Politeness principle "respect" principle: in all kinds of interpersonal activities, mutual respect is the premise, and we should respect each other without harming our own interests; At the same time, we must maintain our self-esteem. The principle of "observing" in the Book of Rites carved in Song Dynasty: observing social morality, being punctual and trustworthy, being sincere and friendly, being modest and easy-going. "Modern" principle: Modern etiquette emphasizes that the communication between people must be moderate, and different occasions and different objects should always remain humble, natural and graceful, and grasp a certain degree of discretion. "Self-discipline" principle: Before asking for respect for yourself, both parties should first check whether their behavior meets the requirements of etiquette norms. First, the political environment in which Confucius lived. To understand Confucius' political thought, we must first look at the political environment in which Confucius lived. Confucius lived in the late Spring and Autumn Period, and was politically chaotic and conquered by the military of the vassal states. Since moving eastward, the Zhou royal family has declined and its status has plummeted. In fact, it is similar to a medium vassal state. In order to gain a place among many vassal States, countries attacked each other, wars continued, small countries were annexed, big countries rose constantly, and "five tyrants in the Spring and Autumn Period" emerged one after another. Within the country, Dr. Qing was powerful, turmoil occurred from time to time, and regicide was also common. In this case, the ritual and music system handed down from the King Wen Wu and the Duke of Zhou in the Zhou Dynasty also collapsed. Confucius said, "If there is a way in the world, rites and music will be conquered from the son of heaven; There is no way in the world, and the rites and music are conquered by the princes. Since the princes came out, Gai X did not lose hope; Since the doctor came out, the fifth hope has not been lost; Accompany the minister to carry out the life of the country, and III hopes not to lose. There is a saying in the world, and politics is not a doctor. If there is a method in the world, then Shu Ren will not discuss it. " [1] Confucius said that "there is no way in the world" vividly described the chaotic political situation in the Spring and Autumn Period. With the collapse of the ritual and music system, people's morality gradually declined. The Spring and Autumn Period is an era of strength. In any era of strength, morality has no market. Faced with such a chaotic society, Confucius, as a responsible person, put forward a series of political thoughts to transform society. The tool of governing the country in Confucius' political thought is "ceremony". Confucius is a man who knows "courtesy" very well. It is said that he used ritual vessels as toys when he was a child. "Historical Records" records that "Confucius is a child's play and forbidding the army is a ritual." [27] It can be said that he is gifted. He said: "I can talk about Li Xia, but I can't sign it." Yin can talk, but Song is not smart enough. Lack of literature. That's enough, then we can collect it. [28] Confucius was very proficient in Li Xia and Li Yin, but he thought that the etiquette of Xia, Shang and Zhou dynasties was progressive from generation to generation. He said: "In the second generation, while I was depressed, I learned from Zhou" [29] "Zhou's virtue is the ultimate virtue" [30]. It can be seen that he thinks Zhou Li is the most perfect. "Rites" is an important content of the code system of the Zhou Dynasty. Rites originated from the customs and habits of clan society "[3 1]. That is, the customary law of human beings in the primitive capitalist society. After entering the era of kingship, these customary laws have been reorganized and reformed by the leadership, forming a relatively systematic system. Therefore, there is a summer ceremony in summer, a business ceremony in business, and a courtesy in the week. "Rites" became an important guarantee for national stability, which was perfected in Xia and Shang Dynasties and systematized by the Duke of Zhou in the Zhou Dynasty. Zhou Li's basic spirit is that "in various ceremonies and ceremonies, participants of different social status have their own different and strict specific codes of conduct. "Through these codes of conduct, we can distinguish social categories, such as inferiority, intimacy and ignorance, define the specific position of everyone in the social order, and coordinate the relations among all social members" [32]. By the time of Confucius, the "ceremony" formulated by the Duke of Zhou had completely collapsed, and the society had entered a period of "no way in the world". In such a society, Confucius can stand up and try to change the social status quo with a kind of courage. This spirit should be admired and learned by our future generations. If Confucius wants to govern the country with "courtesy", the first thing he should do is to "correct his name". Lutz once asked the teacher: "Wei Jun regards his son as a politician, and his son will learn from him first?" Confucius said, "It must make sense!" [33] Lutz thought the teacher was a bit ridiculous, because it was really a whimsical thing to "clear the name" in the society at that time. He asked, "It's true, children are pedantic! Qi Zheng Qi? " How is this name correct? Confucius explained to Lutz: "If the name is not correct and the words are not smooth, nothing can be done. If things don't go well, there will be no ceremony or music. The ceremony and music are not prosperous, the punishment is lost, and the people are at a loss. " [34] Therefore, Confucius believes that "correcting the name" is the primary task of governing the country. The so-called "name rectification" means building a society worthy of the name. All social strata should do their best in their posts and not exceed their authority. Qi Jinggong once asked Confucius how to govern the country, and Confucius replied, "Jun Jun, minister, father and son." [35] In other words, a monarch should be like a monarch, a minister should be like a minister, a father should be like a father, and a son should be like a son. Confucius wanted to build a reasonable and rigorous society. Because the society at that time was a society with disorder and bad manners, Ji Sun was used to dancing eight tones in the yard. Eight strokes, eight strokes and forty-six strokes in ancient times. According to the provisions of "Zhou Li", only the Zhou Emperor can use eight strokes, the vassal is six strokes, and the doctor is four strokes. As a doctor, Ji can only use four tricks, and he uses eight tricks, which is a typical incident that destroys Zhou Li. In this regard, Confucius showed great indignation and famously said, "I can't bear it!" [36] It can be seen that the ritual system was destroyed to such an extent that Confucius put forward the idea of "correcting the name". Secondly, in addition to "correcting the name", Confucius also put forward the idea of taking "ceremony" as the code of conduct, that is, the idea of "Qi Zhi Yi Li". There are two essential ways to implement the "ceremony": one is the bottom-up way. Confucius taught Zi Gong [37], Yan Yuan [38], and Zi [39], "If you don't learn from Li, you will accomplish nothing", all of which mean that people should be polite. The second is the top-down way, that is, leaders should govern the country with "courtesy", that is, Confucius said, "courtesy is good, and the people are easy to make" [4 1], "courtesy is good, and the people dare not disrespect" [42]. Leaders take "courtesy" as the code of conduct, people will follow suit, and the country will be stable, thus realizing the ideal society of "there is a way in the world". The study of governing people with "courtesy" as the pillar is actually Confucius' thought of governing the country. Confucius inherited the idea that propriety is the foundation of governing the country since the Western Zhou Dynasty, and formed the overall concept of governing the country and ensuring security through etiquette and music education. Confucius was dissatisfied with "there is no way in the world" and the turbulent society at that time. With a strong sense of hardship and salvation, he traveled around the world and advocated "morality" and "rule by courtesy". He said: "Governing the country by virtue is like Beichen, where there are many stars." He put forward "courtesy is the country" ("advanced"), which embodies his understanding of the status and role of etiquette in politics. Confucius held a very respectful attitude towards The Rites of Zhou, but in fact there were gains and losses. Innovation in inheritance aims to save the world. Confucius is a great advocate of "Zhou Li". In The Analects of Confucius, he talked many times about his yearning for the rites and music of the Western Zhou Dynasty. Confucius said: "Zhou Jian is the second generation, and he is depressed about literature." I followed Zhou. " ("Bashu") "Zhou Zhide can be described as the ultimate virtue." (Taber) "If you are useful to me, I am the Eastern Zhou Dynasty!" (Yang Huo) "What! I have been declining for a long time, and I no longer dream of Duke Zhou. " In the final analysis, this attitude of talking about peace and affection is conservative, because no matter how good the ceremony is, it only represents a lost era, although that era was indeed brilliant. If Confucius really faced the social situation of the collapse of rites at that time and blindly defended the Rites of Zhou, he must be an out-and-out conservative. However, in fact, he also has many dissatisfaction with Zhou Li. On the premise of praising Zhou Li, he has many gains and losses on the Zhou Li issue. For example, "Zhou Li" attached importance to offering sacrifices to ghosts and gods, while Confucius, when answering Fan Chi's question, advocated: "Serving the people and staying away from ghosts and gods can be described as the unity of knowing and doing." (Yongye) Luz asked ghosts and gods, and Confucius told him clearly: "If you can't serve people, how can you serve ghosts?" (Advanced) His disciples all think that "Zi is not strange, not powerful, not chaotic, not god." (Shu Er) Confucius valued personnel over ghosts and gods, and innovated the basic spirit of Zhou Li. Another example is that the patriarchal clan system and hereditary system stipulated in Zhou Li were also broken by Confucius here. His "Xing Cai" (Luz) broke the respect for relatives, advocated "Scholar" (Zhang Zi), and opened the door to learning. Confucius creatively put forward the idea of "benevolence" through the gains and losses of "Zhou Li", making it the commanding height of his whole ideological system, and cooperating with "Li", governing the people while cultivating self-cultivation and achieving a good social order on the basis of perfecting human relations. In addition, it can be seen from Confucius' rule of etiquette and music that Confucius' "benevolence into etiquette" makes etiquette have profound significance. The discovery of benevolence was originally the result of in-depth exploration of the meaning of rites and music, and the value of rites and music was re-established because of the discovery of benevolence. Therefore, the relationship between benevolence and rites and music is: "benevolence" is the internal basis of "rites and music", benevolence is transformed into rites and music, and following rites and music is benevolence. Rites and music complement each other, which happens to be a dialectical unity. Duke Zhou's system of rites and music is the theoretical basis of Confucius' ruling the country through rites and music. Duke Zhou "entered the ceremony with virtue" and reformed the ceremony and music, so that the ceremony was abstracted from the original material transaction behavior and then included in the moral category, paving the way for Confucius to re-establish the value of the ceremony and music with benevolence. The theory of human nature is also an important theoretical basis for implementing Confucius' thought of governing the country through rites and music. Although Confucius never said that human nature is good or evil, he believed that everyone has moral attributes and tends to be good, so education can be applied. The content of governing the country by Confucius' rites and music is "governing the country by music" and "governing the country by ceremony". References:

On Confucius' Political Thought from The Analects of Confucius