中國哲學(xué)史復(fù)習(xí)

1、中國哲學(xué)史復(fù)習(xí)( Review of the history of Chinese Philosophy ) Review of the history of Chinese PhilosophyReview of the history of Chinese PhilosophyMo-tse, a "difference of love" thought and the Confucian "benevolence"1, the benevolent Mo-tse's "universal love" from Confuc

2、ius's "lover".2, the two are obviously different in principle. Confucius insisted that love is poor and equal love, "kissing has the skill, respectthe virtuous and so on", based on "kiss" as thebasis, consistent with the traditional patriarchal concept, consistent w

3、ith the upper and lower class system. And Mo-tse advocates love without difference, "with different", the implementation of a "no difference", equal treatment of love, love everyone without distinction.3, Mo-tse's "universal love" derived from the lower level worker

4、s an honest and sincere love of moral values, moral norms and principles and is committed to the promotion of "universal love" has become the whole society.Two, Mo-tse's view of righteousness and benefit and Confucian view of justice and benefit1, Confucius said: "gentleman, Yu Yu

5、li." Confucius and Zhong Yi (Meng Zi is diametrically opposed to righteousness and profit), but not entirely non profit and profit. Confucius isthinking about the relationship between justice and benefit when advocating "righteousness choice" value, in "righteousness" and &q

6、uot;benefit" is not resolutely take righteousness and the relic, "righteousness" as the highest value choice, there is justice, righteousness relative tendency.2, Mo-tse in your righteousness and belittle profit and the profit is the public interest, the meaning of direct commensurati

7、on for profit, rather than the two opposition. Mo-tse stressed the unity of righteousness and interests, to the peoples Italy, the public oriented. Mo-tse put some moral ideas into practice.Three. Meng Zi's theory of good natureBenevolence, propriety and wisdom are rooted in the heart." The

8、 goodness of human nature, under the water. No man is bad, but there is no water." "Sympathy, end of benevolence; a sense of shame, meaning the end; delay of the heart, the ceremony of the end; end of wisdom or sense of right and wrong. On the four end, expansion and filling, namely virtue

9、, righteousness, propriety and wisdom of the road."Meng Zi clearly reveals the new concept of human nature: human beings are different from animals or other things is the particularity of morality, only morality is the most fundamental and most important characteristics, is the ruler of human b

10、eings.Human's "four terminal heart" is inherent in humann ature, and not imposed by external forces, people should maintain the "four ends of the heart", and expand and fill it as "good"".Meng Zi does not mean that the physiological desire is evil, but that the

11、 physiological desire, if there is no benevolence and justice to guide the system ("generally does not support and body first set"), then become evil, is evil.The important judgment of MengZ i's "benevolence, propriety and wisdom is rooted in the heart" can not be proved by e

12、xternal induction, but can only be proved by the internal corresponding. Meng Zi believed that the inner nature of benevolence and righteousness is manifested by the heart, and the heart is good and the language is good. The protection of conscience, culture of nature, in order to serve God, "h

13、eaven" is the ultimate basis of the goodness.Four. Meng Zi's theory of moral cultivation with full mindMengZ i's "dedicated" refers to the "four ends" inherent in the "human heart", which is manifested as moral behavior, and finally realizes the accomplishm

14、ent of morality. "Where in my four terminal, the expansion and filling it If you cancharge, enough to keep the "universal", as its heart, knows his nature. If you know the nature, you will know the future".Express moral cultivation from positive and active aspects."As its he