There is a saying that France, the founder of the physiocratic school? Quesnay has never been to China, how can he know the Analects so thoroughly? Quesnay hasn't been to China, which is a fact, but it can't be the reason why Quesnay doesn't understand China. Many scholars have written about Quesnay's understanding of China in two ways: one is to send students to China for investigation, and the other is to learn from and introduce a large number of translated works by China.
It is also said that "one treatise can overthrow the seven sages of Greece", which is a modest statement. The author thinks that Quesnay's words show his true feelings, not humility.
The seven Greek sages refer to Thales, Solon, Chilon, Pias, Cleobulus, Pittacus and Periander. They are all great philosophers and thinkers.
Thales (about 625 ~ 547 BC) was born in Miletus on the southwest coast of Asia Minor. He was a businessman in his early years and traveled to Babylon, Egypt and other places. He was an ancient Greek philosopher and natural scientist. He believes that life and movement are everywhere, and water is the source of all things. When I was in Egypt, I calculated the height of the pyramid with the sun shadow and the proportional relationship.
Solon (638-559 BC), born in Athens, was a politician, legislator and poet in ancient Athens. In 594, he became the first consul of Athens city-state, making laws and carrying out reforms, which is known as Solon Reform in history. He has made great achievements in poetry, and his poems focus on praising Athens city-state and law.
Born in Sparta, Chilon was the first person to suggest appointing an inspector to assist the king. He held this position in 556 BC. For the first time, the Ombudsman supervised government affairs with the king, which greatly improved the power of this position. He brought great rigor to Sparta's training.
Buys from Prijena is a famous lawyer. He always uses his speech skills to achieve good goals. In his view, the growth of manpower is natural, but defending national interests with language is the talent of soul and reason. Bierce acknowledged the existence of God and advocated that people's good behavior should be attributed to God.
Pittacus, an Italian, is a politician and strategist. With the help of the Al Caius brothers, he overthrew Melanie Cruz, a tyrant in Lesburg, and became a legislator there, ruling for ten years. As a moderate democratic politician, Pittacus encouraged people to win without bloodshed, but he also prevented exiled aristocrats from returning home.
Periander was born in Corinth and later became a tyrant. During his reign, the city-state he ruled gained great prosperity. He reformed commerce and industry in Corinth, built roads and dug canals. He is a great politician who is passionate about science and art.
Born in Ulundu, Cleobulus became a calling tyrant. It is said that his ancestor was Hercules. He is strong and handsome and familiar with Egyptian philosophy. He is very concerned about education and advocates that women should be educated like men.
Matteo Ricci conveyed a conclusion to the west after his field trip in China: Confucius is by no means inferior to western philosophers, "many western philosophers can't compare with him. Therefore, there is no one in China who does not regard speaking or not writing as the golden rule. " The Analects of Confucius is a record of the language and words and deeds that Confucius answered with his disciples before his death, and it is the most classic work of Confucianism. Confucius is listed as one of the top ten thinkers in ancient times. Confucianism, founded by Confucius, has lasted for more than 2,500 years and has a far-reaching influence on China and even the world. The Analects of Confucius covers teaching, politics, culture, benevolence, morality, rites and music, the doctrine of the mean and so on. There are 10 volumes, 20 articles and 5 12 articles. Confucianism is an important part of China's traditional culture, which covers a wide range of issues, mostly involving human social life. Can govern a country with great power and a family with little power. It has had a great influence on the psychological quality and moral behavior of the Chinese nation.
Quesnay's thought comes from his understanding of The Analects of Confucius and his comparison with the seven Greek sages. Quesnay himself thinks that Greek philosophy is inferior to China's philosophy. No thinker's works can surpass the Analects. An Analects of Confucius can overthrow the seven sages of Greece. This is Quesnay's real sigh. Although he didn't specify the limitations of the seven sages of Greece, he learned more or less the shortcomings of the seven sages from the aphorisms summarized by later generations. Thales' motto is "Being too persistent and steady will only bring disaster", Solon's motto is "Avoid going to extremes", Chilon's motto is "Keep your promise", Pias's motto is "Too many hands and feet", Pittacus's motto is "Seize the opportunity", Periander's motto is "Think twice before you act" and Cleobulus's motto is "The golden mean". It should be said that the philosophical thoughts of the seven sages are great, but compared with the Analects, they are much inferior. The Analects of Confucius is a collection of words and deeds recorded by the disciples of Confucius, an ancient thinker in China, with profound philosophy and rich humanistic thoughts. In contrast, it will be very short, and the Seven Sages of Greece have their limitations and biases. Therefore, it is logical for Quesnay to think that Greek philosophy is not as good as China's, which is one of them.
Second, Confucianism has a great influence on Europe. At the beginning of the philosophical enlightenment from 17 to 18, Confucius had become a celebrity in Europe and had a great influence on French enlightenment scholars. In the book Confucius and the Way of China, Herrlee Glessner Creel, an American sinologist, made such a wonderful and detailed description of the formation of the history of European philosophical thought: "As we all know, Confucius became a famous figure in Europe at the beginning of the philosophical enlightenment. A large number of philosophers, including Leibniz, Wolff, Voltaire, and some politicians and literati all used Confucius' name and thoughts to publicize their thoughts, and in the process they themselves were educated and influenced. " "In Europe, Confucius philosophy has played a very important role in the development of democratic ideals with the French Revolution as the background. "
That's true. During the period from 16 to 18, as western missionaries shuttled between China and the West, European intellectuals became interested in China's philosophy and culture. A large number of philosophers and politicians use Confucius' name and thoughts to publicize their thoughts. During this period, Confucianism, as the main body of China's traditional culture, had a very important influence on the European Enlightenment. Missionaries translated China's cultural classics into many European languages and introduced China's culture to the West. At that time, a large number of missionaries were sent to China by the Pope, which also spread the ancient Chinese civilization to Europe objectively. The famous missionaries in China are Matteo Ricci, Tang Ruowang, ferdinand verbiest, Genig and Bai Jin. Matteo Ricci, a former leader of the Jesuits in China, went to Beijing in the 29th year of Wanli (160 1) to present rare treasures such as chimes, make friends with literati and get to know Chinese civilization. He wrote a diary-style manuscript, which was later compiled into a book by Kinnige, entitled Notes of Matteo Ricci China. The book "explains a new world, a new nation, a state of etiquette and a rich country" to the west with a large number of materials, and has become an important document for the western world to understand the "mysterious East". Matteo Ricci also translated these four books into Latin and sent them back to Italy. By the end of 17, dozens of China classics had been popular in Europe. French King Louis XIV also specially ordered the Royal Printing House to print a large number of translations of four books brought back by missionaries from China.
Therefore, "China culture craze" and "Confucius craze" appeared in Europe. Voltaire, the standard-bearer of the French Enlightenment, praised China's history and philosophy and thought that China was "second to none in ethics and governance". He appreciated what Confucius said, "Don't do to others what you don't want others to do to you", and specially hung a portrait of Confucius in his chapel, offering it day and night. Why do you worship so much? Voltaire made an incisive answer in On National Customs: "All European aristocrats and businessmen found in the East only knew the pursuit of wealth, and philosophers found a new moral and material world there." Voltaire pointed out that "morally speaking, Europeans should be apprentices of China" and "it's unfortunate that we can't live like China people!" Voltaire also said: "No matter how Western nations adopt proverbs and doctrines, there is no pure morality. Confucius often said that benevolence and righteousness, if people practice this morality, there will be no war on the ground. " Therefore, he shouted: France should be "completely China!" Every Frenchman should take "don't do to others what you don't want others to do to you" as his motto. Of course, Voltaire's praise of Confucius was exaggerated, but this high praise of China culture played a powerful role in promoting the French Enlightenment.
Third, Quesnay worships Confucianism. Although Quesnay himself has never been to China, he knows China culture, especially Confucianism. As mentioned earlier, he learned about China and became familiar with Confucianism through 16 and the investigation reports of European missionaries on China's documents and disciples in the 7th century. At the same time, it is also related to the subtle influence of his environment. Quesnay has lived in Paris for a long time and has a strong interest in China culture. Both Quesnay and Voltaire were born in 1694. At the age of 55, he entered the court as a doctor of the French king. At that time, Parisian society was keen on China culture, and Voltaire's voice of "total China" was heard. Quesnay began to study China's history, politics and economic system with great concentration, wrote many articles, and gradually formed his physiocratic economic theory.
He seldom quoted the Greek and Roman philosophers in his works, but he praised Confucius' theory and quoted a lot. He once wrote A Brief History of Confucius, and spoke highly of Confucius and his knowledge. He thinks that the moral motto of The Analects of Confucius is far superior to the philosophy of ancient Greek sages, and he really feels "dwarfed". His research on China was later compiled into Authoritarianism of Chinese Empire, which had a far-reaching impact. In the book, Quesnay brilliantly and concisely describes the basic spirit of liberal economics, that is, the spirit of following the laws and order of nature. He wrote: "According to China's annotators, the sky is the soul that dominates the sky, and they regard the sky as the most perfect masterpiece of the master of nature. The appearance of the sky is always awe-inspiring, making people see the beauty and Excellence of the natural order; There, the unchangeable law of the creator was most clearly demonstrated. " He added, "If speculative science has not made any progress in China, then the study of natural law has reached the highest level of perfection. If speculative science has been well studied in other countries, then natural law has been completely ignored." Quesnay's understanding of Confucianism and the spirit of China's classical philosophy is relatively accurate. Although there are differences between Confucian culture and Zhuangzi's study, both of them are full of respect for the "laws of nature". Taoism's "Taoism is natural", Confucianism's "Tian Xing Jian" and China's ancient emperors' worship of heaven are all ritualized manifestations of this spirit. Quesnay accepted and expounded these "laws of nature".
From the ideological origin, Confucianism and China's classical philosophy had an important influence on Quesnay. Although the classical philosophy of Confucius and China did not inspire Quesnay, it can be regarded as strengthening and enriching his thinking on natural order, making his thoughts more substantial and systematic. In this regard, many scholars clearly pointed out that although Quesnay had never been to China, he sent students to China and brought back China's Confucian works, which had an important influence on Quesnay's theory. Fei Zhengqing's "America and China" also talked about this matter, saying that Quesnay was deeply influenced by Confucianism and reached the level of worship, and was named "Western Confucius". The book Authoritarianism of Chinese Empire and other works by Quesnay all praised China's advocacy of "the laws of nature". Quesnay pointed out that the thought of attaching importance to agriculture, ruling by courtesy and Confucianism can be said to be the treasures of China culture. He said that only agriculture is the source of all national wealth, and only farmers are the only productive class, as Confucius and emperors in China have long known. The idea of "agriculture-oriented" advocated by Quesnay comes from the Confucian thought of attaching importance to agriculture. He also said in the book "Imperial Dictatorship in China": This book is only a systematic exposition of China's theory, and China's theory is worthy of being adopted as a model by all countries. Because of this, Quesnay sincerely and tried his best to publicize Confucianism. Quesnay is called "Confucius in Europe" because he enthusiastically publicized Confucianism and China culture. The "agriculture-oriented" advocated by Quesnay is also the Confucian strategy for governing the country. Quesnay earnestly hoped that France could be like China. Under his influence, Madame de Pompadour, the mistress of Louis XV, persuaded Louis XV to imitate Emperor China to carry out the "ploughing ceremony", which became a reality at Versailles on June 1768.
Looking at three points, we can see that Quesnay's statement that "one ethics can overthrow the seven sages of Greece" is by no means a bad statement. At present, many scholars all over the world are studying and studying The Analects. Knowing Quesnay's praise of The Analects here will certainly give us more enlightenment.
First of all, I declare that I am not insulting Confucius and his culture. I'm just saying my own opinion.
At first, I asked a naive question. What is Confucius? I think as long as I have some knowledge.
People with quality will know this answer, haha, right! Even call me Sabie, haha, let me sing the opposite. I don't believe something about old bones. He advocated slavery. Do you still believe him? I don't think you are behind! I want those rulers to make a fuss about Confucius.
Hehe, there are many such people in the world. Comrades, I still remember a few days ago, many people carried out ancestor worship activities, saying that they were promoting traditional culture. I simply calculated an account, including venue layout, clothing and so on. This adds up to a lot! This money can make nearly a hundred or even thousands of poor children realize their college dreams. Look what you did and what you got. It's just a scolding from the people of China, wasting people's money, scum! !
A few days ago, I heard a news that a guy actually wanted to draw a Q portrait of Kong Old Master Q. No matter whether it was true or not, he said it was also a joke. His Confucius is thin and fat, and ugly and handsome is none of your business. You don't honestly benefit the people, but you want to make a blockbuster! I've seen too much news, and you're crazy to be famous! Dream big during the day! What a national scum!
Some people argue that Confucius culture can edify people and tell them to be good people. Look at this news: In order to welcome the 2008 Olympic Games, the English translation of Beijing catering industry menus has been completed, and the standards will be issued next year. By then, thousands of dishes and drinks in Beijing restaurants will have a unified and standardized "English name". At present, the published discussion draft is translated according to the raw materials and practices of dishes. For example, kung pao chicken, translated as "fried chicken with peanuts, peppers and onions"; Crossing the bridge rice noodles became "chicken soup vermicelli with chicken". Even "broiler" is translated as "chicken that has not had sex". Foreigners like to be serious: how do you know this chicken hasn't had sex? Does chicken have sex, and what effect does it have on the taste of food? This kind of question is really irritating. This is the person who has been edified by your book! What a good quality! Foreigners are getting to know China. This is pure China, I understand.
Look, people's western festivals are devouring China. You don't know what it means to carry forward the tradition in a hurry. Traditional things are almost gone. Shit! You heartless thing!
You rulers, understand? What ordinary people want is a happy life. Did you give it? Don't be arrogant if you can't give it!
The so-called "Confucius", don't play tricks on me, tell you I'm not afraid, I'm in the same boat with the people, I'm a materialist, haha!
After reading this article, I am not afraid that you will not blush! ! ! !
The evaluation of Confucius in past dynasties
Qin pingkong
During the Spring and Autumn Period and the Warring States Period before Qin Shihuang unified the six countries, there was an academic prosperity of "a hundred schools of thought contend", among which Confucianism, Taoism, Mohism, Ming and France were the most famous. Although Confucianism is the first of the excellent schools, it does not stand on the position of respect. Therefore, the evaluation of Confucius by various schools is different.
Confucius' disciples and their later scholars all respected Confucius. Zi Gong is the representative of his master. He admired Confucius, regarded him as a heaven and man, and compared him to heaven, the sun and the moon, and Muduo. Mortals can never reach him. He thinks Confucius is a natural saint. Mencius, an Asian sage, believes that Confucius' way of being a saint is the highest criterion that runs through nature and society. However, at that time, it was generally believed that Confucius was a learned and famous scholar.
Xunzi, a great Confucian scholar at the end of the Warring States Period, although his thought of etiquette was rooted in Confucius, his thought of "law" was strong. He took it as his duty to inherit the Confucian orthodoxy, respected Confucius, and believed that the virtue of Confucius would never die out. However, he condemned Zhang Zi, Xia Zi and Zi You as "cheap Confucianism" and criticized Zi Si and Mencius. His works quoted the words and deeds of Confucius and his disciples in many places, expressing his thought of attaching importance to etiquette and "using knowledge in the name of Confucius".
Mohism has many criticisms of Confucianism, criticizing Confucius for "not saying enough", advocating "not saying enough" and criticizing the cumbersome etiquette of Confucius and Confucianism.
Taoism takes nature as its purpose, despises etiquette and holds a negative attitude towards Confucian ethics.
Pre-Qin legalists opposed Confucianism ideologically, and Shang Yang, the representative of the early legalists, thought that Confucianism opposed the legalists' thought of agricultural warfare, which caused the country to be "impoverished". Han Fei, a master of legalism, personally respects Confucius, but he thinks that Confucius' theory is out of date.
The above-mentioned pre-Qin philosophers held their own opinions on Confucius, which just reflected the prosperity of academic contention at that time. This is completely different from the situation of Confucianism after the Han Dynasty.
Comments on Confucius in Qin and Han Dynasties
Qin and Han Dynasties are the key period for the development of Confucianism. In the pre-Qin period, Confucius was only one of the philosophers. Although Confucianism was called "Xianxue", it was only one of a hundred schools. Emperor Wu of the Han Dynasty deposed hundreds of schools and respected Confucianism alone. Since then, Confucianism has been in a dominant position and has become the official ideology.
The development of Confucianism in Qin and Han Dynasties can be divided into three stages:
1. Although Qin Shihuang burned books to bury Confucianism, there were many Confucian scholars among the doctors in the Qin Dynasty. They were the ancestors of Confucius, spreading Confucianism and practicing magic in the Qin Dynasty, and Confucianism did not dominate;
2. In the early years of the Western Han Dynasty, Huang Lao was revered, and doctors and scholars were waiting to be invited, but they were not honored;
3. After Emperor Wu of the Han Dynasty, Confucianism came into being, and then entered the period of Confucian rule.
The characteristics of Confucianism in Han Dynasty are:
1. eclectic, comprehensive absorption of the strengths of various schools, enriching Confucianism and enriching it;
2. Confucius' status is getting higher and higher because Confucianism is fixed on a statue;
3. Deify Confucius and Confucian classics, so that Confucius can be transformed from a saint to a god, and Confucian classics can be transformed into theology.
Comments on Confucius in Wei, Jin, Southern and Northern Dynasties
Wei, Jin, Southern and Northern Dynasties were the most frequent periods of regime change in China's history. Due to the long-term feudal regime and constant wars, the development of China culture in this period was particularly affected. Its outstanding performance is the rise of metaphysics, the introduction of Buddhism, the prosperity of Taoism and the introduction of Persian and Greek culture. During the 360-odd years from Wei to Sui, during the alternation of more than 30 dynasties, due to the interaction and infiltration of many new cultural factors mentioned above, the development of Confucianism and the image and historical position of Confucius in this period became complicated.
During the Han and Wei Dynasties, Cao Cao rose in the north, and his thoughts and political measures were based on the rule of law and morality, which influenced the whole era. In the ideological theory, the study of criminal names, which embodies the combination of Tao and law, once occupied a dominant position.
During the Wei and Jin Dynasties, the combination of Taoism and law gradually disintegrated, and the metaphysical trend of thought with Taoism as the skeleton began to sublate the concept of name and law in the early Wei and Jin Dynasties, and instead criticized the scholars of Confucianism and law. In this way, Wei Chu's metaphysics formed and developed on the basis of the combination of Tao and Tao has been further strengthened.
In the late Western Jin Dynasty, metaphysical thoughts developed to extremes. At this point, the freedom advocated by metaphysics destroyed and disintegrated the feudal regime both in theory and in behavior, which caused dissatisfaction within metaphysics and Confucian scholars, thus setting off a critical trend of thought against Taoism and metaphysics.
During the Eastern Jin Dynasty, the popularity of Buddhism, especially the development of Prajna paramita, largely depended on the ideas, languages and methods of Taoism and metaphysics, so there was a trend that metaphysics and Buddhism merged. Therefore, Confucian scholars in this period not only continued to criticize Taoism and metaphysics, but also criticized Buddhism with Confucianism's entry into the WTO and humanistic tradition. They stood in the position of maintaining the famous Confucian religion, cleared up the influence of Buddhism from the aspects of economy, politics, thought, culture and ethics, and tried to restore the orthodox position of Confucianism, but they all lacked sufficient theoretical system and creativity.
During the Southern and Northern Dynasties, a new situation appeared in the ideological and cultural field, which was different from that in the Jin Dynasty. Metaphysics is silent, and Buddhism and Taoism continue to develop. Buddhism has translated a large number of scriptures, which have been widely circulated and penetrated into all levels of politics, economy, society, folk customs and culture. Confucianism is facing severe challenges. Due to the rapid expansion of Buddhism, the relationship between Confucianism, Buddhism and Taoism and its historical pattern have undergone new changes. The focus of Confucian scholars' ideological and cultural criticism turned from metaphysics of Laozi and Zhuangzi to Buddhism, and a large number of anti-Buddhist thinkers emerged.
Although the development of China culture in Wei, Jin, Southern and Northern Dynasties became more and more complicated, Confucianism did not stop, on the contrary, it made great progress. After the fierce impact of metaphysics and Buddhism and Taoism, Confucius' position and theory faded away from the mysterious elements and theological cloak added by the God-making movement in the Han Dynasty and began to show more vitality. As far as the academic trend of thought and metaphysical trend of thought in Wei, Jin, Southern and Northern Dynasties are concerned, they all reflect the desire of some intellectuals to reform, develop and supplement Confucianism at that time to some extent. They are not satisfied with the solidification, dogmatism and theology of Confucianism, so they put forward philosophical concepts such as existence, practice and origin to demonstrate the rationality of Confucian famous religion. Although they advocate metaphysics, in fact, they constantly infiltrate the Confucian spirit in their metaphysical talk, advocating that Confucius is higher than Laozi and Zhuangzi, and that the famous teachings are natural. Although there was a dispute between Confucianism and Buddhism in this period, Confucianism was not always in an orthodox position because of the combination of Confucianism and political power. Buddhism and Taoism had to agree with the patriarchal ethics of Confucianism, and gradually formed a trend of integration of the three religions with Confucianism as the core.
Comments on Confucius in Sui and Tang Dynasties
From the Southern and Northern Dynasties to the Sui and Tang Dynasties, Buddhism flourished and the dominant position of Confucianism was seriously challenged.
Comments on Confucius in Song and Yuan Dynasties
The evaluation of Confucius in the Song and Yuan Dynasties is a general admiration for Confucius, a further deification of Confucius, and the maintenance of his feudal rule with Confucius' sacred aura and ethics.
During the Song and Yuan Dynasties, China ended the nearly hundred-year separatist regime since the late Tang Dynasty and established an autocratic centralization of authority with the bureaucratic landlord class as its pillar. The philosophical movement in Song and Yuan Dynasties showed the characteristics of China's philosophical thinking in the Middle Ages and the faltering of its logical development in a more typical form. In the past, Confucianism, Buddhism and Taoism attacked each other and absorbed each other, from the separation of the three religions to the confluence of the three religions, thus producing a very exquisite official philosophy in the Song and Yuan Dynasties: Neo-Confucianism idealism with Confucian ethics as the core content, taking exquisite philosophical theory as the theoretical basis and absorbing the nutrition of Buddhism and Taoism.
Confucius' theory is the theoretical basis of Neo-Confucianism, so the image of Confucius himself was also shaped to be more perfect and tall in the Song and Yuan Dynasties and became the most sacred teacher. The imperial court and scholars praised Confucius and expounded his theory.
Comments on Confucius in Ming Dynasty
After Song and Yuan Dynasties, Neo-Confucianism in Ming Dynasty developed to a new stage, and the study of mind was extremely prosperous. At the same time, there is also the opposite learning. It presents a situation in which the three major ideological trends of Neo-Confucianism, Psychology and Qi are competing against each other. The three also have their own explanations and comments on Confucius and his theories.
Comments on Confucius in Qing Dynasty
In the Qing Dynasty, Confucianism flourished and declined. On Confucius and Confucius according to different times, the main points are:
1. On the Unity of Tao and Governance;
2. Zhu Xue is Confucianism; Criticize Neo-Confucianism with Confucianism;
3. Confucius and Mencius criticized the absolute monarchy;
4. Confucian classics is the theory of Neo-Confucianism;
5. The theory of "All Six Classics are History";
6. the theory of "Chinese style is used in the west";
7. The theory of "Confucius restructuring";
8. The theory of the change of Yi Xia; Confucius' theory of respecting monarch; Confucian Khan said.
Comments on Confucius since modern times
1840 Since the Opium War, China's modern society has experienced unprecedented national disasters and social changes, which restricted and influenced the struggle in the ideological and cultural fields. The debate on how to evaluate Confucius and his Confucianism is not only of academic significance, but also reflects the political and economic interests of different classes and strata.
Hong Xiuquan and the Taiping Heavenly Kingdom Revolutionary Movement led by him not only criticized the feudal ruling order of the Qing Dynasty with material weapons, but also ideologically attacked all the ropes that bound the people. However, due to the limitations of the peasant class, he did not completely get rid of the influence of Confucianism.
The early reformers witnessed the serious national crisis in China at that time, cared about current politics and were keen on western learning, and put forward the thinking mode of "changing things" and "using Chinese style and western things".
After the Sino-Japanese War of 1894-1895, the bourgeois reformists advocated the political reform movement in the face of the crisis that the great powers carved up China.
Bourgeois revolutionaries launched a fierce criticism, launched a debate on revolution and improvement, and deepened the Confucius critical movement in modern times.
After the Revolution of 1911, there appeared a counter-current of respecting Confucius and restoring ancient ways in the ideological field.
The lessons of the failure of the Revolution of 1911 made some bourgeois Democrats realize that the fundamental reason why the bourgeois system was not established was that it did not touch the old ideas and morality.
After the May 4th Movement, the debate about Confucius' evaluation continued. Finally, Mao Zedong made a scientific summary and put forward: "China created splendid ancient culture in the long feudal society. Cleaning up the development process of ancient culture, eliminating its feudal dross and absorbing its democratic essence are necessary conditions for developing national new culture and improving national self-confidence; But we can't accept everything uncritically. We must distinguish all the decadent things of the ancient feudal ruling class from the excellent people's culture in ancient times, that is, something that is somewhat democratic and revolutionary. " "For China's ancient culture, similarly, we neither reject nor blindly follow it, but critically accept it, thus promoting China's new culture." And stressed that "from Confucius to Sun Yat-sen, we should sum up and inherit this precious heritage." This paper expounds the attitude and methods that Marxists should hold in evaluating Confucius.
Taigang Pingkong
1. Modern Neo-Confucianism came into being in the early 1920s, trying to restore the dominant position of Confucianism, rebuild its value system, and absorb, integrate and understand western learning on this basis, so as to seek the cultural and social modernization of China.
2. Confucian capitalism is also called "the third modernization model" or "East Asian industrial civilization". The development path or mode of realizing capitalist modernization envisaged by modern neo-Confucianism under the background of Confucian culture or under the guidance of Confucianism.
3. The third development of Confucianism is a view put forward by modern neo-Confucianism on the current development stage, the expected future prospect and its position in the history of Confucianism.