The practical significance of Confucianism

"10 Representatives of Confucianism and the Completion of Confucian Classics" Baidu Netdisk free download

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Confucianism Practical significance: Since the founding of Confucius, Confucianism has gradually formed a complete system of Confucian thought and has become the mainstream of Chinese traditional culture through the development of scholars and the transformation of rulers. Its profound cultural character has an important influence in the history of world culture and is still of great practical significance to today's society. 1. Confucianism and today’s rule of virtue. China has had an ideological tradition of ruling the country by virtue since ancient times. After Duke Zhou, Confucius clearly put forward the idea of ??virtuous governance for the first time, pioneering Confucian virtuous governance. Emphasize the important role of morality in human social life, and regard morality as the foundation and starting point for governing the country, coordinating interpersonal relationships, and improving personal moral quality and realm. Later, through the systematic development of Mencius and Xunzi, the theories of "The Great Learning" and "The Doctrine of the Mean" were sublimated and formed a rigorous and complete system of state governance strategies, which became an extremely important part of traditional Chinese political culture. Later Confucians, whether it is Dong Zhongshu's cosmology or the ontology of Neo-Confucianism in the Song and Ming Dynasties, only demonstrated the importance and inevitability of virtue in government at a theoretical level. In today's society, although the ancient thought of governing by virtue cannot be directly used by us as a way to govern the country, its ideological essence and rational core still have significant value and significance, and provide necessary ideological resources for the implementation of the current strategy of governing the country by virtue. (1) People-oriented. People-oriented is the foundation of Confucian moral governance. The so-called people-centeredness means recognizing the important position of the people in the country. If the ruler deviates from the people's support and cannot get the support of the people, the state power cannot be consolidated and may even be overthrown by the people with force. Mencius' theory of benevolent government is based on the people. He said: The people are the most important, the country is second, and the king is the least. In Mencius' view, the people are precious, and the interests and sufferings of the people cannot be ignored. Xunzi quoted an ancient saying: The king is a boat, and the common people are water. Water can carry the boat or capsize it. Confucian moral governance thought, which takes people-oriented thinking as its core value, shows its great progress and people-oriented nature. Although Minben is not democracy in the modern sense, it has great practical significance. When we develop socialist democratic politics, we must first establish the sacred concept of the people being the masters of the country and make it the most essential feature and requirement of socialist democratic politics. In order for the people to truly become the masters and core of social and political life, the people must dominate power instead of power dominating or even dominating the people. The Communist Party of China in a ruling position must establish the party for the public good, handle all party and government affairs with the heart of governing for the people, make the people the masters of the country as the essence of its governance, actively organize and lead the people to exercise power, and make the people Gradually master the ability to manage themselves and the country's affairs, and realize the democratization of the power system. At the same time, popular support is the fundamental factor that determines the rise and fall of a political party and a regime. To truly win the hearts of the people, that is, to win the people's heartfelt support and support, we must always keep the people's safety and security in mind, do everything for the people, rely on the people in everything, and serve the people in everything. And these must not be just empty words and clichés on the surface, nor can they be used as slogans, but should and must be transformed into real actions, showing that our party, our Our government and our leading cadres are indeed serving the people wholeheartedly, in a way that is based on integrity and is close to the people. (2) A benevolent person loves others. A benevolent person loves others is the core of Confucius’ thought. Confucius said: A benevolent person loves others. (Yan Yuan) It is clear that the essence of benevolence is to love others. People should not only love their parents and children, but also love ordinary people. The Confucian spirit of benevolence means that everyone in the world is a brother ("The Analects of Confucius·Yan Yuan"). People who are in a disadvantaged position or difficult situation in society, such as widowers, widows, lonely people, etc. The crowd is particularly concerned. This fine tradition is most worthy of being promoted today.

Because the righteousness discussed by Confucianism is often related to collective interests and the interests of others, and interests often refer to personal interests. Correspondingly, Confucianism advocates the beauty of a gentleman as an adult ("The Analects of Confucius: Yan Yuan"), making friends in social life, helping each other, and supporting each other in illness ("Mencius: Teng Wengong"). This is also beneficial to eliminating self-interest at the expense of others and forming a social atmosphere of solidarity and mutual assistance. In the era of economic globalization, the market economy is highly developed. With the increasing specialization of social division of labor, market competition has become increasingly fierce, and people are increasingly busy pursuing economic interests. But perhaps the more important thing about being a human being is that it is a spiritual existence. According to Confucianism, the latter aspect better reflects human characteristics. If we pursue material interests as the only goal, we are lowering ourselves to the level of animals. Therefore, we should regard unjust material interests as floating clouds and pursue the moral realm of contributing to society and serving others. As social beings, humans are different from animals in that they have rationality, morality, and social norms. Therefore, they must not only improve their own moral cultivation and inner spirit, but also improve social ethics and social order. In modern society, only by caring about others and assuming their due social responsibilities can everyone achieve reasonable distribution and a harmonious economy, thereby promoting sustainable economic development. Of course, our current reappearance of Confucianism and even Confucius does not mean that we want to put Confucius back on the original altar. We must adopt a scientific attitude and use scientific methods, strive to strengthen the excavation, organization and research of Confucian culture, extract its essence and discard its dross, closely integrate Confucian research with the construction of advanced socialist culture, and truly make the past serve the present. Serve reality.