Confucius' information?

Confucius (55 BC1-479), whose name was Zhong Ni, was born in Queli (now southeast of Qufu, Shandong), Changping Township, Lu in the Spring and Autumn Period. He is the most influential thinker and educator in the history of China and the founder of Confucianism.

Confucius' distant ancestor was an aristocrat in the Song Dynasty, descended from the Yin royal family, and moved to Lu to avoid chaos. My father, Uncle Liang Gan, was a samurai at that time, famous for his bravery, and probably worked as a doctor in the city of Lu. Mother Yan, whose name is in. The Historical Records of Confucius' Family records the birth year of Confucius as the 22nd year of Duke Xiang of Lu (55 1 year BC), but the Historical Records does not record the birth year of Confucius, and the Spring and Autumn Annals of Liang records it as "October Gengzi", and the Gregorian calendar should be September 28th.

When Confucius was three years old, his father died and his family came down. When he was young, he worked as a courtier and funeral undertaker, as well as a "Commissioner" who managed warehouses for others and a "farmer" who looked after pastures. Later, he recalled, "I was mean when I was young, but Hu could do more despicable things." (The Analects of Confucius Zi Han) Unfortunate family circumstances and hardships of life made Confucius know about life very early.

Confucius told himself that he was determined to study at the age of fifteen. From the age of fifteen, he made clear the purpose and direction of learning, and systematically engaged in the study of etiquette, music, shooting, bending, calligraphy and mathematics. He learned nothing from his teacher. It is said that he once paid tribute to Lao Dan and was willing to learn from Changhong and the piano from his teacher. He never tires of learning, and his fellow villagers all praise him as "knowledgeable" At the age of 30, he began to participate in social and political life independently and set up a private school to give lectures. Yan Yuan, Luz, Ran Boniu, Zi Gong and You Ran were early disciples of Confucius and the first batch of educators who enrolled students on a large scale in the history of China. The establishment of private schools broke the tradition of "learning in the official" since the Western Zhou Dynasty, promoted the downward movement of academic culture at that time, and was conducive to the spread of culture and the development of education.

After the age of 50, Confucius embarked on the road of politics. He once served as commander-in-chief in Lu (in charge of engineering construction), director (in charge of judicial prison) and (in his capacity, attended the monarch's meeting at that time). At the age of fifty-five, Confucius abandoned his official position because of his disagreement with the ruler. He took his disciples between Wei, Chen, Cao, Song, Zheng and Cai, lobbied in front of the governors and publicized his political views. As a result, he was frustrated everywhere.

After traveling around the world for 14 years, Confucius returned to Shandong, and Ji Kangzi often asked each other about politics, but it was useless. In his later years, besides engaging in educational activities, he also devoted himself to sorting out cultural classics of Xia, Shang and Zhou Dynasties. At the age of 73, Confucius died of illness and was buried in Surabaya, north of Lucheng.

After the death of Confucius, the Confucian school developed rapidly under the spread of Confucius' disciples, and the status of Confucius was also rising day by day. Since the beginning of the Han Dynasty, Confucius has been regarded as the "prime king" who "made laws for the Han Dynasty", that is, those who had Wang Zhidao without the title of king. One year before the death of Emperor Gaozu Liu Bang (BC 196), he passed through the land of Lu and offered sacrifices to Confucius in the shrine "Tai Prison" (Hanshu Gaudi), which set a precedent for emperors to respect Confucius in previous dynasties. Emperor Wu of the Han Dynasty "ousted a hundred schools of thought and respected Confucianism alone", and Confucius' position was truly established in China. In the first year of Emperor Pingdi in the Western Han Dynasty (AD 400), Confucius was posthumously named "Xuannigong" (History of Emperor Pingdi in the Han Dynasty), which was the beginning of the posthumous government's pursuit of Confucius. Later, the titles of Confucius increased, such as "Father of Wen Sheng", "Zou Guogong", "Father of the Former Teacher", "King Wenxuan", "King Dacheng to Saint Wenxuan", "Master Dacheng to Saint Wenxuan" and so on.

Confucius' thoughts and theories had a far-reaching influence on China's philosophy, ethics, social and political theory, education, history, literature and art, etiquette and customs, and made great contributions to the formation and development of Chinese culture and psychology.

1, Philosophy and Religious Thought: The thought of "heaven" has two meanings in Confucius' mind. Money is a natural heaven, as he said, "What does heaven say?" When you are at four o'clock, everything is born. What did heaven say? (The Analects of Confucius) In this sense, Confucius also has dialectical factors, such as Zi Chuanyue: The deceased is like a husband, never giving up day and night. The dialectical relationship between "doing", "living" and "dying" is discussed in one sentence. But in Confucius' thought, "heaven" refers to the "heaven" with personality will, the master of the world and the giver of human destiny, as he said: "If it is not given, heaven will hate it! Tired of it! " (The Analects of Confucius Yongye) "Who bullied me? Bullying the sky? " (The Analects of Confucius Zi Han) Confucius also believes in the existence of "destiny" and thinks that "life and death have a life, and wealth is in the sky" (The Analects of Confucius Yan Yuan); "If you don't know your destiny, you don't think you are a gentleman" (The Analects of Confucius, Yao Yue). On the issue of human nature, Confucius advocated that "human nature is similar, but learning is far apart" (The Analects of Confucius Yang Huo), that is, human nature is similar in nature, but it is quite different because of different weather habits. Confucius respected the "destiny" but doubted ghosts and gods. Throughout his life, he "kept silent about strange things, power, chaos and spirits", emphasized that "if you can't do things for people, how can you do things for ghosts", "If you don't know life, how can you know death" (Advanced Analects of Confucius), and advocated "keeping a distance from ghosts and gods" (The Analects of Yongye). In epistemology and knowledge, although Confucius admitted that people were born with knowledge, he emphasized "learning and knowing". He attaches importance to both smell and thought, and thinks that "learning without thinking is useless, and thinking without learning is dangerous" (The Analects of Confucius is politics); He advocates paying equal attention to learning and doing, applying what he has learned, and matching words with deeds.

2. Rational thinking: the idea of "benevolence" is the core part of Confucius' ideological structure. Confucius' explanation of the meaning of "benevolence" is quite broad and changeable, and each explanation is not consistent. Because in his view, "benevolence" is a subject of experience and practice, which does not need to be clearly defined in essence or demonstrated in theory. He just gives different answers according to different occasions and different people. It is generally believed that "love" is the main theme of "benevolence". The so-called "love" means "stand up for yourself and achieve what you want" (The Analects of Yongzheng), and negatively means "Don't do to others what you don't want others to do to you" (The Analects of Wei Linggong), that is, "loyalty". The starting point of "benevolence" is to admit that others are the same people as themselves, and it is the most basic moral criterion for dealing with interpersonal relationships. Confucius' ethical thought of "benevolence" can cover all good conduct, and many moral norms such as filial piety, kindness, loyalty, faithfulness, courtesy, tolerance, sensitivity and benefit are subordinate to "benevolence". As far as how to realize "benevolence" is concerned, that is, the kung fu of moral cultivation, Confucius thinks that this is not a very difficult thing. As long as "you can get the best from others, you can say that the benevolent side is also your own" ("The Analects of Confucius Yongye"), that is, you can push yourself and others and care about your heart. Therefore, Confucius particularly emphasized that "benevolence lies in oneself, but in man" (The Analects of Confucius Yan Yuan); "RenYuan zai? I want to be benevolent, and I am benevolent "(The Analects of Confucius); "Day can with its strength to benevolence? I have never seen anyone who is weak "("The Analects of Confucius "), which means that we mainly rely on subjective consciousness, not just subjective wishes and motives. Everyone has the conditions to choose moral behavior, and there is no reason or excuse not to practice "benevolence". Secondly, Confucius put forward the idea of "benevolent peace", that is, "knowing is not as good as being kind, and being kind is not as good as being happy" (The Analects of Confucius Yong Ye), that is, morality depends not only on will, but also on emotion, which is the psychological basis of the source of consciousness.

3. Political thought: "Rite" is the embodiment of Confucius' political thought. He has repeatedly advocated "courtesy for the country", "courtesy for uniformity" and "courtesy for agreement". On the relationship between "courtesy" and "benevolence", on the one hand, Confucius thinks that "self-denial is benevolence", on the other hand, he emphasizes that "people's inhumanity is courtesy". Confucius advocated ruling the country by etiquette and music, and he emphasized ruling the country by virtue. He said, "Governing the country by virtue is like Beichen, living in its place, and the stars are arching it"; He also said: "The Tao is in politics, the same punishment, and the people are free from shame; Virtue is the virtue of Tao, the spirit of courtesy, and the power of shame "(The Analects of Confucius for Politics), that is, the role of moral education in politics can never be achieved by punishment. Confucius asked the rulers to set an example. "The politician is right, and the son is handsome. Who can be wrong? " (The Analects of Confucius, Yan Yuan) "Politicians act regularly without orders, and those who act irregularly without orders" (The Analects of Confucius, Luz). Only when he is honest can he handle political affairs fairly. Confucius also advocated "correcting the name" in politics, arguing that "if the name is not regular, it will be bad, and if it is not good, it will lead to decline. If it is not good, it will make the people feel at a loss" (The Analects of Confucius). Starting from "correcting the name", he advocates "not being in office and not seeking politics". Confucius believes that the ideal goal of politics should be "sufficient food, sufficient soldiers and people's trust", among which "people's trust" is the first. As far as political form is concerned, Confucius advocated centralization of monarchy, but opposed individual independence and minister dictatorship.

4. Educational Thought: Confucius is the most famous educator in the history of China. During his teaching career of more than forty years, Confucius not only cultivated many students, but also accumulated rich educational ideas. On the object of education, Confucius advocated "education without class". He said, "I have never been ignorant of tying myself up." ("Arguments and Statements") Therefore, people of various identities among disciples. The purpose of Confucius education is to cultivate "gentlemen", that is, people who can not only assist the rulers in their administration, but also "aim at Tao", "seek Tao", "take images as the body" and stress morality. It is precisely because Confucius aims at cultivating "gentlemen" that he opposes specific production knowledge and labor skills such as "planting crops" and "learning gardens". The content of education is mainly the so-called "four religions" of "writing, conduct, loyalty and faithfulness", in which "writing" refers to the classics of the ritual and music system since the Western Zhou Dynasty, and "conduct, loyalty and faithfulness" all belong to the category of moral education. The textbooks he used were poems, books, rites, music, the Book of Changes, the Spring and Autumn Period, which were later called "Six Classics", as well as the traditional "Six Arts" of rites, music, archery, calligraphy and mathematics. In teaching attitude and teaching methods, Confucius put forward a series of valuable ideas, such as: "Never tire of learning, never tire of teaching", "Don't be angry, don't be unhappy, and there will be no more if you don't take a turn" (The Analects of Confucius); "Learning without thinking is useless, thinking without learning is dangerous", "Reviewing the past and learning the new" (The Analects of Confucius for Politics); "Learn quickly and don't be ashamed to ask questions" (The Analects of Confucius) and so on.

Confucius claimed to be "not full of words", but later generations generally believed that he sorted out, deleted or edited the Six Confucian Classics, although a few scholars expressed doubts about this statement. In order to meet the needs of teaching, Confucius has set up six courses: poetry, calligraphy, etiquette, music, Yijing and Spring and Autumn, and personally compiled some teaching materials. The materials of these textbooks belong to ancient documents, and Confucius "believes in the ancient", so they basically retain the historical content and writing style of these documents. Of course, any textbook will always reflect the intentions of more educators. Before compiling a new textbook, Confucius screened a large number of ancient documents according to his views on politics, philosophy, ethics, art and history.

Confucius' thoughts and theories are mainly collected in the records of Confucius' words and deeds in The Analects of Confucius, A Subset of Confucius Brothers, Zuo Zhuan, Mencius, Xunzi and Historical Records Confucius Family.