The Practice and Transmission of Virtue The Practice of Virtue: If we summarize the ideas and changes of virtue of our predecessors, the traditional Chinese virtues can be summarized into four main ideas and connotations: “thickness, goodness, benevolence and sincerity”. However, it is not easy for each individual to achieve these virtues of thickness, goodness, benevolence and sincerity! This has become a difficult question for the Chinese sages to seek and answer. Confucius’ answer was that, in addition to the subjective efforts of determination, self-restraint, and practice, he also said, “I will examine my self three times a day.” (Analects of Confucius: Xue Er), a method of self-reflection and correction. The answer Mencius gave was: “Seek to be at ease” (Mencius – Su Zi), “Seek” means to seek, and “at ease” means the lost benevolent heart, which means: to put your own The meaning is: to find the benevolent heart that has been lost. His method is to “reflect on oneself and be sincere” (on “The Perfection of the Heart”), i.e., to make a leap to the highest moral state of “sincerity” by constantly reflecting on oneself and whether one is honest and free from deception. In the Northern Song Dynasty, Zhou Dunyi proposed the method of “punishing wrath and stifling desire, changing the good and reforming the wrong” (Tong Shu), that is, by controlling one’s own selfish desires and grievances, and insisting on human nature to promote goodness and abandon evil, before reaching the realm of sincerity. In summary, Confucianism’s many methods of cultivating virtue are generally: through continuous introspection, removing selfish secrecy, moving good and reforming, and purifying the mind, one can reveal one’s good nature and return to one’s original nature, and with this good nature and instincts, one has a conscious moral history to bear, thus achieving “sincerity” of virtue compared to heaven and the harmony of heaven and man. This is the path of virtue cultivation summarized by Mencius as “to know the nature of heaven by the heart” (Mencius, “To Know the Heart”). Confucianism, while seeking the correct path and method for cultivating virtue, also offers up a great idol as a model for morality on earth, the great idol that Confucius praised so much: “Great! and “The majestic!” (Analects: Taibe), and the “Duke of Zhou” (Analects: Shuhe V), whom he dreamed of seeing “for a long time I have not dreamed of seeing again. (Analects. 5). According to Confucius, Yao, Shun, Yu, and the Duke of Zhou were the ideal figures and moral models of the highest human morality. Mencius also believed that “all men can be Yao and Shun.” (Mencius, “Mencius”). Zhou Dunyi of the Northern Song Dynasty stated, “Sincerity is the essence of sainthood.” The saints in history are considered to be the role models of people’s pursuit of sincerity and virtue. Inheritance of virtue: In the history of Chinese virtues, the formation of Chinese virtues has experienced the cultivation and demonstration of individual behavior, followed by the origin of “self-improvement and virtue”; after that, there is a confluence of “goodness like water “and “stop at the highest level of goodness”; finally, from the ideal virtue back to the reality of the earth, the establishment of the moral standard of “benevolence” and “sincerity “the highest moral realm of pursuit. At the same time, in the long history of Chinese virtue, moral icons such as Yao, Shun and Yu have been established, and a set of unique Chinese ethical and moral theoretical system and moral cultivation methods have been developed and summarized. “Since then, the Chinese nation has not only become a nation of manners, but also a nation standing in the world based on this unique set of moral theories and methods of moral cultivation. The long history of Chinese virtues has changed to modern times, but the basic connotation and standard of behavior of “virtue” has not died out and become obsolete, and it is still the indispensable spiritual power of our nation, only that it has been endowed with different linguistic characteristics of the times. For example, the ancient virtue of “self-improvement and virtue” in the Zhou Dynasty is not only the motto of Tsinghua University in modern times, but also the highest moral state pursued by benevolent people and scholars in the past generations. As a high summary of the Chinese virtues, “A generous virtue carries all things” and “Goodness is like water” have become highly recognized public service announcements today. The concept and moral standards of “benevolence” in the Spring and Autumn and Warring States period have been sublimated to different moral languages in different historical eras of the new China, such as: everyone for me, me for everyone, dedication to love or loving devotion, as well as equality between men and women, respect for the elderly and the young, helping the poor and the needy, helping the weak and the disabled, being strict and forgiving, understanding each other, comparing hearts to minds, being courteous and forgiving, being kind to one another, and being a good person. The moral concepts and interpersonal relationships such as benevolence and righteousness, taking people (benevolence) as the basis. The interpretation of “sincerity” and the pursuit of sincerity by Confucianism in the modern era also has different expressions and demands, such as wholehearted, sincere, truthful, pragmatic, honest and reliable, sincere to treat others, integrity, honesty and other moral concepts. Until modern times, the position of the discourse of honesty appears more prominent, with the emergence of the language of honorable trustworthiness, shameful breach of trust and moral condemnation. The former methods and paths of moral cultivation and seeking honesty, such as “introspection”, “changing goodness and faults”, and “from oneself to others”, also show different characteristics of the times, such as: cultivating sentiment, moral cultivation, self-reflection, and self-criticism. Moral cultivation, self-reflection, criticism and self-criticism, a fierce fight against private words, a revolution in the depths of the soul, as well as a helper, a pair of red, mass review, assessment and evaluation and other moral purification methods and approaches. Since Confucius, the founder of Chinese Confucianism, introduced Chinese moral sages such as “Shun Yao Yu”, the new China has introduced different moral role models in various historical periods based on the moral examples inherited from their predecessors. For example, Chairman Mao Zedong not only wrote the poem “Six hundred million gods are all Shunyao”, but he also wrote the words “Learn from Comrade Lei Feng”; after that, there were moral examples such as Jiao Yulu and Kong Fansen, as well as different moral role models introduced in modern times. At the same time, they also sang the Chinese spiritual civilization of different times. It is clear from the above that traditional Chinese moral elements, moral values, moral standards and language expressions have different expressions in different periods of Chinese history, but their self-improvement, self-respect and self-confidence, virtue, courtesy and tolerance, benevolence (people) oriented, respect for the elderly and love for the young, helping the poor and the needy, sincerity, truthfulness and pragmatism, being honest, treating each other with sincerity, sincerity and no deception, abiding by faith and righteousness, self-reflection and These are still the basic traditional virtues and self-regulation and pursuit of being a human being, which are still respected in Chinese society.