On Confucius Yue From The Background Of Spring And Autumn Period Of LiYue

Spring and Autumn period is a special period of great change in Chinese history.In the spring and Autumn period,it inherited the Western Zhou Dynasty’s etiquette system society,and began to fight for supremacy in the turbulent period of the Warring States period.The emperor’s power declined.The wars between the vassal states were in disorder,and social contradictions intensified.In this era of rapid change,sticking to the tradition of rites and breaking through the barriers of rites are fighting against each other.There are endless violations of rites and illegal Yue.The authority of the rites and Yue system established since the Western Zhou Dynasty has been seriously challenged,and a situation of “rites breaking and Yue breaking” has emerged.Due to the important influence of rites and Yue on real life,people began to think about the significance,status and function of rites and Yue in order to seek a good remedy for the troubled times,so as to provide theoretical basis for rites and Yue to save the world.Confucius,as a person in the late spring and Autumn period,made various efforts to cope with the social transformation and transformation,including his views on“Yue” in response to the collapse of rites.These views on “Yue” not only provide a solution to the practical problems of “rites collapse and Yue corruption”,but also give new vitality to the “Yue” of Zhou Dynasty since the Western Zhou Dynasty,and make a great contribution to the inheritance and development of the rites and Yue civilization of Zhou Dynasty.So what is the connotation of Confucius’ theory of Yue? What are the characteristics of spring and autumn rites and Yue? How does Confucius’ theory of Yue solve the problem of the collapse of rites and Yue in the spring and Autumn period?What role does his theory of Yue play in the change of the meaning of “Yue” in Zhou Dynasty? Based on all the historical materials of Confucius’ theory of Yue and the background of the development of spring and autumn rites and Yue,this paper explores the connotation and value of Confucius’ theory of Yue,and then reveals its significance for the change of the meaning of Zhou “Yue”.Based on this,the research ideas and structure of this paper are as follows.This paper is divided into three parts: the introduction,the theory and the conclusion.In the introduction part,the basis of the topic selection,the current research situation and the research ideas are clarified in turn.This thesis consists of three chapters.The first chapter is about Confucius’ theory of Yue and its historical materials.It introduces Confucius and his related literature,and focuses on sorting and classifying the historical materials of Confucius’ theory of Yue.According to the different contents of Confucius’ Yue,this chapter divides it into two categories: “Confucius” Yue under the activities of rites and Yue in the late spring and Autumn Period” and “Confucius’ Yue under the activities of non rites and Yue”.According to the historical data,Confucius divided Yue into three different types,namely,“the Yue of reverence”,“the Yue of benevolence” and “the Yue of emotion”.These three kinds of Yue serve different audiences.“Yue of reverence” mainly serves for gods and ritual activities.Yue is usually used in rituals such as sacrificial rites,archery rites,and feasts.It is used to communicate with people and gods and play the role of “kinship” and “respect” in rituals.Although “Chengren Yue” is also carried out under the background of “he Yu Li”,its service object is people’s heart,and it pays more attention to the role of “Chengren” of Yue,that is,it emphasizes the guidance of Yue to people’s temperament,quality and sentiment,as well as the construction of social ethics and morality.But “emotional Yue” has nothing to do with ceremonial activities.It expresses people’s hearts and feelings directly by means of Yue such as“song”,“sound”and “Qin”.These three kinds of Yue belong to different categories,which together constitute Confucius’ rich theory of Yue.The second chapter is about Confucius’ theory of Yue under the transformation of spring and autumn rites and Yue.This paper holds that the background of the collapse of rites and Yue in the spring and Autumn Period endows Confucius with the characteristics of “diversity”,“richness”,“transformation” and “transformation”,which directly gives birth to the new connotation of Confucius’ theory of Yue-“the Yue of Chengren”.In order to clarify the above views,the first and second sections of this chapter first investigate the development of rites and Yue in the Western Zhou Dynasty and the spring and Autumn period,and summarize the characteristics of “Yue”in the Western Zhou Dynasty and the spring and Autumn period.The third section analyzes and reveals the connotation of Confucius’ three kinds of Yue.The fourth section discusses the inheritance and development of Confucius’ three kinds of“Yue theory” to “Yue”,and reveals the origin of Confucius’ three kinds of “Yue theory”:Confucius inherits the connotation of “Yue” in the Western Zhou Dynasty and the spring and Autumn Period-“Yue of reverence” and “Yue of emotion”,and develops a new “Yue”based on the reality of the collapse of rites and Yue-“Yue of Chengren”.Confucius took these three kinds of “Yue theory” to deal with the collapse of rites and Yue in the spring and Autumn period.While maintaining the “Yue of Rites”of the Zhou royal family,he endowed “introversion” and “ethics” with the new connotation of “Yue”.He hoped that the spiritual connotation of “Yue” could shape people’s temperament and virtue,so as to form a harmonious and orderly society based on people’s hearts and centered on ethical values and moral norms.The third chapter is about the meaning of Confucius’ theory of Yue and “Yue”in the Warring States period.The first section discusses the connotation of Mencius’ theory of Yue and the influence of Confucius’ theory of Yue on it.The second section discusses the connotation of Xunzi’s theory of Yue and the influence of Confucius’ theory of Yue on it.From the meaning of “Yue”,we can see that Mencius’ s“happiness with the people” and Xunzi’s “happiness with the people ” are the continuous deepening and development based on Confucius’ s “happiness with benevolence”.Both of them further deepen the “introversion” and “ethics”of Confucius’ s “happiness of becoming benevolent”.Therefore,Mencius and Xunzi’s theory of Yue is a direct inheritance of Confucius’ s “Yue of benevolence”.In the conclusion part,on the basis of summing up the previous article,the author further investigates the changes of Zhou’s meaning of “Yue” and the role of Confucius’ theory of Yue in it.By combing the “Yue” of the Western Zhou Dynasty,the “Yue” of the spring and Autumn period(represented by Confucius on Yue)and the “Yue” of the Warring States period(represented by Mencius and Xunzi on Yue),this paper makes a vertical comparison of the “Yue” of the Zhou Dynasty,and reveals the changes of the meaning of the “Yue" of the Zhou Dynasty in different periods of the Zhou Dynasty.Therefore,the main lines of the change of the meaning of “Yue” in Zhou Dynasty are:the change from “Yue of etiquette” in the Western Zhou Dynasty to “Yue of Chengren”in the late spring and Autumn period(Confucius)and to “Yue of happiness” in the late Warring States period(Xunzi).The key change point lies in Confucius’ happiness of becoming benevolent.In other words,Confucius’ theory of Yue played an important role in the change of the meaning of “Yue” in Zhou Dynasty.The significance of Confucius’ theory of Yue to the change of the meaning of Zhou’s Yue lies in that Confucius’ theory of Yue inherits the Western Zhou’s “Yue of etiquette” and the Warring States Mencius,especially Xunzi’s “Yue of happiness”.Its “Yue of emotion”,especially the “Yue of benevolence”,opened the trend that Zhou’s “Yue” gradually separated from etiquette and gradually turned to the connotation of ethics and emotion.In a word,Confucius’ theory of Yue opened up a new direction for the development of Zhou’s Yue.