Confucianism has undergone two major changes in its development and evolution, among which Dong Zhongshu in the Western Han Dynasty and Zhu in the Southern Song Dynasty are the key figures. Dong Zhongshu is not only a representative figure of Confucianism in the Western Han Dynasty, but also an educator with great historical influence. I. Life Writings Dong Zhongshu (179- 104) and Guang Chuan (now Jingxian County, Hebei Province) were great masters in the study of the Spring and Autumn Annals of the Ram, and Emperor Han Jingdi was a doctor. He won the respect of scholars at that time with his profound academic attainments and the spirit of "not peeking at the garden for three years", and they all worshipped him as a teacher. He taught his disciples in the first generation. Dong Zhongshu's policy of ruling by virtue was appreciated by Emperor Wu of Han Dynasty, and he began to participate in actual political activities. Liu Fei, the king of Jiangdu, and Liu Duan, the king of Jiaodong. However, he failed in politics. In BC 12 1 year, he abandoned his official position and returned to his hometown to concentrate on writing and giving lectures, regardless of his private career. Every time there is something important, the court will send someone to consult Dong Zhongshu. Dong Zhongshu's works are many, but few have been handed down, among which The Story of the Spring and Autumn Period and The Good Strategy are the most influential ones. Second, on moral education (1) Moral education is the foundation of legislation. In Dong Zhongshu's social and political thought, although he advocated the combination of education and punishment, he emphasized that moral education should be given priority and punishment should be supplemented. He said: "Teaching is the foundation of politics; Prison, the end of politics. " "The way of a saint cannot be governed by power alone, but must be enlightened." (2) The content of moral education centered on "Three Cardinal Principles and Five Permanent Principles" is to implement universal Confucian ethics education. "Three cardinal guides and five permanent members" is the core of Dong Zhongshu's ethical thought system and the core content of Dong Zhongshu's moral education. The so-called "three cardinal principles of kingcraft": "The monarch is the minister's cardinal principle, the father is the child's cardinal principle, and the husband is the wife's cardinal principle." Dong Zhongshu believes that the three cardinal principles of kingcraft can be sought from heaven, and demonstrates this idea with his theories of "the unity of heaven and man" and "the respect of yang and the inferiority of yin". Although Dong Zhongshu was not the first to mention the thought of "Three Cardinals", he systematically demonstrated this thought and made it have a far-reaching impact on education and ethical practice. Since then, the loyalty of officials, the filial piety and obedience of wives have become the most important moral norms in feudal society. It is the "five permanent members" who conform to the "three basic principles". The "five permanents" are benevolence, righteousness, courtesy, wisdom and faith. As a moral concept, it was put forward long ago, but Dong Zhongshu promoted it to the "five permanent members" and made a new play. "Three cardinal principles" is the basic principle of morality, and "Five Permanent Principles" is a moral concept related to individual's psychological and behavioral abilities such as moral cognition, emotion, will and practice. The overall system of "three cardinal guides and five permanents" has become the core content of moral education in China feudal society. (III) Principles and Methods of Moral Cultivation The formation of the ideal personality of ancient educators in China was mostly based on personal conscious moral cultivation, and so was Dong Zhongshu. The principles and methods of moral cultivation he put forward reflect his personal moral requirements. 1. Set up the life ideal of valuing righteousness over profit. 2. "Be kind to others and correct me with righteousness." 3. "Kind and wise." 3. On Teaching Contents and Teaching Methods (1) Teaching Contents Dong Zhongshu attaches importance to teaching. He said, "A gentleman is virtuous without learning." The main task of teaching is to cultivate virtue. Starting from the idea of "respecting Confucianism alone", the teaching content advocated by Dong Zhongshu is also completely Confucian. He advocated the use of "six arts" (poetry, calligraphy, ceremony, music, Yi, Spring and Autumn) to cultivate talents. He believes that the educational effects of various classics are different: "All six studies are big and each has its own strengths." Poetry is good in quality because of its ambition. "Li" is a eulogy, so it is longer than the text. Yue Zande is longer than the wind. "Book" works hard, so it is good. "Yi" is based on heaven and earth, so it is longer than number. Spring and autumn are right and wrong, so be kind to people. All six textbooks have important educational value. (2) Teaching methods Dong Zhongshu did not systematically discuss teaching methods. He emphasized that learners should achieve success through subjective efforts. 1. Encourage hard work. Focus on 3. The essence of thinking In addition, Dong Zhongshu said when discussing the requirements for teachers: "To be a good teacher, you must be not only beautiful, but also cautious, and it is too late to care. Therefore, it is appropriate to have a bad temper, so that it is not bitter, save what it does and do what it does. Therefore, this is called sanctification, and I take it. " "Sanctification" is the superb realm achieved by teachers in teaching artistic accomplishment. Jia Yi had this idea before him. The so-called "I take it" means learning and inheriting Jia Yi's thoughts. He not only advocated "sanctification", but also vigorously practiced it, which is worthy of recognition. Dong Zhongshu was a great influence on the policies of the Han Dynasty, especially the cultural and educational policies. Dong Zhongshu's three cultural and educational policies, especially his "exclusive respect for Confucianism", had a far-reaching impact on the cultural education in China feudal society. Since then, Confucianism has become the dominant ideology in China feudal society; Confucian classics become textbooks stipulated by the state; Confucian morality becomes the basis of moral education. All these helped to consolidate the feudal centralized rule at that time. However, success is not equal to rationality. Confucianism has been dominant for a long time, which undoubtedly inhibits all kinds of non-Confucian academic thoughts, thus hindering the overall development of culture.