Philosophical Nouns —— The Philosophical Category of Heaven and China. Literally, it means the law of movement and change of the sky. Because people have different interpretations of heaven, they have different understandings of it. Heaven is often symmetrical with human nature, which generally refers to the norms or laws of human behavior. Most ancient philosophers in China believed that heaven was consistent with human nature and based on heaven. Some philosophers believe that heaven is an objective natural law, and heaven and man do not interfere with each other. For example, Zichan thinks that "the sky is far away, people are close, and it is unattainable." Xunzi advocated "the distinction between heaven and man is clear", "Heaven always exists, not for the existence of Yao, not for the death of Jie", and man should "control the destiny and use it". Other philosophers believe that heaven has a will, and heaven and man interact. The change of celestial phenomena is caused by the good and evil of human beings, and it is also a harbinger of human fortunes. There are also some philosophers who believe that heaven has certain moral attributes and is a model of human morality, and it is the object of human imitation. Heaven and man are two important categories in China's philosophy. The interpretation of the past dynasties may be different, but the above basic views are generally not available. It is still natural and godsend. 4, refers to the law of natural change. 5, refers to the astronomical phenomena that show signs. 6. Climate and weather. 7. Time, time. 8. Situation. 9. One of the six ways of Buddhism. The word "kingly way" originated from Mencius' theory. "Wang Dao" theory and its realization "Benevolence" and "Rite" are two major contents in Confucius' ideological system. Mencius inherited the theory of "benevolence" in Confucius' theory more. So what is "benevolence"? Mencius pointed out: "People are also benevolent; In a word, Tao is also. " Benevolence and humanity are two sides of the same coin. They are both exterior and interior, and together they are "Tao". The thought of "benevolence" is the soul of Mencius' ideological system, and he has repeatedly explained and perfected benevolence from various aspects. Mencius pointed out that human nature is good, compassion, shame, resignation and right and wrong are innate, and they are called "four ends". They are the basis of the four virtues of "benevolence, righteousness, courtesy and wisdom" and the support of Mencius' "theory of good nature" as Mencius' social ideal, which shows two meanings at the same time. Everyone has compassion. As a ruler, it is easy to "live up to the hearts of others and rule the world in the palm of your hand." "Benevolent people have different opinions, and wise people have different opinions", reminding rulers to implement "benevolent government". Politics must be done in accordance with benevolence, and heartlessness can only bring about its own destruction. Benevolence is the most basic content of Mencius' political theory and social ideal, and the theory of good nature is the best explanation of its internal basis. Generally speaking, in Mencius' view, it is precisely because of the kindness of human nature-especially the kindness of those rulers themselves-that benevolent government can be realized. The ideal of benevolent government finally points to "king", which is the highest realm of Mencius' political ideal. Mencius brilliantly expounded in his works: "Five grains can't beat grain unless it goes against the farming season;" If you don't count into the pool, fish and turtles can't win food; Axe gold gets into the mountain in time, and mywood can't be used. Valley and fish turtles can't fight for food, and wood and wood can't fight for it, which makes people lose their lives and have no regrets. Born and died without regret, the beginning of the king is also. "Reduce the burden on the people, follow the laws of nature, and the people have ample food and clothing. Although you die without regret, this is the "king." It is a big category, which consists of two parts: one is the clearest social politics; The second is relatively perfect ethics. The former is its main part, which Mencius discussed many times. Qi Xuanwang once asked Mencius about "Wang Zheng". Mencius' answer was: "..... the king of Wen ruled the chaos, the tiller was 91, the official was a scholar, and the city was closed to scorn and not levied. The sinner was young and widowed, the old man was childless, and the young man was lonely and fatherless. These four are the poor people in the world who have no complaints. King Wen's policy of benevolent governance must be preceded by four. " The so-called Wang Zheng, in addition to neglecting service and reducing punishment, also takes deep pity for the widowed, poor and unrepentant as an important content, and "benevolent government" must first take these into account. Mencius realized that the people of a country must have "perseverance" and the country must have "constant production", otherwise the four people will be uneasy. "Therefore, if a wise monarch controls the people's property, he can support his parents and wife. In happy years, he will be satisfied with life, and in fierce years, he will avoid death." People can live before they talk about benevolence and righteousness, which has something in common with "the granary knows etiquette, food and clothing know honor and disgrace", so Mencius specially reminded the monarch and his ministers to pay attention to their own economic production: "A house of five acres can be used in Sang Mu, and fifty people can wear silk;" Chickens, dolphins, dogs and other animals have no time to waste, and 70 people can eat meat. A hundred acres of land, if you don't take away its fields, how many families can starve? "Five acres of houses, one hundred acres of fields, a family of eight, pay equal attention to farming and weaving, do not seize the farming season, reduce exploitation, provide for the old and teach the young. This is Mencius' ideal paradise for kings. Benevolence is the core idea and prerequisite of the theory of Wang Dao, which Mencius discussed from different angles and levels. Mencius gave full play to Confucius' filial piety and regarded filial piety as the foundation of "benevolent politics." Everyone is close to his relatives and the world is peaceful, "he pointed out. Which is more important? Things are big; Keep it, which is bigger, keep it the same. Who is not doing something? Birds of a feather flock together, and things are based on it; Who doesn't keep it? Keeping body is also the foundation of keeping body. "Keep a good body, filial piety is the foundation, everything should start from here. Confucius' thought of benevolence has been fully carried forward in Mencius, thus entering the stage of "king" Compared with Confucius' benevolence, although the basic spirit is the same, the content is richer and more comprehensive. Many of Mencius' thoughts are much more detailed and accurate than Confucius'. In the realm of kingship, Jie Jun was in power, with clear rewards and punishments, moderate taxes, and well-fed people. Therefore, he sincerely supports the country: "Serve people with virtue, and the center is convinced. "In order to realize this ideal, Mencius persuaded the people to act according to etiquette and asked the rulers to love and benefit the people, foster the small-scale peasant economy and reduce the burden on farmers. This is the theory of kingly way. The king, as the name implies, means high above the ground. " "Wang Dao" refers to the monarch's rule method of governing the country with righteousness and appeasing his subjects with virtue. It is often compared with "overbearing": impartial and without party, the king swings. Humanism refers to personnel, the way of being a man or the rules of social groups. Corresponding to "day". The Spring and Autumn Period came into being with the gradual development of the thought of heaven and man. Zi chan put forward: "the sky is far away, and people are near and out of reach." "Since then, there have been many different views on how to be a person. Confucius pushed himself and others and advocated "benevolence"; Master Mozi "loves each other and complements each other"; The owner of Zhuang zi is "indifferent and lonely", and the law is inaction; Xunzi is important, with "Tao"; It is not the way of heaven, the way of earth and the way of man, and advocates "controlling fate and using it." "The Book of Rites puts forward that" there is a proper way to be close, respectful and long, and there is a difference between men and women ". Later, although Confucianism played a role, it was generally not within its scope.