What impact did Confucianism, Taoism, and Mohism have on martial arts?

[Paper Keywords] Martial Arts Traditional Culture Confucianism Taoism Mohism [Paper Abstract] Chinese traditional culture has given birth to Chinese martial arts, and has interpenetrated, influenced each other, learned from each other, and developed together with Chinese martial arts. Starting from the Confucian concept of "benevolence", the Taoist idea of ​​"unity of nature and man" and "governing by inaction", and the Mohist spirit of "sacrifice the individual and complete the great self", this paper analyzes the profound and extensive influence of Chinese traditional cultural ideas on Chinese martial arts , highlighting the value of martial arts in traditional Chinese culture and promoting Chinese civilization. Wushu is a traditional sport originated in the ancient land of China. It sprouted from the survival life of primitive society, was nurtured in the wars of ancient China, and flourished in China's thousands of years of feudal dynasty. In the primitive cultural forms of mankind, primitive religion, education, entertainment and other activities are often intertwined. These multiple-in-one primitive cultures allow martial arts to sprout and grow in them. Hundreds of Chinese schools of thought laid an important foundation for the glorious ancient Chinese culture, and also gave Chinese martial arts rich and colorful cultural connotations. They are not only important historical conditions for the formation of the martial arts system, but also the ideological source of the continuous development of Chinese martial arts for more than two thousand years. Chinese martial arts has interpenetrated and influenced each other with other traditional Chinese cultural schools in its long history of development. Today, Chinese martial arts has become an important part of Chinese traditional culture. 1 Confucianism and Chinese Martial Arts 1.1 The influence of the founder of Confucianism on Chinese Martial Arts The Confucian culture founded by Confucius has not only become the mainstream of thought in Chinese feudal society for two thousand years, but also has a subtle influence on today's development of science. Preserved in the spirit of the Chinese nation. Confucius was not only a great thinker, educator, and politician, but also a meritorious official who spread the martial arts that was originally a "study of royal officials" to the people. What is less known is that Confucius was born in a declining aristocracy where martial arts was his family tradition. At home, his uncle Liang He was a warrior of the state of Lu, and Confucius himself was also a man of letters and martial arts. "Lieh Zi" records: "Confucius was able to conquer the gates of the country with his strength, but he refused to use his strength to hear." This shows that Confucius has extraordinary courage. It is also recorded in "Huainanzi": "Confucius was wiser than Changhong, bravely surrendered to Meng's anger, stalked rabbits in the suburbs, and used all his strength to conquer the city gates." It also shows that Confucius was agile. "The Analects of Confucius" records that Confucius talked about shooting and imperialism many times: "A gentleman has nothing to fight for, and he must shoot!" "Book of Rites: Shooting Meaning": "Confucius shot at Qu Xiang's garden, covering the spectators like a wall." All show that Confucius was proficient in military martial arts and the art of archery and control. It can be seen from this that Confucius's own love and attainments in martial arts laid a solid foundation for the spread and development of martial arts. ...As an educator, Confucius advocated "benevolent government" and "moral governance", but in the Spring and Autumn Period, when wars were frequent, Confucius knew the importance of both civil and military skills. He emphasized: "Those who have civil affairs must also prepare military affairs; those who have military affairs must also prepare military affairs." He also advocated that the country should be governed by "enough food and troops" and "teaching the people to fight." Starting from the educational thought of both civil and military education, Confucius regarded the "six arts" as the content of education, namely "ritual, music, archery, imperialism, calligraphy, and mathematics". Among them, martial arts in ritual music are closely related to martial arts. Archery and chastity are even more important martial arts. The ideal goal of Confucius' training of disciples is "adults", that is, "perfect people" who are developed in all aspects. "Historical Records" writes where Ji Kangzi's military skills came from Ran Qiu. Ran Qiu said: "Learned it from Confucius." It also shows that Confucius strived to train his disciples into talents with both civil and military skills. Therefore, no matter from the perspective of Confucius's own attainments in martial arts, or from the specific opinions on governing the country or the methods and goals of cultivating talents, Confucius regarded "literary and martial arts" as a direction, which had a great influence on the early development of martial arts. It played a great role in promoting. 1.2 The influence of the Confucian concept of "benevolence" on Chinese martial arts The most important ideological concept and core of ethics and morality of Confucian culture is its concept of "benevolence". At the same time, this is also the core of Chinese martial arts ethics, that is, an important part of martial ethics. The most important thing for a person who practices martial arts is "martial ethics." Advocating ethics and emphasizing benevolence, justice and loyalty are distinctive features of Chinese martial arts culture. This feature still makes Chinese martial arts in the minds of people around the world not only a way of martial arts and fitness, but also a way of spiritual cultivation and personality purification. What is "martial ethics"? It is the sum of the social behavioral norms that must be observed when dealing with the relationship between martial arts people, between martial arts schools, between martial arts people and other people, between the martial arts community and other walks of life. Under the guidance of Confucius's ethical system with "benevolence" as the core, under the influence of Mencius's moral values ​​of kindness, faith, beauty, greatness, and sage, and under the cultivation of the national spirit, martial ethics has been continuously enriched and improved, and has Distinctive color of Confucian benevolence. "Benevolence" is the core of Confucianism. Confucius's "Analects of Confucius" elaborates on the content of "benevolence" from different angles, and links "benevolence" with "loving others" and proposes "Do not do to others what you do not want others to do to you" and "If you want to establish yourself, establish others, and if you want to achieve what you want to achieve, The "Tao of Loyalty and Forgiveness to Masters" lists a series of contents such as loyalty, filial piety, wisdom, benevolence, courage, tolerance, trustworthiness, sensitivity, benefit, gentleness, kindness, respect, frugality, and concession. Mencius also expressed the connotation of "benevolence" from another aspect: "If you don't have a heart of hiding, you are not a human being; if you don't have a heart of shame and disgust, you are not a human being; if you don't have a heart of giving in, you are not a human being; if you don't have a heart of right and wrong, you are not a human being. It is not a human being; the heart of concealment is the root of benevolence; the heart of shame and disgust is the root of righteousness; the heart of resignation is the root of propriety; the heart of right and wrong is the root of wisdom." Obviously, "benevolence" is a moral category with a very broad meaning, and the concept of "martial virtue" is precisely composed of these contents as the main body.

Therefore, although there are many sects in the martial arts world, each sect has its own techniques and exercises, its boxing records, family methods, and sect rules almost all clearly state the martial arts ethics at the beginning. When it comes to martial arts, they are all selected on the basis of talent, ability and moral character, and the disciples must first have good martial arts ethics. There are five internal boxing techniques of the Ming Dynasty that should not be passed on: "Those with dangerous minds, those who are aggressive, those who are drunkards, those who are lightly poisoned, and those with soft bones and blunt bones" should not be passed on. The worst offenders are those with a sinister heart, because it is difficult for such people to be expected to have martial virtue. Hunan Wujiaquan puts forward the precept: "Don't teach to arrogant people, don't teach to frivolous people, and don't teach to ungrateful people." "Emei Marksmanship·Jiejin Chapter" states: "Those who don't know will not be taught, and those who are not benevolent will not be taught. Talking about the Yuan Dynasty and teaching Tao is more valuable than choosing people." 2 Taoist Thought and Chinese Martial Arts 2.1 "Respecting Tao is Noble" in Taoism The promotion of "virtue" to "martial virtue" Ancient Chinese Taoism is a simple philosophy for adult sainthood. It is a native religion in China, which also makes Taoist thought play a great role in promoting martial arts culture. The "Tao" in "Respect Tao and Value Virtue" here refers to the teachings and doctrines in Taoism. In the "Tao Te Ching: Virtue Chapter", Lao Tzu gave a detailed explanation: "He who is good at being a scholar does not fight with force; he who is good at fighting does not get angry; he who is good at defeating the enemy does not fight; he who is good at using people leads the world. This is called the virtue of not fighting. It is called the virtue of not fighting. Employing the power of people is called matching heaven, which is the ultimate in ancient times. "Taoism places "morality" above and before "Tao", which shows that the founder of Taoism, Laozi, has fully realized the status of "morality" in Taoist education. Very important. From ancient times to the present, there have always been famous martial arts proverbs in the martial arts world: "Learn etiquette before you learn martial arts, learn morality before you learn martial arts" and "Practice comes first when a master leads you to the door." In addition, in many boxing styles and literati and knights, they have emphatically elaborated on " The relationship between "art" and "morality". The "Beginner's Items" of Changjia Quan clearly stipulates: "Learning boxing should be based on moral conduct first, and only then can you be a gentleman. Learning boxing should be based on self-cultivation, and your actions should be calm and calm, and your kindness should welcome others." It is designated as the sect rules and precepts of Changjia Quan. . Sun Shubao, a doctor of the State of Lu, said: "The supreme leader has virtues, the second is meritorious service, and the third is speech. Even if it lasts for a long time, these are the three immortals." The important role of "morality" is emphasized in terms of studying, learning Taoism, and dealing with others. 2.2 The "cultivation of both spirit and form" in Taoism and the "both spirit and form" of Chinese martial arts. The basic proposition of Taoist practice is that "both form and spirit are wonderful, and they are in harmony with the Tao." Its understanding of "spiritual form" has risen to the level of philosophy. Category, the relationship between the two is a special phenomenon of the relationship between spirit and material in philosophy. "Taiping Jing·Four Elements Benmojue" says: "This is the entrustment of qi, gods and humans, which is combined with the vitality and force, and is produced in conjunction with the four seasons and five elements. Everything between humans and gods is affected by the weather, and the weather is It depends on the vitality. The spirit moves with the energy, so if there is energy, there will be spirit, if there is spirit, there will be energy, if the spirit disappears, the spirit will disappear, so if there is no spirit, then the spirit will die." It is emphasized that Shen and Qi are in harmony with each other rather than separate. If Shen and Qi cease to exist on one side, the other will cease to exist. Chinese martial arts not only focuses on physical norms, but also seeks to convey spiritual meaning. The overall concept of integrating inside and outside is a major feature of Chinese martial arts. The so-called internal refers to the activities of the heart, mind, mind and other mental activities and the movement of breath; the so-called external refers to the physical activities such as hands, eyes, body and steps. The characteristics of Chinese martial arts "integration of internal and external, both physical and mental" are mainly reflected through martial arts exercises and techniques. For example, Tai Chi advocates the integration of body and mind, requiring "the heart to move qi, and the qi to move the body"; . In addition, martial arts routines also technically require the close integration of inner energy, energy, and external body movements, so that they can be integrated and integrated to achieve "the heartbeat, shape, and movement," "the form, the mind, and the spirit." Exercise the body and mind with changes in the eight methods of "hands, eyes, body, steps, spirit and energy". This fully reflects the dependence of Chinese martial arts on Taoist culture as a culture in its long-term historical evolution. At the same time, it has gradually formed its own unique national style practice methods and sports forms. 3. Mohist Thought and Chinese Martial Arts Mohism is an academic school and social group that existed in the Spring and Autumn Period and the Warring States Period. Although it advocated universal love, non-aggression, respect for the virtuous, and frugality, under the specific historical background of the Warring States Period, due to frequent wars, Mohism advocated force and advocated the use of force to oppose all aggression and injustice. Its founder, Mozi, took the lead, "self-suffering for righteousness", working hard to benefit the world. His disciples also imitated him, going through fire and sword and dying without hesitation, showing themselves to be heroic and brave chivalrous righteous men. Therefore, the Mohists were appointed as chivalrous righteousness and learned the military to save and defend, forming an academic society with a military nature. Once a war broke out, the Mohists could also command, organize and participate in the defensive battles of small countries and towns, thereby promoting martial arts to a broader world. Field development and dissemination are also a major feature of Mohism. 3.1 The connection between Mohist thought of universal love and non-aggression and the spiritual essence of martial arts. Mohist thought of universal love was accused by Confucian disciples of being fatherless and without a king because of its advocacy of fraternity without relatives, alienation or distance. ". Because he advocates universal love rather than aggression, that is, he advocates equal love for all living beings and opposes unjust wars. Faced with the cruel reality of "unjust wars in the Spring and Autumn Period" and the bloody suppression of the exploited classes by the landlords and aristocrats in feudal society, he advocates universal love. In order to protect the weak, non-offensive heroes must live in the cracks from the bottom up. At the same time, because they advocate "non-offensive", quelling unjust wars will inevitably form an armed force or organization that uses violence to resist violence. However, the landlord class As the mainstream or those in power at that time, the strong group absolutely did not allow the existence of the second order. Therefore, martial arts were destined to be loved by the civilian class and suppressed by the feudal class. Throughout history, those with martial arts spirit are saints who have done what they must in the face of justice.

For example, Mo Yu himself and Guo Ziyi, who put aside his personal life and death and returned to He alone during the Anshi Rebellion in the Tang Dynasty; in modern times, he voluntarily gave up the opportunity to escape for the sake of national rejuvenation, with a sense of national responsibility and the heroic sentiment of "I will attack the world with my own sword, leaving behind both liver and gallbladder" Tan Sitong, who dedicated his life; and General Zhang Xueliang, who was alone in danger and imprisoned for life for the sake of national justice, resisted foreign humiliation, and after reaching the Kuomintang united front, can be called indomitable heroes with a martial arts spirit through the ages. Of course, it also includes the hero Qiao Feng and Qiao written by Jin Yong, who sacrificed his life for decades of peace on the Song and Liao border. Although the story is purely fictional, there are indeed many similar characters and events in history. 3.2 The influence of Mohism on military martial arts In the era of Mohism, the major vassal states in the Pre-Qin Dynasty were constantly fighting for cities and territories, and wars were frequent. Mozi was one of the military strategists who was proficient in martial arts in ancient Chinese history. In his youth, he had studied the Confucian profession, learned the techniques of the Jiezi, and was proficient in the "Theory of the Six Arts." This includes archery (archery) and chariot (driving). Mozi taught students and also had military subjects. The "Banner" chapter says: "To restrain the stroke, remove the front, rear, left and right, and rest the tired one." It can be seen that military subjects are one of the basic subjects of Mohism. Mohism had a great influence on military science. Mozi advocated the viewpoint of "non-offensive" and "rescue and defense". "Non-offensive" is opposed to "big and small, strong and weak", that is, big and powerful countries attack and plunder small and weak countries. "Save and defend" means "defend a small country". In the "Bei City Gate" chapter, Qin Huali said to Mozi: "I want to defend a small country." "Fei Gongxia" contains Mozi's words: "When a big country attacks a small country, it will also save it." A sentence that fully expresses Mozi's general policy of active defensive warfare is: "People will be strong when they are disciplined, and they will be strong when they are punished." This further promoted the development of military skills and cultivated the heroic and courageous spirit of "going through fire and blade, never turning back" for Mohist disciples. In addition, there are more than ten chapters in the city defense of "Mozi", such as "Bei City Gate", "Bei Gaolin", "Bei Ladder", "Bei Shui", "Order" and "Miscellaneous Guard". Through the battle of city defense It discusses the military establishment, weapons and equipment, engineering construction and combat processes, and discusses the strategies and tactics of active defense. It is of great significance to the development of Chinese military martial arts and even the entire Chinese martial arts. It also reflects its special value in the history of Chinese military science. 4 Conclusion Chinese martial arts originated from the soil of traditional Chinese culture. Traditional Chinese culture gave birth to Chinese martial arts and promoted its continuous development and improvement, forming a complete system of martial arts culture. At the same time, martial arts culture also implements and reflects the characteristics of Chinese culture. Basic spirit. Therefore, traditional Chinese cultural schools such as Confucianism, Taoism, and Mohism have played an immeasurable role in the formation and development of Chinese martial arts culture. It is precisely because of the penetration of these traditional Chinese cultures that martial arts has experienced nearly a century of development due to the descendants of Western sports. After the huge shock, it still plays an important role in school physical education and national quality education in our country. As our country's national status and national prestige rapidly increase in the international community, martial arts will surely conquer the world with its own unique charm and unique cultural connotation.