Pre-Qin is the source and soil of human rights thought. Human rights in the pre-Qin period, especially Confucian anthropology, emphasized "benevolence". In addition, "benevolence" is not a narrow Confucian theory of benevolent government, but refers to the knowledge of human life, rights and the relationship between people in the major schools in the pre-Qin period. For "benevolence", Shuo Wen Jie Zi explains: "Benevolence, affinity, obedience to people, and secondly." They are "benevolence", the essence of which is to emphasize the intimate relationship between people. In the pre-Qin period, the issue of "benevolence" or "human" was one of the basic issues concerned by various universities, because human values, rights, interpersonal relationships and other issues related to human life and social progress and development. Confucianism takes benevolence as its ideological core, and holds that benevolence is everyone's inherent nature and desire. It is also centered on benevolence to divide people into different levels of "courtesy" such as honor and inferiority, and to serve the realization of benevolence. Without benevolence and propriety, propriety is meaningless. The purpose of "self-denial" is to return the world to kindness. This kind of "benevolence" is a reflection of the new social trend of thought in the Spring and Autumn Period. The core of "benevolence" is "love". Confucius's "lover" certainly does not mean loving laborers, but it does not mean loving nobles. People, in a broader sense, Confucius' students are not all nobles, and "lovers" certainly do not include their own students. He first proposed "non-discrimination in education" and believed that all people, regardless of rank, age and age, should have the right to education, which is the concentrated embodiment of his "human rights" thought and the equality of education for all, which is only the embodiment in education. Confucius, from the perspective of "the benevolent loves others", opposed the use of human sacrifices at that time and even replaced him with figurines. He once said, "What happened to the initiator?" All this fully shows that Confucius attaches importance to the status and role of human beings, and that human beings should enjoy personal rights and life rights. According to the records in the Analects of Confucius, on the one hand, Confucius despised manual labor, but on the other hand, he admitted that he was not as good as a farmer in farming and a vegetable farmer in growing vegetables. In the contact with the workers, his attitude is still relatively friendly. According to Zuo Zhuan, Confucius believed that laborers should be "fierce" and "lenient" and exploitation should be appropriately reduced. He also put forward the idea of "saving the world and loving others, so that the people can keep pace with the times". These are probably the sources of Mencius' "people-oriented" thought. Paying attention to human rights, status and role is a progressive thought in the historical process of feudal system replacing slavery. When analyzing the difference between slave society and feudal society, Lenin said that the characteristic of slave society is that slaves are not treated as human beings, and slaves are not only citizens but also human beings. In feudal society, the status of farmers has improved, so "farmers are no longer the direct private property of landlords." At this time, "the road to peasant liberation is relatively broad after all." Taoism, represented by Laozi and Zhuangzi, completely denies the "ceremony" advocated by Confucianism, and thinks that "the husband takes ceremony first and loyalty takes faith first." However, it shows a high degree of recognition of Confucian thoughts on love or human rights. "Love others, love things, that is, benevolence", "love others, and ultimately harm yourself". It is one of the core ideas of Taoism to highly respect people's life rights and spirit and highly affirm people's meaning and value. Mohism advocates "universal love" and "non-aggression", showing a strong spirit of benevolence. The issue of "benevolence" or "human" is also one of the ideological cores of Legalists, but Legalists advocate the rule of law and show a very harsh attitude towards others.

Humanism, as one of the basic spirits of China's traditional culture, is different from the western classical supremacy of God and the modern western pursuit of personal freedom and democratic values. However, the development of China's traditional culture always revolves around people, who are the foundation of all things in the world, and between heaven and earth, people are the first. Specifically, it includes three aspects: the basic political thought of "people are the most important" and "monarch is the auxiliary", paying attention to the life of the people in this world and pursuing a moral and ethical humanistic care. First, people-oriented China's traditional humanism adheres to the people-oriented spirit of "people-oriented", and Historical Records records "Jyuugo people", "only inheriting the people" and "serving the people with morality". Zuo Zhuan said, "Fu Min, Lord of God. It is based on the fact that the holy king first becomes a citizen and then dedicates himself to God. "Thirty-two years of Zhuanggong" contains: "The country will prosper and listen to the people; The country will die and resign itself to fate. " There is also a saying in Mandarin Lu Yu that "God bless the people". Confucianism emphasizes that the people are the foundation of the country. Confucius has always advocated attaching importance to the people, enriching the people and teaching the people. In the world events of "people, food, mourning and sacrifice", people are listed as the first. Once, the stable caught fire, and Confucius immediately asked if anyone was injured, instead of asking about the livestock first. This is also his emphasis on the right to life. Mencius put forward the famous viewpoint that "the people are the most important, the country is the second, and the monarch is the second", which has influenced China for thousands of years and has become the motto of enlightened rulers in past dynasties to safeguard their rule. He believes that those who win the hearts of the people will win the world, and those who lose the hearts of the people will lose the world: "those who win the hearts of the people will win the world" and "those who lose the world will lose their people"; If you lose the people, you lose your heart. There is a saying in the world: those who win the hearts of the people win the world. "Therefore," the people of the territory do not take the border, the country does not take the risk of mountains and rivers, and the world does not take advantage of the military revolution. They get more help from Tao, but they can't get help from Tao. " Starting from the way of governing the country, Mencius emphasized that political rule must win the hearts of the people and conform to the will of the people, otherwise it may be "the danger of the country." In his view, the people are the foundation of building a country. Xunzi also advocated that the people are the foundation of the country, and his metaphor of "managing ships and controlling water" has been circulating for a long time, which is the experience and lesson of politicians in past dynasties. "Those who use the country will be rich if they are strong, those who die will be strong, and those who win the reputation of the people will be honored. Three win, the world belongs, three die, the world belongs. "

In the long feudal society, this spirit of attaching importance to the people has been enriched and strengthened. There is a story in Zhuangzi Wu Xugui that a craftsman made a fortune. The craftsman cut a little white ash on his friend's thin nose with an axe. "People don't lose face when they stand." Song asked the craftsman to cut it again. The craftsman said, "I can cut it if I taste it, although my quality has been dead for a long time." Zhuangzi used this fable to illustrate his painful feelings of losing his good friend Keiko: "Since Master died, I have nothing to worry about!" ! I have nothing to say. "It can be seen that Zhuangzi's" quality "refers to people's inner quality and life spirit, and Zhuangzi pays special attention to people's" quality ". Taoism emphasizes quality and denies "literature", which is regarded as the destruction of human nature. Taoism takes "human" as the starting point and stands on the position of attaching great importance to human life spirit and life value.

Jia Yi once pointed out in Hanshu: "When you listen to politics, all the people do it." Li Shimin, the founding monarch of the Tang Dynasty, firmly believed that the people should attach importance to the monarch, and that "the monarch depends on the country and the country depends on the people". In the Northern Song Dynasty, Zhang Zai advocated "harmony between people and things", while Zhu thought that "the things in the world are more important than worrying about the people", which reflected the development and evolution of China's human rights thought and people-oriented thought in traditional culture, and also showed the root of Chinese human rights thought.

Second, pay attention to human relations and ghosts. China's traditional culture is between man and god, insisting on people-oriented, attaching importance to man's life in this world and despising religion and belief in ghosts and gods. It can be said that in the traditional culture of China, theism has never been dominant. The ancient thinkers in China, with Confucianism as the main body, always centered on human life, human life and human rights, and opposed taking ghosts and gods as the basis. Confucius said, "Know for the people and stay away from ghosts and gods." In the Han Dynasty, Zhong Changtong put forward the viewpoint of "people-oriented, heaven is the last" more clearly, developed the Confucian humanistic thought, and showed the general trend of reappearing the world, attaching importance to human relations, attaching importance to people, respecting religion and staying away from ghosts and gods.

Third, affirm the good nature of individuals. Different from the western modern bourgeois human rights' pursuit of democracy, freedom and individual rights, the humanism of China's traditional culture is a kind of humanistic care with strong moral color and distinctive moral and ethical characteristics. This humanism locates people in certain ethical interpersonal relationships. Everyone, from birth, has entered a network composed of five social relations: the relationship between monarch and minister in politics, the relationship between father and son in family, the relationship between husband and wife, brother and friend in society. This kind of interpersonal relationship has its own behavior model and moral model, namely, the gentleman is loyal, the father is filial, the husband teaches the daughter, the brother respects, and the friend trusts. It pays more attention to the obligation and responsibility of the individual to the group, rather than the freedom and independence of the individual spirit, nor is it the right of each individual.

China's traditional culture's affirmation of personal value does not lie in the satisfaction of personal material desires, nor in the pleasure of personal spirit, but in the perfection of personal mind from the relationship between individuals and things. In other words, people who are affirmed by traditional culture are "moral subjects". The humanism here is actually the humanism of moral subject. On the one hand, individuals must assume their due responsibilities to society. On the other hand, when taking responsibility, individuals should pursue the perfection of the moral nature of the subject, which is the requirement of society and the consciousness of individuals. Because the "reason" pointed by the perfection of the mind has been elevated to the height of "ontology", it exists before all things, and it is a principle derived from "reason" that pays attention to people's cultivation and affirms the goodness of individuals. It is the expression of China's traditional culture and human rights thought, which is different from the West. China's traditional culture attaches great importance to "people". Although they exist in this world, they are "moral" people in various interpersonal relationships, which embodies moral principles. This pursuit of human value and affirmation of human rights are of positive significance.

This is copied from the blog.

It all makes you feel better, but the intercepted part is incomplete.

Here are some famous sayings and so on.

Song Wenjian: The people are the foundation of the country.

[Li series, Lao Zi's interpretation] Old people are old, young people are young, and young people are young.

[Fan Zhongyan's "Yueyang Tower"] The worries of the world first, the joy of the world later.

[Zhenguan politician] The monarch is also a ship; Shu Ren, water also. The knife cuts bread and fingers.

【 Jia Yi's New Yu Tong 】 Man is the foundation of the ages.

[Historical Records Chen She Family] What kind of prince would like to have?

[Historical Records Chen She Family] Everyone can be Yao and Shun.

[Historical Records, Chen She Family] Hide wealth in the people.

【 Xunzi Wang Zhi 】 Collecting widows and orphans, helping the poor and saving the world.

[Lv Chunqiu Guigong] The world is not a person's world, but also a world of the world.

[Book of Rites Li Yun] The trip to the Avenue is also for the public, choosing talents and repairing letters. The ancients not only kissed their relatives, but also kissed their only son and daughter, so that they were provided with a sense of security for the old, useful for the young, and provided for the lonely and sick. Men get points and women get rewards. If the goods are abandoned on the ground, there is no need to hide them on yourself. You don't have to do it for yourself. Therefore, it is called "Datong" to seek closure but not prosperity, and thieves do not do it, so leaving the house is not sealed.

[Liu Zhou] Food and clothing is the foundation of the people; The people are the foundation of the country.

[Liu Yilong] The country is people-oriented, and food is the most important thing for the people.

[Lu Xun] The country is people-oriented, people's livelihood is strong, and wealth comes from the people.

[Fan Chengda] People only care about the country, which is solid help.

[Mozi] Officials are impermanent and expensive, and the people have no final base.

Mozi loves each other and complements each other.

Xunzi: Virtue is not expensive, incompetence is not official, no work is not tasted, and innocence is not punished.

[Xunzi] Hunger means food, cold means warmth, suffering means rest, good means benefit, and evil means harm, which is born by human beings.

[Mencius] The weather is not as good as the geographical position, and the geographical position is not as good as human harmony.

Confucius: Harmony is the most important function of ceremony.

Mencius showed benevolence by virtue.

[Confucius] Everything is born, but people are precious.

[Mencius] Serve people with virtue and be completely convinced.

[Mencius] Protecting the people is king, not royal.

Mencius

Everyone has a hidden heart; Everyone has a heart of good and evil; Respect,

Everyone has it; Everyone has a right and wrong heart.

Concealed heart, benevolence; The heart of good and evil, benevolence and righteousness; Respect and courtesy;

The heart of right and wrong is also wise.

Mencius: the people are the most important, the country is the second, and the group is the light.

[Confucius] I want to be a man, I want to be a man.

[Confucius] The three armed forces can win the handsome position, but ordinary people can't win the ambition.

Confucius: Don't do to others what you don't want them to do to you.

[Guanzi] Any way to govern the country must first enrich the people, and the people are rich and easy to govern, while the people are poor and difficult to treat.

[Guanzi] Political prosperity is in line with public opinion, while political abolition is against public opinion.

[Laozi] Sages are fickle and take the hearts of the people as their responsibility.