墨家思想的英語作文

⑴ 墨家思想的主要觀點

為家思想的主要觀點，你家思想的主要觀點是我們要懂法學法。

⑵ 對墨子贊同觀點的英語作文

Mo strongly advocated thrift and combat waste. He once said: "Almost half of our society's wealth is wasted if half the savings that society does not mean that more than doubled the wealth it.?"
Mencius and his disciples always wear the most simple clothes, eating simple meals, live the most humble house. Mo not only their own very frugal, when he heard someone wasting time, always bluntly accused criticism.
Everyone should have the virtues of thrift, Mo is a thinker, was a pivotal position in the natural living conditions are good, but he will still be saving people and asked other nations perish can conclude that: extravagance is sometimes related to the survival of the country.
墨子極力主張節儉，反對浪費。他曾經說過：「我們這個社會差不多有一半的財富被浪費掉了。如果這一半節約下來，那社會不就等於多了一倍的財富嗎?」
孟子和他的弟子們總是穿最樸素的衣服，吃最簡單的飯菜，住最簡陋的房子。墨子不但自己非常節儉，當他聽到有人浪費時，也總是毫不客氣地指責批評。
勤儉節約是人人應有的美德,墨子是個思想家,地位在當時舉足輕重,自然生活條件是很好的,但他仍要做個節約的人,並要求其他國家滅亡可以得出這樣的結論:奢侈浪費有時會關繫到國家的生死存亡.

⑶ 誰能用英文介紹一下墨子

history only a peasant philosopher Mozi, Mozi founded Mohism, Mohist School in the pre Qin period influence is very big, and Confucian and said "doctrine". He put forward the "universal love" and "non offensive", is "Yin", "still with", "Tian Zhi" and "Ming GUI", "Feiming", "music", "day funeral", "" prudence "point of view. To love as the core, moist Xian as the fulcrum. During the Warring States period, Mo-tse established a set of scientific theory, which is based on the outstanding achievements of geometry, physics and optics. At the time of the "non Confucian Jimo contention of a hundred schools of thought," said. After the death of Mo-tse, the magnitude of phase divided into ink, ink, Deng's husband's three school Mo ling. The disciple of Mo-tse's life story according to historical data, the collection of quotations, completed the "Mo-tse" a Book handed down.

⑷ 關於墨子的英語作文350詞左右

Mo-tse (468 BC - 376 BC), the name of di (d), the Eastern Zhou Dynasty spring and Autumn Period in the early Warring States period Lu Yangren or in the state of song or Teng people. He is the founder of the Mohist school, [1] is the Warring States period, the famous thinker, ecator, scientist and military strategist.
Mo-tse is the only Philosopher China history the last peasant origin, Mo-tse founded the Mohist theory, in the pre Qin Dynasty Confucian Mohist school with great influence, and said that "the famous doctrine". He put forward the "universal love", "no", is "Yin", "still the same", "heaven", "ghosts", "fight", "non music", "day funeral", "husband" and other point of view. With the universal love as the core, with husband, Shang Xian as the fulcrum. Mo-tse establisheda set of scientific theory to geometry, physics, optics for outstanding achievements in the Warring States period. At the time of the contention of a hundred schools of thought, there is a "non Confucian Jimo" said. After the death of Mo-tse, the Mohist School divided into phase magnitude of ink, ink, husband's Deng Ling's ink three schools. Thedisciples according to Mo-tse's life story of historical materials, collected sayings, the completion of the "Mo-tse" a Book handed down.
自由選段。

⑸ 求幫忙寫一篇英語作文，中國古代思想的

In recent years,there are more and more Confucius Institutes being built all around the world,which shows that our Chinese culture become much more popular than ever. As oneof the four ancient civilizations, China has long history and creates manysplendid cultures. The ancient culture once had great influence on the world,such as Japan, South Korea and other Asian and European countries.

近年，世界各地建立了越來越多的孔子學院，這表明我們的中國文化比過去更受歡迎了。作為四大文明古國之一，中國有著悠久的歷史並且創造了許多輝煌的文化。古代文化曾經對世界產生了巨大影響，比如日本，韓國以及其他歐亞國家。

From the respectof school, Confucianism, Mohism, Taoism, and Legalism are the main schoolscreated in ancient China, and they also have great influence on the ModernChina and the world, especially the Confucianism. They deeply root intraditional Chinese culture and people』s daily lives.

就學校方面來看，儒家、墨家、道家以及法家是中國古代開創的主要流派。它們也對現代中國和世界產生了巨大影響，尤其是儒家思想。它們深深的根植於傳統的中國文化和人們的日常生活中。

Specially, kungfu, traditional Chinese painting, poem, opera, cooking, clothing, architecture andmany other kinds of cultural forms make up the splendid Chinese culture. The kindslisted above are the typical ones which connect to each other at the same time.For example, painting, clothing and architecture has many things in common. Andeach kind of cultural form contains numerous intentions.

特別地，功夫、傳統的中國繪畫、詩歌、戲劇、烹飪、服飾、建築以及很多其他種類的文化形式組成了輝煌的中國文化。以上列舉的種類都是典型的，同時也是相互聯系的。例如，繪畫、服飾和建築有很多的共同之處。每一種文化形式都包涵了大量的意向。

In short, Chinese cultureare the accumulation of Chinese history, which makes Chinese culture colorfuland prosperous. If one wants to know or study Chinese culture deeply, he or shemust spend much time in it, otherwise he or she can only get the tip of an iceberg.

簡而言之，中國文化是中國歷史的累積，歷史使得中國文化豐富多彩和繁榮。如果一個人想要深入了解或者學習中國文化，他必須花大量的時間在上面，否則只能得到冰山一角。

⑹ 關於墨家思想

我查了一段，你可以看看。
如果說「兼相愛，交相利」是墨家學說的主導價值取向，那末，這價值取向的最終依據便是墨子所謂的「天志」。《墨子·法儀》謂：「子墨子曰：天下從事者，不可以無法儀。無法儀而其事能成者無有。……然則奚以為治法而可?故曰：莫若法天。天之行廣而無私，其施厚而不德（得），其明久而不衰，故聖王法之。既以天為法，動作有為必度於天。天之所欲則為之，天所不欲則止。然而天何欲何惡者也?天必欲人之相愛相利，而不欲人之相惡相賊也。」這段話是墨者對自己的終極信念的宣吐；盡管它的確立所取的是哲理論說的方式，卻終究帶著濃重的宗教情愫。「行廣而無私、施厚而不德，明久而不衰」乃「天志」或「天意」，「天」由此透露的「天之所欲」是體現「天」的「無私」、「施厚」、「明久」的「人之相愛相利」。「天」是人的楷模、人的法度，「天」也是人的仲裁者、賞罰者。「天」並不為人安排「命運」——像「執有命者」所信從的那種「命」，「天」卻也並不只是為人立一種范型而不問人間世的善惡、利害——像古希臘後蘇格拉底時期的伊壁鳩魯學說中的「神」那樣。「天」除開以其「志」、「意」（諸如「施厚」、「明久」、「無私」等）啟示人類外，「天」也有公正或正義的品格和足以實施公正或正義於人間的力量。憑著對這樣的「天」的信仰，墨者責難儒家「以天為不明，以鬼為不神，天鬼不說，此足以喪天下」（《墨子·公孟》）。

不像在「命」意識上對儒家的責難那樣，墨家對儒家在「天」的信仰上的責難可以說是持之有據的。不過，這又恰好表明儒者在「天」、「鬼」問題上的斷制比起墨者來要通達和深刻得多。墨家把「天」、「鬼」實體化了，借著實體化了的「天」、「鬼」對人們作「相愛相利」的說教往往易於從利害的誘導滑轉為神秘的他在力量的控懾。這也許用在外在功利的合理求取上是有效的，只是終究不足以潤澤或陶冶人的內在心靈。儒家並非不主張尊「天」敬「鬼」（祖先），但這與儒者重德性、人格的價值取向一致的尊「天」敬「鬼」行為，既沒有任何的功利圖謀，也決不賦予「天」、「鬼」以神通和藉此干預人間事務的威權。「子不語：怪、力、亂、神。」（《論語·述而》）「鬼」在儒家這里只是已故祖先的代稱，為儒者所倡導的對「鬼」、「神」的祭祀原只是為了「慎終追遠」以使「民德歸厚」（《論語·學而》）。祭祀對於儒者說來並無取悅鬼神（非實體化的鬼神也無所謂悅或不悅）之意，孔子所謂「祭如在，祭神如神在」（《論語·八佾》）不過是要告誡人們祭祀的莊重肅穆無非在於陶養人的不忘祖上、不忘天地的虔敬之心。「如在」意味著不執著於鬼神的實體存在，對鬼神的祭祀就此最終被歸結為祭祀者主體的心靈境界的提升。「天」，亦如「鬼」，儒家稱「天」是為著提撕人的終極追求所當有的那種神聖感，卻不是要人們去揣摩在意想中被實體化了的「天」的意志或好惡。

⑺ 以墨家思想為題寫一篇800字作文

文化是民族的符號。一個民族的崛起，除了經濟的強盛外，更重要的是文化的繁榮。進入21世紀，隨著中國經濟的騰飛，中國文化的復興也隨之擺在我們每個炎黃子孫的面前。中華民族的悠久的文明史，雖歷盡滄桑，仍然昂首屹立於世界民族之林，文化的薪火相傳居功厥偉。文化不絕，民族就不滅。在這個意義上，傳承、弘揚我們的文化，可以說是我們民族復興的首要任務。近年來，隨著「國學熱」的持續升溫，整個社會對傳統文化的興趣日增，對經典的關注程度也越來越高。神州大也，處處弦歌之聲，誦讀經典，蔚然成風。可以說，中華民族的文化自覺時代正在悄然來臨！所謂文化自覺，是指認識並繼承民族文化的精髓，在新的時代加以發揚光大，在此基礎上與其他文化展開平等對話，取長補短，和諧共處。文化自覺帶來的將是文化的復興、民族的復興，將是和諧社會，和諧世界。
春秋戰國時期，是思想空間活躍、文化極度繁榮的歷史時期。在這一時期里，孔子、孟子、老子、莊子、孫子、韓非子等諸子並作，儒家、道家、法家、兵家、墨家等百家蜂起，出現了中國文化史的第一個高峰，也由此奠定了中華古文化堅實的基礎。其中，儒家學說是對後世影響極大的一派學說。
儒家學派是春秋末期孔子所創立的學派，是當時百家爭鳴中的重要一家，居十家之首（儒家、道家、墨家、法家、兵家、名家、陰陽家、縱橫家、農家和雜家）。《論語》、《孟子》、《荀子》等著作是這一學派的代表作品。
其中，《論語》是最適合我們八年級學生的著作，。子曰：「學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？ 人不知而不慍，不亦君子乎？譯：有同門師兄弟從遠方來(與我探討學問),不也很快樂嗎？學了並時常溫習它，不也很高興嗎？別人不了解自己而自己又沒什麼不滿，不也算得上君子嗎？」子曰：「學而不思則罔，思而不學則殆。」 譯：孔子說：」只學習而不思考就會迷惑不解，只思考而不學習就會在學業上陷入困境。」，
五千年悠悠華夏文明史，孔子就站在它的中間點上他一手創建了影響身後二千五百多年的儒家和儒家學派，成為中國傳統文化的奠基人和開山鼻祖。孔子之前的中國文化，賴孔子而傳；孔子之後的中國文化，賴孔子而開。儒家思想是真正傲視百代的大智慧。了解儒家精神，就能透徹地了解中國文化博大精深的哲理內核，就能了解中國人豐富玄奧的內心世界，更能了解中華民族歷劫不滅的文化生命和精神動源。

⑻ 求一些墨子的英文介紹！急用！

Mozi (Mo Tzu: ca. 490-403 BC) was China's first true philosopher. Mozi pioneered the argumentative essay style and constructed the first normative and political theories. He formulated a pragmatic theory of language that gave classical Chinese philosophy its distinctive character. Speculations about Mozi's origins highlight the social mobility of the era. The best explanation of the rise of Mohism links it to the growth in influence of crafts and guilds in China. Mohism became influential when technical intelligence began to challenge traditional priestcraft in ancient China. The "Warring States" demand for scholars perhaps drew him from the lower ranks of craftsmen. Some stories picture him as a military fortifications expert. His criticisms show that he was also familiar with the Confucian priesthood.
The Confucian defender, Mencius, (371-289 BC) complained that the "words of Mozi and Yang Zhu fill the social world." Mozi advocated utilitarianism (using general welfare as a criterion of the correct guiding discourse) and equal concern for everyone. The Mohist movement eventually spawned a school of philosophy of language (called Later Mohists) which in turn influenced the mature form of both Daoism (Zhuangzi ca 360 BC) and Confucianism (Xunzi 298-238 BC).

The core Mohist text has a deliberate argumentative style. It uses a balanced symmetry of expression and repetition that aids memorization and enhances effect. Symmetry and repetition are natural stylistic aids for Classical Chinese, which is an extremely analytic language (one that relies on word order rather than part-of-speech inflections). Three rival accounts of most of the important sections survive in the Mozi.

Objective Standards and Utility

The "craft theory" of Mohism helps us explain the distinctive character of disciplined philosophical thought in China. As the Mohists analyze moral debates, they turn on which standards we should use to guide our execution of moral instructions. Mozi's orientation was that the standards should be measurement-like, e.g., like a carpenter's plumb line or square. Measurement-like standards lend themselves to reliable application. Experts do better than novices, but everyone can get good results. He tries to extend this reliability-based approach to questions of how to fix the reference of moral terms. Mozi does not think of moral philosophy as a search for the ultimate moral principle. It is the searches for a constant standard of moral interpretation and guidance.

Mozi attacks commonsense traditionalism (Confucianism) as a prelude to his argument for the utility standard. The attack shows that traditionalism is unreliable or inconstant. Mozi tells a story of a tribe that kills and eats their first born sons. We cannot, he observes, accept that this tradition is yimoral or renbenevolent. This illustrates, he argues, the error of treating tradition as a standard for the application of such terms. We need some extra-traditional standard to identify which tradition is right. Which should we make the constant social guide ()? For it to give constant guidance, we also need measurement-like standards for applying its terms of moral approval.

Mozi then proposed utility as the appropriate measurement standard for these joint purposes. We use it in selecting among moral traditions, neither directly to choose particular actions nor to formulate rules. The body of moral discourse to promote and encourage is the one that leads to social behavior that maximizes general utility. How does he justify the moral status of utility itself? He argues that it is the natural preference (tiannature:sky urge).

Constancy and Nature
The appeal to tian thus becomes an important component of Mozi's argument. In ancient China, tian was the traditional source of political authority ("the mandate of heaven"). Early Confucianism had "naturalized" tian from what many assume was an archaic deity to something more like "the course of nature." Its main characteristic (besides its moral authority) was that it's movement was changconstant.

Mozi exploited both the connotations of tian's authority and its constancy. Traditions are variable-they differ in different places and times. If we don't like its traditions, we can flee from a family, a society, even a kingdom. We cannot similarly escape the constancies of nature. Natural constancies thus become plausible candidates to arbitrate between rival traditions. To say a was constant functioned a little like saying it was objectively true.

The constant "natural" urge he identified was a comparatively measurable one-we imagine ourselves "weighing" benefits against harms. Thus, he proposed using the preference for benefit as a reliable, natural standard for choosing and interpreting traditional practices. We count as 'moral' and 'benevolent' those traditional discourses that promote utility. The natural urge to utility, he says, is like a compass or a square. It does not depend on a cultivated intuition or indoctrination.

Moral Reform
Society's moral reform takes place when we reform the social guiding discourse. People ecated in this discourse internalize its and the resulting disposition is called their devirtuosity. (The compound -de is the standard translation of 'ethics'.) Our devirtuosity proces a course of action in actual situations. Whether the course proced by discourse like "When X do Y" is successful or not depends on what we identify as "X" and "not-X" in the situation. For social coordination, we train people to make these distinctions in similar ways. The key to reforming guiding discourse is to reforming how we make distinctions, e.g. the distinction between 'moral' and 'immoral'.

Mozi understands the training process in several related ways. (1) We emphasize or make a different set of distinctions the dominant ones--hence we promote different words as disposition guides. For example, he says the ruler should use the word jianuniversal and not the word biepartial. If he speaks and thinks that way, he will be a more benevolent ruler. Society should make the benefit-promoting words the constant words in our social discourse. (2) We reform how we make the distinctions associated with terms that remain the same. For example, we will assign different things to shiright and feiwrong. (3) We can change the order of terms in the guiding discourse--use it to give different advice.

Reform Impasse
Notice that Mozi's posture as a moral reformer puts him in an argumentative bind that is related to one faced by Utilitarianism in the West. He admits he is challenging existing judgments and intuitions. What is the status of the principle he uses in proposing his alternative? How can he make his alternative seem other than immoral to someone from within that tradition? How can a moral reformer get over the impasse posed by conflicting moral intuitions?

One possibility emerges in another of Mozi's philosophical stories. He uses this story to criticize Confucian pro-family and "partial" moral attitudes. He depicts a conscript leaving his family to make war. It argues that if he were concerned about his family, he would want those to whom he entrusts them to adopt an attitude of universal concern. He would, Mozi argues, not seek out a person with "partial" moral attitudes. His family-centered, partial moral attitude is "inconstant" in the sense that it leads him to prefer that others have universal rather than partial attitudes. He would achieve his "partial" goals only if the public morality were altruistic. Confucian partiality is "inconstant" in that it recommends a public guiding discourse that is inconsistent with it. It can not consistently recommend itself as the collective social .

Mohist Psychology
Mozi's analysis shows Chinese thought has a notion of morality as independent from social conventions and history. However, it neither ties morality to the familiar Western concept of "reason" nor to principles or maxims that function within a belief-desire psychology. His focus is on the contrasting terms, benefit/harm, not on the sentence "do what maximizes benefit." The concept is a standard against which we measure social discourse as a whole. The standard is not a principle of reason; it is a natural preference distinction. The objects of evaluation are not actions or rules, they are bodies of discourse and widespread courses of action.

The psychological and conceptual structure of Mozi's moral analysis treats human nature as social and malleable. Human malleability derives from our tendency to learn, to mimic, to seek support and approval from those we respect-our social superiors. It derives also from the effect of language on "inner programming."

Mozi promotes renhumanity as the appropriate utilitarian disposition-the virtue of benevolence. He links it to his choice of universal over partial "love." Mozi acknowledges that instilling universal moral concern requires social reinforcement--official promotion and encouragement. Mozi's social theory of shang-tongagreeing with the superior describes the system that brings this about. Here Mozi gives a familiar justification of a system of authority. It will remind us of Thomas Hobbes state of nature.

Political Theory
Why, Mozi asks, do we choose ordered society over anarchy-the original state of nature. His description of the latter is of a state of inefficiency and waste. One important difference from the Western parallel is that Mozi sees humans as naturally moral creatures who disagree on their moral purposes. Prior to society, he says, humans had different yimorality. They end up in conflicts fueled by moral judgments. They cannot agree on what is shiright and feiwrong. It is clear, Mozi says, that the bad situation arises from the absence of a zhangelder. So [we] select a worthy man and name him tian-zinatural master. He then selects others of worth and creates the governing hierarchy. The hierarchy organizes us to harmonizes our yimorality, our use of shithis:right and feinot-this:wrong. We report "up" what we view as shithis:right and feinot-this:wrong; if the superior endorses it (shi-s it) then we all call it shi. If he fei-s it, I do too, even if I originally reported it as shi.

Another difference from Hobbes is the absence from Mozi's account of any notion of law or retributive punishment. The superior punishes people in Mozi's political world for failing to join in the utility-preserving system that coordinates attitudes, but not for violating anything like promulgated rules. He "promulgates" only moral judgments and social agreement is analogous to judicial conformity to precedent and higher court rulings. The judgment that something is shiright is equivalent to choosing it. Society gains through coordination of behavior and the efficiency of a "constant" guiding discourse.

While we harmonize our shi-fei judgments with those the ruler, he does not have arbitrary discretion in his assignments of shi-feiright-wrong. He must "conform upward" too and for the ruler the higher authority is tian and the natural standard of utility. Since all humans have access to that natural measurement standard. Ultimately we "conform upward" only when we correctly use the utility standard in judgment. Still, agreement is itself a utilitarian good, so we report our judgments up, and join in the general acceptance of the judgment that comes down.

This difficulty in making the political system coherent illustrates an implicit tension between the reforming utility standard that is accessible to everyone and Mozi's continued need for a traditional social authority. The tension becomes explicit in Mozi's account of three fameasurement standards for yanlanguage. He lists first the model of past sage kings. Second, he observes the importance of standards to which ordinary people have access "through their eyes and ears." Clear, measurement-like standards can be applied by "even the unskillful" with good results. He lists the pragmatic appeal to usefulness third. While it anchors his reform spirit, he clearly recognizes the importance of historical and traditional patterns in determining correct usage.

Pragmatism
Mozi applies his standards in a famous set of arguments concerning 'spirits' and 'fate'. He appeals to what the sage kings and old literature say, what people in general say, using their "eyes and ears" and, most importantly, what effects on behavior will result from saying "spirits exist" vs. " spirits do not exist" or "there is fate" vs. "there is no fate." Mozi acknowledges that there may be no spirits. Still, he argues, the standards of language all weigh in favor of saying 'exists' of them. He characterizes his conclusion as knowing the way of 'existence-nonexistence'. Knowing how to deploy this distinction is knowing to say 'exists' of spirits and 'does not exist' of fate. We change the content of discourse via making the 'exist-not exist' distinction in a particular way.

Mohism died out when the emerging imperial dynastic system promoted a Confucian orthodoxy. Mozi's long-term influence is controversial. Confucian histories treat Mohism as a brief, inconsequential interlude of "Western Style thought." However, his influence arguably shaped Confucian orthodoxy as much as Confucius did. Mozi forced later classical Confucians thinkers to defend their normative theory philosophically and in doing so, they adopted his terms of analysis and many of his key ethical attitudes. Paradoxically, the vehicle for the absorption of Mohist ideas was his chief detractor, Mencius, who effectively abandoned traditionalism and constructed a Confucian version of benevolence-based naturalism that was implicitly universal.

Daoism, similarly, grew out of a relativistic analysis of the Confucian-Mohist debate. Arguably, we owe to Mozi the fact that Chinese philosophy exists. Without him, Confucianism might never have risen above "wise man" sayings and Daoism might have languished as nothing more than a "Yellow Emperor" cult.

⑼ 墨家思想

B、A

⑽ 關於儒家 道家 墨家 法家 的發展和主要思想 要求全英文 O(∩_∩)O謝謝

墨家：Mohist founder mo-tse, its thought: love not attack, it is force, firm the day was buried, in the warring states later has not valued.（墨家創始人墨子，其思想有:兼愛非攻，尚力，節用節葬，在戰國以後一直未受到重視）
儒家：Confucian founder Confucius, mencius and xunzi after and. Confucius's thought core is the kernel and rite, mencius thoughts core is benevolent governance, xunzi has simple materialistic thought, Confucianism in dong put forward to the emperor "rejection of various philosophical," adapted to the centralized, Taoism and the rise of Buddhism, which makes the Confucianism facing crisis, Confucian thoughts to adapt to the contemporary society, now the world a "Confucianism hot", many countries have built Confucius school.（儒家創始人孔子，在此後還有孟子和荀子。孔子的思想核心是仁和禮，孟子的思想核心是仁政，荀子具有樸素的唯物思想，儒學在董仲舒向漢武帝提出「罷黜百家，獨尊儒術」後適應了中央集權，道教和佛教的興起，使得儒學面臨著危機，儒家的思想適應當代社會，現在全世界掀起「儒學熱」，很多國家都建有孔子學校。）
道家：The founder of the Taoist Lao zi, after that have chuang tzu. Lao tze thought core is the author, zhuang zi's thought is the core of all things.(道家創始人老子，在此之後有莊子。老子思想核心是辨證論，莊子的思想核心是齊物。)
法家：These two ferraris of pole is han fei, of course, Reese is also rich in, HanFeiZi emphasize method, technique, the potential combination of law is the law, art is power tactics, the potential is power. In the qin dynasty when they have been praised highly nomocracy thought.
（法家的極大成者是韓非，當然李斯也是發家的，韓非子強調法，術，勢的結合，法是法律，術是權術，勢是勢力。在秦朝的時候就一直推崇法家思想。）

親，這中文是根據我所了解的寫的，可能會少，英語是用有道翻譯的，希望能夠幫助你~~