sublimation. /blog/static/1831435200719184363 Mohism and Confucianism were both famous schools at that time, and the dispute between Confucianism and Mohism was the beginning of a hundred schools of thought contending. It is worth noting that Confucianism and Mohism eventually parted ways, Confucianism became increasingly prominent and Mohism gradually disappeared. Scholars have given two explanations for the reason. One is that Mozi is not only a thinker but also a scientist. His disciples have made great achievements in mathematics, physics, medicine and logic. In the later period, Mohism embarked on a unique road, giving up politics and burying its head in it. Unfortunately, it achieved remarkable results, but it faded out of people's sight. Mohism no longer has a prominent position, but is declining. There is a simple reason. It gradually moved away from the focus of intellectuals' attention-governing the country and leveling the world, and was naturally forgotten and ignored by people. Secondly, Mohism merged with Confucianism and Mohism was absorbed by Confucianism. Meng's "The Origin of Mohism and the Convergence of Confucianism and Mohism" points out that both Confucianism and Mohism are the learning of Lu people, and the Six Classics is the classic of both Confucianism and Mohism. Mohism destroyed the aristocratic politics of Zhou and Qin dynasties with the idea of extreme equality. Since then, "the essence of Mohism has turned into a Confucian classic; Confucianism is beyond the reach of Confucianism; Mo Zhai's learning, if you don't enter the Han Dynasty, you will lose. The essence of Mohism is absorbed by Confucianism, and Confucianism respects immortals. " The fate of legalists is different, and they always keep pace with Confucianism. Rulers of past dynasties used "kingliness" and "hegemony", or "Confucianists showed the way of legalism"-the surface of Confucianism concealed the reality of legalism, so legalism had a far-reaching influence on the history of China. The society of "the world is public" and "selecting talents and appointing talents" is what Confucian scholars call an ideal society. They call it "One World". After the establishment of Xia Dynasty, the situation changed, and the key lies in the emergence of private ownership and class differentiation, giving up the tradition of abdication. When Yu handed over power, he no longer followed the principle of recommending sages by the United Parliament, but passed the power on to his son. So "preach sages instead of sages" became "preach sages instead of sages". Since then, "the world is public" has become "the world is home" and "Datong world" has become a "well-off world". Sun Yat-sen, the forerunner of the democratic revolution, also regarded "the world is public" and "great harmony" as his lifelong ideals. The Republic of China he founded sang "Republic of China, Great Harmony" in the national anthem. Later history showed that although "Great Harmony" was not really realized, Duke Zhou, who was not opposed to the establishment of the Republic of China, did aim at "Great Harmony". History develops in a spiral, and the negation of negation keeps appearing. The former "Datong" was denied by "Xiaokang", and the later "Xiaokang" was denied by the new "Datong". So, what about today? Our generation has personally experienced "Datong", which is fair but generally poor. Now I am in a "well-off society", relatively rich, but unfair. Is "well-off" the goal? Will there be "Great Harmony" after "Well-off Society"? Can people see the hope of "great harmony" in the planning of "well-off society"? kz= 12 12846 18