First of all, what Yan Xiaoer wants to explain is that the three cardinal guides and the five permanent members, which made Confucianism "defeated" in people's minds, are almost rigid "ethics" that have been "reformed" by later generations and serve centralization. Therefore, in Yan Xiaoer's view, the "failure" of Confucianism is not the failure of Confucianism represented by Confucius, but the "selective sublation" of the original Confucianism by future generations with certain selfishness.
The success of Confucianism, if only attributed to the so-called "three cardinal guides and five permanents", is ostensibly justified. After all, the enlightenment of Confucianism can be used by later feudal monarchs, which made Confucianism a success to some extent. But the reason why Confucianism can "succeed" is definitely not only the enlightenment thought in the school, but also the core spirit "benevolence" in Confucianism.
1. Why do some people say that traditional Confucianism has become the three cardinal guides and the five permanent members, but it has also lost the "three cardinal guides and the five permanent members" that people often say today? Among them, the three cardinal principles are "the father is the child's guide, the monarch is the minister's guide, and the husband is the wife's guide", while the P5 have many sayings, including "benevolence, righteousness, courtesy, wisdom and faith".
For the ancient society of China, the "Three Cardinals and Five Permanents" really played an important role in maintaining the stability of feudal society. "Three cardinal guides" consolidate status and class, while "five permanent members" are positive "values".
There is nothing wrong with the "three cardinal principles" based on "benevolence, righteousness, courtesy, wisdom and faith", which can really let people in all positions in society "perform their duties". However, once the "three cardinal guides" and the "five permanents" are separated, the "five permanents" become the so-called "slogan" and "rhetoric" of kidnapping others, not the "virtue" from the inside out, then the "three cardinal guides" are the "dogma" of restricting and even oppressing others. At this time, I have long been alienated from the so-called three cardinal guides and five permanent members of Confucianism, and have become the foolish loyalty of "I want to die, and I have to die."
Or put it this way, friends who hold the view that "traditional Confucianism has achieved the three cardinal guides and five permanent members, but it has also lost the three cardinal guides and five permanent members" do not have a deep understanding of the essence of Confucianism. In Yan Xiaoer's view, if "education" is a coat of Confucianism, then the spiritual core of "benevolent love" is the soul of Confucianism.
Confucianism came into being because of maintaining "rites and music" and meeting the needs of ancient feudal rulers, and it became famous. However, since the pre-Qin period, great changes have taken place in Confucianism and the social environment has become more and more complicated. The soul of "Benevolence" of "Three cardinal guides and Five Permanent Members" has been "shelved", so "defeat" is also a matter of time.
At this time, Yan Xiaoer wanted to ask, is Confucianism or human nature "defeated"? Think about it.
2. The reason why Confucianism is "successful" stems from its kernel of benevolence. Yan Xiaoer has always believed that Confucianism can occupy such an important position in Chinese civilization, not only because of its maintenance of "rites and music", but also because of its "core spirit".
The core spirit of Taoism lies in Laozi's Tao, while the core spirit of Confucianism, in Yan Xiaoer's view, lies in Confucius' benevolence. Without Confucius' benevolence as the basis, talking about the "rites and music" advocated by Confucianism is probably a "rhetoric" like "walking dead"
Without the spirit of "benevolence", it is almost meaningless to talk about other Confucian viewpoints.
For example, Confucian Confucius said "monarch, minister, father and son", but he also said that "morality needs to be coordinated". People who can achieve "harmony of ability and political integrity" and perform their duties must always have the virtue of "thinking for others" in their hearts.
At the same time, based on "benevolence", Confucius also put forward the view of "golden mean" and urged people to be principled and flexible. It is an "extreme" to express your feelings and whitewash your mistakes. Moderation and flexibility under reconciliation can always maintain peace. Among them is Confucius' brilliant logical speculation.
As for prejudice, the author wrote one or two suggestions at the end. I have heard a lot about the "prejudice" of Confucianism, but these "prejudices" are often more like human mirrors to Yan Xiaoer. Is it really the culprit of oppression, slavery and tragedy in history? When Confucianism is "benevolent" and "heartless", it is actually "human" rather than "Confucianism".
Finally, I want to tell you that Confucianism, like other precious traditional cultures, is the wealth left by our ancestors and is worth our efforts to ponder. Under the prejudice of turning a blind eye, what we miss is a beautiful scenery with heavy accumulation.
Note: This article is the original and exclusive release of Yan Xiaoer's philosophical works. If there is any infringement such as handling or plagiarism, the responsibility will be investigated once found. The pictures in this paper come from the Internet, and some materials come from the Internet. They were hacked and deleted (within two weeks). Please enjoy this series.