中國(guó)自古以來(lái)政治體制都是統(tǒng)一的集權(quán)模式胖笛，因此很多人會(huì)批判中華大地是“專制的土壤”网持。實(shí)際上宜岛，與西方所謂的“騎士精神”——要求對(duì)領(lǐng)主無(wú)條件服從，不同的地方在于功舀，中國(guó)的君主都要實(shí)行“仁政”萍倡，即“德政”，如果不行“仁政”日杈，“天命”就會(huì)降下災(zāi)難懲罰百姓遣铝，并且重新選一個(gè)新的明君以推翻不仁佑刷。
殷商時(shí)期莉擒，神靈對(duì)人的影響仍無(wú)處不在，如禮記所說(shuō)：“殷人尊神瘫絮，率民以事神涨冀，先鬼而后禮”，相比而言周人卻“尊禮尚施麦萤，事鬼敬神而遠(yuǎn)之鹿鳖，近人而忠焉”。但是也有詩(shī)經(jīng)云：“殷鑒不遠(yuǎn)壮莹，在夏后之世”翅帜，希望統(tǒng)治階層能吸取夏朝末年的教訓(xùn)，以德治理命满，說(shuō)明人文主義的思潮已萌發(fā)于殷商涝滴。這一觀點(diǎn)到周朝已極為發(fā)達(dá)。周王朝建立者推翻殷商后胶台，為證明其統(tǒng)治合法性歼疮，強(qiáng)調(diào)天命的概念，統(tǒng)治者自稱是天命派下來(lái)的“天子”诈唬『啵《詩(shī)經(jīng)·烝民》有云：“天監(jiān)有周，昭假于下铸磅；保茲天子赡矢，生仲山甫”。周人宣稱阅仔，雖然商人曾稟受天命吹散，治理天下，但因玩忽職守霎槐，自絕天命送浊。周王朝的建立者因具有美德，所以天命轉(zhuǎn)移到他身上丘跌。無(wú)疑袭景，周王朝的前途如何唁桩，視其未來(lái)是否有德而定。正如《詩(shī)經(jīng)·維天之命》所說(shuō)：“駿惠我文王耸棒，曾孫篤之”荒澡。
因此，中國(guó)哲學(xué)史的特色——“仁”与殃，便是起源于殷周時(shí)期单山。但是與西方人文主義不同的是，中國(guó)哲學(xué)所謂的仁幅疼，它并不否認(rèn)或忽略超越力量米奸，而是主張?zhí)烊丝梢院弦弧４恕疤臁钡母拍钜延谝笊讨八漓胧谭畹摹吧耢`”概念不同爽篷，它是一種人的德性與努力所修飾的人格力量悴晰。在這種意義下，早在中國(guó)思想肇端之初逐工，人文主義已是居主流地位的思潮铡溪。這也為孔子的仁政理論和后代王朝的合法性更替奠定的基礎(chǔ)。
Since the political system of China has been a centralized mode of centralization from the ancient times, many people will criticize the land of China as the "autocratic soil." In fact, unlike the so-called "knightly spirit" of the West, which requires unconditional obedience to the lord, the difference lies in the fact that all Chinese monarchs should do "benevolent government" or "moral government." If "benevolent government" is not adopted, "the God's will"?will put down the calamity to punish the people, and re-elect a new bright king to overthrow the old.
During the Shang period, the influence of gods on people is still everywhere. As 《 Book of Rites》 says, "The people of Yin (Shang) honor spiritual beings, serve them, and put them ahead of ceremonies." In comparison, "The people of Chou honor ceremonies and highly value the conferring of favors." However, there is also a poem in the Book of Rites: "The beacon of Yin is not far-distant ;It is in the age of the sovereign of Xia.", which express a hope that the ruling class can learn the lessons of the end of the Xia and govern the nation with virtue. We can see that the humanism?has emerged in Yin (Shang). This view in the Book of Rites has been extremely developed by the Chou Dynasty. After the founder of the Chou dynasty overthrew the Shang merchants, in order to prove its legitimacy of legitimacy and emphasize the concept of heavenly fate, the rulers claimed to be the "emperor" whom the God sent down. 《Books of rites ·?The Teeming Multitude 》says: “Heaven, looking down upon the House of Chou; Sees that its light reaches the people below. And to protect the Son of Heaven, Gave birth to Chung Shan-fu [to help him]." The Chou asserted, therefore, that the Shang, though they had received the mandate to rule, had forfeited it because they failed in their duties.The mandate then passed on to the?founders of Chou, who deserved it because of their virtue. Obviously, the future of the house of Chou depended upon whether future rulers were virtuous.?As 《 Book of Rites · The Mandate of Heaven》 says：“They are a great favor from our King Wen. May his descendants hold fast to them.”?
Therefore, the characteristic of the history of Chinese philosophy, "benevolence", originated from the Yin and Chou dynasties. However, unlike the humanism in the west, what Chinese philosophy calls "benevolence" does not deny or slight a Superme Power, but professes the unity of man and Heaven. The Heaven here has been different with the?spiritual beings in the Shang. It was a supreme spiritual reality which was modified by human virtue and human effort. In this sense, humanism has dominated Chinese thought from the dawn of its history. This?ideology also laid the foundation for Confucius's theory of benevolent government and the succession of the dynastic legitimacy of future generations.
