The debate of "benevolence" in Analects of Confucius mainly focuses on whether the concept of "benevolence" has a clear definition and whether it is systematic. In the Analects of Confucius, the essence of benevolence (loving others) and its adjacent concept "virtue" were clearly explained by "abbreviation" in a specific context. Zhu Xi's relevant notes "A truly benevolent person is kind-hearted and knows how to love others" can be taken as evidence. In the Analects of Confucius, it also explained the origin (filial piety), and function (benefiting the country and the people) of "benevolence", and further explained the practical requirements such as "courtesy, leniency, honesty, diligence and kindness", "I want to stand firm, and also let others stand firm; I want to succeed, and also let others succeed", "don't impose on others what you don't like", and "controlling yourself to restore rites", with "love" as their core. The "boundary" is formed by the concepts of "benevolence in it", "near benevolence", "rarely benevolence" and "non-benevolence". Compared with Laozi and Socrates, it was the clearest definition of the concept in the early axis age and had been used up to now. In addition to the explanation of "what is benevolence", the Analects of Confucius also explained how to "be benevolent" and what was "a benevolent person", which was a complete and original Confucian system of benevolence composed of concept, practice characteristics and practice subjects. Based on practical wisdom and social benefits, the theory of benevolence in the Analects of Confucius established the conditions for becoming a benevolent person: having attitude to right and wrong, love and hate; paying attention to the actual performance of "benefiting the country" and "loving the people", who do not demand perfection, and do not just have a reputation. It has important value for the construction of modern human ethics and social progress.