Confucianism is the major school of Chinese traditional culture. Lun Yu as the foundational and dominant literature of Confucianism represents the particularity and the basic idea of Chinese traditional culture. Abundant thought of Gods will included in Lun Yu provides unquestionable evidence and valuable resources for exploring and analyzing the conception about Gods of Chinese traditional culture. The Gods ontology which is the trinity of mind, Gods will and Gods, the function of Gods that different Gods are responsible for the different transactions, and the psychic concept performed by exceptional people or in special moment that show in Lun Yu have a profound impact on contemporary Chinese Gods concept and the awareness of beliefs. Therefore, researching the conception about Gods of Chinese traditional culture based on the thought of Gods included in Lun Yu has important significance both in theory and practice.

we exist in the relations with others. The concepts of interpersonal relationships most base on the person in this relationship, that is the whole point of life who come from people's lives. The value of lives lies in the communicated activity, it reflects substantive sense of human beings. Harmonious interpersonal relationship is the final appeal for interpersonal relationship. The question is how the ethical appeals formed in the context of traditional relationships? What is its effect on our modern life, and how the value of thought in modern society changed. 1.Chinese traditional culture is the one of" Agriculture - patriarchal "social ethical culture who grown in soil. This kind of culture is the Isomorphism of home and farm economy, its has always worked every Chinese and have a far-reaching impact on all aspects of our daily lives. Judging from the Social communication standard of Anthropology, the interpersonal boundaries were divided from the start of the 'family'. We use the concept of caste and blood formed and maintained the community, then the interactions must based on the core of family. That decided our interactions has the character of closing from beginning, on this basis, the Chinese strongly agreed with the concept of clan and family psychology. On the premise of a common ancestor, everyone has grown within the community, and we call 'insiders', the opposite of' outsiders 'requirements of living is a directly reflect for family of interpersonal ethics, this is the major cause of promoting harmonious interpersonal relations. In addition, from the religious faith , the Chinese reverence for nature and'harmony between the heaven and human', the concept of 'Harmony' are another important cause of harmonious relations. The concept of harmonious order was imitated the natural state of harmony and the family should follow this way. It can explain the consistency of the Chinese concept in the universe and human relations leading to inherent unity and harmony. Z. What the community need is a major cause of the traditional interpersonal harmony. In fact it is a social inherent requirements, and the consistency of traditional view of the universe and human relations is the requirements of unification from society and nature, Both of these are based on the phylogenetic relationships and blood relationship. With the development of productive forces and the scale, genealogical community gradually extend the production activities scope to adjust production relations through other ways. In the process, the genealogical community transfered to unrelated community transformation, communication ethics are becoming increasingly complicated. From a geopolitical perspective, the transformation of the ancient family from blood to unrelated blood, is occured in the basic areas of the country. Early in the Qin dynasty, Han Dynasty, the social economic assistance functions appeared more intensively. these kinds of rural family economic assistance organizations enhanced cohesion between the different families of the same country , And then it extended to the different country. But expand the scope of contacts between the two villages still relatively weak. that formed more narrow and less - developed interpersonal style who accompanied by an acquaintance of Village Community Associationin ancient China. So we say the interpersonal harmony is not purely relations and exchanges, because the traditional Confucian thought we should learn and be taught everywhere in interpersonal relationships, so that the ethics would appear everywhere. Ethical relationships of the family should not be arrogated, and also the Confucian Ethics, were implanted in social relations, this made it possible to achieve the ideal of a harmonious society. We need the deep thoughts to modern ways of communication and thinking now. At the same time we should drawn nutrition from the roots of Chinese Traditional Thought of harmonious interpersonal relationship in order to seek the path of our modern society's interpersonal relationships. From " primary internal requirement " to "mutual requirements", we should establish a " Principle of CO-exist in the communication" in this kind of relationship, the premise of Co-exist is an independent individual. because on this premise, every independent individual access to maximal benefits, each individual must rely on the ourselves cooperation. from above reasoning, we can see that the only way of modern harmonious interpersonal relationships is the " CO-exist in principle ".

The mind-body problem is one of the basic problem of Chinese traditional philosophy , which is dated back to Qing dynasty . Mind is subject , and body is object , how its relationship does work confused the ancient Chinese philosopher for thousands years , it also influences the way the Chinese people see the nature , the society , and themselves . The main trend of the thoughts considered the mind and the body should be in a harmony , and the mind is the commander . The principle grows in nature , and the essence always in mind . The golden mean of the Confucian school tells the inside and outside of the Dao is always together . This article will analyse the logic of the chinese traditional mind , and use the Chinese tradtioanl arts as the examples , especially the Chinese traditional opera and the traditional painting . We know the arts is directly related to the artists' mind , and the way they see the world . A conclusion will be get : the logic of Chinese traditional mind is a dialectical truth . Compare with the western ancient artists who is loyal to their eyes , the Chinese traditional artists pay more attention to their mind . The truth of former's work is based on the original look of the world , but the truth of the Chinese arts is a subject world which reflected the outside , namely the harmony of the inside and outside

The inquiry about the relationship between mind and the world is a question that attracted a lot of philosophers, scientists and other researchers' great attention. It also gets some attention in Chinese traditional philosophy. In this paper, I focus on the construction of the ethical world in Wang Yang Ming's philosophy. The most important question that I concern is how the ethical world is built from Wang's point of view. According to Wang's theory, the world is built in our mind, which means it exists in our intentional activity, which is facing the outside material world and connected to it. The world exists when there is an intentional activity. Based on Wang's theory, I try to make a comparison between Wang yangming and some Western philosophers, such as Edmund Husserl, George Berkeley, through different concept of the "World". Firstly, I give a brief introduction about Wang yangming's philosophy of Mind ( Xin xue {.'~)and explain the construction of the world of meaning in Wang's theory. Second, Wang's explanation has a lot in common with some Western scholars' theory, but they are not always facing the problem in the same sense. I would try to distinguish their differences in the relation between mind and the world, at the same time, to clarify in what sense they use the concept of world. Finally, through the comparison above, I offer some provisional conclusions about the inquiry on the relation between mind and the world.

The relationship of mind and body is an essential proposition in western philosophy, and it is also an ancient topic in history of Chinese Philosophy. Especially, Taoism pays more attention to it. "Mind and Body depend on each other" is the theoretical basis for Taoism, and they indicate that the spirit of man is resulted from Tao and man is a unity of body ,qi and spirit." Body and spirit in one is live; body and spirit apart is dead ".Actually, Leibniz' s Theory of Pre-established Harmony has a few similarities with Taoist idea. Leibniz asserts that God creates Monad from possibHlty to reality. The Monad can be divided into entelechy, soul and mind by clear degrees of perception. Body and mind agree with each other in virtue of pre-established harmony which is decreed by God. Taoism and Leibniz both consider holistic and procedural of body and mind. Whereas the difference is that Leibniz emphasizes autonomy and grace of pre-established harmony. Taoism focus on practice which could become an immortal, thus Taoist idea about body and spirit has important implications for further study on western philosophy of mind and body.

Leibniz was trying in his whole life to establish mutual understanding and cooperation in many respects, especially between the east and the west. This paper focuses on philosophy of mind in both Confucianism and Leibniz's organism. On the one hand, the two are almost in consonance with each other. Firstly, in the point of mind, Confucianism shows that mind has the characteristic of subjectivity and has a process for self-fulfilment as well. In Leibniz's organism, mind refers to the rational soul, which has the ability of introspection. Secondly, in the point of man, for Confucianism, man has morality, which distinguishes man from beast. For Leibniz, it is alike that man has self-awareness, which makes man to be man. On the other hand, the two are quite different. In the point of the relationship between mind and object, as well as man and the nature, Confucianism holds that mind and object is a unity. Man is an integral part of the nature natively. Nevertheless, as for Leibniz, mind and object are separated. Orders were set up by preestablished harmony. In summary, Confucianism and Leibniz have both the similar and different arguments on mind, which lay exactly the foundation for the dialogue and study between each other.