The Book of Han? Art and Literature Zhi" has a clear description of the origin of the sons: "Confucianism flows out of the official of the Situ; Taoism flows out of the official of the Historian; Yin and Yang flows out of the official of the Xihe; Legalism flows out of the official of the Rationale; Nominalism flows out of the official of the Rites; Mohism flows out of the official of the Temple of the Qing Dynasty; Zongheng and Hengshang flows out of the official of the Pedestrian; and the Miscellaneous flows out of the official of the Discussions; The agriculturalists came out of the officials of the agriculture and grain industries; the novelists came out of the barnyard officials." It is not difficult to see that the origins of these schools of thought have a remarkable feature, basically all originated in the officials. Although these officials had their own duties and responsibilities, their purposes and functions were no more than moral issues.
The Da Dai Li Ji says, "In the ancient times, when the ministers ruled the world, the officials of the Tsuka Zai were for the formation of the Dao, the officials of the Situ were for the formation of the Virtue, the officials of the Zong Bo were for the formation of the Benevolence, the officials of the Sima were for the formation of the Rituals, the officials of the Sikou were for the formation of the Righteousness, and the officials of the Sikong were for the formation of the Wisdom." This shows that the official positions such as "Situ" were already established during the period of Yao and Shun, and the governance of "Dao and virtue" became the main axis of politics during the period of the five emperors.
Morality is the ultimate goal and the highest state of all schools and schools of thought in traditional Chinese culture. Chinese traditional culture, back to its ancestral roots, was first created in Fu Xi's "Yi Dao culture" (marked by the original "Yi science"), and took shape in Huang Di's "Fa Dao culture" (marked by the content of the "Four Books of the Yellow Emperor" unearthed in Mawangdui). Yellow Emperor's Four Books" excavated in Mawangdui as a symbol), mature in the "moral culture" founded by Laozi (with the "Tao Te Ching" as a symbol), they **** with the composition of the "exposition of the Way by Yi, the Way by the Law, the Way by Virtue" trilogy, for the hundreds of schools of thought of the origin, for the birth of Chinese culture, very perfectly constitute the Chinese culture. It is the source of all the schools of thought and the origin of Chinese culture, and it perfectly constitutes the great system of Chinese moral culture. The "moral culture" founded by Laozi had a profound influence on the hundred schools of thought after him, and he is recognized as the "ancestor of the hundred schools of thought". Therefore, Chinese culture is essentially a culture of moral education, and the return of morality, the inculcation of morality, the practice of morality, the cultivation of morality, and the dissemination of morality are almost the epitome of the spirit and content of Chinese culture.
The basic value of moral culture
(1) Consciousness of worry. To cultivate morality internally, to see the smallest things and to have a high degree of foresight, insight and judgment is called self-awareness. To normalize self-consciousness and to become an alarm bell that echoes in the depths of the mind for eternity is self-consciousness. The cultivation of public awareness is the cornerstone of risk avoidance for society, enterprises and individuals.
The Zhou Yi said: "The gentleman is dry all day long, and if he is vigilant at night, he will not be blamed." Consciousness says that a person rich in moral cultivation should be unremittingly conscious of motivation all day long, and also be fearful and vigilant at night, so that even if there is a disaster can be avoided. According to Lao Tzu, "To be for what it has not been, and to rule for what it has not been. ...... If you are prudent, there will be no failure." Meaning, in the contradiction has not yet arisen when the time to intervene in advance, in the chaos has not yet appeared when the time to govern in advance. By keeping the sense of self-awareness throughout, there will be no failure. Under the cultivation of moral culture, the Chinese nation has emerged a large number of elites with self-awareness, they are forward-looking planning, foresight to break through the fog, free access. Such as Zhu Geliang "Longzhong Pair" not out of the mountain known world three points, Liu Bowen "time affairs eighteen strategy" to plan the world of the Ming Dynasty ...... elites are never in distress in the absence of the position. China's new round of reissue, the need for the people's elite, but also the need for the elite of the people. Whether the elite consciousness can be replicated and popularized as a group of people will be one of the key factors in the sustainable development of China's economy and society.
(ii) Self-confidence and self-improvement. What is self-confidence? It is a kind of lofty bottom, based on moral cultivation, there will be righteousness without arrogance; civilization precipitation as the connotation, there will be thick without pomposity; national identity as the logo, there will be dignity without inferiority; Chinese rejuvenation as the responsibility, there will be invigorated without decadence. The self-confidence of Chinese culture stands on the high ground of moral concern and cosmopolitanism from the very beginning, expanding the ambition of self-cultivation of the mind (inner world) to the responsibility of world harmony and commonwealth (outer world).
Western culture, beginning with Socrates, has shifted its gaze from nature-centered to self-centered, and today it has proliferated into personal greed. The self-consciousness of modern Western culture is more a sense of satisfying the materialistic desires of the self through the conquest of nature. In the process of globalization and marketization, how to improve the quality of all people and avoid moral degradation in the midst of rapid economic development is a very urgent issue. The absurd logic of the West, which flaunts "justice is the interest of the strong", and the Western culture, which is built on strong military and economic power, have created an unprecedented crisis of self-confidence with their glittering sense of superiority. The evil consequences of the purely materialistic development of Western science, technology and economy are gradually becoming apparent, and this Darwinian model of "living by oneself and not letting others live" is too costly to emulate.
(3) Wisdom and sobriety. The great philosopher Aristotle believed that "leisure (i.e., quiet contemplation) to produce wisdom," he paid special attention to the cultivation of wisdom on the basis of the virtues of the heart. Alexander, a military man of both character and wit, whom Engels most admired and appreciated, was under his tutelage.
The Huainanzi says, "Execute the Yuan De in the heart and transform the Chi as if it were a god." It means that only when the heart cultivates morality can it produce the great wisdom that freely rides on all things. Lao Tzu said, "The former knowledge is the first of the Tao but the first of the fools." It means that the superficial level of intelligence is only the external splendor of thought, which looks bright but is the beginning of foolishness. If the support of moral cultivation is lost, the development of wisdom and intelligence is not synchronized, and the unidirectional development of acquired intelligence is left to chance, then the subconsciousness and foresight, creative thinking and inspiration belonging to the wisdom mind will be difficult to penetrate, and the wisdom mind will be easily blinded. The essence of great wisdom is the "internal search method". Chinese medicine believes that the kidneys contain the energy to support intellectual activity, also known as "wisdom" and kidney qi, and the kidneys produce essence, essence upward supplement to the brain, the brain and the mind are connected, intelligence and wisdom complement each other, once the "deficiency of kidney essence," there will be mental depression, Once the "kidney essence loss" will appear mental depression, slow reaction, memory loss of pathological manifestations. Where the body is empty by the wine and color, the light of wisdom will wear off.
Under the influence of the world economic crisis, China's economic situation is not optimistic, is the need to be quiet and wise to re-layout and revitalization of new growth points. Our cadres and business owners if indulging in wine and liquor, song and dance, the same will wear sharpness, dissipate wisdom. American scholar Brzezinski reflected in Second Chance, "Whoever wants to play the role of today's global leader needs to have an instinct that can grasp the world's zeitgeist." Humanity is the lamp of the soul, and elegance is the lubricant of communication. Eternal wisdom can not only reduce the cost of competition between individuals, groups and countries, efficiently integrate resources and realize a virtuous cycle, but also enable us to shoulder the mission of leading people to overcome all kinds of difficulties and obstacles.
(4) Take responsibility. In the biological world, the distribution pattern of the biosphere is in the shape of a pyramid, the higher the level, the smaller the number. In the pyramid at the top of the biological role played by the largest, because the high-end biological not only survival of the energy and resources needed to survive the most, and their small changes will trigger huge changes in other organisms, it is in this sense, the ability of the largest people bear the greatest responsibility.
Lao Zi believes that the responsibility of human beings to treat nature is "to be able to assist the nature of all things, and do not dare to disobey" (always follow the laws of nature, and strive to maintain the ecological balance and do not dare to go against it); to treat fellow human beings as "saints are always mindless, and the people's heart is their heart" (a highly moral cultivation). (A sage with high moral cultivation has a broad mind and no selfishness, and always puts the people's warmth and coldness in his heart); and the responsibility of the state and society is "to be the shepherd of the world" (to educate the people from the height of morality and to lead the society and the state). Thus, we are admonished to respect nature and take care of the living environment together; to follow the example of saints and maintain interpersonal harmony together; and to take morality as the highest purpose to purify the social atmosphere and regulate the public's behavior.
Da Yu, who lived outside the water for thirteen years and did not enter the house for three times, was working in the water for a long time, and the hairs on his legs wore out, his toenails fell off, and his muscles below the waist were ulcerated with worms. So much so that people lamented, "Weiyu, my fish!" Meaning, had it not been for Dayu, we would have turned into fish and shrimp long ago now. His monument was built on the earth, and later generations called the country "Yu domain", which is the best way to honor Yu. In the chaotic world of the Warring States, Mencius said, "If you want to pacify the world with morality, who else but me can shoulder this responsibility in this day and age?" The rise and fall of China is my responsibility. Our social responsibility is the outward display and bearing of the great ambition of the rise of a great nation, and the shift from the value of personal survival to the value of responsibility for national socio-economic progress***same, so as to spread enduring care and great love between the individual and the overall situation, between the person and the regional people, and between the person and the nature.
(V) Cooperation***win. Traditional Chinese medicine believes that people and the natural environment, "the unity of heaven and man", the human organism and the spirit of "form and spirit", so the human body is a whole "ecosystem". The human body relies on the two ecosystems of "heaven and man, form and spirit" to be healthy, and the success of our production and economic activities also relies on the two "ecosystems": here "heaven and man" is the biological chain of man and natural resources, and here "form and spirit" is the biological chain of man and natural resources. The "heavenly and human" here is the biological chain of human beings and natural resources, and the "spiritual and physical" here is the chain of relationships between economic agents and business models. In the century of regional cooperation, the ****sheng ****win and cooperative development is a feasible path, and exclusive and singles with the information ****sharing, global integration of the trend of the times runs counter to. Therefore, all industry enterprises should give up the impulse to give up the sword, give up irrational vicious competition, put an end to the peer pressure on the price of the chicken and eggs, to avoid the repetition of the wind of a nest of repeat business, mutual tolerance to live in the "ecosystem" **** the same roof.
"I Ching" in the "than the Gua" on the connotation of close solidarity, sincere cooperation. Lao Zi said "born and not have, long and not slaughter, is called Xuan De." Meaning: the fruits of creation is not alone in possession, the development of the cause is not the only master, such a cooperative relationship is the most solid, because its core value is "Xuan De" - noble and selfless character. Lao Tzu not only regarded the market benefits as ecological resources, and did not allow individuals to occupy them without authorization, but also further regarded the results of cooperation and cooperation itself as natural ecosystems, and restored its moral attributes of impartiality, independence and balanced enjoyment, and cautioned that the cooperators and competitors should be subordinate to this ecosystem, and submit to it, and follow the natural law of "the world is the way". Instead, the ecosystem should be subordinated to human desires. That is to say, we should treat our fellow creatures and the ecosystem with reverence, and consolidate the resources of interest and cooperation with the concept of "Xuan De".
Introducing the spirit of mutual benefit into the economic realm and setting moral constraints, utilitarian business activities and capital operations will restore wisdom, rationality and warmth. In an economic system, economic actors combine the pursuit of their own interests with the exchange of each other's interests, and care not only about their own interests but also about the interests of others. This is also in line with the law of modern economics of "economic optimization".
(F) True tolerance. Noble and selfless virtue is the largest convention of all things, the more simple and thick virtue, the more bearing and inclusive, showing the more sincere and selfless emotions.
How exactly can we have this kind of bearing and inclusiveness? Laozi said: "The reason why the river and the sea is the king of a hundred baths, because it is good to go down, it is to be able to be the king of a hundred baths." Meaning: the reason why the great rivers and the sea can be vast and deep is because they are good at living in the lower position, always put themselves in a low position, and the sea accepts the trickle of water and becomes the king of the water. Historically, King Wen of Zhou implemented benevolent government with the spirit of "holding the hair and spitting out food", so that the world's vassals and sages competed for the subordination of the formation of "two of the three worlds" situation. This is exactly what Lao Zi said: "Therefore, if you live in the front, the people will not be harmed; if you live in the top, the people will not be emphasized; if the world is happy to push, you will not be tired of it. The world is happy to push and not tired of it. It is not because of its non-competition and? Therefore, there is no one in the world who can compete with it." Meaning: virtuous people, he naturally has a tolerant heart and true feelings, even if he walks in front, that is he leads the public towards the realm of truth, goodness and beauty of the harmony of the people does not constitute the slightest harm; even if he resides in the noble position, that is he bravely bear the responsibility of serving the public, shoulder the world peace, the happiness of all living beings of the heavy responsibility, the people do not constitute the slightest pressure. Therefore all the world cannot compete with this.
Three, Marxism as a guide to the study of moral culture, promote the reconstruction of the socialist core value system
(a) Moral culture and the rise and fall of Chinese civilization
The history of the Chinese civilization is a history of the rise and fall of the moral culture, the world has a way, then the country is prosperous; the world is not the way, then the country is in chaos. The rise of Taoism in the Han Dynasty, objectively promote the dissemination of moral culture, the Tang Dynasty to "quietness and inaction" as the national policy, thus forming a hundred countries to Chao, the four seas, Bing service of the moral culture of the heyday of the situation. Song, Liao, Jin and Yuan period, more than four hundred years, moral culture has entered a new stage of slow development and change. Ming and Qing dynasties for more than 500 years, the rulers of moral culture in vain, foreign invasions, because of the internal confinement of science, the moral resources accumulated by the Han and Tang Dynasty, "no can keep", and the decline of feudal society as a whole, moral culture is difficult to walk. After the Confucianism in the Song and Ming periods of self-improvement and the continuous rigidity, deviated from the main line of moral culture, and the old ways, leading to the separation of the sciences and humanities, for the formation of the long-term pattern of the "West is strong, China is weak," planted the bitter fruits.
Since the reform and opening up, under the influence of materialism in Western culture, the idea of amoralism has changed the moral concepts and moral standards of many people to a large extent. Facts have proved that the ills of the West are getting deeper and deeper day by day, and it is no accident that the representatives of the Western natural sciences and political economy coincidentally cast their eyes of exploration, appreciation and worship on Laozi and Confucius in the East. We should study and learn the Chinese root culture in depth, carry forward the moral values in the moral culture, and establish our own moral beliefs; we should vigorously disseminate the moral culture, promote the cultivation of personal character, family virtues, professional ethics and social morality, and strive to bring into full play the utility of the moral culture in the construction of socialist ideology and morality.
(2) Moral culture is the most important element in the maturation of the value system
German philosopher Jaspers, who called the period of about 500 B.C. the "axial period" of history, said: "The most extraordinary events were concentrated in this period. In China, Confucius and Laozi were very active, and all the schools of Chinese philosophy, including Mozi, Zhuangzi, Liezi, and the Hundred Schools of Thought, appeared. Like China, India saw the emergence of the Upanishads and the Buddha, exploring the full range of philosophical possibilities all the way to skepticism, materialism, sophists and nihilism. Zoroaster in Iran taught a challenging view of human life as a struggle between good and evil. In Palestine, prophets sprang up from Elijah through Isaiah and Jeremiah to Isaiah II. The Greek sages were numerous, among them Homer, the philosophers Barmenides, Heraclitus and Plato, the authors of many tragedies, and Thucydides and Archimedes. Within these centuries, everything contained in these names developed almost simultaneously in three mutually unknown regions, China, India and the West."
In hindsight, the axial period that Jaspers refers to is also the period of the emergence of the socialist core value system, which appeared in the form of the Tao in the works of Laozi, Confucius and their disciples in China, and in the form of religion in the West, and developed and continued until the emergence of Marxism. From this period onwards, the value system of mankind began to evolve, and in the process of fierce conflict with the old value system, the new value system developed, which went through many twists and turns during this period, and through the inheritance and development of how many generations, and converged and fused with the excellent achievements of the Western cultural tradition, Marxism, and through the proletariat's revolutionary struggle, rose to become the ruling ideology, and then through the test of a long period of time of governing, finally formed the After the revolutionary struggle of the proletariat, it rose to become the ruling ideology, and then after a long period of ruling, it finally formed a scientific and rational value system, the socialist core value system. The history of mankind is the history of the growth of this value system, which is also the history of the conflict between human nature and animal nature, and the conflict between the law of the jungle and the law of harmony. The socialist core value system is the fruit of this process, which is the faithful inheritance and ultimate realization of the ideals of Laozi, Confucius, Socrates, Plato, Kant and Marx, and is the ****same spiritual legacy of the human evolutionary process.
The 2,500-year history from the beginning of the axial period to our present proposal of the socialist core value system is the period of man's birth and growth. It was not until the advent of Marxism and the revolutionary struggle to seize power and establish the dictatorship of the proletariat under the leadership of Lenin and Mao Zedong that a new value system grew its backbone, and it was not until the proposal of the socialist core value system that a new value system took shape and human nature tended to mature.
(C) Marxism is homologous with moral culture
Mr. Joseph Lee once said, "Dialectical materialism originated in China, was introduced to Western Europe by the Jesuits, and returned to China after some scientificization by the Marxists."
Great writer Guo Moruo also wrote a special article, "Marx Entering the Temple of Confucius," in which Marx is depicted as a student of Confucius. Guo Moruo wrote: "Marx (to Confucius) said: 'I could not have imagined that two thousand years ago, in the far east, there was already an old comrade like you, and that you and I were in complete agreement, so how is it that anyone ever said that my ideas did not fit with yours, did not fit with your Chinese conditions, and could not be applied in China? '" Their conversation was humorous and thought-provoking.
Vietnam's former defense minister, Marshal Vu Won Kha, has said publicly that he came to believe in Marxism and embarked on the path of revolution because of the Confucianism he was taught in his early years.
Marx, a thorough humanist and moral practitioner, had critically drawn on the beneficial parts of Christian theological morality, Hegelian idealist morality, Kantian autodidactic ethics, Feuerbachian views and many other perspectives in his view of morality, and ultimately established the Marxist view of morality, which is based on the basic principles of discursive materialism and historical materialism. According to Marxism, morality is an ideological relationship built on a certain socio-economic foundation, a special social ideology or superstructure, and as a special social ideology, morality has a special nature and prescriptive nature that distinguishes it from other forms of consciousness, thus making morality a grasp of the real world by virtue of the concepts of good and evil, justice and injustice, fairness and partiality, honesty and hypocrisy, and so on "practical spirit". This Marxist view of the nature of morality provides the basic theoretical basis and methodological guidance for our study of the intricate moral and cultural phenomena in today's society.
There are many proximities between the material dialectics of Marxist philosophy and the dialectical view of Laozi's Tao Te Ching, which has been greatly appreciated by Laibniz, Kant and Hegel. Moral culture and Marxist philosophical thought, from the worldview and methodology to the relationship between man and nature are similar. With the modernization of China and the accompanying social reforms, it is necessary to bridge the gap between Chinese moral culture and Marxist worldview and methodology, and to combine moral culture with Mao Zedong Thought, Deng Xiaoping Theory, the Important Thought of the Three Represents, and especially the universal principles of Marxism in a timely manner in the context of a new era, which is the key to the construction of a harmonious socialist society in China. This is the inherent requirement for the construction of a harmonious socialist society in China, as well as a powerful source of strength for the rise of a great nation.
The socialist core value system is the sublimation and innovation of traditional Chinese culture, and the promotion of China's outstanding traditional culture and the construction of the socialist core value system go hand in hand and promote each other. Our research and exploration of moral culture today is to adhere to the basic viewpoints of Marxism, carry forward the moral thoughts of Marxism, adhere to the moral practices of Marxism, and develop the moral theories of Marxism in the form of cultural dissemination and moral awakening, so as to add abundant nutrients to the reconstruction of the socialist core value system.