(1) Ren

Confucius, the founder of pre-Qin Confucianism, paid attention to people's life practice and character building, not talking about ghosts and gods or the other side. He established the lofty ideal of being a man with "benevolence" When Zigong asked, "What if you can give to the people and help them?" Can you call it a benevolent person? Confucius replied, "What is benevolence? Will be holy! Yao Shun is still sick! The benevolent wants to stand and stand, and wants to reach people. " (Yongye) This kind of "benevolence", that is, the ideal realm of humanitarianism's deep love for mankind, is indeed the highest, and even the ancient sages such as Yao and Shun praised by Confucius cannot be fully achieved. For China people, "benevolence" is as sacred as the personified "God". The difference is that the personified "God" is on the other side and "Benevolence" is at the peak of the real world. Confucius also established some benevolence virtues that are closely related to reality and have definite connotations, and people can strive for them, such as "loving", "loving", "filial piety", "loyalty and forgiveness" and "teaching before punishing" for politicians. It makes people feel that the moral peak of "benevolence" is still rooted in the earth, not out of reach, so they have the courage and confidence to approach benevolence.

Mencius provided a metaphysical basis for "benevolence" in Confucius' philosophy. That is, "everyone has compassion; ..... Compassion is the end of benevolence; ..... I'm not external, I'm internal, I'm just thinking. (Gao Zi) "Compassion is unbearable. This touching tenderness is doing nothing, not instinct, and seems to have nothing to do with life but to be outside it. It is liberated from the way of doing something and doing nothing successfully. It never meant anything. This shows that it is not prepared to do anything for others. " (Liang Shuming) This is similar to the Greek ethical thought and the explanation of the spirit of "goodness" by Hua Yanzong of Buddhism.

(2) Ceremony

Rite is the externalization of the inner quality cultivation requirements of benevolence. Confucius' concept of "ceremony" was inherited from Zhou Li, and the "ceremony" in Zhou Li put forward an idea of "clearing out" all kinds of people in society and making society orderly. "Li" is an external heteronomy norm and legal system, and people's observance of Li is mainly implemented as an external legal system. Confucius's "ceremony" is the "ceremony" accumulated in "benevolence", which sublates its otherness. "Self-denial compound ceremony for benevolence. Self-denial will return to the world one day. For benevolence, but by people? " From this point of view, "man is heartless", then "ceremony" is completely external to him and is a reluctant bondage; "People are human beings", then the ceremony, like people's inner instinct, becomes a conscious virtue or spirit. "Benevolence inside and courtesy outside" is unified. With the humanistic spirit of "benevolence", "courtesy" is no longer a rigid legal system. He got rid of "insensitivity" and "insensitivity" and had ingenious blood circulation of "benevolence" and "dependence". This is Confucius' highest evaluation standard for extroverted behavior with "benevolence" as its internal direction.

(3) rule by man

As Confucianism pays attention to people and life, it will inevitably pay attention to the group society on which people depend. Governing the world in harmony between the monarch and the people has always been a utopia that pre-Qin Confucianism firmly believed and longed for. Based on the theoretical basis of its goodness, it is bound to pay attention to the rule of courtesy rather than the purely mandatory rule of law. The way of social organization advocated by pre-Qin Confucianism can be summarized as "benevolence inside and courtesy outside", that is, the moral cultivation of internalized "benevolence" and the norms and regulations of externalized "courtesy" coordinate people's behavior in order to achieve a harmonious state of society.

In management science, the reason why human behavior is regulated in the process of social organization comes from the outside, that is, the situation that others control and reach the code of conduct is called "other organization"; People consciously regulate personal behavior because of the psychological tacit understanding caused by ideals and beliefs, ethics and values, which is called "self-organization". With the help of these two concepts and the thought of "harmonious dialectics", we can get the harmonious characteristics of "self-organization-other organization" of "benevolence inside and courtesy outside"

First of all, Confucius interpreted benevolence as "love", which is not only the standard of personal moral cultivation, but also the highest principle used in dealing with the relationship between people in practical management and being a political country. Therefore, while emphasizing the exertion of individual subjective spirit and moral cultivation, "benevolence" has become the moral norm of people's inner experience and external practice, which restricts people's way of thinking and specific behavior. The moral cultivation of life theory is combined with the means of being a political country, and personal moral cultivation becomes the means of social organization, which makes "benevolence inside and courtesy outside" have the function of "self-organization"

Secondly, since the formulation of "Zhou Li", "Li" has become the sum total of the whole country, society, family and individual behavior norms. Just because the ceremony has the political function of consolidating the state power, maintaining the monarchy and governing the country, it becomes a part of the law, obtains compulsory power and is supported by the state power. "Rite" is essentially the "law" of pre-Qin Confucianism. As an objective and external system, it has produced the power to regulate people's behavior, and made "benevolence inside and courtesy outside" gain the function of "other organization".

Benevolence is subjective moral cultivation, while propriety is objective institutional norm; Benevolence is internal consciousness, and propriety is external control. They are mutually causal and accompany each other. With the help of internal and external coupling structure, they form an integrated relationship of "benevolence inside and courtesy outside" and have the harmonious characteristics of "self-organization-other organization"

What needs to be explained here is that the self-discipline of "ritual" mentioned above is the perfect "unity of benevolence and ritual" constructed by Confucius, and it is the ideal state of "doing what one wants without overstepping the rules", which cannot be regarded as Confucius' absolute denial of the heteronomy of "ritual". The heteronomy of "Li" is the only way to the self-discipline realm of "Li". The key is that "ceremony" must be a ceremony based on benevolence.

Rule by man means benevolent governance and rule by courtesy.

Since Dong Zhongshu put forward the idea of "ousting a hundred schools of thought and respecting Confucianism alone" in Emperor Wu of Han Dynasty, Confucianism has been regarded as an icon and ruled China for two thousand years. In the Song Dynasty, Cheng Zhu's Neo-Confucianism brought Confucianism to the extreme.

Confucius, the founder of Confucianism

Representative figures of pre-Qin Confucianism

Confucius, Mencius and Xunzi

The representative figure of Confucianism after Emperor Wu of Han Dynasty

Dong Zhongshu, Zhu, Wang Yangming

"The virtue of Tao is the gift of Qi" is a classic saying of Confucius' management thought. Confucius not only advocated "ruling the country by virtue", but also emphasized improving people's moral self-discipline through moral education, making people consciously abide by social norms and realize orderly management. At the same time, it also advocates that human behavior must be bound by the norms of "etiquette" and the goal of social management must be achieved through a certain degree of coercion.

Because the ancient "ceremony" contained political and legal system, moral code of conduct, etiquette and other contents, it had important management functions in ancient times. For example, Zhou Li's big, small, Stuart, Zongbo, Sima, Sikou and other official positions are set in accordance with the provisions of the "ceremony", and these official positions also manage the country's government affairs in accordance with the provisions of the "ceremony", so they are management in themselves. Xunzi paid more attention to the management function of "ceremony", and he put forward the management principle of "respecting ceremony and law". He pointed out: "courtesy is the foundation of a strong country, the way for oneself, and the sum of fame and fortune." ("Xun Zi Yi Bing") also said: "If an old friend is rude, he will not be born, if he is rude, he will not be born, and if he is rude, he will be uneasy." ("Xunzi Wang Ba") At the same time, Xunzi also emphasized the use of "law" to strengthen the management of constraints. He said: "The change of etiquette and righteousness, the rule of law, and the prohibition of severe punishment are good for governing the world." As a theory, a technology and a method, modern enterprise management can be learned, exchanged and absorbed. However, as a culture, a spirit and a style, enterprise management can only be deeply branded with national cultures. In this regard, Japanese entrepreneurs have a clear understanding that Japan belongs to the "Confucian cultural circle." The application of Confucianism to governing the country has a long history. After Meiji Restoration, in order to meet the needs of Japanese industrialization, Shibusawa Eiichi, known as "the father of modern Japanese enterprises", advocated "the theory of economic and moral integration". This is a factor that cannot be ignored in Japan's rapid economic development. Ito Zhao, a modern Japanese management thinker, pointed out: "Japanese entrepreneurs are familiar with the Analects as long as they are a little level." Confucius' teaching has a great influence on their motivation, and there are countless examples. " According to preliminary statistics, people-oriented is the most remarkable and basic feature of Confucian management. Modern humanistic management thought was first formed and developed in the western interpersonal school, which is very different from the humanistic thought of eastern management represented by Confucianism. In the East, Confucianism liberated the management of the country more than two thousand years ago from the spirit of God, and established the people-centered theory of state management. In the process of its continuous development, Confucianism has spread to countries around China, such as Japan, Korea and Vietnam. , and formed the Confucian cultural circle. After Confucianism spread to Japan, combined with the inherent cultural characteristics of the Japanese nation, it developed Confucianism, formed its own J-type management theory, and also had distinctive humanistic characteristics. Humanistic management is the main trend of contemporary management development. It is of great theoretical value and practical significance to study the people-oriented management of Oriental Confucianism, absorb its valuable things and build China people-oriented management with oriental characteristics.

Nowadays, almost all kinds of management theories in the world emphasize people-oriented. Humanistic philosophy was first discovered by Confucius, a Chinese philosopher. He was the first thinker who advocated ideological emancipation in the history of our country. He liberated "man" from the divinity of fate since Shang Dynasty, thus discovering "man" and establishing humane benevolence. This is more than 1000 years earlier than the discovery of "man" during the Renaissance in Western Europe. This is the greatness of Confucius.

"The Way of Being a Minister" in Confucianism

The basic attitude of Confucianism in ancient China on the issue of career advancement and retreat is that poverty is the only way to protect itself, and success is the best way to help the world; There is a road in the world, you will see it, and without it, you will hide it. The relationship between the monarch and his subjects is that the monarch is supreme, and the monarch has absolute authority and is sacred and inviolable. A minister must be absolutely loyal to the monarch. The so-called eating your wealth is to share your worries. Mencius believed that the relationship between monarch and minister should be mutual respect and correspondence, that the monarch and minister should be courteous and courteous, and that ministers should be loyal to the monarch. He put forward the idea that "the people are the most important, the country is the second, and the monarch is the second", and the relationship between the monarch and the minister should be equal. You should be kind and polite, and I should be honest and keep my post. In fact, in the political life of China's feudal society for thousands of years, the loyalty of courtiers to the monarch was overemphasized, while the monarch's obligations and responsibilities to courtiers were ignored. The relationship between monarch and courtier is the relationship between master and slave. The so-called land of the four seas is not the land of kings; Is leading the land king? A monarch has the right to kill and capture his subjects. If you want my subjects dead, I must die, too. If courtiers are slightly dissatisfied, they will be dismissed from office, but their lives will be hard to protect, and they will even be beheaded and implicated in nine families. The son of heaven is moody, and his ministers suffer greatly. Whether the king is right or not, the only way to be a servant is to obey. Therefore, Mencius' Confucian thought of valuing the people over the monarch played a role in controlling the absolute monarchy and preventing its infinite expansion to a certain extent.

In this way, when you meet a wise gentleman, you can be honest and harmonious, and the road leads to the world. At this time, gentlemen should actively participate in social and political affairs, make contributions and serve the country. People with lofty ideals should actively enter the official career, display their talents and serve the country. This is what a gentleman should do. In its position, it is necessary to seek its own government and do its duty. The ideal monarch in people's minds should be holy, wise, kind, loving the people as a son, caring about people's feelings and respecting talents. Only when the monarch, the sages, the ministers and the sages believe in each other can a gratifying situation of political clarity and peace and prosperity emerge. A minister must abide by the law, be honest and clean, and be honest in order to make a living. After eating the royal five measures of rice, we will solve the worries of thousands of people in Qian Qian, share the worries for the imperial court and solve problems for the common people. We should take the lead in obeying the decrees of the imperial court and correct ourselves first. With power in hand, we must not get carried away, be blinded by interests and do things that endanger the people. Within the scope of duties, be conscientious and self-denying. The original intention of being an official is not to support the family, but sometimes it is because of supporting the family that I come out to be an official. Because of different positions, wages are high and low, although sometimes it is difficult to support the family because of low wages, and they live a relatively poor life. They do not harm justice by private affairs, take bribes and pervert the law, and do not exploit the people. As parents of the people, we should share the worries for the people. With power, it must be more convenient. Be an official and benefit one party. Set up more public welfare undertakings to benefit the people and solve their practical difficulties. Officials should enforce the law impartially, act fairly, adhere to the principle of justice, be impartial and be the masters of the people. Courtiers should keep their duties, don't do things that exceed their authority, and give way if they are incompetent.

If you encounter a heartless and heartless bad king, officials will be corrupt in management and their careers will be blocked. To be a courtier, don't be afraid of making mistakes, argue according to reason, and even remonstrate with death to turn the tide and save the people from fire and water. This is the duty of being a courtier, and it is also a great righteousness. Blindly doing what you like, disloyalty, flattery, deceiving the lower and deceiving the upper, although it is to please the master and seem loyal, it is actually a big traitor. However, for such a bad king, we must pay attention to strategies and methods. The ancients said that a partner is like a tiger, walking on the abyss all day, walking on thin ice. A little carelessness may bring disaster. Be cautious in words and deeds, be cautious, be loyal to the victims, and don't get lost. Some people say that this is just a stupid loyalty. Is it worth dying for such a bad king? This is called inflexibility. Loyal officials do not serve the two kings, and officials must not have the heart of betrayal, but must be loyal to each other. Otherwise, they will be regarded as a great transgression. When a courtier, who doesn't want to meet a wise gentleman, the so-called "good birds choose wood to live in, and loyal courtiers choose their masters." If the monarch is hopeless, in order to protect himself, officials often turn a deaf ear to the monarch's faults, turn a blind eye, muddle along and be vegetarian. Others take another road, take 36 steps, resign from their official positions, and retire to their hometown. Live in seclusion in the mountains and sow elegant pastoral hymns. Although seclusion is a necessity, it is much better than living in fear. This is a helpless way. After retiring, he lost his imperial salary and his economic situation changed. At this time, you should lead an honest and clean life. Don't destroy your will because of the embarrassing situation. People with lofty ideals, no matter where they are, should take the world as their responsibility and aim at all directions. Be ready to make a comeback at the right time. A gentleman is flexible and can cope. Don't be happy to live in a temple, and don't worry about staying away from the rivers and lakes. During the Spring and Autumn Period, after the State of Yue defeated the State of Wu, Fan Li retired to the Five Lakes to avoid disaster, but Wen Zi was killed. In the early years of the Western Han Dynasty, Zhang Liang was able to retire bravely, and Han Xin died of greed. There is a simple reason. A dead rabbit cooks a dog, but a bow hides a bird. Peace is decided by the general, and the general is not allowed to enjoy peace. Weak fame and fortune, regard wealth as dirt. Do your best, and then die, not seeking worldly fame, but seeking immortality. How many heroes in history are proud of their achievements, striving for fame and gain, never giving up, and finally they have to blame themselves, and they have no good end, which is thought-provoking.

Confucianism and China Tea Ceremony Spirit

China's tea ceremony thought is the fusion of the essence of Confucianism, Taoism and Buddhism, but Confucianism is its main body. On the surface, Confucianism, Taoism and Buddhism in China all have their own schools of tea ceremony, with different forms and values. Buddhists are accompanied by loneliness in tea banquets, and they should see sex in a bright heart; Taoism drinks tea to seek emptiness and tranquility, avoiding the world and surpassing dust; Confucianism is inspired by tea, communicates interpersonal relationships and actively joins the WTO. Isn't artistic conception and value orientation very different? Actually, it is not. This apparent difference does exist, but there are great similarities between the spirits of various tea cultures, that is, harmony and calmness, which is actually advocated by the Confucian doctrine of the mean.

In China tea culture, the spirit of harmony is everywhere. No matter how you make tea, order tea and make tea, you should pay attention to "sharing the essence". Good things are created together with * * * and enjoyed together with * * *. From the natural point of view, the environment of tea drinking should be in harmony with nature, and the procedures, techniques and other tea techniques should be in harmony with the natural environment and conform to the personnel and personality of tea drinkers. In Dengqing Ancient Temple, experience the bitter silence of tea; Experience the elegance of tea in Qintai study; It is advisable to use the method of scented tea between flowers and under the moon; Folk drinks should have joy and affection. From a social point of view, the whole society needs more understanding and friendship. China people say that "at the beginning of life, human nature is good", and China Tea Ceremony may be more able to arouse human goodness.

The Influence of Laozi and Zhuangzi Road on Tea Culture

China tea culture has absorbed the essence of Confucianism, Taoism and Buddhism, and all the important schools of thought in China have made great contributions. Confucianism discovered the great principles of appreciating scenery and complaining, resting and ruling peace from the tea ceremony, which was used to express its political and social views. Buddhists appreciate the bitterness and quietness of tea, and use tea to help Zen and realize nature. Taoism, on the other hand, practices the view of ethereal nature. Even, Mozi's thought was absorbed, Mozi advocated truth, China tea culture combined ideological spirit with material, and tea people in past dynasties studied the performance and production of tea very concretely. Perhaps this is the formal embodiment of Mohism's view of seeking truth.

Some people say that Confucianism mainly plays a political role in China tea culture, providing "tea ceremony"; Taoism mainly plays with artistic realm, so it should be called "tea art". Only the Buddhist tea culture can "realize the bitterness and the right path" from tea, and it can be called "tea ceremony". In fact, every family has its own difficult classics, techniques and Taoism. Confucianism says: "Tao is good, the world is public", and tea people say: "The essence of tea lies in friends". Taoism says, "Tao, Tao and strange Tao". But one stresses performance, the other stresses immanence, and the exterior and interior complement each other. It's all Tao, righteousness and skill.

Ancient Taoist thought is quite close to Zhuangzi's philosophy, so people often put Lao He Zhuang together. From the view of nature and cosmology, China tea culture is deeply influenced by Laozi and Zhuangzi's thoughts, emphasizing the unity of nature and man, and the unity of things and me, which provides a source for tea people to create the aesthetic artistic conception of drinking tea. Cha Sheng Lu Yu first studied the natural principle of tea, not only the material function of tea, but also the spiritual function of tea. The so-called spiritual function is not only because tea can refresh the mind, but also because making tea, making tea and tasting tea itself are regarded as an artistic activity. As an art, it has beauty, artistic conception and even philosophy. In China, Confucianism and Taoism often permeate and complement each other. Confucianism advocates that "a gentleman can bend and stretch" and will actively struggle when conditions permit. When he meets resistance, he will turn a corner and retreat to the mountains. Therefore, the "recluse" and "inaction" of Taoism just reflect the flexible side of China culture, which can be said to be a supplement to Confucianism. China tea culture embodies the complementary relationship between Confucianism and Taoism. Generally speaking, Laozi and Zhuangzi's thoughts focus on a larger space, and the so-called "inaction" is precisely for "promising"; Soft, you can also make progress. Shui Rou, to conceive the mountain embankment; Warner water can only be filled when the pot is empty.

Buddhism and Tea Science

When it comes to tea culture in China, people often notice that it has a great relationship with Buddhism. Japanese people often talk about "tea Zen blindly", and China also has this statement. The rapid development of tea culture in Tang Dynasty is closely related to Zen Buddhism, because Zen Buddhism advocates tact and can coordinate with other traditional cultures in China, thus coordinating with the development of tea culture.

Zen, called Zen in Sanskrit, means meditation and meditation. Zen advocates meditation, which means "pointing directly at people's hearts, regarding nature as Buddha, and not writing words". In other words, peace of mind without worry, this heart is Buddha. This method is very close to the inner cultivation emphasized by Confucianism and is conducive to purifying one's own thoughts. Secondly, Zen advocates no sorrow, no joy, and no joy. This is also close to the quiet thought of Taoism.

Zen Buddhism is China Buddhism, which advocates "epiphany". If you look down on everything, you will "realize". Getting spiritual sustenance in tea is also a kind of "enlightenment", so it is said that tea can get the Tao, tea has the Tao, and Buddha and tea are interlinked. Taoism seeks an ethereal and nihilistic artistic conception from drinking tea, while Confucianism is frustrated and wants to cultivate its transcendental quality with tea. These three schools of thought are consistent in their pursuit of "quietness", "openness", "purity" and "principle" of tea. But Taoism is too evacuated, and Confucianism is hard to get rid of the cold world after all. However, the Zen monk's pursuit of quiet enlightenment is much more persistent, so the word "tea ceremony" in China was first put forward by the Zen monk.

Anyone familiar with the history of tea culture in China knows that it was Japanese monks who first learned to drink tea from China and brought tea varieties to Japan. The first monk who brought China Zen Tea Ceremony to Japan was monk Rongxi. Therefore, the Japanese tea ceremony and the saying of "tea Zen blindly" also originated from China. Buddhism has made great contributions to the spread of China tea culture overseas. From this point of view, Buddhist tea culture has played a leading role.

Although there are a few more, they have all been searched carefully. I hope it helps you, hehe.