Famous Chinese philosopher. Briefly about the philosophy of the ancient China

Man is good in nature. So he considered the famous philosopher ancient China, who lived in Pd battleing kingdoms, Men-Tzu. A person is also characteristic of being kind, as the water is treated down. The one who exhausts his heart comprehends its nature, which means he knows the sky. In these quotations of Men-Tzu, however it is impossible to reveal the essence of his teachings. A man inherent in innate knowledge of good and the ability to create him, taught the great Chinese philosopher. Evil is the result of perfect mistakes, it can be eradicated, restoring the original human nature.

Meng-Tzu: Live image of a thinker

Legends represent it as a descendant of an ancient aristocratic race. Meng-Tzu was a student of Tzu-Si, the grandson of Confucius. It is known that the sage visited a number of states in Central China in order to influence their rulers.

The philosophical ideas of the Great Predecessor had a great influence on the thinker who had become the successor. Accordingly, their policies and ethical rules were associated with thoughts expressed in the books of Confucius. The scientist always emphasized that the root of management in the state is moral qualities. The relationship of the subject and his Mr. Man-Tzu liked the relations of children and fathers. He tried to teach rulers, like parents in the family, take care of the people. The Great Chinese philosopher inspired people, what should be treated to their rulers, as to parents, with respect and concern.

In the 70th age, these attempts were left by the thinker. It is known that he returned to private life and together with students engaged in creating a treatise "Mainic Tzu". According to experts, the work was written with a big sweep. Many note the presence of deep senses, bright explanations, acute irony and in-depth criticism. After a millennium, the readers of the book "Men-Tzu" are keenly feel how strong feelings owned a philosopher. In the treatise, the character of the thinker is clearly revealed, its living image is visible.

Men-Tzu Biography: Birth

According to Sum, the founder of Chinese historiography (2-1 centuries BC), the philosopher was born about 389 BC. e. His homeland was the ownership of Zou, culturally and historically connected with the state Lou (Persh, from where the great Confucius came from. From his teacher Tzu, the grandson of the great thinker, Men-Tzu was directly perceived by his living covenants.

Mother

The mother of the future philosopher was a widow, like Mother Confucius, in China traditionally they are considered to be exemplary, because it is known that she moved three times in search of a more suitable environment to raise the younger son (from the cemetery, near which they lived with her son, moved to the market, And then to school). This woman also knows that she continued to raise his son even after he married. But in the end, she followed the "Ways of Women" and became, as she applies to the widow, they obey the Son. After her death, Mainic Tzu was accused of being buried ample as his father.

Save the subnet

From youth, young Meng Tzu set forth the goal to save his country. The means for this, he considered the "clarification of the consciousness of people." The entire subsequent life of the philosopher devoted the exposure of false ideas, the eradication of bad behavior, the propaganda of the refusal of the "seductive speeches".

"Second Confucius"

It is known that Mainic Tzu was not shy to call himself. The researchers of his biography and teachings do not exclude that it was because of this that he later walked out the "second sage" in China. At the time of the Tang dynasty, his treatise "Men-Tzu" was recognized as an exemplary work. One of the highest achievements of the Ancient Chinese philosophy.

It is known that the sage studied the books of Confucius and, like him, visited several states in Central China. In the capital of Qi, where he lasted at the Ji Academy, the philosopher tried to influence the rulers. He read the authorities of the quotation of philosophers, including the great confusion, but did not succeed in their "enlightenment". According to the Testament of the teacher on the slope of the Yean-Tzu, following the "desires of his heart," he left attempts to re-educate the kings and was entirely dedicated to the theory. The philosopher died, according to his life positions, in the period from 289th to 305 BC. e.

Treatise

The main book of his life "Men-Tzu" is the final treatise of the Confucian canon of thirteentics. Researchers express the opinion that the treatise was compiled after his death by students. The book includes the statements of the teacher, other quotes of China's philosophers, its livelihoods and facts from the life of prominent political figures. The book consists of 7 chapters, each of them, in turn, is divided into 2 parts.

According to experts, the value of the treatise is largely lies in the fact that it, as a mirror, reflects the identity of the author. Meeting one after another with short paragraphs, of which there are chapters (each of them is dedicated to a separate topic - a dispute, legend, teaching, a casus, historical fact, reminiscence, frank invention, or justifying its own behavior in some cases), the reader penetrates Not only with the estimates and thoughts of the philosopher, but also the style of his thinking and management of the dispute. In addition, during the reading, there are very difficult traits, somewhere arrogant, sometimes hot-tempered and doried philosopher's character.

His doctrine: Basic ideas

The man, taught the philosopher, is in its nature good, on Mainic Tzu, the nature of man is originally characteristic of many virtues, the main of which he called humanity and debt, justice.

To implement their virtues, a person is obliged to engage in their cultivation. This meant that every person at the beginning of life is endowed with certain moral potential, but only if congenital deposits are fully developed to them, the person is destined to become a real sage. Many researchers of Chinese philosophy believe that without Maine Tzu, he would never fully revealed such a phenomenon as Confucianism.

But in this case, where does the evil come from the world? Mainic Tzu explained his existence that a person sometimes turns out to be unable to develop its natural deposits, or his nature is generally lost.

About moral virtues

The main virtues of the person, the philosopher believed "Zhen" and "and", which the follower of Confucius is combined into one. "Zhen" is determined by him as a "human heart." In modern China, Zhen is often translated as "humanity". The category "and" Men-Tzu was determined as a "path to follow." In his ethics, "and" even more significant than "Zhen". He taught that the essence of "and" lies in the awareness of a person of the need to certainly fulfill his moral debt, otherwise he will have to sacrifice his own life.

According to researchers, Mainic Tzu was based in such judgments on examples of numerous martyrs who gave life for the sake of evidence of devotion to their Mother or the ruler. Confucus was created only by the general philosophical paradigm. Maine Tzu was able to fill her flesh and blood, create an inspiring pattern, and connecting the action and knowledge, turn philosophy into a similarity of religion.

About metaphysics

According to Mainic Tzu, each person can be achieved the state of the sage. But for this it is necessary to overcome a certain spiritual path, which is preferably a long and thorny and applies not to the field of religion, but to the sphere of metaphysics and ethics. Meng-Tzu is indicated as "improving his qi", that is, the spirit and morality. This is possible only by constant systematic commitment and accumulation of good actions. It is impossible to achieve the improvement of "qi" by committing good deeds from time to time.

A similar spiritual feat of Confucius closely connected with the idea of \u200b\u200ban ideal personality, so H. "Junja" (translated from the Chinese "noble husband"). Mainic Tzu went further by the teacher and created the image of "yes Zhangfu" (from Kit. "Great Husband"). This ideal person is not able to destroy nor poverty, nor wealth, nor glory, it opposes any pressure and violence. "Great Husband" in Middle Kingdom, as the philosopher believed, the great field was destined.

About politics

The political views of Mainic Tzu were in many ways under the strong influence of Confucius, which considered the ideal Board with the help of "Zhen" (heart). He is following the teacher and distinguishes "Van Dao" ("Tsarsky Way", or the "Ruler's Path", which is based on the principle of "Zhen") and "Ba Dao" ("The Way of Hegemon", the Board of which is based exclusively on strength and coercion ). During wandering around the country, Mainic Tzu convinced the rulers who had a bed, manage with the help of "Zhen". But any of them were taken by his views. The idea of \u200b\u200bthe "royal way" remained in Confucianism unrealized.

Meng-Tzu was well familiar with the political structure of the modern state to him. His political ideal was the golden age of the existing dynasty. According to the convictions of the philosopher, a rigid hierarchy must be installed in society, in which everyone from the ruler to the last subject - their place must be occupied and the relevant duties are performed. Exalted by the "people", the solid about its value in the state, the philosopher principally defended the estate interests and borders, the democratic ideas of equality and self-government were alien to him.

In addition, it is known about the skepticality of Men-Tzu to foreign influences. The philosopher insisted on a purely Chinese state model Zhou - exactly what it was described by Confucius himself.

About economics

Today it is thoroughly not known about the economic views of the Confucius, but the essence of the Economic theory of Mainic Tzu is perfectly known. Most likely, his guideline was a Zhowa lands distribution model. Anyway, the concept of T. N. "Well fields." This system suggests a square member of a single-mile side by 9 smaller squares. Eight of them, peasant families should handle for themselves, and the central square, ninth, must be declared the land of public, harvest with it, in accordance with the theory of Mainic Tzu, should go to the needs of the state and belong to the ruler. According to modern historians, this land use system has never been used in China.

About disputes with representatives of other schools

In the treatise "Men-Tzu" there are many chapters that describe his author's disputes with representatives of other philosophical directions that existed in China. Particularly strong there were disagreements with myself, as well as followers of Xu Sina and Yang Zhu.

The latter, being a supporter of Taoism, argued the need to save forces, saving stocks vital energy. They were raised to the shield idea of \u200b\u200bmoral egoism. Supporter of Altruesma Men-Tzu True considered the category "Zhen" and the concept of a public hierarchy.

Xu Sin, a representative of the Agrarian School, who expressed the views close to the ideas of early communism, was argued that the ruler, together with his subjects, should steal land and consume their own labor. Men-Tzu, as a supporter of a hierarchical society, inspired contemporaries that the lot was smarter - to rule, the lot of subjects is labor. At the heart of the division of social labor, in accordance with the views of the philosopher, individual characteristics should be laid - a great ability to physically or mental labor.

Mo Tzu (Junior Contemporary Confucius) adhered to the views of utilitarianism. At one time, his philosophy was very authoritative. The Confucian ritual denied the mysts, in particular, they considered the wasteful rituals of lush funerals for society, as well as a long-lasting mourning. Man-Tzu to similar criticism brought his arguments and reminded that in ancient times, people threw the corpses of dead parents just in a ditch at the house where their foxes and insects were corrosive. Over time, the picture has changed. Natural good in man took over, and he began to bury the bodies of the dead in the ground. In a modern respectful son, especially if he practices "Zhen", feelings for dead parents are even higher, so he gives them all sorts of honors. Such an argument appealing to psychology and human feelings is very characteristic for Confucianians.

On the characteristics of the character of the thinker

As can be seen from his treatise, as well as studies of his biographers, Mainic Tzu in his judgments was quite cut. In estimates, he showed a considerable determination, the philosopher clearly lacks softness and tolerance, distinguishing Confucius. About the great teacher also knows that he could be sharp, uncompromising and uncompromising. Mainic Tzu also surpassed his famous predecessor.

His uncompromising was sometimes angry and bordered by the audacity. It is known that the sage could naise the kings, which, as a rule, not only belonged to him with great respect, but also took the risk. In addition, they had no hundreds of students and assistants of the philosopher, always accompanying him, as well as households moving after the famous relative with their scharbla on dozens of wagons.

In the history of China, the rulers who are not virtuous (of course, from the point of view of Confucianism), have never had such a terrible opponent. Mainic Tzu openly urged to overthrow them from the throne, having fallen into "unworthy" with all the temperament and anger inherent in him, which was only capable of. Despite the non-lawn charm inherent in him, he aroused the awkwardness of his regal interlocutors. They were expensive to pay for the philosopher to do not bother them. It is known that in recent decades of life, the sage was removed from the current affairs and thereby deprived of the opportunity to try to influence the fate of the state, the participation of his rulers.

In the history of China, no one could eclipse the fame of Confucius.

He was neither the discoverer, nor inventor, but his name knows every resident of the planet due to outstanding philosophical teachings.

From the biography of Confucius:

A bit outstanding person is known about this, but it does not prevent that Confucius is an influential figure in the development of China.

Confucius (real name - Kun Tsu) is an ancient sage and China philosopher. He was born about 551 BC. e. His mother Yan Zhengzay was a concubine, she was only 17 years old at that time. Father Shulyan He at that time turned 63 years old, he was a descendant of Wei Tzu, the commander of the emperor. Boyfriend was given the name Kun Qui. When a child was a year and a half, his father died.

After the death of the father of a small confusion, there was heavy quarrels between the two wives and a young concubine, which forced the boy's mother to leave the house. Moving to the city of Tsyufu, Yan Zhenzzay began to live with her son. Confucius had a difficult childhood, from a small age he had to work. Yan Zhengzai's mother told about His ancestors and their great activity. It was a huge stimulus for the return of the Great Title, which was lost. Listening to the stories of the mother, about their father and his noblence, Confucius understood that it would be a decent kind of self-education.

To begin with, he studied the basis of the education system of young aristocrats - six arts. He succeeded in this, and he was appointed to the position of official of the manager of the barn, then the official responsible for livestock. In about 19 years, he married, and he had two children.

He began his successful career about 20 years. + In the same Confucius, he received recognition and created a whole teaching - Confucianism, which was of great importance for the development of China. He became the founder of the first university and wrote rules for all classes. He taught 4 disciplines: literature, language, politics and morality in their own private school, which was accepted by all wishing independence from estate and material wealth.

Approximately 528 BC, his mother dies with him, and according to traditions, he should leave state work for 3 years. During this period, Confucius completely plunged into reflections to create an ideal state.

When the confusion was 44 years old, he took the post of residence of the principality of Lou. He was very active in his post, was an experienced and skillful politician. + Soon, big changes began in the country. For the change of stable reigns of dynasties, selling greedy officials came, the internecine distribution began. Realizing his hopelessness, the Confucius resigned and together with his students went to travel in China. At this time, he tried to convey his ideas to the governments of different provinces. Confucius began to preach together with followers of philosophical teachings. His idea was to preach the knowledge of the poor, pahars, old men and young.

For their training, Confucius took a symbolic fee, lived for funds allocated by the wealthy students. He took up learning new students and the systematization of the ancient books Shi Dzin and and Dzin. The students themselves made up the book Lun Yu. She became a fundamental book of Confucianism, which contains brief statements, notes, actions of their teachers.

At about 60 years, he graduated from his travel, Confucius returns to his homeland, which he does not leave until death. He works the rest of the life over his creations: "Looks of songs", "Books of Change" and over many others. + Interestingly, according to the estimates of scientists, he had about 3,000 students, but arriving at about 26.

Although Confucianism consider religion, there is nothing connected with theology in it. It reflects the principles of creating a harmonious society. The main rule that was formulated by Confucius is: "Do not make a person what you do not want yourself." + Confucius died on the 73rd year, before that he predicted his ambulance death, as he told the disciples. He died about in 479, and there was an opinion that he just slept before it. He was buried in the cemetery, where he was intended to bury his followers. + In place at home after his death, a temple was built, which was repeatedly rebuilt, increased its area. The house of Confucius C1994 is under the protection of UNESCO. In China, it is customary to give the confusion prize for achieving in the field of education.

Of course, legends are partially created around the life and biography of Confucius, but should not be understood as the fact of the influence of his exercises for future generations.

He was one of the first who offered the idea to build a highly moral and harmonious society. His teaching found such a wide response in people that he was accepted as an ideological norm at the state level, and it remained popular for almost 20 centuries. Confucius lessons are simple for understanding to each person - probably, so they inspire people very effectively.

Confucius was ordinary personBut his teaching is often called religion. Although the questions of theology and theology as such for Confucianism are not important at all. All teachings are built on morality, ethics and life principles of human interaction with man.

25 interesting facts From the life of Confucius:

1. The ageal tree of Confucius with a history of approximately 2500 years is the longest in the world. To date, the tree covers 83 generations of Confucius Clana.

2. Conferences are also known as under the name: "Great Sage," "the wise left teacher," "First teacher" and "forever a model teacher."

3. Tsu ("Qiū", literally "Hill") - the real name of the Confucius given to him at birth. The second name of the teacher was Zhong-ne (仲尼 Zhòngní), that is, the "second of clay".

4. Confucianism, founded by Confucius and its followers, is one of the most common and most ancient teachings in China and around the world.

5. The places published by Confucius were based on his teachings and were so successful that the crime in the kingdom of Lou had no.

6. Confucius believed that every citizen must respect and honor the ancestors.

7. In 19 years, Confucius married a girl named Ki-Koan-Shea from the Qi family who lived in the kingdom of Sun. A year later, they were born the son, which was called.

8. At 50 years (501 BC), Confucius took the post of judge. In his hands, the entire law and the order of the kingdom of Lu was concentrated.

9. Students of Confucius on the basis of statements and conversations of the teacher consisted of the book "Sus Shu" or "Quart-term".

10. The "Gold Rule" of Confucius says: "Do not do other things that you do not want yourself." Also, he is attributed to the saying: "What you will not choose yourself, do not impose another."

11. The name of "Confucius" appeared at the end of the 16th century in the writings of European missionaries, which thus in Latin (Lat. Confucius) passed a combination of Kun Fu Tzu (Kit. Ex. 孔夫子, Pinyin: Kǒngfūzǐ), although the name is used more often 孔子 (Kǒngzǐ) with the same meaning "Teacher [from the genus / by last name] kun".

12. According to Confucius, a person must overcome himself, cultivating the person through morality and humanity, and destroy Barbara and Egoist.

13. According to the Committee on the Family of the Family of Confucius, acting in Hong Kong and China, pedigree books with the transfer of the offspring of Confucius are considered the most common in the world: they have 43 thousand pages and include names of more than 2 million people.

14. For the positions of the Confucius judge, she spent five years, but the shivels of the shockpieces led to his resignation in 496 BC.

15. Confucius returned to teaching and in the next 12 years as a teacher won universal love and respect.

16. He believed that the country's elite would be a positive example for the rest of the nation. So, in society peace and consent will fight.

17. In the most important human qualities, he attributed honesty, goodwill, humility, politeness and sanity. The folk leaders of the Confucius inspired being specimens of admonition.

18. Students of Confucius taught the ideas of the ancient Chinese wise men who studied himself to achieve reforms in the government, mired at that time in corruption and self-registry.

19. The Mother of Confucius died when he was 23. a year later (in 527 BC), Confucius changed his field and took up pedagogy.

20. When Confucius was a year and a half, his father Shulyan He, a military officer died. The boy grew up in poverty, but was able to get a good education.

21. At the age of 60, Confucius left labor activities and returned to a small homeland. After 12 years, November 21, 479 BC he died.

22. One of the most prominent students of Confucius and his spiritual heir is the Chinese philosopher Manzi. The most favorite student of the thinker was Yan Hui.

23. Several tens of thousands of descendants of the "teacher of all Chinese" live outside of China in Korea (34 thousand) and Taiwan.

24. From early childhood, Confucius had to work hard to feed the family. Starting a simple worker, he drove himself to an official responsible for issuing and receiving grain. Later, cattle entered his maintenance.

25. Confucius (name at the birth of Kun Tsu) was born in 551 BC. In the city of Ceew (now the city of Tsyufu in the province of Shandong), which belonged to the kingdom of Lou.

25 wise quotes Confucius:

1. In fact, life is simple, but we persistently complicate it.

2. Tree things never return back - time, word, opportunity. Therefore: do not lose time, choose words, do not miss the opportunity.

3. In antiquity, people studied in order to improve themselves. Today it is learn to surprise others.

4. Balanced in the shower is serene. Low person is always concerned.

5. He is great, who has never fallen, and he is great - who fell and got up.

6. Substantiance in trifles will destroy a great thing.

7. If you spit in your back, then you are ahead.

8.This ways lead to knowledge: the way of reflections is the path is the most noble, the path of imitation is the path the easiest and way of experience is the path is the most bitter.

9. Palace is when you understand you, great happiness is when you love you, real happiness is when you love you.

10. Do not in antiquity did not like to talk a lot. They considered disgrace for themselves not to sleep for their own words.

11.Good stone can not polish without friction. Also, a person cannot become successful without a sufficient number of difficult attempts.

12.Select your own work in the soul, and you do not have to work for a single day in your life.

13. Please be at least a bit kinder, and you will see that you are not able to make a bad act.

14. It is possible to curse the darkness all life, but you can light a small candle.

15.Srasota is in everything, but not everyone is given to see it.

16. We take drops, but we distribute buckets.

17.In the country where there is order, be bold and in action, and in speeches. In the country where there is no order, be bold in actions, but cautious in speeches.

18. Let the instructions only to someone who is looking for knowledge, finding their ignorance.

19. Balanced person makes requirements for himself, low person makes requirements for others.

20. I had a misfortune - a man gave rise to him, happiness came - a man raised him.

21. I am not upset if people do not understand me, - I am upset if I do not understand people.

22. Before how to revenge, elaborate two graves.

23. If you hate - it means you won.

24. Convert, bad habits can only be today, and not tomorrow.

25. Love when cold come, it becomes clear that pines and cypresses are last losing their own.

Temple of Confucius

from Wikipedia, photos from the Internet

And other classic Chinese philosophers were not hard traditionalists who taught that our higher benefit comes from restrictions of social roles. They were not and serene wise people preaching harmonious coexistence with the world of nature. Rather, they belonged to bright and radical thinkers who undermined the conventions of their society. They sought to make the world better, expanding the boundaries of consciousness and opportunities.

The middle of the first millennium BC was the same stormy as our days regarding disputes on how to live, how to maintain morality and how to build the best society. Unlike Western philosophers who are known to us better, Chinese thinkers are not as large as possible. Their philosophy can be called high pragmatic, based on issues that seemed insignificant, for example: "How is your everyday life go?" These thinkers emphasized that great changes happen only when we start with the landed and performed. Their exercises show that many of our most fundamental assumptions about how we should live, actually put us in error.

So, what ideas we value, and what alternatives would the Chinese philosophers be offered instead?

Stop looking for yourself

Our thinkers skeptically treated the existence of a true "I". Especially by the one you can detect, looking into yourself.

There is such a popular postulate: it is important to look into yourself in order to understand and realize your true essence. Our thinkers would be skeptical to the theory about the existence of a true "I". They understood that we were multifaceted and developed towards the outside world, and not insult. Human individuality is formed through interaction with other people, through the reaction to things and events, through the occupation. You do not behave in the same way with your mother, colleague, dentist and with a close friend. Each of us is a complex creation that is constantly facing other complex creatures. Each meeting outlines various sides. We are from behavioral models and emotional habits that have formed over time. This means that we have numerous opportunities for whom we can become.

Be unauthorized

We are not only what we think about yourself.

As soon as we discover our essence, we must take ourselves and be faithful to yourself. But the Great Chinese Thief of Confucius, who was born in the sixth century BC, reflected otherwise. He would say that the problem with the authenticity is that it is not a liberation as we believe. What do you think, who is this "true me", which you find in yourself? This is your image at a specific point in time. If you stay to him correct, let this image become your guideline, he will hold back and limits your height that comes when you recognize that they are constantly changing.

We succeed when we recognize our complexity and learn to work with it through self-improvement. Growth begins, for example, when an understanding comes that you are not a clogging just because it is inclined to think about yourself as a man quick-tempered, or shy, because you consider yourself an introvert. Most shortcuts are models of behavior that we have formed and derupted. We are not just what we think about yourself. We can always become the best version of yourself.

Pretend (make rituals)

When you smile, as if not angry, or bite the tongue to not pounce, you pretend to behave as an adult.

The opposite side of our reverence of authenticity is ritualistic ways of behavior, which is called "pretendation." Is it not better to allow "true me"?

But Confucius teaches that certain rituals - when we behave "as if" help a person to transform, because they break the behaviors in which he pleased. When you smile, as if not angry, or bite the tongue, so as not to pounce, you pretend. These "as if" create a tiny gap from reality, so they are so valuable. We act "as if we are different and our feelings become more mature. By doing so, we turn into someone more kind and generous, instead of expressing our true, but destructive feelings. We do it again and again, such actions become rituals that allow behavior take over the feelings, and not the opposite. Over time, we change, become better.

See the impermanence of the world

Any district paths are random conversations, impressions, communication - nourish life.

Often considering yourself as a stable person, a person sees the world permanent. Of course, we understand that life can change, but at the same time tend to proceed from the assumption that in general the world is predictable and you need to determine how to fit into it. If we consider ourselves strong in mathematics, we continue to follow this academic path; If we consider ourselves unpredictable, we are looking for a satellite of life, which will join our adventure.

Men-Tzu, a representative of the Confucian tradition, who lived at the end of the 4th century to our era, saw the world with fragmentary and non-permanent. He would advise working with changes in the neighboring paths - to use random conversations, impressions and communication to expand life. Men-Tzu approach means do not build plans for life, and set up a trajectory in motion.

Stop make decisions

When you think about big changes, it is easier to make a decision if you first experience new impressions.

Do you know that bad in life? When you plan your life, make decisions for a future person, relying on the individuality that you are today.

Taking important decisions, Mainic Tzu would advise them to approach them through small and executable steps. When you think about changing your career, to establish yourself in solving or discard it will be easier, if you first get new experience Little scale. Pay attention to your reaction from your impressions, it is she who will behave in a new direction.

Be weak

Notice in the world interrelated instead of separation and varying, then you can harmonize with others.

Statue of Lao Tzu, the founder of Taoism, in the urban district of Loyang, China. Photo: Sipa / Rex / Shutterstock

Another common hypothesis: the strongest wins. We are told that you need to be strong and confident that we want. But Lao Tzu in the treatise Dae de Jing He advocates the power of weakness over the obvious force. Often people think that this means the need for harmonization with nature. Some students, first encountered with the teachings of Lao Tzu, go for walks in the forest to merge with the greatness of the natural world. But passivity is not exactly what he meant. Philosopher said that we should notice how everything in the world is interrelated, and not divided and different. This understanding helps to harmonize with others.

Soundwork allows you to carry out different kind of influence. Without applying open strength, you see how to skillfully change the situation, so people will not hurt you dominant.

Do not flirt in your strengths

Live your life as a series of breakthroughs, because it changes you over time.

We are calling for young years to reveal and hone their skills and talents. If you are sports, you enter the football team; If you constantly go into books, then study the literature. Being older, a person develops similar natural inclinations while they do not become part of his personality. But if you get carried away in this way, you can stop doing everything else.

Our philosophers would encourage you not to focus on what you think about yourself, but breaking prejudice. If you consider yourself awkward, take up dancing. If you are not strong in languages, sign up for French lessons. The goal is not to become in new sphere Best of all, but to live life as a series of breakthroughs, because this is what changes us over time.

In the development of the philosophy of ancient China, two main stages are distinguished: 1) the phase of the nucleation of philosophical views, covering the VIII - VI centuries. BC. and 2) the heyday of the philosophical thought, which belong to the VI - III centuries. BC. And they call the "golden age of Chinese philosophy." It is at the second stage that the formation of Chinese philosophical schools - Confucianism, Taoism, Mysma, Legia, who had enormous influence on all the subsequent development of Chinese philosophy. At this time, those problems, those concepts and categories, which then become traditional for the entire subsequent history of Chinese philosophy, up to the newest time.

The main categories, with which the ancient Chinese philosophers tried to comprehend the world, there were such concepts as in Sin - "five first elements" (metal, wood, water, fire, earth), qi (air, ether), yin and yang (passive and active Begin in nature), Tao (path, pattern of things). These categories arose as a result of the generalization of centuries-old labor experience and observations of nature phenomena.

Like the philosophy of other peoples, the ancient Chinese philosophy originated in the depths of mythological ideas, used their material. The connection of philosophy with mythology had some features here. Chinese myths appear first of all as historical legends On the first time, about past dynasties, about the "golden age", etc. Such cultural monuments as "and Jing" ("Book of Change"), Shi Jing ("Book of Songs"), Shu Jing ("Book of History"), contain a large number of references to the ancient myths. Moreover, Chinese myths contain relatively little material reflecting the views of the Chinese on the formation of peace and its patterns, the relationship with man.

Naturophilosophical ideas did not occupy the main place in the Chinese philosophy. In most philosophical schools, practical philosophy associated with the problems of everyday wisdom, morality, management prevailed. It almost entirely applies to Confucianism, Mysma and Legia, the ideological foundations of the political and ethical teachings of which were either weak, or borrowed from other schools, such as Taoism as the most philosophical school. The ancient Chinese philosophy of a small system, which is due to a weak communication with natural science and the weak development of the ancient Chinese logic. Ancient Chinese philosophy was also weakly rationalized, and Chinese himself made it difficult to develop an abstract philosophical language. All this found a bright embodiment in the development of the main philosophical schools.

Confucianism

The ancestor of the Ancient China philosophy is Coon Fu Tzu (in Russian - Confucius), who lived in 551 to 479. BC. He founded school and had many students who recorded the thoughts of their teacher. So the main Confucian essay of "Lun Yu" ("Conversations and statements" arose. This is a completely unwritten and often contradictory work is a collection of basically moral teachings.

The judgments of the thinker, interpreted and commented by many generations followers, formed the basis of Confucianism. The main problems of the teachings of Confucius are the moral nature of man, the life of the state, family, the principles of management. What are key points The teachings of an ancient thinker who later became the cornerstone of Confucianism - an ideological system that prevailed in China over the centuries?

The central place in the teaching of Confucius occupies the category of whether - "Ritual", "Rules", "Law". In his opinion, whether it unites traditional establishments and ethical norms that existed in the era of Western Zhou idealized by him. "Do not look at anything to watch and not listen to anything; Without compliance with nothing to talk and do nothing, "the confusion of his students affection.

All the life of Confucius dreamed of the revival of the "Golden Age" relations ", seeing two ways to restore the former orders: 1)" Correction of names "and 2) moral self-improvement. The "correction of names" at the Confucius meant bringing the existing realities of social and political life in line with traditional norms, the restoration of the former concepts and ideas about relations between people, primarily between higher and lower. The thesis on the "correction of names" is inextricably linked with the idea of \u200b\u200bself-improvement of the individual, which is based on the concept of Zhen - "humanity", "humanity", the cumulative principle of ideal human behavior. Revealing the content of this concept, the Confucius once said: "Humanity" means "not to make another of what you do not want." The main goal of self-improvement and the achievement of Jen is expressed in the formula "overcome themselves and restore (Zhousk) rules", whether.

The particular importance of Confucius gave the categories of Xiao ("sons of prettiness"), in which he saw a moral support for his exercise. The Confucian doctrine of morality relies on such ethical concepts as "reciprocity", the "golden mean" and "humanity", which are generally "the right path" (Dao), who must follow anyone who wants to live in harmony with himself and others.

Mastering the spiritual values \u200b\u200bof the past, destroyed Confucius, allows a person to correctly understand the "lawyers of the sky", for "life and death depend on fate, and wealth and knowledge take place from the sky." The Confucian doctrine of knowledge is subordinate to social issues. For confusion to know - "means to know people," the knowledge of nature does not interest him. Every doctrine should be complemented by reflection: "Learn and not reflective - in vain to waste time."

Confucius recognized that "everything flows" and that "time runs without stopping", but nevertheless he cared that everything remained in society unchanged. The key to the management of the people, he saw in the strength of the moral example of superior understanding.

Taoism

The founder of Taoism is Lao Tzu (VI-V centuries. BC), who had numerous students and followers. The teachings of the sage spread first orally, and in the future it was set out in the book "Dae De Jing", prepared, probably in IV century. BC. Unlike Confucianism, Legia and Mozymma - in the advantage of ethical and political teachings, which, in the main issue of the worldview, the main attention was paid to not the problems of being, and man and human society - Taoism is seriously engaged in issues of an objective picture of the world in an abstract philosophical categorical aspect - problems of being, non-existence, formation, single, much, etc. From here was the conclusions regarding man and society.

The main philosophical idea of \u200b\u200bDae Dha Jing is that the diverse world and the life of people are not managed by the "will of the sky", no spirits, but moving on a certain natural path - Dao. Tao is considered as the basis and the law of all things, it is not available to the perception of our senses. "I look at him and I do not see," says Dae De Jin, "and therefore, call him invisible. I listen to him and I do not hear, and therefore I call him in a silent. I try to grab him and do not reach, and therefore I call him the smallest. " Tao is the "deep base of all things." It is the inner essence of the material world, the invisible beginning. "The Great Tao spreads everywhere," it is infinite in space and time. All things and creatures are subordinate to the laws of Tao. "A person follows Earth, and the earth follows the sky. The sky should be Dao, and the DAO follows naturalness. "

Lao Tzu taught that the Tao is present in all things, and the latter consist of qi material particles ("air", "ether"). At that time, when there was no "heaven and land", the Dao was constantly changing the accumulation of foggy and uncertain particles of qi. From the mass of invisible material particles of this Qi, chaos was formed. Thanks to the opposite forces, Yin and Jan Chaos disintegrate into two huge masses: positive particles of Jan-qi and negative Yin Qi. On these two poles of chaos, the sky and the earth were formed. The latter in their interaction was allocated to the corresponding qi. By connecting heaven and earthly qi, there was life, a person, all things on Earth occurred. Such is based on the teachings of the Dao, the overall picture of the appearance of the world.

Lao Tzu teaching is imbued with natural dialectical thinking. For him, everything moves, arises and disappears, interrelated and interacts. The basis of all changes is contradictory trends, and the basis of change is always unity, and not the struggle of opposites. Everything happens naturally and does not allow external intervention. A person cannot change the natural course of things, as he himself is part of the objective world and subordinates its laws.

In the process of knowledge, the person must first of all come from the understanding of unity in the diverse reality and constancy in motion. Without this, the conditions, according to Lao Tzu, Impossible is impossible. The knowledge of the "wonderful secrecy" is available only to the one, "who is free from passions." In order to know the deepest mystery, reach the highest stage of knowledge, it is necessary to grasp one of the links in the chain of this mystery. This is due to the fact that the transition from one deepest to the other is the door to "everything wonderful", to the knowledge of Dao. In the theory of knowledge of Lao Tzu, the category of DE is of great importance. DE is a permanent something through which "invisible, non-hearing, smallest Dao is found.

The socio-ethical views of Lao Tzu are a logical continuation of his philosophical teachings about the Tao and a comprehensive justification of the so-called defense principle. The principle of misconception as the highest form of behavior (at the Wei) is based on the basis of their management concept. The perfect wise ruler provides everything with its natural way - "Dao". He does not interfere in anything, does not interfere with Dao. Therefore, "the best ruler is the people about which the people know only what it exists." According to the ancient Chinese sage, all evil and misfortunes in the life of the people occur due to violations by the rulers of the National Law of Dao in public life. The social ideal of Taois is reactive in the sense that they associated with the culture of the waste from Dao.

Mind.

The third major philosophical school of the ancient China is the Moism, founded by the MO Di (Mo Tzu) (479-400 BC). The main source of study of the views of the thinker is the book "Mo Tzu", compiled on the basis of records of his students.

The central place in the ethical teaching of the Mo Tzu is the idea of \u200b\u200b"Universal Love" Jianiai, opposing the Confucian principle of Jene. He believed that the Troubles and the situation in the country had because people stopped loveing \u200b\u200beach other. In his opinion, the sample of the ruler is the sky, thanks to his humanity. The sky is able to "wish" and "not desire", it possesses the will and can award and punish. The sky "wishes that people help each other to help the weak so that people taught each other," "In order for the tops to show diligence in managing the country so that in the subway, there is order, and the bottoms were diligent in matters."

The denying concept of fate, the mysts believed that her adoption displays all human affairs. People must achieve well-being, multiply material benefits. Considering the people as the highest value, they identified the will of the sky and the will of the people. Hence it followed that imitating the sky, following his will, the rulers should love the people. Rulers must read wisdom, pick up servic persons not by their knowledge and ability to flatter them, but by business qualities, to respectfully, when they tell the truth. Mystone advised also critically refers to tradition, choosing only good out of it. Rejecting Confucian addiction to tradition, ritual, they did not felt and the law. The law is a utility control, therefore the laws should be remedied with the sky of the sky, serve as universal love.

The central place in the theory of Mo Tzu is occupied by the thesis of "three criteria" (Xianbiao). The philosopher believed that the judgment about the truth and lies, the benefits and the dangers of any acts need to be compared, firstly, with the "Wise rulers of the past"; secondly, with the "reality perceived by eyes and ears"; Thirdly, "With the benefit that these cases bring the country, the people." Thus, the initial point of the process of knowledge considers the experience gained ancestors and accumulated by contemporaries.

The theory of the knowledge of Mo Tzu, like all his teachings, is opposite to the views of Confucius. First, the object of knowledge for him is the life of civil society, the activities of people engaged in agriculture, craft and trade, and for Confucius - fixed in the literary monuments of the tradition of the past. Secondly, he believed that in connection with the change in objective conditions, new social phenomena need to give new "names" (concepts) to comply with new content new form. Confucius stood on direct opposite positions - the changed validity must be aligned with the old form, with the previous "names". Thirdly, the Mo Tzu critically treated the traditions using them only to explain new phenomena. He argued that from ancient traditions you need to use everything that is useful at present and discard what is outdated. The rational element in the theory of knowledge of the Mo Tzu is the idea of \u200b\u200bthe decisive value of the objective content of "names", the possibility of knowledge of things, about the practical meaning of knowledge.

Leather

Lead - the teachings of the Fazzya School ("Legisters") - served as a powerful ideological support of large land owners and urban rich, that is, a new property known to be intensified in China in the IV-III centuries. BC. The laws were supporters of the establishment of state laws for the transformation of society. Legia representatives include Tzu-Chan (VI century BC), Shan Yang (390-338 BC), Acacy (280-208 BC) and the most outstanding Among them, Han Fei-Tzu (approx. 280-233 BC) - the creator of theory government controlled. At the heart of this teaching lay the thesis on the dominant role of one for all law, which does not recognize exceptions even for the ruler itself. The laws opposed the Confucian ritual "Li" law "Fa". Refusing the method of belief, they completely revealed on legal coercion and punishment, the conscience was replaced by fear.

In his worldview, Han Fei-Tzu rests on Taoism. Tao is considered as a legal law, which is subject to the sky itself. All subordinate to the laws - the sky, things, man. Only Tao and the ruler are subject to exception, which is the state incarnation of Tao. "The wise ruler," he wrote, "the one who in his valets follows the natural path of Dao, just as the boat flows through the river." The thinker points to the two sides of the law - remuneration and punishment, with the help of which the ruler subordinates the subjects. It leads numerous examples to confirm its provision that the country's country management should rely on the following factors: 1) Fa - Law, 2) Shi - power power, 3) Shu is the art of human management.

According to Han Fei-Tzu, a man is a congenital egoist. The evil start laid in it by nature itself. This nature cannot be changed for the better, but it can be punished with punishment or fear of punishment. In this regard, the sovereign to force to serve all people can resort to such means as temptation, threats, rewards and punishment. At the same time, Han Fei Tzu offered less to encourage and rigorously punish. The unity of the state and strength of the rule of the ruler can provide legislation, a well-thought-out system of awards and punishments, a system of a circular law and universal surveillance. This ideology played a significant role in creating a single, centralized state of Qin.

The legists paid special to the economic function of the state, its regulatory role in the economy, in maintaining prices in the market, etc. To strengthen the rule of the ruler, they proposed to introduce a state monopoly on the development of natural wealth and the transfer of income to the state treasury.

Introduction

The topic of my test work "The characteristic of the ancient Chinese philosophical schools." The topic is relevant, as China's philosophical development is unique, as the Chinese civilization itself is unique, who has been in a state of isolation and self-insulation for thousands of years. China has become the birthplace of very original socio-philosophical doctrines. Philosophers lived on Earth of this country, whose names became wisdom symbols not only in a narrowonational, but also on a global scale. China is the second, along with India, the Great Cultural Center of the East, whose spiritual development came out beyond the borders of mythological consciousness and gained mature philosophical forms.

Objectives: Consider the main philosophical schools of the Ancient China; explore the features of the ancient Chinese philosophical schools; Understand the meaning of the ancient Chinese philosophy in history. The task of work is the analysis of the characteristics of the ancient Chinese philosophical schools, their main ideas and directions, forms and methods of thinking of Chinese philosophers.

This testing consists of introduction, the main part, the conclusion and literature of the literature. The main part addresses the sources and schools of Chinese philosophy, as well as their characteristics.

The basis of the philosophical tradition of China is numerous treatises, the study itself and commenting on which has become a professional occupation of many generations of educated people. The only doctrine that came to China from the outside and assimilated by the Chinese culture is Buddhism. But on the Chinese soil, Buddhism acquired a very specific appearance, far from Indian and at the same time did not affect traditional Chinese doctrines. Like India, China attracted the attention of Europeans. It is known that this country was visited by the famous traveler Marco Polo, who was her first description. Europeans, mainly Christian missionaries, penetrated China and subsequently, despite his isolationist policies. As a result, the thought of this country becomes an affordable scientific research. Like Indian, Chinese "wisdom" and practice-based practices are becoming popular in Europe and America, especially in the second half of the twentieth century. Themes associated with Chinese monasteries practiced in them eastern martial arts, the property of mass culture has become a huge popularity, which American cinema (numerous films with Bruce Lee) have been contributed (numerous films with the participation of Bruce Lee), which is growing the Chinese diaspora worldwide.

1. The birth of China's philosophy, its national features

Chinese philosophy originates and develops during the Shan dynasty period (XVIII - XII centuries. BC) and Zhou (XI - III centuries. BC). Its roots, she goes into mythological thinking. Already within the framework of mythology, the highest principle, managing the world order. With the Shan dynasty, such as the highest start, the deity, created all the existing, was considered Shandi (the Supreme Emperor), and at the Zhou dynasty there was an idea of \u200b\u200bthe "sky of the sky" as an almighty and root cause of all things.

Simultaneously with the spread of a religious worldview, philosophical thinking began and developing. Already at dynasty, the Shan fell shape on the dark and light beginnings. Dark and light began to be considered as properties, inherent in the subjects, the confrontation of which causes the development and changes in things and processes. These views were first fixed in inscriptions on gadetting books and bones, in which a sunny day was called a light, and a cloudy day - non-light. These and their similar ideas, developing, begin to fill in a deeper meaning and wider content. The bright start began to express no only "bright day", but also the properties of the sky, the sun, hardness, strength, men, etc., and the dark start - the properties of the Earth, the Moon, the night, cold, softness, weakness, women, and t .. Gradually, the presentation of dark and light acquire abstract meaning.

In the era of the Shan and the era of Yin (1700 - 1030 BC), China was a conglomerate of slave-owned states. The most important period chinese history The era of Zhou (1030 - 221 BC). China of this era is a monarchical country with state ownership of Earth and with the community organization of the peasantry. A big role in her life was played by officials. In the history of Zhou, the periods of centralization were replaced by decays and the confusion of small kingdoms. The most significant was in this respect period of Zhango, or the period of warring kingdoms, until the foundation, the outstanding foundations of the subway powdered power, as China was called in those days. On the ridge of these events there is a rethinking of the country's history, its life principles. It is at this time that the famous philosophical and ethical Chinese doctrines, primarily Confucianism arise (VI - V BC. BC). The transaction is completed by the victory of the Qin dynasties (221-207 BC), which turned China into a powerful centralized state and Han (206 BC - 220 N.EE). The decline of the Han Empire completed the oldest history of China.

The origins of the philosophical thought of China will go up to the so-called "mythological period", during which the most important features and features of the Chinese worldview were laid. Without their understanding, it is hardly possible to understand the paths and principles of further development of philosophy itself. Among such important features, we note the cult of the sky, traditionalism, the dualism of the worldview, paternalism (the definition cult, which was based on the reverence of the mythical progenitor of the nation of Shandi). With all its diversity, these features are organically fused and mutually due to the "cementing" the traditionalism of the existence and thinking of the Chinese.

The Chinese tradition allocates six major schools in China's history: Naturophilosophy (Yin-Yang Jia), Confucianism, Misa, School of Nominalists (Names), School of Law (Lead) and Taoism. These schools had different historical fate and various meanings in history: some of them (natural philosophy, moisure, school names and leather) existed as independent schools for a short time - two to three centuries of the ancient period of China's history), others - especially Confucianism and partly Taoism - continued Function in both ancient and medieval periods, and Confucianism, which has become the essential features of other schools (in particular, natural philosophy and legis), has become the dominant philosophical course of Chinese spiritual and political culture over the last two thousand years. It was behind this direction that China's philosophical thought, presented by the vigor of the most revered by the Confucianism of the Thirteen Canons (Shisan Jing - "Thirteen Kansania"), the name "Chinese classical philosophy" was entrenched, which, together with the other schools mentioned above, amounted to the so-called traditional Chinese philosophy.

The traditional allocation and name of the "schools" in the history of Chinese philosophy did not subordinate to some uniform criterion. They received their names either by the name of the founder (MOES - School of Mo Tzu), or from the main concept of Tao, the School of Law - Fa Jia - from the concept of the Fa, Law. Naturophilosophes - Yin-Yang School - from Categories Yin and Yang, School of Names - Min Jia - from the concept of mines, name), or from the professional or social status of those who share the ideas of this school (the Chinese name of Confucianism - Zhu Jia, School Zhu - It took place from the word Zhu, meaning the "scribe", "educated person", "intellectual", "scientist"). Nevertheless, this distinction of the criteria of the traditional classification of philosophical schools in China does not mean their meaningful uncertainty and amorphousity: these schools regardless of the origin and name were truly independent, the original currents of the philosophical thought of China with their conceptual apparatus, philosophical style and ideological positions. It should also be noted another important importance that I had the term Jia (School) for self-identification of philosophical thought in China. The fact is that right up to the beginning of the twentieth century. In China, there was no term "philosophy!, similar to ancient Greek concept (" love for wisdom "). At this time, in the meaning of "Philosophy" and the Chinese word of ZHESYU, used so far, the Chinese Synological Word is borrowed from the Japanese Synological Literature to designate the set of classical texts of Chinese thinkers to be collected and the study on the philosophical faculties of Chinese universities created at that time, i.e. It had a purely disciplinary bibliographic purpose. Up to the same way, for the designation of the concepts of "philosophical teaching", "DOCUS" in the Chinese philosophical literature, the word "Jia" was used, etymologically ascending to the value of the "House", "family", and then acquired the meaning of the "course of thought", "School", " secular teaching. " Without possessing the meaningful meaning of the ancient Greek concept of "philosophy", the term "Jia" However, although it is purely formally, still indicated the specifics of the genus intellectual activity indicated by him, playing the role of its peculiar classifier. In the future, the meaning of the "Philosophical School" was firmly fixed behind this term.

Being an integral part of world philosophical culture, Chinese classical philosophy has a number of substantial national features that allow us to talk about it as a special historical type of reflection.

First of all, this is a specific categorical apparatus, a philosophy language that has formed a special, different way of thinking from the Western philosophical tradition. The formation of this apparatus was the decisive influence of the hieroglyphic writing, which determined the appearance of concepts - as opposed to the purely logical categories of the philosophical culture of the West. Hieroglyphic, sign writing, especially at an early stage of its development, when the main philosophical schools of China were formed, which subsequently amounted to the basis of classical Chinese philosophy, put a noticeable imprint on the method, style and form of thinking of the Chinese.

The features of Chinese writing, the signature nature of the Chinese language, the absence in the very hieroglyph speech of quantitative signs was the reason that the Chinese philosophy, starting with antiquity, could not work out a formal logical system, similar to Aristotelian, which would act as a general formal methodology for Chinese philosophy and science as a whole.

On the shape and method of thinking of the Chinese and, therefore, the specific environment of agricultural culture also had a significant impact on the stylist of Chinese philosophy, in whose depths of Chinese philosophy. It was formed as a response to the global issues of this culture, was closely connected with economic and political practices, which gave Chinese philosophy from the first steps of its formation separate items, natural phenomena (seasons, calendar, material elements of the world - wood, metal, soil, Water, fire, etc.) gradually turned into philosophical concepts that have the basis of Chinese natural philosophy, and then included in the categorical apparatus and other philosophical schools. In the history of the Chinese philosophy, traditions did not simply played the role of a binder between various generations of philosophers, but also became the spiritual framework, which new philosophical ideas were born, and not in the form of pure innovations, but as just new comment To the already known, "generally accepted" mental material.

2. Sources of Chinese philosophy

Sources of studying the actual philosophical heritage of China are both the books of Pentateuch, in which the mythological element is significant and actually philosophical literature.

Ancient Chinese worldview was recorded in a number of philosophical texts and treatises, which are commonly referred to as a pentateuch. It includes the following treatises: "Song book" (Shi Jing), "Book of History" (Shu Jing), "Book of rites" (Lee Jing), "Book of Change" (and Jing), as well as Chronicle Chun Qui. The origin of the Pentateuch is not quite clear. The creation of some of his texts tradition attributes confusion ("Book of Songs" and "Book of History"). Textological analysis of these books suggests that they were drawn up for 1 millennium BC. And repeatedly underwent editing until they purchased a canonical appearance.

As for the "Book of Changes", it is associated with the name of one of the mythical rulers of the past Fu Xi, which was simultaneously considered a cultural hero. The legend tells that he taught people with hunting and fisheries, and also created a hieroglyphic writing. The idea of \u200b\u200bthe light basis was developed in the "Change Book". The name of the book is associated with occurring changes. This is a courted book in which changes occurring with a dark and light basis are investigated, divided into happy and unhappy events. Although the "Book of Changes" is filled with mysticism, however, there is already a conceptual apparatus in it, which will be used in the future Chinese philosophy. "Book of Changes" - one of the main sources in which the basic principles of the development of philosophical thinking in China are laid. Its texts were created at different times (XII - VI centuries. BC). In the "Book of Changes" you can trace the transition from the mythological reflection of the world to his philosophical understanding. The text of this book bears the reflection of the ancient myths of China about the two beginnings (spirits) - Yin and Yang, who acquire here already the conceptual form. Yang is a male, bright and active principle. It controls the sky. Yin - female, dark and passive start. It controls the Earth. At the same time, we are not talking about dualistic, but rather a dialectical connection between them, because Yang and Yin can act in the separation from each other, but only in cooperation, in the combination of their forces. Alternation Yang and Yin is called the way (Dao), which is held all things. "Book of Changes" and Traces Tao - the path of things and the path of peace in motion. One of the main tasks of a person is to understand its place in the world, "connect its strength with heaven and earth." Thus, already in the "Change Book" sets out the naive dialectic of China's philosophical thought, which is associated with the assertion of the contradictions of the world, mutual attraction and mutual alienation of the Light and Dark, Development and Change of Peace.

The philosophical thinking of this country receives its development in the teaching of five elements. It is stated in the "Book of History" ("Shu Jing"), written in early 1 thousand BC. According to this teaching, the entire material world is ultimately from five elements of illuminated elements: water, fire, wood, metal, land.

It should be noted that this materialistic scientist developed in the future. In particular, it was the main theme in the philosophy of the TZOU Yany (III century. BC). He created a whole concept of the development of the universe, which is based on five named first elements that are interrelated and replaced by each other in their interaction. The relationship between five elements is dialectical and acts as the connection of "life and death": the tree creates fire, the fire - the land (ash), the ground metal, metal - water (dew on metal objects), water - wood. Thus, the circle of life closes. Such a circle exists about death: the tree wins the earth, the earth is water, water - fire, fire - metal, metal - wood. This changeability of the elements corresponds to the replacing the reign of dynasties in society. Each dynasty rules under a sign of a certain element.

The flourishing of the Ancient Chinese philosophy falls on the VI - III centuries. BC. By this time include such works as "Dae De Jing", "Lun Yu", "Zhuang Tzu", "Guan Tzu", "Lee Tzu" and others. It was during this period that the main philosophical schools of the ancient China occurs and the activity of the famous Chinese philosophers -LAO Tzu, Confucius, Mo Tzu, Zhuang Tzu, Xun Tzu, Shanan Yang and many others.

The study of the Ancient Chinese philosophy is associated with the need to comprehend a number of categories of traditional Chinese worldview. Among them, the concept of "sky" is primary (in Chinese "Tian"). These are also "way" ("Dao"), "manifestation" ("DE"), "Great Limit" ("Tai-Ji"), "Law", "Principle" ("Lee"), "Mind "(" Xin ")," Material origin "(" Qi ")," Virtue "(" DE ") and a number of others. These concepts are formed within the framework of mythological consciousness and initially function not as philosophical abstractions, but as mythologies. In some respect, they are similar to such common mythologies of the European consciousness as the "mother earth", the "bread of a pressing", "Tree of Life", "Heaven", etc. Their semantics, although related to a certain material object, but expresses something more, more, than the object itself, reveals the deep vision of the world. At the initial mythized nature of the given Chinese concepts, their widespread use in the toponymy of the country, which usually does not happen to philosophical terms.

The most important category of Chinese worldview is the category of heaven. The sky in the minds of the Chinese people is not just a physical object. This is the first priority of the world that embodies the male, father's positive and creative beginning. At the same time, the Chinese sky is the highest universality, abstract and cold, impersonal and indifferent in relation to man. It is impossible to love and meaninglessly afraid, it is impossible to merge with her, it is not available for delights. What is the sky, and why it is, in this case, so much for the Chinese worldview? This Supreme originally, symbolizing and embodying the order in the world, its organization. Here you should pay attention to this crucial idea Chinese worldview. The world of ancient Chinese in something close to the Greek space due to the idea of \u200b\u200bits organization and order. But if in antiquity the foundation of this idea was an objective harmony in nature and the polis nature of social relations, then in China, a similar basis was the sky. It authorized the order in the rest of the world and above all in the most Chinese society. Social order, included the hierarchy of relations, regulation of functions and responsibilities, power, controllability, becomes continuously infected with value, is sacramenty by the sky itself. In the era of Zhou, the official state cult of the sky was established, which had not so much sacred-mystical, how much moral and ethical character. In accordance with the Chinese tradition, the Sky function was to approve the procedure and, therefore, in punishment and awarding of each person in accordance with its moral appearance. Thus, the concept of the sky is combined with the concept of virtue (DE). The same heaven remains the embodiment of the highest order, reason, feasibility, justice and respectableness, and its cult acquires a traditional character.

The sky is combined with its opposite - with the Earth, which determines the other important principle of the Chinese worldview - the principle of dualism. The dual beginning of the world is expressed by the paired concepts "Yang" and "Yin", and is symbolically represented in the form of a circle divided into two equal parts of the curve. The graphic symbol itself speaks of the dualism of the world, which combines, oppose and mutually pass the sky and earth, male and women's starts. Light and shadow, beginning and end, good and evil, movement and peace, etc. Thus, Chinese dualism had a dialectical nature and included originally on the mythological level, the identity of opposites.

Similarly, other important concepts of the Chinese worldview are also formed in the mythological consciousness. Very close to the concept of "Tien" is "Lee", or "law"; Interaction "Yang" and "Yin" forms "Tao", or "Path". They express the laws of the dynamics of being. An important place in the ancient Chinese worldview belongs to the concept of "qi", denoting the material primary element of the world (something close to the ancient atom) as well as the primary elements formed by the interaction of Lie particles: land, water, wood, fire, metal. That was the arsenal of mythological concepts, ideas and ideas, from which the original philosophical doctrines have been formed over time.

3. Confucius and his teaching

Confucius - Latinized Name of the Great Chinese Thinker Kun Tzu (Kun Fu-Tzu) (551 - 479 BC). All the authors of the teaching, as a starting point of consideration, take the socio-political situation in China VI - V BB. BC. At that time, the country turned out to be fragmented with many independent states that were in a state of continuous internecine war. Zhou dynasty lost real political power and only nominally reigns and non-existent more country. Not the best was the inner position of each Chinese kingdom: the struggle for power, conspiracies and murders, corruption that destroyed the usual order of things that devalued the traditional values \u200b\u200bof the Middle Kingdom. In China's history, this heavy era received the poetic name of spring and autumn and directly preceded an even more tragic period of the warring kingdoms (463 - 222 BC). The largest American specialist in the history of Chinese philosophy Benjamin Schwartz compares this era with feudal Europe during its extreme fragmentation and internal conflicts and considers as a kind of social challenge, the answer to the confusion is the answer. This is one of the most important directions of the development of Chinese philosophy, covers the periods of ancient and medieval Chinese society.

Confucius himself conducted his life in the small kingdom of Lou, which was also very weak compared to other fighting kingdoms. Although his ruling house was connected by dynastic uzami with the Zhou family, which had very important cultural consequences for LU, but the same thing happened in the political life as in other Chinese kingdoms: the princely authority was usurpoked by three most notable families - Main, Chi and Shu, which in turn fell victims of their own subjects. Confucius lived in this setting, witnessed all these events. He himself belonged to the genus anything anywhere. But the decline that was experiencing a state, and carried out life, according to the expression of B. Shevar, in "elegant poverty." His origin prescribed him the status of a "manual person" and the need to fulfill the official functions. However, according to biographers, most of the life of Confucius passed in his estate, and he himself did not achieve a significant position at the court.

It should be borne in mind that they did not move by no ambition or thirst for power. Confucius was absolutely sincerely confident that chaos could be stopped. It is enough just to convince the rulers in this and help them with wise advice. But his attempts to achieve recognition in neighboring principles with that. For the local rules to lose his advice and restored the traditional order, did not have success. Confucius sought to be useful to his society and time. But it turned out to be unclaimed. He wanted to change the country for the better, appealing to the mind of her rulers, but suffered Fiasco. As a result, he did not have anything else, except to become, like Socrates, a lonely sage teacher. Then, the popularity of Kun Tzu is becoming popular, which means Kun teacher. He becomes a kind of "cultural hero" of Ancient China, and his activities of the "teacher of the nation" are unprecedented in world history both by its concept, and for the influence of which he rendered on the subsequent course of the development of China. This role is the more significant that, in contrast to Socrates and other "single wise men", the Confucius had no predecessors. Being the first "private" sage teacher, Confucius addressed his views directly to the students-intellectuals, bypassing political structures. In China itself, both in antiquity, and now, Confucius is considered the embodiment of the "Chinese spirit", and his teaching is considered as the foundation of Chinese culture.

Confucius views are expressed in his numerous writings. However, today, after two and a half thousand years, it is difficult to determine with reliability, which is created by the teacher himself, and what is the students and followers. In any case, his "conversations and judgments" (Lun Yu) is recognized as a genuine treatise of Coon Tzu. According to his genre, this is the recording of the sayings and Centralization of Confucius, as well as his conversations with students.

Confucius created the original philosophical-ethical system, taking into armaments traditional for Chinese worldview and already familiar to us the concepts of mythologies "Dao", "Lee", "Tien", as well as "Zhen" and "and", giving them categorical status. The most important among these concepts is "Tao", or "Path". In his sayings, the type of type is repeatedly found: "Tao does not dominate more in the world," "no one keeps the Tao", etc. In this case, the Tao is a fairly broad level abstraction denoting the regulatory socio-political order comprising proper execution corresponding roles (family, state, etc.) members of society. Tao also includes prescriptions regarding the "right" roles and norms. It also includes a ritual, always played an important role in the practice of behavior both in private and in public life. Thus, the Tao represents a very wide category to designate a comprehensive normative social order. Meanwhile, the modernity in which Confucius lived. Was far from the ideal of Dao. All - and kingdoms, and rulers, and ordinary people - deviated from the right path. Apruding this, Conservatism is becoming a confusion and is looking for an ideal in the past. The ideal era, when Tao really dominated China, Confucius sees in the epoch of Zhou and the era of Shan and Ca previously. In these three kingdoms, the Tao was fully implemented, but then lost. Turning to the past. Confucius was convinced that her most advanced achievements, Higher Values, humanity had already gained, and they should only be restored.

Confucius never considered himself a reformer, rather, on the contrary, he often spoke of himself as a keeper and transmitter of ancient wisdom. Here are just some statements of this kind of "Lun Yu": "I just clarify, but I do not create. I believe in antiquity and love her "or" My doctrine is nothing but the knowledge that was taught and which was left in ancient times; I do not add anything to him and do not take anything from him. " Confucius set the task of restoring the lost social "paradise", and for this he needed ideas and concepts that expressed such a goal. The most important among them are the concepts of "Zhen" and "Lee". The first is usually translated as "humanity" and includes a whole range of virtues: modesty, justice, restraint, nobility, selflessness. Auditious and more people. The generalized expression of Jen is the following thesis of Confucius: "What you do not want yourself, do not do to people." Like any other ideal, Zhen existed in the past. Then everything was better: both the rulers of the wise, and officials disinterested, and the people lived happily. Zhen, or humanity, finds its concretization in the concept of "Lee". Li is a debt, understood in the broadest sense of the word. It includes respect for the old days, and the desire for knowledge, and the need to comprehend wisdom, and many other components of social regulations, the comprehensive all sides of human life. Debt is based on knowledge and high moral principles. Confucius illustrates them with their numerous aphorisms and maxims, for example: "Noble man thinks about morality, low-benefit."

Implementation of the principles of Zhen and whether everyday life leads to the formation of an ideal personality, or "Jun-Tzu". Based on the rationally created identity ideal. Confucius constructed a certain ideal of the public device. The desire to translate this ideal to life was called "name correction". In accordance with this ideal, every person must fulfill its social role: "The sovereign must be a sovereign, Sanovnik - Sanovnik, Father - Father, Son - Son." This means that in the world of chaos and troubled, every person should take his place, should do what he is intended. Such a "correction of names" is possible only as a result of education ("SUZ"), comprehension of knowledge ("Zhi") and upbringing, which Confucius has paid extremely much attention. If "the names are incorrect, the speech is contradictory; When it is a contradiction, things are not completed by success. " It is important to note that Confucius did not disconnect the word and the case, but considered them in unity. It is enough to bring his famous aphorism: "I listen to the words of people and look at their actions." Based on the nature of mastering knowledge. Confucius allocated four categories of people: possessing knowledge from the birth, acquiring them in the teaching, studying with difficulties and are not capable of learning. Hence the social gradation in society, where how natural the acquisition of knowledge and high moral appearance for some, as natural physical work, borestildness, low morality for others. It is characteristic that such a criterion destroyed the border characteristic of China, separated by the estate. From now on, no significantness of origin and wealth should have determined the status of a person, but his knowledge and moral appearance. Among other things, the norm of social life, according to Confucius, there must be subordination of the younger seniors both in the family and in the state. One of the most important chases of the thinker lies in the fact that the family is a small state, and the state is a big family. Another norm of such order is the cult of ancestors and its reverse side - a sonal respect. Thus, traditional Chinese paternalism was rationally substantiated and consecrated by the authority of Confucius. The manifestation of Jene is all moral qualities of personality, but the basis of Zhen is Siao, which occupies a special place among other categories. Xiao means sown respect, respect for parents and seniors. Xiao - and the most effective method Country management, which was considered by Confucyus as a big family.

Unlike the first period of the development of Chinese philosophy, the Confucius is little interested in the problems of the material world and cosmogony. And although the category "sky" - for him the main, but the sky itself is not only part of nature, but above all the highest spiritual defining power and power. Therefore, "who guessed in front of the sky, it will be no one to pray." The Sky Confucius considers primarily in connection with a person, and not by nature, it is a person who is the main subject of his philosophy, which is of a pronounced anthropocentric character. In the center of his teachings - a person, his mental and moral development and behavior. Concerned with the decomposition of the modern society, the fall of the morals, Confucius focuses the main attention to the education of the ideal person (Jun-Tzu), which should be carried out in the spirit of respect for people and society. It should include the development of proper rules of behavior and the obligation to fulfill each person of its functions, and the person himself is considered by Confucius as functional element Society, as a person-function subordinate to society.

Anthropocentrism Confucius is associated with the approval of collectivism to them, which has completely answered the state of the modern Chinese society. The bloodworms in it seemed all-pervading, the state appeared in the form of a large family, and the person was dissolved in the team. The basis of all public and moral norms of behavior and education from Confucius is a religious ritual. Essentially, the entire text "Lun Yua" is his description. It can be said that in the ritual of Confucius opened new Type Wisdom and philosophy. The rod of wisdom is the observance of the ritual, and the essence of philosophy is its correct explanation and understanding. And here it is very brightly detected by the difference in the understanding of the philosophy itself from the Western European tradition. In accordance with the value for the person of the religious ritual of Confucius and the cause of the troubled in society considered the destruction of religious feelings and non-compliance with the ritual. The uniform of all people and their unity with space, he considered a respectful attitude towards the sky, a sense of divine alliance. And God and was the sky for him as the sacred moral element that manages the whole world. The king himself had the title "Son of the sky" and was viewed as a mediator between heaven and people. The manifestation of this divine moral force on Earth is, on confusion, a ritual, originally having a sacred character. As the founder of the school on the upbringing of noble husbands, Confucius sought to realize his philosophical principles for the education of a person. At the same time, he saw his main function in that. To connect people with heaven (God). To understand what the essence of the upbringing of an ideal person, a noble husband, should pay attention to the most important category in the philosophy of Confucius Zhen, in which not only ethical, but all other categories of his teachings are found.

In the upbringing of the ideal person, Confucius attached great importance to the order as the norm of relations between people. The formative of the order is the divine unity, which is achieved due to the fact that the sky as a universal beginning combines all people among themselves, as well as a person and space. At the same time, this is such a category that includes the etiquette rules (Li), which in turn is associated primarily with the concepts of norms, rules, ritual. Attention should also be paid to the concept of "Golden Mid" Confucius. "The Golden Middle Road" is one of the main elements of his ideology and the most important principle of virtue, for "Golden middle, as a virtuous principle, is the highest principle." And it must be used in managing the people to mitigate contradictions, not allowing neither "excessiveness" nor "backlog". Here the thinker actually discusses the approval of the need for a compromise in social management.

Thus, Confucius not only developed the general principles of social order and gave them a rational philosophical and ethical substantiation. In the field of his view, almost all elements of the social system were turned out to be: family, state, power, the structure of society, education, education, tradition, ceremonies and rituals and much more. As a result, its system has acquired a comprehensive nature. Confucius was not just a moralist and a social dreamer. He was a philosopher in the true sense of the word. His socio-ethical concept left its roots in the traditional culture of Chinese. His sociology and ethics were organically connected with the ontological grounds of Chinese world view. However, the Kuhn teacher did not happen to see the results of the embodiment of their system in reality. He lived a long life. But if his life was even longer, he would have much more grounds for disappointment: the imminent all the cooler rolled into the gloomy era of the warring kingdoms, and the appeals and instructions of the old teacher were similar to the videos in the wilderness.

After the Confucius left the teachings and students. Among them are large representatives Confucianism. Like Maine Tzu, Tzu Sy and Xun Tzu. The completion of civilian powers and the formation of a Hanskaya Power led to the need to search for ideology that would cement its foundation. After three hundred years after the death of Confucius turned to his teaching. It turned out to be the most adequate as the Chinese spirit and the political needs of the Han Empire, which led to the approval of Confucianism as its official ideology. Confucianism was canonized in II century. BC, and his founder was awarded the Divine Status: in his honor, the pagodas were built, he was devoted to the statues, prayers were arranged and other ritual actions. Thus, remaining a philosophical doctrine, Confucianism over time turned into a very specific Chinese religion. Confucius ideas played a big role in the development of all parties to the life of Chinese society, including in the formation of a philosophical worldview. He himself became the object of worship, and in 1503 it was ranked in the face of saints. Philosophers that support and developing confusion teachings were called Confucianians, and the general direction is Confucianism. After the death of Confucius, Confucianism broke up for a number of schools. The most significant of which were: the idealistic School of Mainic Tzu (about 372-289 BC) and the materialistic school of Xun-Tzu (about 313-238 BC). However, Confucianism remained dominant in China ideology until the formation of the People's Republic of China in 1949

4. Taoism

Taoism (from Kit. Tao Jia - School of Dao) - the most important philosophical school in China, which arose in the second half of 1 thousand BC. The name "Taoism" is associated with the main treatise, in which its principles were set out and which is called "Tao De Jing". In the title of this treatise, there is a classic Chinese term "Dao", denoting the natural path of things, a kind of universal law of being. Lao Tzu is considered to be the founder, although Zhuang Tzu was the most important representative. Like a confusion, they were engaged in understanding the fundamental problems of human existence and did this using traditional mythological concepts. However, the results of this compreation turned out to be largely fundamentally different than the Confucian system. The reason for such a mismatch, discrepancies of schools that grew seemingly, on the general spiritual soil is as follows. If Confucianism is an extremely rationalized concept that leaves the place of mysticism, superstitions, visions. The exclusive action of unconscious motives and motives, then Taoism appeals to these parties to spiritual life and builds the concept, which is based on the idea of \u200b\u200bthe mystical merger of the human spirit from "Dao". This circumstance made Taoism as popular as Confucianism. Like the Confucianism, Taoism in certain periods of history acquired the status of official ideology (in the old China even existed the theocratic state of the Taoist Patriarchs) and gradually transformed into a kind of religion.

The founder of Taoisma Lao Tzu (philosopher Lao), whether he is Er. He lived in VI - V centuries. BC. He was a contemporary Confucius and, perhaps, met him. However, his life and the doctrine turned out to be shrouded in a pea of \u200b\u200bmystical legends and legends. In the book "The World of Thought of Ancient China" B. Shevar, analyzing the text "Tao Dha Dzin," notes that this is one of the most complex and problematic texts in all Chinese literature. This is connected not only with the authorship of the treatise. Although La Tzu is considered his author, this essay itself, in all likelihood, was created in IV - III centuries. BC. The approval is that this text is and that other as "a textbook of the secular philosophy of life, a treatise on a political strategy, an esoteric treatise on military strategy, utopian treatise, and even text, justifying scientific naturalistic attitude towards space. However, B. Shvartz, J.Nidham. Other researchers tend to consider this essay primarily in its mystical dimension. And in this aspect, the concept of "Tao" is central to this work and all the teachings, but already as the most important concept of Chinese mysticism. If the Confucianism of the Dao expressed the social and natural order of things, then in Taoism, the Tao is "something" - the proven, great, transcendental. "Here is a thing, in chaos that arises, before the sky and the earth born! Oh silent! About devoid of form! Lonely it costs and does not change. Everywhere acts and does not have barriers. It can be considered the mother of the Middle Kingdom. I do not know her name. Denot to the hieroglyph, I will call her Dao. " In this regard, the concept of "Tao" acquires the importance of the Absolute, it turns out to be close to Indian Brahman. Tao is the highest absolute, which is obeyed by everything. Dao is an invisible universal natural law of nature, human society, behavior and thinking of a separate individual. Tao inseparable from the material world and manages them. In "Dae De Jing" read: "A person follows the laws of land. The Earth follows the laws of the sky. The sky follows the laws of Dao, and the Dao follows itself. " Tao, therefore, it turns out not only the primary world, but also the cause of oneself. Tao is associated with the concept of "DE". In the most general form, DE is "Emanation" of Dao, its manifestation, materialization. What is the mysticism of Taoist teaching in this case? With all the variety of Taoist concepts, they contain a general thought regarding the limit prospects, goals and possibilities of a person. Its main task is to a mystical merger with Dao, which is possible through asceticism, contemplative life, "misunderstanding", that is, a passive attitude towards peace. Mysticism is also manifested in the method of knowledge of Dao: "Without leaving the courtyard, a sage will know the world. Without peeping out of the window, he sees a natural Dao. The further he goes, the less knows. therefore a wise man Does not go, but knows. Without seeing things, he calls them. " Thus, the gnoseological issues of Taoism is mystif. The problem of knowledge is the problem of superfront and superrational comprehension of Tao.

One of the features of Taoism is his doctrine of immortality. Heroglyph Heroglyph himself, who denoted longevity, was revered by Taoists with a sacred symbol. In search of immortality, the Daois has been equipped with an expedition to mysterious Islands. In order to mining the "Elixir of Immersion", they conducted all sorts of alchemical experiments. But monasteries and exercise systems developed in them were the most curious element of the Taoist doctrine and practitioners. In the teaching on the Tao, elements of the initial dialectic are found: Dao - empty and at the same time inexhaustible; It is inactive, but thereby doing everything; resting and simultaneously moving; It is very beginning for himself, but he has no beginning, no end, etc. Cognition of Tao identically knowledge of the universal, internal law of self-development of nature and its self-organization. In addition, knowledge of Tao assumes the ability to comply with this law.

In Taoism, the sky, like everything else, depends on the will of the Dao, which is a smuggling start. Here, "a man depends on the Earth, the Earth is from the sky, the sky is from Dao, and Dao - from himself." In Taoism, everyone needs to follow the principle of following Dao as a universal law of spontaneous occurrence and disappearance of the entire universe. This is also connected with one of the main categories of Taoism - inaction, or notice. Observing the law of Tao, a person may inactivate. Lao Tzu is therefore denies any effort of the individual and society towards nature, because any tension leads to disharmony and an increase in contradictions between man and the world. And the one who seeks to manipulate the world is doomed to failure and death. Chief Principle Personal behavior is the preservation of "measures of things." Therefore, the notion (at Wei) is one of the main and central ideas of Taoism, it is it that leads to happiness, prosperity and complete freedom. From here the wise ruler follows Dao, without taking anything to manage the country, and then the people are flourishing, and in society, the order and harmony goes well. In Tao, all are among themselves - a notable and slave, freak and handsome, rich and poor, etc. Therefore, the sage looks equally both at one and the other. He seeks to connect with eternity and do not regret anything about life. No death, for understanding their inevitability, i.e. He looks at the world as if from the side, removed and extensively.

Taoism as well as Confucianism has had a significant impact on the further development of culture and philosophy in China.

5. Misption

Moism (Mystone School) - received its name by the name of its founder of Mo Tzu (MO DI) (about 475-395 BC). In the early years, Mo Tzu was a follower of Confucius, but then broke with his school and founded a new direction opposite to her - Misma. At one time, Mo Tzu used the same glory as Confucius, "Famous Scientists Kun and Mo" said. Moism has spread in China in the V-III centuries. BC. This school was similar to a strictly built militarized organization. The members of which strictly observed the orders of her chapter.

The names of the head of the Mo Tzu treatise ("MO treaty") reflect the basic provisions of the concept of philosopher: "Wearing wisdom", "reverence of unity", "Universal love", "about savings in expenses", "denial of music and enlightenment", "The denial of the will of the sky", etc. The main ideas of the philosophy of Mo Tzu is general love, debt, succeedability and mutual benefit. According to his teaching, universal love and humanity should be mandatory for all people in the state and everyone should take care of mutual benefits. He approves the unity of philanthropy and debt with the benefit of them and thereby seem to see the Confucianians. Considering the benefits of both the content and purpose of philanthropy and debt, Mo Tzu develops the concept of utilitarianism.

The main attention of Mo Tzu paid to social ethics. Which, through a strict organization, is associated with his despotic authority of the head of state. Speaking against Confucius, he argued that theorizing is a useless occupation. The main thing is the pragmatic feasibility of work.

Mo-Tzu decided to resolutely and against the Confucian concept about the "Wave of the Sky", having put forward the theory of "denial of the will of the sky". In his opinion, the theory of "the sky", among others, the essential disadvantage, that in it, "poverty and wealth, calm and danger, peaceful board and turmoil depend on the will of the sky and do not add anything to it, it does not take anything from it." And although people will make every effort. They are. According to the theory of "Will Sky", they will not be able to do anything to improve their position in society. This consists of one of the main discrepancies of the views of Kun teachers and about. Reviews are clearly conservative. Cross a person on conformistic behavior, submissive subordination of the will of the sky. The views of the second are associated with the approval of human activity, the desire to change the existing social order. Which at that time was characterized in China with troubled and unrest.

6. Nominalism

Chinese philosophers are adjacent to loving to specifically, which in the West were called ratings, i.e. School names. In Chinese Min-Jia. Representatives of the Min-Jia school are also called Sofists, because they played words and this game was brought to the absurdity. Unfortunately, the works of these philosophers themselves almost did not survive - and we know about their teaching mainly from their critics. In the presentation of their opponents, Chinese nominalists sought more to surprise naive people than to achieve truth. Let us dwell on such Chinese ratings like Hui Shi and Gunsun Lun.

The main source of Hui Shi is 33 chapter of the Taoist book "Zhuang-Tzi", where about Hui Shi is stated disapproving. Although "Hui Shi himself considered his feelings with a great look", however, "his teaching was contradictory and confused, and his words did not fall into the goal." He managed to defeat the mouth of people, not their hearts. This meant that naive people could not independently refute Hui Shi, but nevertheless they felt that something was wrong here. The best reasoning Hui Shi: "If you cut half a half from a stick in one of Chi every day, then [even through] ten generations will not be depleted [its length]. "In the rapid [flight] the arrow tip is a moment when it does not move and does not stand still."

Gunsun Moon is more lucky than Hui Shi: from his work something has been preserved. Gunsun Lun argued that the "white horse" is not a "horse." His argument is: "Horse" is what denotes the shape, "white" is something that means color. What denotes the color [and shape] is not what denotes the form. Therefore, I say: "White horse" is not a "horse."

7. Lead

This school arose and took shape in the VI - II centuries. BC. Leather is the teaching of the school of the laws. Which reveals the ethical and political concept of man management. Society and state. The most prominent representatives of his Shang Yang, Shen Buhaai. Shen Tao, Han Fei. The most prominent representative of Han Fei, which completed the construction of the theoretical system of Legiasis.

The formation of Legia happened in the acute struggle with early Confucianism. Although that, other schools sought to create a powerful, well-managed state, but they substantiated the principles and methods of its construction in different ways. The legists proceeded from the law, arguing that the policy is incompatible with morality. According to the opinion, the main impact on the masses to the ruler should be carried out with the help of award and punishment. In this case, the punishment belongs to the main role. The state management and its development should be carried out on the basis of good wishes, but by developing agriculture. Strengthening the army and at the same time fooling the people.

State concept. Created by legists was the theory of a despotic state. Everything must be equal to the law. In addition to the ruler itself, which is the only Creator of laws. It was Leather who played a decisive role in the formation of an imperial-bureaucratic management system in China, which existed before the beginning of the twentieth century. Instead of the traditional principle of inheritance, they suggested a systematic updating of the state apparatus by appointing officials, equal opportunities for administrative posts, the unification of the thinking of officials, their personal responsibility.

Starting with the III century. BC. There is a process of the merger of Legia and early Confucianism into a single teaching. This found its expression primarily in the teachings of Xun Tzu. Which came to the conclusion that there are no significant contradictions between the Lead and Confucianism and that these two schools should be combined, since they actually complement each other.

8. Buddhism

In I-II centuries. AD Buddhism penetrated into China. Which was widespread in IV. And for a long time rooted in the country. The spread of Buddhism contributed heavy conditions Life and social riots. However, in the hands of the rulers, he became an effective ideological means of management, therefore ruling class Actively supported Buddhism and contributed to his statement. And in the IV century. He was declared a state religion, as a result of which turned into a powerful ideological force.

The followers of Buddhism in every way supported its basic idea of \u200b\u200bthe non-profitability of the Spirit, the situation is about. That the deeds of a person in previous life inevitably influence real life, and other ideas. The most striking representative of the Chinese Buddhism was Hui Yuan (638-713). Arguing that the Spirit is not destroyed. And there is forever, he opposed the materialist direction in Chinese philosophy. Buddhism has a great influence on the entire culture of China.

At the end of V- at the beginning of the 6th centuries. With the criticism of Buddhism from the standpoint of materialism and atheism, Fan Zhene spoke (approx. 445-515). His philosophy occupies an important place in the history of Chinese thought. Poverty and wealth, knowledge and low position he considered not as the result of karma, remuneration for good deeds in the previous life, as Buddhists claimed, but as random phenomena that do not have any relationship. Such a position was of great social importance to criticize the privileged position of breeding houses.

9. Neoconfucianism

His offensive in China was prepared in the era of the Tang Dynasty (618-906). One of the prominent representatives of the philosophical thought of this period was Han Yu (768-824), which strongly fought against Buddhism and Taoism. In the center of his philosophy, the problems of human nature, philanthropy, justice, virtues, which were written by Confucius and Man-Tzu.

Han Yu has expanded the importance of the Confucian principle of Jene (humanity, humanity) to the concept of universal love. "Love to all" is, it is above all humanity. And his manifestation in actions is justice. The philosopher criticizes Buddhism and Taoism for taking off the way (Tao) from human-minded and justice. Both teachings believe it requires that the person walks "on the way to refuse his rulers and servants, refusing from his fathers and mothers, forces to give birth and raise each other in order to achieve the so-called net nirvana." But such an idea of \u200b\u200bthe "path" of man, according to Han Yu, is purely subjective. For a purely personal opinion of one person, and not the "general opinion of the whole subway." Therefore, against such opinions should be easy to fight.

Having perceived the ideas of Confucianism. Han Yu claims that the management based on virtue must be necessary and the main means of regulating public relations and power. At the same time, he sharply opposes Buddhism and Taoism. Who leads to the "abandonment of the state, the destruction of the rules governing the relationship between people", to the fact that children cease to read fathers, the ruler, and the people will cease to do business. All this, in his opinion, is the vivid expression of the "laws of foreigners", not compatible with the teaching of Confucius and Meng-Tzu. It is not difficult to note that Han Yui supported the feudal hierarchical system of China, tried to strengthen the power of landowners.

Han Yui's teachings had a deep influence on neoconfucianism - the current in Chinese philosophy, which emerged at the Sunn dynasty (960-1279). Unlike the Confucianism of the Han Dynasty (206 BC - 220 AD), whose representatives were engaged in mainly commenting on the texts of Confucius, neoconfutsians developed new ideas and concepts. First of all, it should be attributed to such as and whether (due and law) and Sin and Min (nature and fate). The most prominent representatives of neoconfucianism were Zhu Si (1130-1200), Lu Juyuan (1139-1192), Wang Yanmin (1472-1528) and other thinkers. This course remained in China to dominate until 1949.

Conclusion

After examining the materials on the topic "Characteristics of the Ancient Chinese Philosophical Schools", I concluded that practical philosophy associated with the problems of everyday wisdom, morality and management prevailed in most schools. It is almost entirely applied to Confucianism, Mysma, Legima, the ideological foundations of political and ethical teachings of which were or weak, or borrowed from other schools, for example from Taoism - the most philosophical of the six schools of the Old China philosophy.

Ancient Chinese philosophy was a little system. This is explained by the fact that it was weakly connected even with the science, which existed in China, as well as the weak development of the ancient Chinese logic. In China, there was no His Aristotle, there was weak and rationalized ancient Chinese philosophy. The ancient Chinese language without suffixes and flexions made it difficult to develop an abstract philosophical language, and the philosophy is a worldview using philosophical language.

Chinese philosophy was as part of the intellectual "cast" of Chinese civilization, in concentrated and discursive form expressed her spirit, values, the most important principles. Therefore, Chinese philosophy is a kind of key to understanding the nature of Chinese culture, its features, its achievements and contradictions. Having granted proper ancient times and the indisputable originality of Chinese culture, especially its architecture, literature, the art of calligraphy, organized, performance and professionalism of the Chinese, it is impossible to burst the eyes and such moans of culture of this society, as an east despotism and the traditional cultivation cult arising from it, and T.P.

Chinese philosophy belongs to the ancient layer of world culture. Arriving in the middle of the 9th to AD, it became an integral part of spiritual civilizations not only China, but also a number of countries in Eastern and Southeast Asia.