Character: L. S. Vasiliev

Even though others could exist alongside the official religion and sometimes actively function, even if not everyone in China was equally in awe of the Confucian norm - the fundamental basis has not changed from this. Moreover, she was strong enough to resolutely stop any deviations dangerous to her existence.

Their own rules, and very strict ones, exist for those who settled in a foreign country. He must reckon with local customs and practices.

Music is an expression of feelings, a manifestation of a state of mind and feeling. Music creates mood, leads to harmony, teaches kindness and good manners - that is why the ancients paid so much attention to studying it.

Marriage in China has never been the business of those entering into it. Marriage was only a means to prolong the life of the family, to make it seem to exist forever.

The universal model of society as a system of blood relations, expressed by the Confucian slogan China

Because philosophy is alive

Confucian ethical and ritual norms and values became indisputably obligatory for all members of society, from the emperor to the commoner. Extremely stable standards of behavior and speech, clearly fixed rites and ceremonies were adopted by the Confucian scholar-official, and the Buddhist monk, and the itinerant merchant, and the settled peasant or artisan.

In Chinese philosophy, ethics had not only social and anthropological, but also epistemological and ontological meaning. The types of knowledge differed in their moral significance, and the fundamental concepts of being were interpreted in predominantly ethical categories - goodness, virtue, sincerity. Sometimes the merit of Confucianism is seen precisely in the creation of a moral

The Chinese character LI corresponds to a large range of related concepts (rules of conduct, ritual, custom, decency) can be translated as a combination of ethics-ritual. LI comes close to the term TI (body, essence, substance). The etymological relationship of LI and TI laid the core of the later philosophical ontologization of ethics and ritual in China, where the beginning uniting them began to be thought of as the most important factor not only in cultural creation, but also in cosmic ordering.

The main content of the doctrine of Confucius comes down to the proclamation of the ideal of social harmony and the search for means to achieve this ideal, the standard of which the sage himself saw in the reign of the legendary sages of antiquity - the very ones who shone with virtues.

The sociocultural genotype, which underlies the mechanism of reproduction of civilization, which guaranteed its adaptive and transformative power, its regenerative functions that brilliantly manifested themselves at the right time, began to form at the beginning of the first millennium BC. e. The concept of heavenly predestination that arose at that time expressed the principle of ethical determination in the management of people (the right to own the Celestial Empire was taken away from the vicious ruler and handed over to the owner of the highest virtue).

Only in China were ethical and ritual principles and, accordingly, norms of behavior already in antiquity decisively brought to the fore and clearly hypertrophied, which eventually led to the replacement by them of the predominantly religious and mythological perception of the world, so characteristic of almost all other early societies.