The so-called "harmony" is not a single "sameness" without principles and differences, but a collection and integration of things, personalities and values. Confucius advocated "harmony" and opposed "uniformity". Lutz said: "A gentleman is harmonious but different, and a villain is not harmonious." Harmony is the integration of acknowledging differences and mutual tolerance between gentlemen, not the combination of collusion between villains. The distinction between "harmony" and "sameness" is an important proposition in China's classical philosophy. At the end of the Western Zhou Dynasty, Shi Bo put forward the famous viewpoint that "harmony is different, and homogenization is unsustainable". Different things with differences, such as heaven and earth, yin and yang, up and down, presence and absence, men and women, can only produce new things and new lives, while the collection of similar things is only the accumulation of numbers, which cannot produce new things and lives. The "harmony" of interpersonal relationship advocated by Confucius is based on the philosophical exposition of "harmony with real creatures and discontinuity" On the value evaluation of personality education and personality cultivation, he also advocates the pluralism of "harmony" and opposes the singleness of "similarity". Therefore, he did not agree with those homesick people who spoke in unison: "Zi Gong asked,' The villagers are all well, so what?' Confucius said, "There is nothing I can do." All the villagers are evil, so what? Confucius said,' There's nothing I can do. It is not as good as the villagers, and the bad is evil. "It is not Confucius' ideal personality realm that everyone is praised in hard times, because everyone is praised in hard times, regardless of good and evil, but only' same' rather than' harmony'. Confucius' ideal "harmonious" personality of the township party should contain multiple standards of "those who are good are good, and those who are not good are evil". To win everyone's goodwill blindly is bound to be at the expense of justice and kindness. The ideal personality of "harmony" has both group harmony and personality independence and dignity. Harmony based on this is the premise of realizing "being one group". It is insightful for Zhu to explain the meaning of "group" with "harmony without flow". Harmony is the harmony of the group and the peace of temperament. According to Zhou thinkers, only through neutralization and coordination can the universe, natural yin and yang and human men and women form a rich and diverse world. Therefore, they oppose the opposite things and advocate the beauty of neutralization. Book of rites? Yue Ji said, "A husband is happy, and human feelings are inevitable. "... in the ancestral temple is so happy, the monarch and subjects listen to it from top to bottom, so it is respectful; In the village of the patriarch, it would be great if all ages listened; In the boudoir, if father and son listen to it together, they will be close. Zhou thinkers understood music as a kind of happiness from the depths of the spirit, which is the basic emotion to form group harmony. Confucianism emphasizes spreading this kind of happiness from the depths of the spirit, from the harmony of the court to the harmony of the countryside, and then to the intimacy of the family. This schema of ethical relations with "harmony" as the core is the ideal realm of Confucian "music group" and "gregarious". Theoretically speaking, the group relationship emphasized by Confucius is "group without party" on the one hand, and "harmony without difference" on the other hand, which are exactly two expressions of a problem. "Fang" is "Tong" and "Group" is "Harmony", and the ideal group relationship is based on "Harmony".