On The Origin Of Confucius' Moral Theory

In this paper,we believe that Confucius' concept of "Tian" has a solemn religious nature,and his concept of "De" is inseparable from the concept of "Tian'".This paper will attempt to show the relationship between "Tian" and"De" in Confucius' thought by combing through the evolution of the concepts of "Tian" and "De" since Yin Shang.Therefore,the main line of discussion in this paper will be the evolution of "Tian" and"De".Chapter ? discusses the concept of "De" in the Yin Shang period.During the Yin and Shang periods,the concept of "Tian" was strongly religious,and the concept of"De" had already taken root during this period,which was mainly reflected in the worship of ancestors,the importance of historical experience,and the actions of kings who took the initiative to coalesce tribes.Chapter ? discusses the concept of "De" in the Western Zhou period.In the Western Zhou period,the "Tian" was the religious "Tian",and the change of the meaning of the "Tian" was to link "Tian" with "De",bringing out the hidden "De" of the Yin Shang period.During the Western Zhou period,people believed that they could communicate with the Tian through "De" and even grasp the direction of Tian's actions.The Zhou people implemented "De" through the patriarchal system.The Zhou people's"De" was ubiquitous in their lives,and the Tian behind "De" was also ubiquitous in their lives,and the concept of "De" in the Western Zhou period made it possible for the concept of "Supernatural being's will is everywhere".At the end of the Western Zhou,political corruption and social unrest triggered a crisis of suspicion,but this crisis did not dismantle the "De" of "Tian";rather,it made "Tian" have the meaning of commitment to "De";and "Tian" must be moral;it has the inevitable responsibility for the people to live and work in peace and happiness.Chapter III discusses changes in the concept of "Tian" during the Spring and Autumn Period.The main change in the concept of "Tian" in spring and autumn is the beginning of a downward shift in "destiny".The most unique meaning of "destiny" in the Western Zhou period was to symbolize power,and only the royal family was qualified to inherit and communicate with "destiny".During the Spring and Autumn period,the "destiny of Tian" no longer symbolized the power of the royal family only,but also the power of the vassal states,and the succession and communication of the"destiny of Tian" was no longer limited to the Zhou royal family,and the priest or doctor could also be the destiny of Tian.Another change during the Spring and Autumn period was that people began to interpret the world rationally,though the perspective was ethical,linking nature to human society for interpretation.This perspective did not lead to a complete shift of Huaxia culture towards humanism and a retreat of the concept of"Tian",but rather provided an opportunity for the complete sanctification of "Tian".Chapter 4 discusses Confucius' concept of "De".Confucius's "Tian" is of a serious religious and purely moral nature.Confucius,the master of culture since Yin Shang,explained everything in terms of "benevolence".He believed that "benevolence" was not only a humane tendency,but also a mission given to man by "Tian"."Tian" is the ultimate guarantee in Confucius' thought,and the connection between "Tian" and"benevolence" gives morality its absolute value.Confucius believed that the practice of"benevolence" should start with the family,and he succeeded in using benevolence as a pivot to closely link Tian,De,history and the individual,forming a rich and profound ethical system.