Chapter 8 -2

In the later Han Dynasty, Dou Wu and Chen Fan, two famous people, as well as some ministers of the Ming Dynasty, insisted on not selling their accounts, but they still died in the hands of these eunuchs. Then according to the above reasons, Dou Wu, Chen Fan, etc. Are people doing something wrong? Fan Ye said: In the age of Huan Ling, if the disciples of Chen Fan are able to set up a reputation, fight against the vulgar, drive (mountain and) (mountain danger), and compete with the corrupt man, and finally win the perisher, Bifei can't clean his emotions and ambitions, and it's against the fog.Compassionate husbands and worldly scholars, it is the highest value to be away from the vulgar, but there is no sympathy for human relationships.Taking the Dao world as injustice, so I retreated repeatedly.Taking benevolence as one's own responsibility, although the road is far away and tough, and encountering occasions, cooperating with Dou Wu can be said to be once in a lifetime, although the merits will not end, but his faith is enough to carry the hearts of the world.

This paragraph still quotes Fan Ye’s words to answer the previous question.After reading Zhuge Liang's "List of Teachers", you will know the two emperors Han Huan and Han Ling. It is mentioned in "Teacher's List" that Liu Bei's saddest and most hated are his two ancestors.These two emperors of the Han Dynasty were the same as the father and son of Huizong and Qinzong in the Song Dynasty.Song Huizong was quite good as an artist, his drawing and calligraphy were very good, but his life was hard, and he had to become a prisoner when he became emperor. Fan Ye cites this historical story, citing Dou Wu and Chen Fan, two famous officials of the later Han Dynasty.There was a party disaster at that time, and the two of them wanted to restore the atmosphere of the times, but Chen Fan died because of Dou Wu's party disaster case.Fan Ye’s argument here is that in Huan Ling’s time, people like Chen Fan were well-learned, insightful, and personable, and all intellectuals admired him. Be a benchmark.Confronting the secular protests that were dizzy at that time, his thoughts and influence, in the most dangerous social atmosphere and political turmoil, were like galloping horses, competing with those cowards who knew it was wrong but dared not speak out, and the result was that Life was lost.With his intelligence and knowledge, it's not that he can't keep himself clean and wise, but that he doesn't want to do so.Because he wants to advocate ethics and morality, human society must have right and wrong, good and evil. He feels sorry for the people in the world at that time, some intellectuals, seeing that the times are wrong, although they are extremely disgusted, they just leave the world, stay safe, and escape. In reality, without compassion, the way of human relations is over.So he opposed these people who retired, thinking that retiring is not the principle of life, so he could retreat when he had the opportunity, but he still didn't leave, but with the spirit of "everyone is responsible for the rise and fall of the world" and taking benevolence as his own responsibility, he knew this The road is very far away, but I am still very hardworking and determined, so whenever there is an opportunity for political change, I help Dou Wu and lose my life.This kind of death is very worthwhile. From the perspective of history, it will lengthen the time and enlarge the space.The value of his life lies in the fact that his spiritual life is immortal, and he will be admired for all generations. Although he did not succeed, his spirit and justice are enough to be the center of this world.

The discussion said: This so-called righteousness is more important than life, and it is okay to give up life. The conclusion here is that when you feel that death is more valuable than life, you can only sacrifice yourself at this time.This is a theory, and it is not easy for this kind of theory to truly become one's own thoughts and concepts.It is even more difficult to implement it when necessary. The historical stories above all talk about "the behavior of ministers". The so-called behavior of ministers refers to the way of being and doing things.A person must have a clear understanding of his own position when doing things.

Let's continue to bring up the story of Zang Hong's death and Zhang Chao's difficulty, and discuss whether he can be called righteous?The original text of the story of Zang Hong’s death and Zhang Chao’s ordeal is quoted in parentheses at the end of this article.We must first understand the actual circumstances of this historical story, and then explain its truth.Everyone here must wonder why the ancients were so awkward in writing articles, writing the theoretical text first, and writing the historical stories discussed at the back.This is because the ancients believed that every reader knew these historical stories. It would be shameful in ancient times to tell the story first and then discuss the truth. He seems to understand.Because most of the ancient Chinese scholars were familiar with historical allusions.It is different now. Generally, when writing a thesis, a lot of copying is done here and there, and the opinions written are not the author's, but copied.This is the difference between ancient and modern times.Secondly, the historical stories sometimes quoted by the ancients are equivalent to the annotations of the current style in the article, so they are placed at the back of the main text. This is what we need to understand about the ancient and modern styles.We are modern people, so we should take the modern route, read from the back, understand this historical story first, and come back later to read its comments on this story.

In the past, Zhang Chao, the prefect of Guangling, appointed Zang Hong, and later Yuan Shao also made friends with Zhang Chao of Cao Cao's country in Yongqiu.The city of Chao fell, and the Sui family punished Chao. Hong You resented Shao and broke up with him. Shaoxing soldiers surrounded him, and the city was captured and killed. This is what happened during the Three Kingdoms period.Guangling is now in Yangzhou, Jiangsu.Zhang Chao was the local prefect. He handed over local affairs to Zang Hong, and Yuan Shao also became friends with him later.Once Cao Cao surrounded Zhang Chao in Yongqiu (now Qixian County, Henan).When Zang Hong heard the news, because Zhang Chao was his friend and an officer, he went barefoot, crying and begging for help for Zhang Chao, while sending troops himself.At the same time, because Yuan Shao was a friend, he also asked Yuan Shao for help, but Yuan Shao ignored him.As a result, Zhang Chao was wiped out by Cao Cao, and the whole family was killed.Zang Hong hated Yuan Shao for this matter, and broke up with him.Friends became enemies, so Yuan Shao sent troops to besiege Zang Hong again. After breaking the city, Zang Hong was also killed.

The discussion said: Zang Hong was doing ordinary things when he was in power, and he was not a man of meritorious service. Later, most people discussed this matter, thinking that Zang Hong himself was ignorant and unclear. The era of the Three Kingdoms was the so-called vertical and horizontal era, which was the same as the Warring States period. It was a society without morality. Standing in the society, I can’t see clearly the environment at that time. In the era of chaos, I should talk about morality and benevolence, and in troubled times, I will talk about the lofty theories of the time of peace. Of course, it’s not good. , Practicing the ancient way, it is almost impossible!" In the present era, it is impossible to practice the way of ritual and music for more than three generations.Therefore, we can also see that Confucius' thinking is not rigid. He taught us to catch up with the times. "When the time is vertical and horizontal, it is the righteousness of ordinary life, not the world of meritorious service." It is the conclusion of Zang Hong. If he wants to make meritorious service, establish a career, save the times and save the society, it will be impossible.

Now, looking back at the author of "Long and Short Scriptures", he first raised a question about Zang Hong's comment on this historical story: ... Or say: Zang Hong's death of Zhang Chao, is it justified? Suppose someone asked Zang Hong if he died for Zhang Qi in this way, is it enough to be loyal?So he quotes Fan Ye: Fan Ye said: "Zang Hong is so angry at the siege of Yongqiu, it's strong!"It looks like he's just wearing his clothes, and he's wearing armor, please lift up, I'm sincerely pity.What is the home of a heroic husband and hero, is it different from the heart of righteousness?If it is to seek Lianheng, and to count as a favor with promises, it is just a matter of snobbery.Kuang Piancheng is in danger, Cao Yuan is in harmony with Fang, Hong Tu refers to the balance of foreign enemies, and the meeting with the slender upside down, the angry and quiet division, the soldiers are jealous, it can be said that weeping for the festival of Qin, and it is unheard of to save the thorns.

Fan Ye said that when Cao Cao besieged Yongqiu and wiped out Zhang Chao, Zang Hong called for soldiers everywhere for his friends, which can be said to be a kind of heroic sentiment.And his barefoot, running and crying behavior is really worthy of sympathy.Because heroes, in a certain environment, choose between right and wrong, good and evil, and ordinary people's emphasis on benevolence and righteousness, which is psychologically different. Different from the heart of righteousness?) We can quote the famous words of Martin Luther, a Western religious revolutionist, "do whatever it takes to achieve the highest morality." In order to achieve the highest doctrine and the highest ideal, sometimes even though the heart is painful, we have to make some small sacrifices .It’s the same in ordinary life. Suppose now that friends, colleagues, or family are in trouble, even if it rains or snows, and there is no boat or car, you have to rush to help on foot.But when it comes to an extraordinary time, if I have a big task, I'm afraid I won't be able to take care of the moral issues between friends.So Confucius said: Words must be believed, actions must be resolute.So much, little man! "This is a wonderful remark. The way of Confucius and Mencius always taught people to be faithful, to keep what they say, and to have results when they do things, but Confucius said that those who are so stubborn and trustworthy in everything are just villains. In this way , Does it mean that words do not need to be done, and that what you say is over? That’s not what it means. Reading is most afraid of being taken out of context. You have to read the whole article to understand the meaning of Confucius’ words. In other words, a man makes great achievements When establishing a great cause, doing great things, and having a lofty goal that must be accomplished, sometimes you can’t stick to these small details, which are just what you should do. If you want to do greater things for the country, you can’t take care of the small details. Even being scolded by others, it has no choice but to do so.

Another idea: If it is a conspiracy to make a balance, it is only a matter of snobbery. During the Three Kingdoms period, people like Yuan Shao, Cao Cao, and Zhang Chao were the same as any people in troubled times who ruled the roost according to their troops. Sometimes the two sides made a peace treaty, and sometimes the two sides fought again. Like the current international situation, this is an extraordinary period.Whenever there is an extraordinary period, don't think that there is moral trust between countries. In fact, they are all fighting. If the interests are the same, they will unite, and if the interests are not the same, they will break up.Everyone is making their own calculations, and as long as the situation warrants it and interests are at stake, it is a matter of course.In such an era, if you can't see this clearly, if you go to talk about morality with others, you will have to lose your life.What's more, in the time of the Three Kingdoms, when the local warlords were fighting each other, Yongqiu was a very dangerous and lonely remote place. Zang Hong only knew that his friend Zhang Chao was destroyed by Cao Cao, so he thought Yuan Shao was also a friend. Ask Yuan Shao for help, but they don't know that Cao Cao and Yuan Shao have already combined because of the relationship of interests.This means that Zang Hong's mind is not enough, and he is not clear about the analysis of the current situation. How to do this job well?He wanted to use Yuan Shao's soldiers to defeat Cao Cao, which was very dangerous.For example, Wu Sangui borrowed Manchu soldiers to attack Li Zicheng, and the result became the Manchu world.Taking the Chinese military philosophy--"Sun Tzu's Art of War" as an example, if you don't calmly seek the key to "seeking an attack" first, you are just acting on your own emotions, and using personal hatred and prejudice to affect the decision-making of the battle, you will lose your mind. , Psychological emotional sadness and resentment are taboos in military science.This is not limited to the military. When you encounter urgent difficulties at work, you must pay special attention to your personal emotions. You must get rid of this emotion before you can calm down and analyze the situation clearly. " Make a decision and then move" and like Zang Hong, "just put on the number and put on the armor to ask for soldiers". In the previous Warring States period, in the battle between Wu and Chu, Chu was defeated by Wu. It was the same situation when Qin Ting cried for seven days and seven nights.This is right for personal integrity, but it is useless for business.does not solve the problem.The historical experience here tells us that it is one thing for an individual to be a human being, but another thing to deal with things, views, and wise decisions.For example, the story of Shen Baoxu crying for Qin Ting has become a famous name for thousands of years, but for the sake of the state of Chu, it is not a good idea to borrow external forces from the Qin army to attack the Guan State, driving wolves at the front door and entering tigers at the back door. , I haven't heard of such a way to restore the country and save it.

Or it can be said: Jibu is a strong man, but instead of destroying the strong, he turned soft, and the pincers fled and hid, is it true? Everyone knows that "One Promise, Thousand Gold" is a famous historical story of Ji Bu, and this gentleman is amazing.When he was young, he was a very charismatic knight-errant. Later, he followed Xiang Yu and fought very bravely.Once he defeated Liu Bang and chased Liu Bang, almost cutting Liu Bang's ponytail.Later, Liu Bang won the world, and he hated Ji Bu the most, so he offered a huge reward for his arrest, and at the same time ordered that he hide him and punish the whole family.Under such strict arrest, Ji Bu went to a hero Zhu's family in Shandong to sell himself as a servant.As soon as the Zhu family saw Ji Bu, they recognized it and took him in.In the evening, we will bring Ji Bu over again and have a private conversation, asking him to tell the truth.Ji Bu said, since you know, do as you please, report to Liu Bang, and you will be rewarded and even named a marquis.The Zhu family reassured him at the time that they would never do this.At the same time, tell Ji Bu that it is not an option to escape like this, and he will be discovered one day.The Zhu family was already very familiar with people like Liu Bang, so he discussed with Ji Bu and agreed to disguise Ji Bu as a coachman, and the Zhu family took him to see Liu Bang.After arriving in Chang'an, this group of old friends who helped Emperor Gaozu conquer the world all hosted Zhu's family and asked him what he wanted to do in Chang'an. Of course, they all knew that he did not want to be an official and would not ask for money.The Zhu family wanted them to tell Liu Bang that Ji Bu was young and promising, a general, and a hero who could be used to great advantage.When he was at war with Xiang Yu, Ji Bu chased and killed Liu Bang, and each was his master.After Xiang Yu was finished, he no longer had to regard Ji Bu as an enemy. Now the whole country is ordered to arrest him. Such persecution, he was pressed hard, either to the south to Nanyue, or to the north to the Xiongnu (because at that time the world was unified by Liu Bang, It is limited to the Central Plains area. As for the Guangdong, Guangxi, and Yunnan-Guizhou areas south of the Yangtze River, Zhao Tuo, the king of Nanyue, who rose up at the same time as Han Gaozu, although he had already proclaimed himself a vassal, was not convinced; the Huns in the north would also invade China at any time). Why bother to give the enemy a brave general and add the biggest disaster to yourself?The Zhu family said that they are here now for this matter.After this group of ministers reported to Liu Bang, Han Gaozu heard that it was from the Zhu family, so he canceled the arrest warrant and gave it to Ji Buguan.So later Ji Bu became a general of the Han Dynasty and was very loyal to the Han Dynasty.But if the Zhu family didn't come out to speak this time, it still wouldn't work.But the Zhu family settled the matter, and still went back to Shandong to live his career as a knight-errant, not wanting fame and wealth.Therefore, the spirit of chivalry has always existed in Chinese history.This is to say that after Ji Bu failed, he had no choice but to lose all heroism and become a wimp. He shaved his head, did no hard work, went to hide where he shouldn't, and lived in secrets. ?According to the spirit of Chinese culture, if a true hero fails, he commits suicide.At that time, since Ji Bu was a strong man, he lived a fugitive life in a fugitive after he failed. Is this right?

Regarding the general view above, the following quotes Sima Qian as an answer: Sima Qian said: "With Xiang Yu's spirit, Ji Bu distinguished himself in Chu with his bravery. He has repeatedly served in the army, and there are countless people carrying the flag. He can be called a strong man."However, to be tortured and killed, to be a slave and not to die, how could it be worse?He must be proud of his talent, so he is not ashamed when he is humiliated, and he is not enough to use it, so he will eventually become a famous general in Han Dynasty.The sage sincerely respects his death, the husband, maidservant, concubine and slut, who commits suicide due to emotion, is not brave, and his plans are exhausted, and there is no answer. Sima Qian said that when Xiang Yu and Liu Bang were fighting for the world, Xiang Yu's spirit of overcoming mountains was used, but Ji Bu was still famous in the world for his bravery in Chu State. In every battle, he led the troops as the vanguard. , Take the lead, take the lead, rush into the enemy's formation many times, capture the opponent's military flag, and behead the opponent's general. It can be said that he is a real strong man.But when Xiang Yu failed and Han Gaozu ordered him to be captured and killed, he was willing to be a slave to the Zhu family instead of committing suicide.From this point of view, Ji Bu is so humble and has no ambition at all.In fact, Ji Bu's behavior is not self-deprecating, he has his own ambitions, and he thinks he has great talent, but it's just unlucky.So when Xiang Yu failed, he was willing to be humiliated and not ashamed, because he still had to wait for the opportunity to develop his own strengths. The so-called "keep the green hills alive, and don't worry about running out of firewood." So he finally became a famous general in the Han Dynasty.From his experience and practice, he can see his thoughts and ambitions. He feels that it is too uneconomical to die for a person like Xiang Yu.A sage who is knowledgeable, moral, insightful, imposing, and talented takes death very seriously, but the so-called "death is more important than Mount Tai, and some are lighter than a feather."It's not like ordinary little people who are so angry that they hang themselves because of a little thing. This kind of people's psychology feels that there is no way to turn over again, they have reached a dead end, and they are narrow-minded, so they are willing to commit suicide. People with great ambitions, although I am not afraid of death, but it still depends on the value of death, and I will never throw my life away lightly. Discussion said: Tai Shigong said: Although Wei Bao and Peng Yue are cheap, they have swept thousands of miles, and they are called lonely in the south.With the intention of rebellion, if you are defeated, you will be captured without dying, and the prisoner will be tortured, why? This period of history is when Liu Bang and Xiang Yu were fighting between Chu and Han. Wei Bao and Peng Yue had troops, were able to fight, were famous generals, and had pivotal power. just win.Xiao He, Zhang Liang, and Chen Ping, these literati, used countermeasures to control these swinging people.But Wei Bao and the others were all from the Taibao, hooligans, and bandits. Just like the warlords in various places in the early years of the Republic of China, some were from horse dealers and cloth sellers, but he has been able to sweep thousands of miles and become king in the south.After the strength is stabilized, he leads the soldiers and sheds blood to win the victory. Every day is his proud time.This kind of bandits, hooligans, speculators, always have rebellious intentions, and are always restless. These people are afraid that the world will not be chaotic. In troubled times, they have opportunities and solutions. Method.When they fail, this kind of person will not commit suicide but would rather be captured and tortured to death. What is the reason for this? More than Chinese material, and cover its line, what about the king?He is no different from others, he is utterly wise, has no body and ears alone, and has a handle that can measure his size.This is a vertical and horizontal person, and a person who does meritorious service. Behavior like this, even people above the middle level, will feel ashamed, and even higher talents of kings will not be like this.If Xiang Yu failed, he committed suicide without seeing Jiang Dong's elders face to face.But after these people failed, they were captured without dying, and ended up being tortured. For no other reason, they thought they were wise and talented, so they were willing to be captured, hoping to be able to come to power in the future, capture military power or political power, and implement his plans Ideally, the cloud steams and the dragon changes (according to the theory, "the cloud follows the dragon, the wind follows the tiger." When the tiger comes, there will be a gust of wind first, and when the dragon descends, the clouds must rise first. The so-called cloud steams and the dragon changes, which is to describe When a special person appears, like the appearance of a dragon, the whole society will be affected and changed), so they are unwilling to sacrifice easily, and would rather be captured.And hoping to get opportunities to develop their ambitions and ideals, this is what Jia Yi said: "Martyrs die in their names, and those who praise them have the right to die". Yes, it is definitely not easy to sacrifice.This is the utilitarianism of many people in troubled times. Also "Lin Gong Zan" said: "If you know death, you must be brave. It is not difficult for the dead. It is difficult for the dead. His spirit is prestige to the enemy country, he retreats to Lianpo, he is famous for Mount Tai, and he is wise and courageous, which can be said to be both!" This is a loyal minister who sincerely knows where he will die. Here again Sima Qian's praise of Lin Xiangru is quoted. "Praise" is a genre of old-fashioned articles. The so-called "praise", "song" and so on are all comments at the end of a biography.After Sima Qian's "Biography of Xiangru", he commented that Lin Xiangru knew that he must die.For example, those who work behind enemy lines today may die in the end. They know that doing this work is death, but they are determined to do it, which requires great courage.But death itself is not a difficult matter, but the way to deal with death. For the decision whether to die or not, this way of dealing with it requires not only great courage, but also great wisdom.So before dying, what kind of decision should be made is the most difficult thing.Now when Lin Xiangru was arguing and contending with Qin Shihuang face to face in the court of Qin, he did not hand over He's Bi to Qin Shihuang, holding He's Bi in his hand, looking at the pillar with his eyes, ready to touch it by himself, and touch his life with that piece of jade. Destroy, turn around and scold Qin Shihuang and his left and right.But Lin Xiangru didn't have martial arts, the final result of that kind of situation was just beheaded, the so-called death is no big deal.However, it is the most difficult for a person to make such a decision in such a situation.Ordinary people in this situation must be cowardly and cowardly, unable to show such courage.In fact, sometimes, under certain circumstances, one is timid and unable to show courage, and finally dies, and is scolded even after death.But Lin Xiangru lost his temper at this time, and instead frightened Qin Shihuang.Later, when Lin Xiangru returned to Zhao State, because of this incident, he became an official as big as Lian Po. He escaped.Someone asked Lin Xiangru why he was so afraid of Lianpo.Lin Xiangru told them that if there are disagreements among civil servants and generals in a country, the country will be in danger.Now Qin is afraid to fight because there are two people, Lian Po and I, if one person is missing, the country will be over.Later, when this word reached Lian Po's ears, he felt very sad, knowing that he was being tolerated by Lin Xiangru, so he knelt down to apologize to Lin Xiangru with a root of thorns on his back, and became a good friend.From this, we can see that Lin Xiangru's wisdom and self-cultivation are both wise and brave.The author of "Long and Short Classics" quoted Sima Qian's praise, and criticized from another point of view that people like Lin Xiangru are loyal people who are not afraid of death when, where, and what should be done. He has the right way to deal with things that should not be sacrificed lightly, which requires great wisdom and courage, not blind impulse. Guanzi said: "Don't be ashamed of being in a prison, but ashamed of the world's ignorance; don't be ashamed of being corrected by an immortal son, but ashamed of his prestige, and don't spread it to the princes."This is the practice of all scholars, and the clear effect of death and immortality. Here is a quote from Guan Zhong's confession for comment.Everyone knows that Guan Zhong is Qi Huangong's name, but at first Guan Zhong was Qi Huan's enemy. The situation is the same as the relationship between Ji Bu and Liu Bang.Guan Zhong was originally helping Duke Huan of Qi. His rival was also his brother's son. Guan Zhong once shot Duke Huan of Qi with an arrow, and he hit it.It was just a coincidence that the shot happened to hit the waistband, and Duke Huan of Qi survived.Later, Duke Huan of Qi succeeded, and all the people under Prince Jiu were killed.When Guan Zhong was found, Guan Zhong cut his hands behind his back and had Duke Huan of Qi's men tie them up. He refused to commit suicide and was sent to Duke Huan of Qi.Because he knew in his heart that he had a good friend Bao Shuya who would protect him if he worked in front of Duke Huan of Qi.When Duke Huan of Qi saw him, he was very angry and wanted to kill him.Bao Shuya said to Qi Huangong, since you want to become the overlord, rule the world, and leave a name in history, you can't kill him.With Bao Shuya's guarantee, Duke Huan of Qi reused him. (Of course, only someone like Duke Huan of Qi would do this.) Later, he really became a famous minister.However, some people criticized Guan Zhong, and Guan Zhong said: "People think it is shameful for me to be defeated, to be locked up and become a prisoner, but I don't think it is shameful."What I think is shameful is that an intellectual can't rule the world and make no contribution to the country and society after living his whole life.People think that if the son is dead, I should die with him, and it would be shameful not to die with him.But I don't think it's shameful, but I think I have great talent and can make a country dominate the world, so what I think is shameful is that I have such great talent but can't spread prestige in the world, this is the real thing shameful. The author of "Long and Short Classics" then concluded that people like Guan Zhong never take the issue of life and death too seriously, because he is conceited of his talents, and his goal is to benefit the society, the country, and the world. Merit is the scope.Therefore, the historical experiences from Xie Ye to Guan Zhong mentioned above all show that intellectuals have a very clear experience and comparison of their own behavior in life, between death and immortality. ... Or say: Zongxi is cheap, see Qing Yuye, and its expensive, please ask the history of the industry, how about it? This is another historical story: In the "Preface to the Pavilion of the King of Teng", the person Zongxi was mentioned. "You have a pen in your arms, and you admire Zongxi's long wind." This is the person Zongxi mentioned. people. (The "Song Dynasty" in history is very annoying to distinguish. The Song Dynasty has the Northern Song Dynasty and the Southern Song Dynasty. This Song Dynasty is the Song Dynasty after the Tang Dynasty. The emperor. Liu Song was the first dynasty of the Southern Dynasties during the Southern and Northern Dynasties, because the first emperor of Liu Song was also Liu Yu, who rose from ordinary people like Han Gaozu. Therefore, in order to facilitate the separation of dynasties, later generations read history. For the Song Dynasty in the Southern and Northern Dynasties after the Jin Dynasty, it is called Liu Song. For the Song Dynasty after the Tang Dynasty, it is sometimes called Zhao Song.) Zongxi is a person of the Liu Song Dynasty. People, but because the author was from the Tang Dynasty, it is absolutely impossible to talk about people from the later Zhao and Song Dynasties, so when reading, if similar doubts arise, you must clarify the historical era.Here it is said that when Zongxi was not yet successful, his fellow countryman Yuye was rich, powerful, powerful, and very wealthy. When entertaining guests, there were always dozens of dishes, and the banquet was arranged as many as one foot square. , and to entertain Zongxi, he was given rice cooked with barnyard grains, and Zongxi still ate as usual.Later, Zongxi became the prefect of Yuzhou, which was equivalent to a prince in the area, with military power, political power, judicial power, and power of life and death all in one, and he asked Yu Ye to be the secretary-general, and he never held grudges because Yu Ye looked down on him so much back then. This is Zongxi's measurement. Recently, I read a note from the Qing Dynasty that a person who used to take part in the martial arts examination, because his essays were also well written, so he switched to the literary examination at the same time, but this was not in line with the system at that time, so the host The famous academic officer who took the Wenju exam lost his temper.Because it was already after the middle of the Qing Dynasty, culture was valued over martial arts, and warriors were looked down upon. This was also one of the reasons for the decline of the Qing Dynasty.When literati entered the examination room at that time, those military officers went to the examination room to carry the schoolbags for the candidates.That's why these academic officials looked down on Wu Xiucai who transferred to the Wenju exam, and asked others to pull him down and spank him thirty times.But after he was beaten, he still asked to change the essay exam.In a fit of arrogance, the academic officer came up with a topic at that time and asked him to write immediately.The scholar just picked up the pen and finished it.The academic officer was good after all, and he was allowed to take the essay examination.Later, this officer made a big deal and was promoted to governor and military admiral, which is equal to the provincial chairman, military governor and commander of the theater. He still took his entourage to visit the school who spanked him back then, and this school I was very sad and kept apologizing to him.But he thanked the beating for inspiring him, and asked the academy to be the secretary-general.From these places, we can see that people with small devices often have no career prospects.So, tolerance is very important.Moreover, when people get along with each other, life is very happy if they are generous. What's more, there is an old Chinese saying: "Where can we not meet each other in life?" Fikono's words: Fei Ziye said: A husband is poor but has no relatives, is humble but has no family, and is as calm as Tiansu. To promote this great initiative, Zeng and Yuan's virtues are also.To lower one's ambition and humiliate one's body, to avoid eyebrows and spines, to endure humiliation under Cao Cao, and to be responsible for being above all heroes, Han and Ying's ambitions are also.The matter of the body is the same, but the feeling of living in the car is different.If Zong Yuanwo did not work on leather utensils, he has the degree of Han and Ying, and finally abandons the old evils, the elders! He said that when a person is in poverty, he has no worries or worries in his heart; when he is humble, he has no status, is looked down upon by others everywhere, and he is not troubled or depressed in his heart. This is the basic cultivation of intellectuals. It doesn't matter if you are poor, but with a greater ideal in mind, you have a long-term vision.Only the two students of Confucius, Zeng Zi and Yuan Xian, have such tolerance, cultivation and virtue.Secondly, there is a kind of person who "declines his will and humiliates his body". When he is unlucky, he lowers his thoughts and will, and when he is unlucky, he does unlucky things. When I came down, I didn't look at people, I hunched my back, kowtowed to others everywhere, and endured grievances under a group of mediocre people.Once proud, it is like running a horse on the heads of some heroes. This is the first-class characters of Han Xin and Ying Bu.They are the two generals in front of Han Gaozu.Ying Bu was named the King of Jiujiang. He was a hooligan in the time of Emperor Qin Shihuang and broke the law. He had black characters tattooed on his face, so he was named Ying Bu, and later became the King of Jiujiang.When Han Xin was unlucky, he brought a sword around his waist. When he met a hooligan, the hooligan scolded him for not eating and was not qualified to wear a sword, and forced him to crawl across under his crotch.Later, when Han Xin became the king of Sanqi, that rogue hid everywhere, and Han Xin invited him to be an official, and said that if it hadn't been for this insult, he would have been too lazy to fight!In the end, when Han Gaozu caught him, he didn't want to kill him, but joked with him.He criticized the ability of some people to lead only how many soldiers, Han Gaozu asked him how many soldiers he could lead, and he said that the more the better.Han Gaozu said: You are boasting too much, so how many soldiers can I bring?Han Xin said, Your Majesty cannot lead troops, but he can general.At that time, Han Xin looked down on all his colleagues.To these colleagues, he also used the two famous words of the Generalissimo criticizing others: "The public and others are mediocre, and things are made because of people." , People make things happen." This sentence also describes that when Han Xin is proud, he is like a powerful and unconstrained style, galloping on the heads of ordinary heroes. From this point of view, some people do not complain about others and are willing to live a mediocre life. This is a high level of moral cultivation, and only people like Zeng Zi and Yuan Xian can do it.But there is a certain kind of hero who can do it. He can be wronged when he is unsuccessful, and he can even be wronged for a lifetime, but when he is successful, he can gallop above the heroes.And for these two kinds of people, "the things of humbleness are the same".But when they are humble, the thoughts and sentiments of these two kinds of people are absolutely different.One is the heroic sentiment, which is to do what you want, and you have to be wronged if you don’t. But like Zongxi (named Yuanwo), he has both the strengths of these two kinds of cultivation. When Yu Ye looked down on him, he was not ashamed to entertain friends at a grand banquet, but invited him to eat a bowl of mixed grain rice beside him. , just eat enough.Because he has ideals and plans to do a lot in the future when he is successful, he has the tolerance of Han Xin and Ying Bu.And when he was successful, he invited Yu Ye to be his subordinate and let go of all the humiliation in the past, which is really the style of an elder.This elder has a lofty morality and a kind heart, which is really remarkable.This is a matter of personal cultivation related to ministering. It is called Li consignment and delivery in the world, and it is also called Lu Lu, so what is the reason? This historical story is that after the death of Han Gaozu, Empress Lu wanted to seize power, put her natal family into power, and kicked out Han Gaozu's old subordinates. It was a famous dangerous period in the history of the Han Dynasty.Li Ji was the son of Li Shiqi, a secretary and staff officer of Han Gaozu.Later, Zhou Bo and the others overthrew the regime of the Lu family and restored the power of Han Gaozu's descendants. During this period, there was a very lively dispute between foreign relatives and internal extensions.During this period of struggle, Zhou Bo and the others taught Li Ji to be good friends with Lu Lu on purpose.At this time, Lu Lu was Zhijinwu, which was equivalent to the modern capital garrison commander.It is necessary to get Lu Lu away first, otherwise it will be difficult to carry out the operation to overthrow the Lu family regime smoothly tonight.So on this day, it was arranged that Li Ji would invite Lu Lu to play in the suburbs.So Zhou Bo and others overthrew Lu's regime in the capital, and took over Han Gaozu's neutron king as Emperor Xiaowen.However, people in later generations criticized Li Ji for tricking Lu Lu out to play in the countryside. From a personal moral point of view, he betrayed his friend.So, is this principle correct or not, and how should it be explained? Ban Gu said: "A husband who sells money is said to forget righteousness for profit."If it is sent, the father is a hero and robs. Although Lu Lu is destroyed, in order to secure the country, it is okay to preserve the righteousness of the monarch. Ban Gu is the author of "Hanshu", he thinks that Li Jishouyou's criticism is wrong.The so-called betrayal of a friend's friendship is for the benefit of personal wealth, and forgetting the loyalty of a friend is a betrayal of a friend.郦寄的父亲帮助汉高祖打下了天下，而吕家把这个政权用阴谋手段拿去，这才是不对的。他能在这劫难之中，把吕禄骗出去，予以摧毁，他是为了国家，为了天下，这不是出卖朋友，只是在政治上，为了对国家有所贡献，使用的一个方法而已。 魏太祖征徐州，使程昱留守甄城，张邈叛，太祖迎吕布，布执范令靳允母，太祖追昱说靳允，无以母故，使固守范，允注涕曰：不敢有二也。 或曰：靳允违亲守城，可谓忠乎？徐众曰：靳允于曹公，未成君臣，母，至亲也，于义应去。 这里引用另一个历史故事。靳允是三国时人，当时曹操带兵去打徐州，命令一个大将程昱留守后方的重镇甄城，正在这样用兵的时候，曹操手下的另一员将领张邈又反叛了他，于是曹操这时只好亲自迎战吕布。这时在战争的地理形势上，如果吕布将范城拿下来，就可以消灭曹操，所以吕布设法把守范城的首长靳允的母亲捉来，想要挟迫靳允为了救母亲而归顺自己。所以曹操也赶紧命令留守在甄城的程昱去游说靳允，不必考虑母亲的安危，要他固守范城这个地方。结果靳允被说动了，表示一定守城，决无二心。这里就引这个故事，问起靳允这样做法，算不算是忠。 徐众说：靳允于曹公，未成君臣，母，至亲也，于义应去。 作者引用徐众对这件事的评论作为答案。徐众是说，当程昱去游说的时候，靳允和曹操之间，还没有君臣的关系，而母亲是世界上最亲密的直系尊亲，在情理上，靳允是应该为了母亲的安危而去，不应该听曹操的话不顾母亲而守城。 同时这里进一步引用历史上类似的故事，以说明这个道理。 昔王陵母为项羽所构，母以高祖必得天下，因自杀以固陵志，明心无所系，然后可得事人，尽其死节。 这是汉高祖与项羽争天下的时候，汉高祖有一个大将王陵，项羽为了要他归顺过来，于是把王陵的母亲抓来，威胁王陵。而王陵的母亲，已看出项羽会失败，刘邦会成功，自已被软禁后，知道王陵有孝心，一定不放心，会为母亲而意志不坚定。因此自杀，留了一封遗书，教人偷偷送给王陵，嘱他还是好好帮助汉高祖，坚定王陵的意志，使他一心为事业努力，心里再没有牵挂，可以全心全意去帮忙刘邦。 另一段故事： 卫公子开方仕齐，十年不归，管仲以其不怀其亲，安能爱君，不可以为相。 卫国的一位名叫开方的贵族，在齐国做官，十年都没有请假回到卫国去。而管仲把他开除了，理由是说开方在齐国做了十年的官，从来没有请假回去看看父母，像这样连自己父母都不爱的人，怎么会爱自己的老板！怎么可以为相！把他开除了。 所以这里就上面的几个故事，为靳允违亲的事，作了结论说： 是以求忠臣于孝子之门，允宜先救至亲。 能够对父母有感情，才能对朋友有感情，也才能对社会、对国家有感情，人的世界到底是感情的结合，所以靳允是不对的，应该先去救母亲的。 接下来，又举了一个例子，就靳允违母守城这件事，作了另一个角度的结论： 徐庶母为曹公所得，刘备乃遣庶归，欲天下者，恕人子之情，公又宜遣允也。 这个故事大家都晓得，曹操想用徐庶，把他的母亲抓起来，以胁迫徐庶，使徐庶进退两难。刘备一知道这情形，就对徐庶说，我固然非常需要你帮忙，可是我不能做违背情理的事，如留你下来，曹操会杀你的母亲，使你一生都受良心的责备，你还是去吧！所以另一角度的结论就说，一个领导人，应该深体人情，那么曹操应让靳允去救他的母亲才对。此所以曹操是曹操，刘备是刘备，他们两个的领导器度，绝对不同。 ... 魏文帝问王朗等曰：昔子产治郑，人不能欺；子贱治单父人不忍欺；西门豹治邺，人不敢欺；三子之才，与君德孰优？ 这段是说魏文帝曹丕，问他的大臣王朗他们：根据历史的记载，春秋战国的时候，郑国的大臣子产，能够不受部下和老百姓的欺骗；孔子的学生子贱治单父的时候，受他道德的感化，一般人不忍心骗他；而西门豹治邺都的时候，一般人不敢骗他。不能骗、不忍骗、不敢骗，三个不同的反应，在今天（曹丕当时）看来你认为哪一种好？ 对曰：君任德则臣感义而不忍欺，君任察则臣畏觉而不能欺，君任刑则臣畏罪而不敢欺，任德感义，与夫导德齐礼，有耻且格，等趋者也；任察畏罪，与夫导政齐划免而无耻，同归者也，优劣之悬，在于权衡，非徒钧铢之觉也。 这是王朗的答复，首先解释不忍欺的道理，就是孔子的学生，子贱治单父的事情，王朗说，上面的领导人，本身有德，一切依德而行，能够真爱人、真敬事，一般部下和老百姓，都感激他的恩义，不忍心骗他。其次听到领导人任察，所谓“察察为明”，什么事情都看得很清楚，如近代历史上，清朝的雍正皇帝，刚开始上台的时候，一个大臣晚上在家里和自己的姨太太们打牌，第二天上朝的时候，雍正就问他昨天夜里在干什么？这位大臣回答昨夜没事，在家里打牌。雍正听了以后，认为这大臣说话很老实，因此很高兴地笑了，并且送了他一个小纸包，吩附他回去再打开来看。这位大臣回到家里打开雍正所送的纸包一看，正是昨夜打完牌，收牌时所少掉而到处找不到的那一张牌。可不知道怎么到了皇帝的口袋里。这说明雍正早已知道他昨夜是在打牌。他如果当时撒谎，说昨夜在处理公事，拟计划，写报告，那就糟了。这在雍正，就是察察为明。偶然用一下则可，但是不能长用，长用总不大好。这样以“察察为明”的作为，便是使人不能欺的作风。所以做领导人的，明明知道下面的人说了一句谎话，也许他是无心的，硬要把他揭穿，也没有道理，有时候装傻就算了。再其次说到不敢欺，上面的法令太多，一犯了过错，重则杀头，轻则记过，完全靠刑罚、法规来管理的话，那么一般部下，怕犯法，就不敢欺骗了。这样在行政上反而是反效果。下面的人都照法规办理，不用头脑，明知道法规没有道理，也绝对不变通处理，只求自保，那就更糟了。 ... 这篇是讲臣道，专门讲干部对上面尽忠的道理，但是尽忠不能只作单方面的要求，如果上面领导得不对，下面也不可能忠心的，所以王朗在这里引申，要上位者有真正的道德，下面自然感激思义，这和《论语?为政》孔子所说的：“道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格。”两句话的意思一样。王朗在这里就是袭用孔子的这两句话，予以阐述。任德感义的，同“道义以德，齐之以礼，有耻且格”一样，可以达到最高的政治目的。假使靠察察为明，使下面的人怕做错了成为风气，就与孔子所说“道之以政，齐之以刑，民免而无耻”的结果相同。就是说不要认为拿政治的体制来领导人，拿法令来管理人，是很好的政治。法令越多，矛盾越多，一般人就在法令的空隙中逃避了责任，而且自认为很高明，在内心上无所惭愧。他最后说，这两种情形之下，好坏的悬殊很大，主要的还是在于领导人自己的权衡，像天平一样，不能一头低一头高，要持平。但一个领导人、大干部，决定大事的时候，不能斤斤计较小的地方。 ... 或曰：季文子，公孙弘，此二人皆折节俭素，而毁誉不同，何也？ 这是历史上两个人的评论。季文子是春秋时名臣，道德非常高。公孙弘是汉朝有名的宰相，此人来自乡间，平民出身，很有道德，名闻天下，一直做汉武帝的宰相。虽然做了几十年宰相，家里吃的菜，还是乡巴佬吃的菜根、豆腐、粗茶淡饭，穿的衣服旧兮兮的，非常朴素。我们看《史记》公孙弘的传记，一长篇写下来都是好的，实在令人佩服，不好的写在别人的传记里了。这是司马迁写传记的笔法。公孙弘这个人实际上是在汉武帝面前作假，等于民国以来的军阀冯玉祥一样，和士兵一起吃饭的时候啃窝窝头，回去燕窝鸡汤炖得好好的，外面穿破棉大衣，里面却穿的是最好的貂皮背心，公孙弘就是如此。季文子和公孙弘都折节——所谓“折节”，在古书上常看到，如“折节”读书。曾国藩有几个部下，器宇很大，但学问不够，受了曾国藩的影响，再回去读书。结果变成文武全才，这情形就叫作折节读书。换句话说，就像一棵树长得很高，自己弯下来，就是对人谦虚，虽然身为长官，对部下却很客气，很谦虚，所谓礼贤下士，也是折节的意思。这段书说，季文子、公孙弘这两个人，到了一人之下，万人之上的尊荣，都不摆架子，自己也能俭朴、本素，可是当时以及历史上，对这两个人的毁誉，却完全不同。司马迁对公孙弘是亲眼看到的，写历史的人，手里拿了一支笔，绝不会姑息的，对就是对，不对就是不对。可是中国的历史，大多都是隔一代写的，当代多是记录下来的笔记。由此观之，问题很大，隔了一代，就有许多事情不够真实。但是评论历史人物，却的确需要隔一代。在当代要批评人物，也得留点情面，这就有感情的成分存在，隔一代的评论就不同了，没有情感和利害关系，才能冷静客观。这里的两个人，在当时的为人处世型态和做法是一样的，当代的人很难评论，而后来历史的评论，完全不同。What's the point? 范晔称：夫人利仁者，或借仁以从利！体义者，不期体以合义。 范晔是《后汉书》的作者，南北朝刘宋时的名臣。他说范晔曾说过，人并不是各个都仁，有些人拿“仁”来做幌子，在政治上假借仁为手段，以达到个人的私利；另外有些人处处讲义，做事情讲究应不应该，合不合理，可是并不一定是为了一个义的目标而做的。 季文子妾不衣帛，鲁人以为美谈；公孙弘身服布被，汲黠讥其多许，事实未殊而毁誉别者。Why?将体之与利之异乎？故前志云，仁者安仁，智者利仁，畏罪者强仁。校其仁者，功无以殊，核其为仁，不得不异。安仁者，性善者也；利仁者，力行者也；强仁者，不得已者也；三仁相比，则安者优矣。 这仍是范晔的话，他说季文子身为宰相，他的太太们身上没有穿过好的衣服，鲁国人谈起来，都认为这是自己国家的光荣。可是汉武帝时候的公孙弘，当了宰相，一辈子穿布衣服。（等于现在的人，始终穿一套卡其布中山装，这样不好吗，说他作假，作一辈子可也不容易。）而和他同朝的监察御史汲黯，（这个人汉武帝都怕他，监察御史的职权大得很，皇帝不对，有时他也当面顶起来。古专制时代的皇帝也不好当的。汲黯讲话不大清楚，有点大舌头，好几次为了国家大事，和汉武帝争吵，他站在那里，结结巴巴讲不出话来，把汉武帝都逗笑了，依他的意见，教他不要急。）这个骨鲠之臣，硬作风的人，就当面指责公孙弘是作假。季文子和公孙弘的实际行为都是一样的，可是在历史上，季文子绝对是好的，公孙弘则后世认为他在作假，是什么理由？这就要自己去体会。 用仁义做手段来兴利，或为了天下的利益，或为自己的利益，一是为公，一是为私，差别就在这里。换句话说，历史是很公平的。如果真的做了一件事，在历史上站得住，留给后世的人景仰，是的就是，非的就非。所以前人书上的记载（指孔子的话）说：“仁者安仁，智者利仁。”有些部下，怕触犯上面规定的法令，怕不合规定，勉强做到仁的境界，这样做就不是自然的，不是本身的思想道德与政治道德的修养。所以比较起来，这几种为仁的表现虽然一样，但是仔细考核起来，他内在思想上，心理的动机是有差别的。有些人天生的就仁慈。如以历史上的帝王来说，宋太祖赵匡胤就天生的仁慈。 一部二十四史，几乎没有一个开国皇帝不杀功臣的，只有赵匡胤杯酒释兵权，成为历史的美谈。等于是坦白地说明了，他手下这些将领，在起义当时，都是他的同事，当时他只是宪兵司令兼警备司令这一类的官，陈桥兵变，黄袍加身，同事们把他捧起来，当了皇帝。后来他想也是很难办。我们看了一部二十四史，做领袖的确很难，我们常说朱元璋刻薄，杀的功臣最惨，如果人生经验体会得多了，到了那种情况，也真没有办法。朱元璋本来很好的，当了皇帝还念旧，把当年种田的朋友找来，给他们官做，可是他们在朝廷里乱讲空话，把当年小时候打架踢屁股的事都说出来，说一次还不要紧，常常说，连其他的大臣都受不了，只有宰了。不要说当皇帝，很多人上了台以后，一些老朋友、老同学，来了一起做事，也一样以老同学关系，在公开场合说空话。所以赵匡胤当了皇帝以后，一些同时打天下的人，恃宠而骄了，使赵匡胤没有办法，只好请大家来吃饭。酒喝多了，饭吃饱了，他对大家说，皇帝这个位置不好坐呀！大家说，这有什么不好坐，大家拥护你到底。赵匡胤说，你们当时把黄袍替我穿上就逼我做皇帝，假使有一天，别人也把黄袍替你穿上，又该怎么办？这一下大家明白了，站起来问他该怎样才好，一定听他的。于是赵匡胤说，大家要什么给什么，回家享福好不好？大臣们只好照办。这就叫做杯酒释兵权，所以没有杀过功臣。这是研究赵匡胤的这一面，他确实很仁慈。 另一面来说，因为很仁慈，宋朝的天下，自开国以来，始终只有半壁江山。黄河以北燕云十六州，一直没有纳入版图。因为他是军人出身，知道作战的痛苦，也知道战争对老百姓的残害，他不想打仗，只想过安定的日子，拿钱向辽金把这些地方买回来。这是历史另一面的研究。 现在讲到人的天性问题：安于仁的人，天性就良善；而以仁为利，而心向往之的人就不同了，只是硬要做到仁的境界，不是天生的厚道。而另外有些人，比主动利仁还差一级的，是外表行为勉强做到仁的标准，因环境所逼，不得已才这样做的。所以在安仁、利仁、强仁这三种性格的人，比较起来，安于仁道的人当然最好。 ... 议曰：夫圣人德全，器无不备。中庸已降，才则好偏。故曰：柴也愚，参也鲁，师也辟，由也(口彦)。由此观之，全德者鲜美！全德既鲜，则资矫情而力善矣！然世恶矫伪，而人贤任真，使其真贪愚而亦任之，可为贤乎？对曰：吁！何为其然？夫肖貌天地，负阴抱阳，虽清浊贤愚，其性则异，而趋走嗜欲，所规则同。故靡颜腻理，人所悦也；乘坚驱良，人所爱也；苦心贞节人所难也；徇公灭私，人所苦也。不以礼教节之，则荡而不制，安肯攻苦食淡，贞洁公方，临财廉而取与义乎？故礼曰：欲不可纵，志不可满。古语云：廉士非不爱财，取之以道。诗云：“如切如磋，如琢如磨”，皆矫伪之谓也，若肆其愚态，随其鄙情，名曰任真而贤之，此先王之罪人也。故吾以为矫伪者，礼义之端；任真者，贪鄙之主。夫强仁者，庸可诬乎？ 这一段是本文作者的评论，开头一段讲到人才的道理，可以说是领导人如何去发掘人才，也可以说做干部的对自己的认识。他是以中国文化中“圣人”这个名称，来标榜学问道德的最高成就，他说：圣人是天生的道德全备（这里的道德，并不是我们现代所讲的道德观念，这是一个名称，包括了内心的思想、心术、度量、才能等等）。器识，才具，学问，见解，没有不完全的。等而下之，不是圣人这一阶层，中等的人，每个人都有他的才能，各有长处，不过所好不同，各有偏向，某人长于某一点，某人欠缺某一点。所以孔子对他的学生批评：“柴也愚，参也鲁，师也辟，由也(口彦)”，四人各有所偏。由这个道理看来，一个人“才”“德”“学”能全备的，就比较少了。既然全德的人是少数，要想达到圣善，只好靠后天的努力，由外表行为做起，慢慢影响内在。（如教学生对人要有礼貌，学生说不习惯，就教他们先由表面做起——做作，久了就变真了。）但是世界上一般人又讨厌作假，喜欢坦率。不过一个贪愚的人，也坦率，贪的坦率，要就要，笨就笨，这样的人难道就让他坦白的贪愚下去吗？就可以信任他，把责任交给他，认为他是好的吗？道理并不是这样的。“肖貌天地，负阴抱阳。”中国的哲学，人是秉赋阴阳的资质，为天地所生。外国人说上帝依照他自己的样子造人，中国人不讲上帝，而说人是像（肖就是像）天地一样，本身具备有阴阳之性，虽然生下来，清、浊、贤、愚，后天的个性各有不同，可是追求嗜欲，要吃好的，穿好的，富贵享受，这种倾向，都是相同的。所以人都要把自己装扮起来，好像女人总要抹抹口红，男人总要刮刮胡子，因为大家都认为这样好看。坐高级的车子，骑上好的马，以现代来说，坐最新颖的汽车，是大家都喜欢的；相反的，守得清贫，喜欢穷，非常洁身自爱，这是难以做到的。当然有这种人，但那是少数，不能普遍要求每一个人。至于那种处处为公，绝对不自私的典范，理论上是不错的，但事实上是不可能的，领导人要注意，如此要求，鞭策自己可以，要求别人的尺码就要放宽一点。 所以一个人要做到历史上所标榜忠臣孝子的标准，必须以学问道德，慢慢修养而来，人性生来并非如此良善。因为自己思想学识认识够了，由礼义的教育下来，能对自己的欲望有所节制，才做得到。假使不在后天上用礼义教育节制，任由人性自然的发展，就像流水一样飘荡、放浪，欲望永远无穷。如此欲望无穷，又怎么能够吃苦过日子，安于淡泊，做到绝对贞洁，一切为公，一切方正，尤其在钱财方面，临财不苟取，完全合于义礼呢？所以《礼记》上说，“欲不可纵，志不可满。”（这八个字把政治、教育、社会，乃至个人的修养都讲完了。）教育并不是否认欲望，而在于如何设法不放纵自己的欲望，“志”是情感与思想的综合，人的情绪不可以自满，人得意到极点，就很危险。历史上可以看到，一个人功业到了顶点以后，往往会大失败。所以一个人总要留一点有余不尽之意。试看曾国藩，后来慈禧太后对他那么信任，几乎有副皇帝的味道，而曾国藩却害怕了，所以把自己的房子，命名为“求缺斋”，一切太圆满了不好，要保留缺陷。古人说的廉士清官，绝对不要钱吗？恐怕不是，一般人公认的清官包公，假使说他连薪水袋都不拿，那才是怪事哩！如果上面有合理合法的奖金给他，他还是应当拿的，所以廉士不是不爱钱，而是取之有道，对于不义之财绝对不取，已经是了不起了。 里说的：“如切如磋，如琢如磨。”（引用这两句话是从好的一面讲，这里是从相反的一面讲。）人还是得像雕刻一样，用后天的努力，勉强自己，雕凿自己，慢慢改变过来（我们作学问，该有这一层领悟，也就是任何一句话，都有正反两面，乃至多角度的看法。这两句话，在里，孔子和子贡讨论到诗，是就道德的修养而言，而这里说，一个人要改变自己的个性，由作假而变成真的，也同样用到这两句话。这就是我们写文章，以及作人做事要体会的。尤其是一个领导人，更必须有这一层认识。同样一句话，各个人的看法都会不同，所以对于别人的要求，也不能完全一致。由此可见，文字语言，不能完全表达人类的思想。如果能够完全表达，人与人之间，就没有误会了。所以说话很困难，除了口里发声以外，还要加上眼睛、手势、表情等等。才能使人懂得，有时候动错了，别人还是会误会的。在哲学观点说，这就是人类的悲哀）。 现代全世界的青年，包括中国的青年，都反对后天的约束。他们觉得一切太假了，认为人欲怎样就该怎样，所以前些年的嬉瘩，就是这样，要求任真（现代所谓的放任自然）。人为什么要那么多的礼貌？那么多的思想范围？这问题是从古至今都存在的。这里就说，放肆天生愚蠢、丑陋不稳定的情绪，让它自然发展，毫不加以理性的约束，认为这样才不矫情，才算任真。那么想要杀人抢人，就杀人抢人，也是任真自然嘛2情绪上想到要抢就抢，这是自然吵！也没有错啰！但真这样就糟了，先王就成为文化罪人了。（这个先王，在古文中常有，并不是专指那一个人，而是泛称，代表传统文化。）最后作者自己的结论认为，矫情的人是作假，（如小学里教孩子，一进学校要说：“老师早！”这就是矫情，小孩子生出来，绝不会说妈妈早，你好！而是后天教育替他加上“老师早！老师好！”的观念。）但人类之有制度礼貌，就靠这点矫情开始的，在教育上另用一个好听的名词就是塑造。慢慢地，作假就是真，并不是假，而是矫正过来，改变过来，成为礼义的开始。而任真的结果，就成贪鄙之主。所以勉强学仁道的，怎么可以随便批评呢？《长短经》的作者，认为强仁是对的。 ... 这里就想到一件历史故事，晋朝有名的大臣陶侃，是平民出身，有名的陶侃远甓的故事就是他。原来他做过都督，长江以南的政权都操纵在他手里。而他还是愿意习劳苦，每天在家里把一些陶土的砖块，搬进搬出，他说，人的地位高了，筋骨易于疲惫，不能不习劳苦，如安于逸乐，一旦有事，体力吃不了苦就不行。同时他很节省，把木匠做工剩下