| The Learning of Junzi is the core of the whole thought system of Confucius.The theory of Junzi is not created out of thin air,it has its mature thought soil and historical background.On the basis of advancing the thought of the TianMing at that time,Confucius proposed a highly creative theory of Learning of Junzi.In this theory,Ren is its philosophical foundation,recognition of Ren,making determination,expanding knowledge and following ceremonies are its self-cultivation kungfu,and well-mannered and soft-spoken,harmony but not uniformity and Le are a Junzi’s idealization of personality,which constitute a set of reasonable and logical thought system of Junzi.The establishment of this thought had a profound and positive influence on the later generations.In this paper,the study of Confucius’ theory of Junzi in The Analects of Confucius will be made,which is divided into four parts:The first chapter,from the perspective of the TianMing view,mainly discussesthe change from the Learning of augury in the Shang dynasty to the Confucius’Learning of Junzi,in order to illustrate that the emergence of the theory of Junzi had its long background of Tian,and expound the significant value of the emergence of the learning of Junzi proposed by Confucius from the perspective of intellectual history.The establishment of the learning of Junzi is closely related to the transformation of conception of TianMing from the Shang dynasty to the Zhou dynasty.The emperor in the period of Shang dynasty is omnipotent but not all the good,the fate of the people are all in the shadow of the emperor,so at this time,the learning of augury is very popular.The people of the Shang dynasty hoped to seek profits and avoid harms through the sacrifice and the divination for the emperor.In the Western Zhou dynasty,because of the need of political,on the one hand,the early rulers kept dominant feature of the Tian.On the other hand,they also added the content of the ethics to the Tian,which connected the TianMing with the rulers’virtue.In the Spring and Autumn period,Confucius made a big change in the previous view of TianMing,to put the TianMing into the heart of everyone and find the basis of transcendence for virtue,which then lead to the Learning of Junzi and determine the direction of the later Confucianism development.The second chapter mainly discusses the philosophical basis of Confucius’thoughts of Junzi.Ren is the sense of life and the inner moral consciousness of human beings.It is the transcendental basis of the essence of human being,and is also the source of moral characters and behaviors of the moral subject.Everyone possesses Ren,so it is possible and necessary for everyone to become a true profound person.People need to constantly improve their own moral accomplishment,need to possess a variety of moral characters and moral emotions.And they must make reasonable proper moral behavior in the specific situation of the social life,so as to highlight the eternal value of moral subject,stand every people’s moral subjectivity up,and realize the harmony between Tian and Man.For this reason,in the process of becoming a sage and Junzi,one can find the place where his or her heart and soul is settled,without the need for religion.This is the philosophical basis of Confucius’ thought ofJunzi.The third chapter focuses on the theory of kungfu in the context of civilization of etiquette and music.In Confucius,everyone should try to pursue the personality of Junzi that is not far-fetched.Through a variety of cultivation methods,everyone can reach the realm of a Junzi,even a sage.The first thing people need to do is that they should have a real understanding and self-awareness of the nature of human being,and then should establish a firm and long-term ambition,which is called recognition of Ren and making determination.When Confucius said his own life,he began with"determined to study",which indicated that making determination is the logical starting point of Confucius’ self-cultivation kungfu.There are two kinds of cultivation methods,namely expanding knowledge and following ceremonies.In the context of civilization of etiquette and music,the former refers to widely learning of various historical cultures,such as The Book of Songs,The Book of History,The Book of Changes,The Book of Rites and The Spring and Autumn Annals.The latter refers to acting according to propriety in daily ethical life so as to cultivate people’s inner virtue.In addition,the two aspects should be co-used,for the two aspects are indispensable parts of our moral life’s development.The fourth chapter discusses the state of being a Junzi,that is,a state of freedom and transcendence that can reach the TianMing and TianDao after a scholar had experienced countless hardships in life.One in this state has been freed from the constraints of all kinds of moral etiquette and the limits of the concept of fame and fortune,coming into a completely free spiritual world,presenting a spirit of freedom and joy.Therefore,the whole Confucianism has a kind of keynote of Le.A man of this state is a modest Junzi who is well-mannered and soft-spoken.he has both sincere inner emotions and pure quality as well as proper decoration,appearance and other external mental outlook.This is the unity of inner and outer,spirit and appearance.From the perspective of mode of thinking and way of behaving,a Junzi after cultivation has the virtue of the doctrine of the mean who does not flatter,not gang up for personal interest,not discriminate against those who hold different views and not focus on himself,but can make peace with others,pursue the unity of diversity,grasp the higher level of harmony and balance and respect others.In general,well-mannered and soft-spoken,harmony but not uniformity and Le are the state that every Junzi who is interested in learning should achieve.It embodies a kind of free and transcendent spirit that can reach the TianDao. |
