If we make a comprehensive survey of the content, form and social function of Confucianism, I think there are four distinct historical development stages of Confucianism in China. Of course, if we want to subdivide it, we can still divide it into several small development stages in each of these four development stages. This is another matter.
1. The first stage of the development of Confucianism in China is the pre-Qin primitive Confucianism represented by Confucius, Mencius and Xunzi.
Confucianism was born as a "scholar", and it is its duty to educate and cultivate "scholars" ("gentlemen"). A scholar is also an official. Mencius said: "A scholar's official position is better than a farmer's accomplishment" (Mencius Teng Wengong), which means that a scholar comes out to be an official and serve the society, just as a farmer is engaged in farming, which is his profession. When talking about social division of labor, Xunzi also attributed "scholar" to a kind of person who "repay kindness" (Xunzi's Honor and Disgrace). Therefore, from this perspective, primitive Confucianism can also be said to be the theory of training officials for the country and society, and it is the culture of "scholars".
Zi Gong once asked Confucius, "How can I be a scholar?" That is how to be a scholar. Confucius said, "What you did was shameful, so that the four sides did not disgrace their lives. It can be said that you are a scholar. " (The Analects of Confucius Lutz) This answer not only shows the official status of a scholar, but also points out the most basic conditions and responsibilities as a scholar: first, we should "know shame before acting", that is, we should regulate our behavior with moral shame, and second, we should "make the four sides live up to your orders", that is, we should be able to complete the tasks entrusted by the monarch in terms of talent. The former is a requirement for scholars' moral quality, while the latter is a requirement for scholars' practical ability. The unity of these two aspects is the image of a qualified taxi, that is, a perfect Confucianism. Xunzi wrote an article entitled "The Efficacy of Confucianism", in which he described the image and social function of Confucianism as follows: "Confucianism is beautiful politically in this dynasty and vulgar in its position in the next dynasty." Beauty and vulgarity need constant self-cultivation, improve moral quality and set an example; "American politics" should "make good use of the world" and formulate various etiquette norms and political and legal systems for the society to stabilize social order and the lives of the rich.
Based on the above analysis of the basic social mission of Confucianism, Scholar and Gentleman, it can be said that the main content of primitive Confucianism is about the moral norms of Scholar in self-cultivation and the principle of governing the country in politics. Moreover, from Confucius, Mencius to Xunzi, all kinds of moral norms and principles of governing the country they put forward are very specific norms and principles practiced in life, rather than general abstract metaphysical principles.
It is reasonable for people to call Confucius' learning "benevolence" Because Confucius regards "benevolence" as the most fundamental moral standard of a gentleman. For example, he said, "It is better to be famous than to be benevolent." ? "A gentleman doesn't eat, it is against humanity. If he tries again, he will go against his will. " The Analects of Confucius recorded many remarks made by Confucius when answering his disciples' questions about "benevolence", all of which were specific norms and principles to be followed in his behavior. For example:
When answering Fan Chi's question about benevolence, one said: "The benevolent is rare before others, so it can be said that it is also benevolent." There is a saying: "Love" ("Yanyuan").
Answering Yan Yuan's question about benevolence, he said, "Self-denial is benevolence." (Yan Yuan)
When answering Zhong Gong's question about Ren, he said, "When you go out, you will see a distinguished guest, making the people like a big sacrifice. Don't do what you don't want, don't do it in the state, and don't complain at home. " (Yan Yuan)
Answering Sima Niu's question about benevolence, he said, "A benevolent person is not sincere in his words." (Yan Yuan)
The answer Zhang Wenren said: "Being able to do five things in the world (courtesy, tolerance, faith, sensitivity and kindness) is benevolence." (Yang Huo)
Another example is: "Clever words make color, fresh and righteous." (Xue Ji and Yang Huo) "Rigid, resolute, wooden, dull and benevolent." ("Xianwen") and Confucius said: "Those who are filial to their younger brothers are also benevolent!" ("learn to learn") and so on. , are all normative principles observed in concrete practice.
The Analects of Confucius also records a lot of Confucius' remarks about answering questions and taking part in politics, which are also very specific normative principles to be observed in practice. For example:
When answering Zi Gong's question about politics, he said: "With enough food and soldiers, the people will believe it." (Yan Yuan)
When Qi Jinggong asked about politics, he said, "Jun Jun, minister, father, son." (Yan Yuan)
Answer Zhang Wenzheng said: "Live tirelessly and do it faithfully.