墨家思想的英语作文

⑴ 墨家思想的主要观点

为家思想的主要观点，你家思想的主要观点是我们要懂法学法。

⑵ 对墨子赞同观点的英语作文

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.
墨子极力主张节俭，反对浪费。他曾经说过：“我们这个社会差不多有一半的财富被浪费掉了。如果这一半节约下来，那社会不就等于多了一倍的财富吗?”
孟子和他的弟子们总是穿最朴素的衣服，吃最简单的饭菜，住最简陋的房子。墨子不但自己非常节俭，当他听到有人浪费时，也总是毫不客气地指责批评。
勤俭节约是人人应有的美德,墨子是个思想家,地位在当时举足轻重,自然生活条件是很好的,但他仍要做个节约的人,并要求其他国家灭亡可以得出这样的结论:奢侈浪费有时会关系到国家的生死存亡.

⑶ 谁能用英文介绍一下墨子

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 关于墨子的英语作文350词左右

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.
自由选段。

⑸ 求帮忙写一篇英语作文，中国古代思想的

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，世界各地建立了越来越多的孔子学院，这表明我们的中国文化比过去更受欢迎了。作为四大文明古国之一，中国有着悠久的历史并且创造了许多辉煌的文化。古代文化曾经对世界产生了巨大影响，比如日本，韩国以及其他欧亚国家。

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.

就学校方面来看，儒家、墨家、道家以及法家是中国古代开创的主要流派。它们也对现代中国和世界产生了巨大影响，尤其是儒家思想。它们深深的根植于传统的中国文化和人们的日常生活中。

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.

特别地，功夫、传统的中国绘画、诗歌、戏剧、烹饪、服饰、建筑以及很多其他种类的文化形式组成了辉煌的中国文化。以上列举的种类都是典型的，同时也是相互联系的。例如，绘画、服饰和建筑有很多的共同之处。每一种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.

简而言之，中国文化是中国历史的累积，历史使得中国文化丰富多彩和繁荣。如果一个人想要深入了解或者学习中国文化，他必须花大量的时间在上面，否则只能得到冰山一角。

⑹ 关于墨家思想

我查了一段，你可以看看。
如果说“兼相爱，交相利”是墨家学说的主导价值取向，那末，这价值取向的最终依据便是墨子所谓的“天志”。《墨子·法仪》谓：“子墨子曰：天下从事者，不可以无法仪。无法仪而其事能成者无有。……然则奚以为治法而可?故曰：莫若法天。天之行广而无私，其施厚而不德（得），其明久而不衰，故圣王法之。既以天为法，动作有为必度于天。天之所欲则为之，天所不欲则止。然而天何欲何恶者也?天必欲人之相爱相利，而不欲人之相恶相贼也。”这段话是墨者对自己的终极信念的宣吐；尽管它的确立所取的是哲理论说的方式，却终究带着浓重的宗教情愫。“行广而无私、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”是体现“天”的“无私”、“施厚”、“明久”的“人之相爱相利”。“天”是人的楷模、人的法度，“天”也是人的仲裁者、赏罚者。“天”并不为人安排“命运”——像“执有命者”所信从的那种“命”，“天”却也并不只是为人立一种范型而不问人间世的善恶、利害——像古希腊后苏格拉底时期的伊壁鸠鲁学说中的“神”那样。“天”除开以其“志”、“意”（诸如“施厚”、“明久”、“无私”等）启示人类外，“天”也有公正或正义的品格和足以实施公正或正义于人间的力量。凭着对这样的“天”的信仰，墨者责难儒家“以天为不明，以鬼为不神，天鬼不说，此足以丧天下”（《墨子·公孟》）。

不像在“命”意识上对儒家的责难那样，墨家对儒家在“天”的信仰上的责难可以说是持之有据的。不过，这又恰好表明儒者在“天”、“鬼”问题上的断制比起墨者来要通达和深刻得多。墨家把“天”、“鬼”实体化了，借着实体化了的“天”、“鬼”对人们作“相爱相利”的说教往往易于从利害的诱导滑转为神秘的他在力量的控慑。这也许用在外在功利的合理求取上是有效的，只是终究不足以润泽或陶冶人的内在心灵。儒家并非不主张尊“天”敬“鬼”（祖先），但这与儒者重德性、人格的价值取向一致的尊“天”敬“鬼”行为，既没有任何的功利图谋，也决不赋予“天”、“鬼”以神通和借此干预人间事务的威权。“子不语：怪、力、乱、神。”（《论语·述而》）“鬼”在儒家这里只是已故祖先的代称，为儒者所倡导的对“鬼”、“神”的祭祀原只是为了“慎终追远”以使“民德归厚”（《论语·学而》）。祭祀对于儒者说来并无取悦鬼神（非实体化的鬼神也无所谓悦或不悦）之意，孔子所谓“祭如在，祭神如神在”（《论语·八佾》）不过是要告诫人们祭祀的庄重肃穆无非在于陶养人的不忘祖上、不忘天地的虔敬之心。“如在”意味着不执著于鬼神的实体存在，对鬼神的祭祀就此最终被归结为祭祀者主体的心灵境界的提升。“天”，亦如“鬼”，儒家称“天”是为着提撕人的终极追求所当有的那种神圣感，却不是要人们去揣摩在意想中被实体化了的“天”的意志或好恶。

⑺ 以墨家思想为题写一篇800字作文

文化是民族的符号。一个民族的崛起，除了经济的强盛外，更重要的是文化的繁荣。进入21世纪，随着中国经济的腾飞，中国文化的复兴也随之摆在我们每个炎黄子孙的面前。中华民族的悠久的文明史，虽历尽沧桑，仍然昂首屹立于世界民族之林，文化的薪火相传居功厥伟。文化不绝，民族就不灭。在这个意义上，传承、弘扬我们的文化，可以说是我们民族复兴的首要任务。近年来，随着“国学热”的持续升温，整个社会对传统文化的兴趣日增，对经典的关注程度也越来越高。神州大也，处处弦歌之声，诵读经典，蔚然成风。可以说，中华民族的文化自觉时代正在悄然来临！所谓文化自觉，是指认识并继承民族文化的精髓，在新的时代加以发扬光大，在此基础上与其他文化展开平等对话，取长补短，和谐共处。文化自觉带来的将是文化的复兴、民族的复兴，将是和谐社会，和谐世界。
春秋战国时期，是思想空间活跃、文化极度繁荣的历史时期。在这一时期里，孔子、孟子、老子、庄子、孙子、韩非子等诸子并作，儒家、道家、法家、兵家、墨家等百家蜂起，出现了中国文化史的第一个高峰，也由此奠定了中华古文化坚实的基础。其中，儒家学说是对后世影响极大的一派学说。
儒家学派是春秋末期孔子所创立的学派，是当时百家争鸣中的重要一家，居十家之首（儒家、道家、墨家、法家、兵家、名家、阴阳家、纵横家、农家和杂家）。《论语》、《孟子》、《荀子》等著作是这一学派的代表作品。
其中，《论语》是最适合我们八年级学生的著作，。子曰：“学而时习之，不亦说乎？有朋自远方来，不亦乐乎？ 人不知而不愠，不亦君子乎？译：有同门师兄弟从远方来(与我探讨学问),不也很快乐吗？学了并时常温习它，不也很高兴吗？别人不了解自己而自己又没什么不满，不也算得上君子吗？”子曰：“学而不思则罔，思而不学则殆。” 译：孔子说：”只学习而不思考就会迷惑不解，只思考而不学习就会在学业上陷入困境。”，
五千年悠悠华夏文明史，孔子就站在它的中间点上他一手创建了影响身后二千五百多年的儒家和儒家学派，成为中国传统文化的奠基人和开山鼻祖。孔子之前的中国文化，赖孔子而传；孔子之后的中国文化，赖孔子而开。儒家思想是真正傲视百代的大智慧。了解儒家精神，就能透彻地了解中国文化博大精深的哲理内核，就能了解中国人丰富玄奥的内心世界，更能了解中华民族历劫不灭的文化生命和精神动源。

⑻ 求一些墨子的英文介绍！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 关于儒家 道家 墨家 法家 的发展和主要思想 要求全英文 O(∩_∩)O谢谢

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.（墨家创始人墨子，其思想有:兼爱非攻，尚力，节用节葬，在战国以后一直未受到重视）
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.（儒家创始人孔子，在此后还有孟子和荀子。孔子的思想核心是仁和礼，孟子的思想核心是仁政，荀子具有朴素的唯物思想，儒学在董仲舒向汉武帝提出“罢黜百家，独尊儒术”后适应了中央集权，道教和佛教的兴起，使得儒学面临着危机，儒家的思想适应当代社会，现在全世界掀起“儒学热”，很多国家都建有孔子学校。）
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.(道家创始人老子，在此之后有庄子。老子思想核心是辨证论，庄子的思想核心是齐物。)
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.
（法家的极大成者是韩非，当然李斯也是发家的，韩非子强调法，术，势的结合，法是法律，术是权术，势是势力。在秦朝的时候就一直推崇法家思想。）

亲，这中文是根据我所了解的写的，可能会少，英语是用有道翻译的，希望能够帮助你~~