Chapter 7 Confucius' views on filial piety, etc.
2.5 Meng Yizi asked about filial piety.The Master said: "There is no violation." Fan Chi Yu, the Master told him, "Meng Sun asked about filial piety to me, and I did not violate it." Fan Chi said: "What do you mean?" Ritual; death, burial with propriety, sacrifice with propriety.” This chapter and the following three chapters discuss filial piety. "Filial piety" is an important thought of Confucius.In his view, it is the foundation of being a human being and the foundation of politics.Filial piety, including filial piety, filial support and filial piety, the first is filial piety.Shun means no violation. "Meng Yizi" is a great nobleman of Lu State. "Meng" is the family name, "Yi" is the posthumous title, and "Zi" is the honorific title.This title is posthumous.This person is also called Zhongsun Heji.Meng family, that is, Meng Sun family.The Mengsun family is a branch of Lu Sanhuan."Meng Sun" below refers to him.Mengsun's family is also called Zhongsun's family, and He Ji is his name.Sanhuan is the descendant of Duke Huan of Lu. In addition to the Mengsun family, there are also the Shusun family and the Jisun family.They have been Lu Qing for generations, and their status has been the most prominent since the middle of the Spring and Autumn Period.Mengsun family, Meng is the eldest son of a concubine, which is different from Bo.Uncle is the eldest son of his descendants.The eldest son born in the first line will be the Marquis of Lu as usual.The Mengsun family, whose status is below the uncle, cannot ascend the throne, but can only be a senior official with the uncles and Jisuns, and is the second eldest, also called the Zhongsun family. [1] The Mengsun family or Zhongsun family is the descendant of the second child, the Shusun family is the descendant of the third child, and the Ji Sun family is the descendant of the fourth child.When Confucius lived, the power of the State of Lu was always in the hands of Ji Sun.The second child is not as good as the fourth child. Confucius was 34 years old, and Meng Xizi died. Before his death, he left a last word, saying that Confucius was "the queen of the saints", and asked his two sons, Meng Yizi and Nangong Jingshu, to worship Confucius as their teacher.At that time, Meng Yizi was only 13 years old.Sima Qian said that later, when Confucius went to Luoyang to meet Laozi, he took Nangong Jingshu ("Historical Records? The Family of Confucius").Neither of these two were in Sima Qian's student list, but since they were said to be "teachers of Zhongni" (the seventh year of Zhaogong in "Zuo Zhuan"), some people also counted them as students of Confucius.If they count as students, they are the highest-ranking students in Confucianism.Zigong is a rich man, and they are great nobles.But we all know that Chiang Kai-shek worshiped the old man and recognized Huang Jinrong as his teacher. After he became president, Huang Jinrong returned the post and no longer regarded him as a teacher and a student.This kind of high-status apprentice is not an ordinary apprentice.Even if Meng Yizi worshiped Confucius as his teacher, he might be different from those students who accompanied him. "Fan Chi", Fan Xu, the word Zichi, this is called by the word.He liked to grow crops and was scolded by Confucius.Fan Chi was a student of the third phase of Confucianism, 36 years younger than Confucius.Considering Fan Chi's age, this happened in Confucius' later years. At that time, Meng Yizi's father had long since passed away. “No Violation”, according to the usage of “No Violation” in 2.9 below, it should refer to not violating the words of the parents and not going against the wishes of the parents. (Meng Yizi asks about filial piety) Notes: [1] Bo is the elder of the concubine, and Meng is the elder of the concubine. It is not clear how the following Zhong, Shu, and Ji will be arranged.In Sanhuan of Lu State, Mengsun's family was also called Zhongsun's family, but Confucius' elder brother was called Mengpi, but he was called Zhongni, just like Meng and Zhong.Perhaps, if the concubine is older than the concubine, it must be specially marked as Meng;
2.6 Uncle Meng Wu asked about filial piety.The son said: "Parents, only worry about their illnesses." Wu Boyu, or Zhongsun Yu.This question is also a matter of Confucius in his later years. "Parents, the only worry about their illness" is that children are afraid of their parents' illness. "Huainanzi? Shuolin" "The son who worries about the illness of his parents, heals the one who treats it", which is an earlier proof.Ma Rong said that a filial son never lets his parents worry about him, except for illness, which is too convoluted.Zhu Zhu also circled around.They all said the opposite. As the saying goes, "There is no filial son in front of the bed for a long time." The greatest test of a filial son is whether he can serve the parents who are in bed for a long time. (Bo Meng Wu asked about filial piety) 2.7 Ziyou asked about filial piety.The Master said: "Today's filial piety means being able to raise them. As for dogs and horses, they can be raised. If there is no respect, why is it different?" The ancients had two words: filial piety and filial piety.Filial piety is not only about nourishment, but more importantly, it is about respect.It is not filial piety to only raise and disrespect. "Ziyou", Yan Yan's character.He is a student of the third period of Confucianism, one of the ten philosophers of Confucianism, and is good at literature.This question should also be a matter of Confucius in his later years. "raise", support, serve, Confucius said "only women and villains are difficult to raise" ("Yanghuo" 17.25), the "raise" in it also means this.Nurturing is the biological basis of education, and mothers understand it best.Animals are loyal and obey people's orders because they are raised.But it is not enough to support the elderly. Respect is also needed.Confucius believed that just raising the elderly without respecting them is any different from raising dogs and horses?Raising a father and a mother is different from raising a dog and a horse. (Ziyou asked about filial piety)
2.8 Zixia asked about filial piety.The Master said: "Sex is difficult. If there is something to do, the disciple will do his work; if there is wine and food, the husband will eat. Did you ever think that you are filial?"
Zixia is also relatively young.This question is also a matter of Confucius in his later years.
"Sex is difficult", the last chapter is about the heart, this chapter is about the face.Confucius said that it is difficult to show filial piety on the face.It is not considered filial piety just to do things for the elders, and to be close to the elders when they have food and drink.
"Zeng", pronounced zeng, is the meaning of Nai and Jing.
The above four chapters all asked about filial piety, but Confucius answered them differently.People in the Song Dynasty pointed out that Confucius’ teaching was often based on the characteristics of the students, especially their shortcomings. For example, Cheng Yi (quoted in this chapter’s "Ji Zhu") and Zhang Shi ("Yong Ye" 6.21 "Ji Zhu") pointed out this point. Later generations call it "teaching students in accordance with their aptitude".
Chinese people like to talk about filial piety.Filial piety is the way of Zhou, and Boyi and Shuqi took refuge in King Wen of Zhou, that is, "I heard that Xibo was good at taking care of the elderly, and he returned home" ("Historical Records? Zhou Benji").When Li Kui falls into the grass and Song Jiang goes up the mountain, he must first consider how his parents will arrange them.Some people say that this is Chinese characteristics, absolutely superior to other nations, not necessarily.
Sima Qian talked about the Huns, saying that they are "precious and healthy, but cheap and old and weak" ("Historical Records? Biography of the Huns"). The food and drink are closely related to the young and middle-aged, and the old, weak, sick and disabled can only eat leftovers.We feel so outrageous.In fact, this is determined by the living environment, not to say that other people's children don't love their parents.Similarly, the modern West also has similar problems. In them, children leave home very early to be self-reliant and travel around the world without relying on their parents. The old couple, as long as they can move, don’t need others to support them. Very self-respecting, not necessarily morally worse than us.
In China today, filial piety is disintegrating. The reason is that the environment is becoming more and more like the West. Time passes and the situation cannot be changed back. If you want to go back, it is the reverse of the principles: when you have a son, you become a son, and if you have a grandson, you become a grandson——— What's the use of reading? (Zi Xia asked about filial piety)
2.9 The Master said: "I and Hui have been talking all day long, and I will not violate it. It is like a fool. It is enough to retreat and selfish, and it is enough to say it. It is not foolish to return."
"Hui", Yan Hui, Ziyuan, a student of the second period of Confucianism.He never talks back and is the teacher's favorite.Confucius often praised him.Here it is boasting that he is as wise as a fool.
"Not violating", refer to 2.5 above, originally it is about filial piety.Yan Hui regards Confucius as his father and honors his teachers as he respects his parents, which is also characterized by "no violation", and is a bit silly.Confucius likes students like this the most, students who are like filial sons and virtuous grandchildren.Yan Hui never talked back, he kept his thoughts to himself when he had any thoughts, retreated to introspect, and through introspection, he came up with new ideas.Confucius said, Yan Hui was not stupid.
Confucius always praised Yan Hui.All the boasting is nothing more than saying that he has good morals, lives in poverty, is hardworking and studious, and is relatively empty.His biggest advantage is that he listens to his teacher and never talks back. There are no other deeds, such as good words and deeds, and the historical records are blank. He doesn't know how to learn.Zhong Yuan, on the contrary, is a daredevil, always making the teacher angry and being scolded by the teacher.This book is also strange, his students, no matter how bad they are, are also half-sages, but they put all the ugly words in it.Confucius scolded Zhong You almost endlessly. In Zhongyou, he appeared the most and received the most scolding. He was incomparable with Yan Hui, but his deeds had deeds, and his words had words. He spoke quickly and left a deep impression on people. In terms of literary effect, Yan Hui is too pale and Zilu is very vivid.I prefer Zilu.
Today's students are especially good at taking pictures of their teachers, and many of them are "not stupid". (It's not stupid to return)
2.10 The Master said: "Look at its cause, its cause, and its safety. How can it be human? How can it be human?"
When observing history, we always use the present as the observation point, and from this point, we can trace back to the past and forward to the future.So are people.
"Sight" is to see; "Guan" is to look roughly, to see the whole picture; "Scrutiny" is to look closely, to see the details.The three words all mean to observe. "So" is how it is now. "The reason" is what happened in the past. "What's safe" refers to what will happen in the future.Taken together, it means that to know people, you must know the root and the bottom, and have a thorough understanding.
There are two interpretations in this chapter: one is to train "Yi" as "Use", "Yi" as "Classic", and "An" as "Music" ("Ji Jie"), that is, to know what to rely on and to know what to do. One is to train "Yi" as "Wei", and "Yi" as "Follow", and the interpretation of the word "An" is the same ("Ji Zhu").The "Suo'an" they interpreted as "Su Le" refers to the place where one learns and stays at the end. In fact, it is the place where "An, Zhi Ye" is said in "Erya?Cheng Shude said that Zhu Xi's language "has its origin", and his origin is "examining his actions, observing his reasons, and observing his safety" in "Da Dai Li? Wen Wang Guan Ren", "Yi Zhou Shu? Guan Ren Jie "There is a similar saying of "examining what you do and observing what you are doing", but not "observing what you are safe". It can be seen that this is an ancient saying.The main difference between the above two statements is: in the former, "yi" refers to the past, and "you" refers to the present; in the latter, "yi" refers to the present, and "you" refers to the past.I said after taking it.
"Renyan is thin", the sound of "slim" is sou, which means hiding.Confucius meant to say, you have a thorough understanding of a person, what else is there that you can't see through?Everything is in front of your eyes, and you can't hide it. (How to see people)
2.11 The Master said: "You can learn the new by reviewing the old, and you can be a teacher."
"Book of Rites? Learning Book": "The learning of asking questions is not enough to be a teacher."
Confucius believed that teachers should not just indoctrinate students with rote memorization, but should inspire them, let them learn to use their brains, invent and create.If the students can't take the initiative to ask questions, they can inspire them. If they have been inspired, they can't ask questions. Such students are unbearable.
"Looking at the past to learn the new, you can be a teacher." On the contrary, it is to listen to the teacher's teaching, and on the basis of the teacher's teaching, you can come up with new ideas.Such a person can be a teacher. (Reviewing the old and learning the new can be a teacher)
2.12 Confucius said: "A gentleman is not a weapon."
Confucius is a man of Broadcom.Broadcom is to pursue the Tao and avoid being trapped in the quagmire of academic division of labor like modern people.I call the group of expert intellectuals the Association of the Disabled.
The device is used to carry the way.What a gentleman pursues is Tao, not tools, just like people eat rice, not rice bowls.Each tool has its own purpose. The problem of intellectuals is that they are stuck in the path and don’t know how to understand it. Because they pursue tools, they themselves become tools.So Confucius said "a gentleman is not a weapon". (A gentleman does not use a weapon)
2.13 Zigong asked the gentleman.The Master said: "Do what you say first, and then follow it."
This is the relationship between words and deeds, that is, do first and then talk, and you can continue to do it.There is no "his words" in Jane. (Zigong asks the gentleman)
2.14 The Master said: "A gentleman does not compare himself to one another, and a villain does not compare himself to one another."
"Bi" means pulling and pulling, and "Zhou" means helping each other.People from Beijing and Northeast China seem to be bolder than people from Shanghai and Jiangsu and Zhejiang.The former likes to talk, while the latter cares about everything, especially hypocritical, especially grandson.But this boldness can be scary at times.He said, which one of us and who, put it in your wallet in one go.In China, the fatal problem is pulling and pulling.
The biggest difference between Chinese and Westerners is that we have a large number of people, like to get together, spread right and wrong, create conflicts, and cannot distinguish the boundaries between each other.Westerners especially identify with Shanghainese, and Shanghainese are similar to them in dealing with others.On the issue of morality, I have respect for the West and advocate importing morality. One of the reasons is that I don't like to brag and pat and gossip.
To read this passage, you can refer to "Gentleman does not belong to the party" in 7.31 of "Shuer" and "Groups do not belong to the party" in "Wei Linggong" 15.22. "Bi" means a crony, a small group, or a small sect.Ouyang Xiu wrote "On Cliques".Cliques are not good, I don't participate.I don't participate in big groups either.Human beings are free only when they are independent, but independence and isolation are inseparable. (Leave this set aside)
2.15 The Master said: "Learning without thinking will lead to death; thinking without learning will lead to death."
This is the relationship between teaching and thinking.Learning is like eating, and thinking is like digesting.It’s impossible to just eat without digesting, and it’s impossible to just digest without eating. "Yi" has the meaning of peril, poverty, and doubt, and scholars have different interpretations.Yang Bojun said that taking "Poetry? Xiaoya? Jie Nanshan" as an example, "If you ask Fu Shi, don't ignore gentlemen; if you are like a barbarian, no villain will be perilous."He Zhu advocated the second principle, Wang Niansun and Wang Yinzhi advocated the third principle.Here, I am confused, learning without thinking, the more I learn, the more confused I am, it is not a big problem.Thinking without learning, of course, is dangerous, exhausting, and confused, and it seems to make sense.But since these two sentences are intertextual, it seems that the third meaning is the most important.Learning without thinking, at most, you don’t understand; thinking without learning, your mind is idling, and you surround yourself in it, which is a big muddle. (Learning and thinking are both indispensable)
2.16 The Master said: "Attacking heresy is nothing but harm."
This passage has always been controversial.The old saying, studying miscellaneous books and heresies, is very harmful. "Attack" means to attack and govern ("Ji Jie", "Huang Shu", "Ji Zhu"), but Song Sunyi believes that "attack" means to attack The attack, the original text said, attacking heresy, the harm can be stopped, he is to understand the "already" ("Xi Erbian").Cheng Shude said that the word "attack" in the text means attack, and "heretical" is just a small way that gentlemen don't do, and has nothing to do with heresy, and "ha" is a word, and it has nothing to do with the meaning of stop. 〔2〕〔2〕Cheng Shu, Volume 1, 108 pages. According to what Cheng said, the original text means that attacking the trail is very harmful. (Attacking heresy is harmful)
2.17 The Master said: "You! Tell your daughter (you) to know what you know? What you know is what you know, and what you don't know is what you don't know. This is knowledge."
This is also "teaching students in accordance with their aptitude".
"You" is Zilu's name, and his character is also Yao. He has the same name as Yan Hui's father, Yan Wuyou.The ancients often had the same name, just like today.Zilu is a student of the first phase of Confucianism, a senior brother.His advantage is straightforwardness, and his disadvantage is recklessness.Confucius scolded him, meaning, what is "knowledge", haven't I already talked about it?Have you forgotten?Say you know what you know, and say you don’t know what you don’t know. This is called knowing.Words are a bit like tongue twisters.I figured that Zilu must have said something imprudent, that's why Confucius said that.
The difficulty of studying is that we often cannot distinguish what we know from what we don't know, especially what we don't know. There is a question and answer section in "Zhuangzi? Equality of Things". Nie Que asked Wang Ni three questions. The first question is whether all things have the same standard?Wang Ni said, how do I know?Second question, do you know what you don't know?Wang Ni said, how do I know?The third question, can all things not understand each other?Wang Ni said, how do I know?Ask three times and don't know.He said, I also want to try to talk about it, but how do I know that what I know must not be what I don't know, and what I don't know must not be what I know?Confucius also likes to say "I don't know", but it doesn't mean that he doesn't know, but he knows and doesn't tell you, so as to express his dissatisfaction (see "Bayi" 3.11).
What does a teacher do?What is the most important thing he has to tell you?It is "knowing" and "not knowing", where is the boundary.He often can't tell you what the final answer is, but he can often tell you what the result is definitely not. Experienced and inexperienced are just different.Beauty is hidden in the stone, cut off the superfluous, that is beauty, this is the words of the sculptor.But we often have no way of knowing what is redundant. (How do I know I don't know)
2.18 son Zhang Xueqianlu.The Master said: "If you hear a lot of doubts, but be careful about what you say, you will be few; if you see many things, but be careful about what you do, you will have few regrets. If you speak few words, and do few regrets, you will be rewarded."
This chapter is related to the previous one.
"Zi Zhang Xue Qian Lu", "Zi Zhang", the word of Master Zhuan Sun.He is a student of the third phase of Confucianism.The ten philosophers of Confucianism have no son Zhang, but the ancients said that he is one of the "Four Friends" of Confucius. ("Shangshu Dazhuan? Yin Chuan"). "Qianlu" means seeking an official position and earning a salary.He is outgoing, forthright, and a kid.This kind of character is incompatible with officialdom.He asked Confucius for an official meal, and Confucius advised him to be cautious in his words and deeds, to watch more and listen more, to do less and talk less, and to leave room for speaking and doing things.This is aimed at Zi Zhang's character, telling him not to be rash.Now in the officialdom, Confucius' words are also effective, but it is a pity that he himself did not make a name for himself.
"If you hear a lot of doubts, but be cautious about the rest, you will be few." "Queue" means leaving doubts, and "you" means fault.
"If you see more dangers, if you do the rest carefully, you will have few regrets." "Queue" means leaving confusion, and "regret" means regretting.
In the previous chapter, "know what you know, know what you don't know, and don't know what you don't know", which means "learn a lot of doubts, be careful about what you say" and "see what you don't know, and do what you don't know". "Zilu" 13.3, Confucius scolded Zilu, also said, "A gentleman doesn't know what he doesn't know, and he is like a queer".
Interestingly, Confucius' method of teaching students how to earn money was later used as a method of academic research.Wang Guowei wrote a preface to Rong Geng's "Jin Wen Bian", saying that the research and interpretation of ancient characters used Kong's method of "a lot of hearing and doubts".In Song and Ming dynasties, lectures on principles, erroneous words, and reckless changes to ancient books have the problem of thinking without learning, and thinking too much. It is very necessary to correct it in the Qing Dynasty and advocate ambiguity. one side.In the past, Mr. Rong Geng said that the authenticity of bronze wares may be unclear for a while, and it is best to keep them, because the fake ones are kept as real ones, and they can be selected in the future, but It would be troublesome if we eliminated the real things as fake ones and looked for them back. 〔1〕
This principle also applies to Jiyi.This is a style of study.The other is to emphasize thinking, hypotheses, and conjectures, such as Guo Moruo, who mentioned another saying of the ancients, "Think about it, think about it, and think about it again. If you think about it but can't understand it, ghosts and gods will understand it" ("Guanzi Nei industry"). 〔2〕
Some people say that the more you don't know, the more you think about it, and you can't just leave it alone. There is a certain truth in this. (Zi Zhang asked Qian Lu)
Note: [1] Preface to Rong Geng's "Qin Han Jin Wen Lu", Beiping: 1931.Case: However, since the Qing Dynasty, the identification of falsehoods has been based on the inheritance of Song learning, with the purpose of discarding books and not reading them, but lacking the spirit of doubting and reserving differences.
〔2〕Guo Moruo's "Curse of Chu Wen" Research and Interpretation, included in "Moruo Anthology" Volume 16, Beijing: People's Literature Publishing House, 1962, p. 386.Case: Thinking and learning can be divided into understanding and confusion. They may be psychic, or they may see ghosts.
2.19 Duke Ai asked, "What is it to make the people obey?" Confucius replied, "If you take the right and wrong (measures) and the wrong, the people will obey; if you take the wrong (measures) and the straight, the people will not obey."
"Duke Ai", Duke Ai of Lu came to the throne in 494 BC, Confucius returned to Lu in 484 BC, and their dialogue took place between 484 BC and 479 BC.
This is about the way of employing people, and good people cannot be placed under bad people.Refer to "Yan Yuan" 12.22: "Elevate the straight to wrong all the crooked, and can make the crooked be straight." "Zhi" means an upright person, and "Wang" means a person who is not upright. "Zhu" is equal to "Zhiyu", followed by an object.There are many such examples, which will not be described below.
In today's schools, most of the official and learning, learning and official, a high official must be a great professor, and a great professor must be a high official.Let the uneducated be the academic leader and lead everyone to learn from the donkey. This is called "putting the crown upside down, and being gentle and sweeping the floor". (Employers must use upright people)
2.20 Ji Kangzi asked: "How do you persuade the people to be respectful and loyal?" The master said: "When approaching them, treat them with respect and respect; if they are filial and kind, they will be loyal; if they do good deeds but cannot teach them, then they will persuade them."
This chapter seems to be related to the previous one.
"Ji Kangzi", that is, Ji Sunfei.In the time when Confucius lived, among the aristocrats of the state of Lu, the Sanhuan was the most prominent; among the three Huans, the Ji family was the most prominent.When Confucius was young, it was Ji Pingzi who was in power (Xiang and Zhao); in his middle age, Ji Huanzi was in power (Zhao and Ding); in his later years, Ji Kangzi was in power (Ding and mourning).Ji Kangzi came to power in 492 BC, and Confucius returned to Lu in 484 BC, and their dialogue also took place between 484 BC and 479 BC.
Ji Kangzi asked Confucius, how can the common people respect, be loyal to and work hard for their superiors.Confucius said, show them a dignified appearance, and they will respect; encourage fathers to be kind and sons to be filial, and they will be loyal; let the capable educate the incompetent, and they will work hard. "Zhuang" refers to the appearance and appearance of the superior, which must be serious and serious. "Respect" and "loyalty" are the attitudes of subordinates here.Please refer to "Sex Zhuangzhe" in 11.21 of "Advanced". (Being a leader must be like being a leader)
2.21 Perhaps it is said that Confucius said: "Zi Xi is not in charge of government?" Confucius said: "It is said: 'Filial piety is the only thing that is filial piety, friendship with brothers, and giving to government.
This was before Confucius became an official.At that time, someone persuaded him to become an official. Confucius said, "It has been said above that filial piety is for politics. I am promoting filial piety. This is also for politics. Why do you have to be an official to be called politics."This is also the idea of turning family affection into politics.Zhu Zhu said that this chapter records the events in the early years of Dinggong before Confucius came out to be an official, which makes sense.We estimate that the time of his speech was between 509 and 502 BC.
Quoted by Confucius, see "Book? Jun Chen". "Jun Chen" writes "Only filial piety and friendship with brothers, restraint and governance". "Jun Chen" belongs to "Gu Wen Shang Shu", and everyone dare not believe it, so it is called "Yi Shu". (Filial piety is also politics)
2.23 Zizhang asked: "Can we know for ten generations?" Zi said: "The profit and loss of Yin due to Xia Li can be known; Zhou's profit and loss can be known because of Yin Li. Those who succeed Zhou can be known for a hundred generations. "Confucius' view of history has two characteristics: first, he was born in the late Spring and Autumn Period, which was the period when Zhou Dao was in decline. In his view, Tang and Yu are the most ideal, but they are too far away to learn, but he can't learn if he wants to; the second and third generations, he pays more attention to Zhou, and the synthesis of Zhou's syllogism is a closer goal. The ancients studied history, mainly relying on the chain of cause and effect.Divination and gambling, relying on inductive winning percentage, also use similar methods.When Confucius looked at history, he mainly looked at the gains and losses of the three generations, that is, what was added or decreased in the later rites compared to the previous rites, and what was removed was the same thing.He relies on this addition and subtraction to predict the future. [1] In the ancient books of the Warring States Period, it is fashionable to talk about the profit and loss of the three generations. This trend may have something to do with Confucius. We all know that Wang Guowei and Chen Mengjia discussed the differences between the Yin and Zhou systems.
In the past, everyone thought that the Shang and Zhou Dynasties were very different, but later discovered that there is still inheritance.Su Dongpo said, "If you look at it from what it changes, the world cannot last for a moment; if you look at it from what it doesn't change, both things and me are endless" ("Fu of the Former Red Cliff"). "Seeing from what changes" emphasizes difference, and "seeing from what remains unchanged" emphasizes continuity.Confucius believed that as long as one masters the addition and subtraction of history and controls the differences in the continuum, one can make long-range predictions, not only 300 years, but also 3,000 years.
The three generations add up to about 1300 years.
"Ten generations", according to the ancients, is generally 30 years, ten generations is 300 years, "hundred generations" is 3000 years.It has been less than 3,000 years since Confucius died.What happened now, he could never have imagined in his dreams. (Confucius' Forecasting) Notes: (1) History, technology, and system have changed, but human nature may not necessarily change, or the change is not large. This may be a consideration of Confucius' profit and loss method.He is more concerned with not changing. 2.24 The Master said: "To sacrifice to a ghost other than a ghost is flattery. To see righteousness and not to act is to have no courage." What do these two sentences refer to?The predecessors had a lot of guesses, and they believed that this was what Confucius was scolding at that time. In ancient times, sacrificial offerings were all about offering sacrifices to the gods and ancestors one believed in, no, absolutely not.They believe that ghosts and gods do not eat the sacrificed food with their mouths, but smell it with their noses.If it is not one's own ancestors, the ancestors will not accept it, and will not even hear about it. Don't swear by it" ("Zuo Zhuan" Xi Gong thirty-one years).But the reason why "Zuo Zhuan" emphasizes such principles is precisely because, since the Spring and Autumn Period and the Warring States Period, there have been more and more exceptions.The predecessors gave many examples, such as Zheng and Lu Yitian, the state of Lu sacrificed to Mount Tai for the state of Zheng, and the state of Zheng sacrificed to the Duke of Zhou for the state of Lu (the eighth year of Yin Gong in "Zuo Zhuan"), and so on.There is also the ceremony of 禘祫, which reflects the trend of national assimilation, and also puts ancestors of different surnames together for sacrifice.Confucius was not used to this phenomenon of offering sacrifices to ghosts, and thought it was flattery. "Sacrificing to ghosts" was later synonymous with flattering. "Don't do what is right", "righteousness" means appropriate, that is, what should be done.It is brave to do what should be done, and to do what should not be done. No matter how bold you are, you can't even count your life as brave.For example, the ancients said that if one acts recklessly and endangers the monarch, the spiritual seat of such a person is not allowed to be placed in the hall. [1] On the contrary, it is time to stand up, and it is not right not to come forward.According to Confucius, this is a lack of courage.The old man thought that the world at that time was too shameful, why didn't anyone come out, did they all die? When Puyi was the emperor of the Puppet Manchukuo, he once worshiped the Japanese god Amaterasu and offered sacrifices to the Japanese officers and soldiers who killed the Chinese.China and South Korea were very angry when the Japanese Prime Minister paid homage to the Yasukuni Shrine, but Japan has Japan’s explanation. The bounden duty of soldiers is to sacrifice their lives for the country. Those who die in battle are warriors and martyrs. ; Should it be counted on the head of the emperor, the United States will not let it count.In fact, the United States is not like this. In the Korean War and the Vietnam War, those who died were warriors and martyrs. They said, Freedom is not free (freedom is not free), responding to the call of the country, to defend a country that they never knew and for never The people I know die well in war, which is similar to the Japanese view of martyrs.Our concept is that if you die unjustly, no matter how brave you are (Japanese soldiers are very brave), you don't deserve to be called "brave".
Now, the law and order is too bad and the police force is insufficient, what should we do?Someone said, what are you waiting for?Be brave, hurry up.It's like there are too many fakes, no one cares about them, and they can't manage them. It is a reason to advise everyone to learn more about commodity knowledge and legal knowledge, and to enhance their awareness of self-protection and self-prevention.But law enforcement officers rely on the masses, and the masses rely on themselves, okay? (Brave for righteousness)
Note: [1] "Zuo Zhuan" in the second year of Wengong: "There are "Zhou Zhi", but bravery will harm you, and it will not be published in Mingtang. Death is unrighteous, and it is not brave." If you are as brave as you are in danger, you will not be listed in the Mingtang. The Mingtang contains the way, and the way is only the law."