Answer: "Benevolence" is the central concept of Confucius' thought and one of the important categories of Chinese philosophy. Confucius talked about "benevolence" many times in "The Analects", but he usually did not directly say what "benevolence" is. We can understand the multiple meanings of "benevolence" through Confucius's dialogue with people at that time.

(1) "Love" is "benevolence". "Fan Chi asked about benevolence, and Confucius said: 'Love people.' Asked about knowledge, Confucius said: 'Know people.'" ("Yan Yuan") Confucius advocated the duality of benevolence and wisdom, and loving people is benevolent, knowing people is wise. Loving others, sympathizing with others, and caring for others are the main themes of "benevolence". It should be pointed out that the "love" mentioned by Confucius and early Confucianists is differential love, which is very different from Mozi's "universal love". Confucian benevolence starts from "kiss and relatives" and expands from filial piety to parents and other family ties, and extends to oneself and others.

(2) "Restraining oneself and restoring propriety" is "benevolence". "Yan Yuan asked about benevolence. Confucius said: 'Restraining oneself and returning to propriety is benevolence. For one day to restrain oneself and return to propriety, the world will return to benevolence. Benevolence depends on oneself, but not on others?'" ("Yan Yuan") Self-restraint means restraining and restraining oneself. Returning to etiquette is in line with etiquette. Etiquette is a certain social norm, standard, system and order, used to control people's behavior, mediate various conflicts and coordinate interpersonal relationships. Confucius paid special attention to etiquette. The process of complying with etiquette and practicing etiquette is a process of humanization and an external expression of "benevolence".

(3) "Zhongshu" is close to "benevolence". "The Master said: 'A man of benevolence, if he wishes to establish himself, establishes others; if he wishes to reach himself, he can reach others. Being able to draw examples from close quarters can be said to be the way of benevolence.'" ("Yong Ye") "Zhong Gong asked about benevolence. Confucius said: 'Go out and learn from others.' When you see a distinguished guest, treat the people as if they were receiving a great sacrifice. Don't do anything to others that you don't want to do to others. Have no grudges in the country and no grudges at home.'" ("Yan Yuan") Loyalty and forgiveness are the principles of benevolence in relationships between people. The connotation of "benevolence" includes the emotional connection between things and ourselves and between everyone. "The Doctrine of the Mean" says: "Loyalty and forgiveness are not far away from violating the Dao." Loyalty and forgiveness are not enough to fulfill benevolence.

Confucius’ “benevolence” has different levels: a higher level, “benevolence” as the highest standard of human beings, the highest moral principles, the highest spiritual realm and value ideals, which can govern the universal moral norms of society. The benevolence that is juxtaposed with righteousness, propriety, wisdom, and trust. "Benevolence" sometimes refers to "benevolent person" or "benevolent person". The realm of benevolent people is the highest, the "sage" who is the most good. This kind of perfect benevolence is difficult to achieve in reality. The second level of benevolent people is called "adult" (whole person). This is a person who is realistic and can be achieved through practice with both ability and political integrity and comprehensive development, which is what people often call a sage. The third level of benevolent people is called a gentleman, a moral person who transcends natural people, that is, a gentleman-Confucian who is distinguished from a villain Confucian.