From the daily life, how to get the access to philosophy, what is the approaches to philosophy? Regarding the big topics /big affair in the world, are they related to the philosophy? what and how shall the philosophy do? About some concept, word, have we already fully confirmed their meaning? What shall the philosophy do to make their meaning clear and confirmed? Refers to the philosophy itself, have we already confirmed its study object? What is Philosophy? what is the main study object for the philosophy? It is the pity that till now, for the whole world philosophy field, the main study object for the philosophy have not been confirmed. There are various kinds of answer, this means philosophy, from the past one hundred years, till now, has not work out the state of downturn and confusion. Since the philosophy itself is not clear, then no wonder from the late of 19 century to now, philosophy seems did litting achievement for the human being, for the civilization, for the progress, its glory looks gray, compared with Science, which is in fact born by philosophy although. So, before the philosophy could work well for the civilization, firstly, we should make the philosophy clear, confirm the main object of philosophy, target the correct object for philosophy! Only after this firstwork, we could expect philosophy do well on its tasks and function. For my this paper, its essential point is to present an answer for the target object belongs to the philosophy. Through demonstrate as per scientific logic and philosophy’s whole history, this answer, namely, the only target object belongs to philosophy is the Ontology and Cognition. Let philosophy go back to its correct place, its correct way. then, it could move ahead. only after we get new progress on the study of Ontology and Cognition, and with the help of this new achievement of Ontology and Cognition, we can get progress on the study of the fields related to the human being and progress of civilization. As far as what is the Ontology and Cognition, which kind new achievement of Ontology and Cognition we could expect, that is the next step.

The Confucian theory of kingcraft represented a spirit of “moral supremacy”. Confucius and Mencius distinguished “kingcraft” from “rule by force”, which not only emphasized their essential difference at the level of value, but also paid great attention to their relevancy and overlapping of the meaning of existence at the level of being beneficial to society and achievements. The Confucian put emphasis on “justice and humanity” as the highest principle in ethical community, instead of “profit”. Only with morality and justice as the ultimate purpose and the highest principle, can utilitarian successes be purified and can the value as a human being be realized, therefore, constituted the true connotation and internal elements of “kingcraft”. Confucian kingcraft theory can be summarized as: a kind of morality-based principle of the unity of morality-utility. With regard to the principles of international relations, the Confucian kingcraft theory put particular emphasis on the internal unity of the way of heaven, god’s will, benevolent heart, the public opinion, people’s emotions and feelings, and highlighted the transcendental meaning of the principle of moral supremacy. Nowadays, the kingcraft spirit is still of great significance theoretically and practically.

The notion of benevolence-righteousness (ren-yi 仁义) un-doubtedly constitutes the core of Mencius’s theory concerning the goodness of human nature, it also holds the key to the entire Confucian ethics. Despite the fact that we normally give Confucius credit for his discussion over the concept of benevolence (ren 仁), it is Mencius who creates the conjoint of benevolence-righteousness (ren-yi 仁义).But as a category benevolence-righteous-ness (ren-yi 仁义) does not represent a sheer combination of benevolence (ren 仁) and righteousness (yi 义), but suggests a new or reformative version of this line of thought in the intellectual development within Confucian tradition. Mencius’s unique contribution by no means lies in an effort of simply forming a linkage between the two terms, but in the fact that he gives this concept a deeper connotation so as to transform it into an intrinsic-meaning-structure. Mencius’s thinking on this regard is mainly expressed through his theory of human nature, which forms the relation of benevolence (ren仁) and righteous-ness (yi 义), the two most important among the four starting point (si-duan四端). This paper aims to seek a comprehension of the Confucian stance towards evil or the negative phenomena in morality. According to Mencius’s under-standing, the meaning of righteousness is twofold, namely the sense of shame and the hatred of evil. Insofar as consciousness-structure is concerned, both pertain to the compassion for the innocent victims. The former refers to sort of reflection and repentance due to one’s sense of compassion; the latter to one’s coming forward against evil driven by the sense of compassion. Together they depict the whole picture of the Confucian treatment of the evil or immoral phenomena. Thus the sense of shame and that of the hatred of evil become an essential resource for the study of the sense of justice in Confucianism. In a word, the notion of benevolence-righteousness (ren-yi 仁义) indicates the combination of promoting the good and prohibiting the evil, whose function can be taken in both ethical and political terms.

Both Kant’s and Mou Zong-san’s aesthetics have its own moral idea. The central concept of Kant’s theory (free will) is only a postulate by which beauty connects nature and freedom and beauty can be free of the dependency of good. Kant’s great works “Three Critics” reveal that and emphasize on the independency of beauty, which regards beauty as the intermedium of “Beauty by Good”. But the central concept of Mou Zong-san’s moral metaphysics (goodness) is the noumenon of “Unification of Noumenon and Function”. It means the dependency of objectivity on subjectivity, transcendent on empirical, then beauty have the moral connotation and the meaning of empirical experiences. Beauty is brought into the field of goodness and loses its independency, and then beauty is united into morality and under the shadow of good. In conclusion, Kant’s theory unfolds the western tradition of reason and Mou Zon-san’s theory unfolds the oneness of Chinese tradition.

Tang Yongtong’s contribution is not directly related to the topic we discussed, that is the interpretation of classic works. However, his study on the history of the classical interpretaion has played a special role in this field, that’s why we should take him into the horizon of our discussion. Li Xue Zhan Yan is one of his early works, the theme of which is to interpret the thoughts of Neo-Confucianism. Therefore, through analyzing this article, this paper wants to disclose Tang’s unique concern on the thoughts of Zhu Xi and Wang Yangming, and elucidate his particular opinions on classic and interpretation, as well as his unique style of interpretaion. This job will be divided into four parts, and it will point out that, the way of Tang’s interpretation is neither traditional explaination of word, e.g. commentary sentence by sentence, nor pure theoretical construction, by exerting Zhu Xi and Wang Yangming’s thoughts freely. In contrast, Tang has his own concern. From his own understanding of Chinese culture and the faith that Zhu Xi and Wang Yangming’s thoughts can rescue man’s mind, moral and malady of his time, Tang convinces that in the classics of Zhu Xi and Wang Yangming, there is some special ‘meaning’. In his classical interpretation, Tang not only has some cultural conservative feelings, but also requires ‘content’ (An) and ‘practical’(Shi). However, actually, in his afterwards life, this kind of interpreting style is not persisted.

现代社会发展，强调的是可持续发展。其核心是经济发展与保护资源、保护生态环境的协调一致，是为了让子孙后代能够享有充分的资源和良好的自然环境。即要求在严格控制人口、提高人口素质和保护环境、资源永续利用的前提下进行经济和社会的发展。墨子“尊天” 、“崇地”，就是尊重大自然的规律，顺应自然。他的核心思想“兼爱”，除了要求处理好人与人之间的关系，更希望人与自然之间兼相爱交相利。他提出“节用”，看到了环境容量的有限性。墨子倡导人与自然的和谐相处，在今天看来，特别难能可贵。可以说，墨子的环境思想是中国古代环境思想的一个重要里程碑。今天，环境问题发展到十分尖锐的地步，在全球范围内出现了不利于人类生存和发展的征兆，资源短缺、耗竭，表明了环境问题的复杂性和长远性。兼爱，显示出墨子这位伟大哲人思想之深刻。循此，可以为人类的现代发展找到一条可行的出路，使子孙后代能够永续发展和安居乐业。

One of the important contents, concerning the theory of self-cultivation of Liu Zongzhou, the great scholar of Confucius at the end of Ming Dynasty, is the doctrine of mistake-correction. On the one hand, Liu Zongzhou considered the metaphysical foundation of mistake-correction and holds that the more clearly the man recognizes the inwardness ontology, the more acutely he can find his own mistake and the more confidently he can correct the mistake; on the other hand, he made careful classification of human mistakes and advocated some innovative opinions on how to correct mistakes. The ethical inspiration for the mistake-correction doctrine of Liu Zongzhou lies in the following: firstly, it has to face the dark side of human nature. Liu Zongzhou illustrates the innate goodness of human nature while carefully examining the dark side of it, which inspires us a lot. In other words, the doctrine of good human nature in Confucian, only shows a kind of potential ability, however, if the evil in realistic human nature, is overlooked, the potential ability can hardly fully realize its promise. Secondly, it has to have the idea of life time mistake-correction. It is shown by Liu Zongzhou’s doctrine of mistake-correction, that it is not easy for a man to correct mistake. The man, in the first place, has to have the courage to admit his mistakes which he can find and reflect and correct. To correct the mistakes cannot be finished overnight, but in the everyday of human life and in the whole process of the whole life.

Both Chu Hsi and School of Wang Yang-ming distinguished two kinds of moral consciousness: one is “Emotion latent” as non-objective, un-objective moral consciousness; the other is “Emotion shown” as intentional moral consciousness which intends concrete object. Accordingly, they also point out two kinds of different Kung-fu (practice). As for the questions of “Emotions shown or latent”, both of them have common ontological understand and Kung-fu’ understand. “Emotion latent” (as pro-objectivating act) and “Emotion shown” (as post-objectivating act) are two kinds of “non-objectivating act”, they have different foundational relations with objectivating act. Thus, the relations between objectivating act and non-objectivating act in the background of Phenomenology achieve a completely new interpretation in the horizon of the doctrine of Mind of Confucianism

Renshu Lou Bielu, a very short dialogue, is very important datum for us to understand the thought of Fang Yizhi (1611-1671) in his later years. We could get some conclusions from it. First, Fang Yizhi has never given up the attention to knowledge even if he was under pressure to become a Buddhist monk. Second, he never forgot the identity of Confucius even though he was an abbot in Qingyuan Mountain. Last, most of his theories have come from the Book of Changes even though he agrees with the syncretism of Confucianism, Buddhism and Taoism.