Chapter 8 The fourth dog Liren
4.1 The Master said: "Benevolence is beauty. If you choose not to be benevolent, how can you know (wisdom)?" This article is all short chapters, all of which are moral aphorisms.They are almost all the quotations of Confucius, only 4.15 is for Zengzi, and 4.26 is for Ziyou.These short chapters can be divided into several groups according to different themes, such as 4.1-7 on benevolence, 4.8, 4.9, 4.15 on sermons, 4.10-12, 4.16 on gentlemen, small The distinction between people and righteousness and benefit, 4.18-21 is about filial piety, and 4.22-24 is about words and deeds.But others, 4.13 talks about comity, 4.14 and 4.25 talk about knowledge and attainment, 4.17 talks about seeing the wise and thinking together, and 4.26 talks about the way of monarch and friend, which are relatively scattered.
"Liren" means "Churen".Li was originally an ancient unit of area, that is, 300 steps in length and width.In ancient times, it is very traditional to plan and draw squares and resettle residents. Li is the basic unit of residents' organization.The size and population of the village are not fixed, but they are generally small.Some small place names are still named after Li. "Choice", quoted in ancient books or as "house", is better as "house". Predecessors commented on this chapter, generally interpreting it literally, thinking that what Confucius emphasized was that one must be cautious with whom to be a neighbor, and it is impossible not to choose a benevolent person. When we buy a house now, it depends on the location, transportation, scenery, how the surrounding environment is, how the schools, shops, restaurants, and hospitals are distributed.If in the United States, there is another most important thing, that is, neighbors, rich and poor, who lives with whom, must not be ignored. Confucius divination house, also very valued neighbors.If the old notes are correct, he wants to live with Renren.This idea is very interesting.I also thought about how great it would be if I could live with my best friend.Confucius' ideal community is full of benevolent people, or one or two is enough, I don't know, anyway, rich and unkind people will never be accepted.If you have money, you must donate it.We might as well imagine that he is the president and professor, surrounded by many students, admirers come from afar, they buy houses and rent houses, more and more gather together, like a university town, Qufu Queli is turned into a gentleman's country, how nice.Confucius said that it would be foolish not to live with a benevolent man. (Neighborhood with benevolence) 4.2 The Master said: "Those who are not benevolent cannot stay with each other for a long time, and cannot be happy with their strengths. Those who are benevolent are safe with benevolence, and those who know (wisdom) benefit from benevolence." This chapter also talks about benevolence, but it is not about choosing neighbors , but at its own place. The first two sentences are about those who are not benevolent. "About", Kong Zhuxun "sleepy".Confucius believed that benevolent people are very peaceful, whether they are poor or rich, they are all at peace.People who are not benevolent can't do it when they are poor, and they can't do it when they are rich. The last two sentences are about the benevolent and the wise.We should note that the benevolent here is characterized by the word "safe".Anren is An Yuren, emphasizing its tranquility.Confucius often used both benevolence and wisdom. What is the difference between the two?Benevolence is body, wisdom is use; benevolence leads to tranquility, and wisdom is active.The former is like a mountain, and the latter is like water.This is the difference between the two.See "Yong Ye" 6.23 "Those who know (wisdom) enjoy water, and those who are benevolent enjoy mountains". "The benevolent is safe and benevolent", comparing the above, we can see that it is actually being safe and poor. Not only must we be mentally prepared to be hungry for a long time, but we must also be happy and hungry. "The wise man benefits benevolence", what does it mean?I'm not sure, probably because I'm getting smarter and smarter, and I've brought out the great meaning of benevolence.In short, a benevolent person is as immovable as a mountain, and is at peace with benevolence; a wise man is like water, which is beneficial to benevolence.The state mentioned by Confucius may mean that Evans springs up when you are hungry. (The benevolent is safe with benevolence, the wise is benefiting benevolence) 4.3 Confucius said: "Only the benevolent can be good and evil." With benevolence as neighbors, who is the benevolent? The benevolent person takes benevolence as the standard, and likes and dislikes are determined by this.The people it likes are benevolent people (or people close to benevolence), and the people it hates are people who are not benevolent. (I am not a benevolent person, I don’t know how to rely on others) 4.4 Confucius said: "If you aspire to benevolence, there is no evil." evil. (Pursue benevolence with the heart, and don't attract people's hatred) 4.5 The Master said: "Wealth and honor are what people want, and if you don't get them according to the way, you don't want to get them. Poverty and lowliness are what people hate, ( No) Get it by its own way, don’t let it go. A gentleman loses benevolence, is it evil to become famous? A gentleman has no end to violate benevolence, and if he makes a mistake, he will do it, and he will do it.” The rich often rely on their wealth, civilization and Order sets an example for the poor.The power of role models is infinite.But they have never understood why the poor love money and everything they have, but why they don't love the rich.Because they don't give anything except role models, and even the "Tao" of "obtaining it by its own way" is an unanswerable question.
The gentleman mentioned by Confucius is different from the villain. The villain hates the poor and is uneasy about being poor. Apart from "he can replace him", there is no other "way".Confucius said that Tao is benevolence.What a gentleman wants to be safe is benevolence, and he must be benevolent and keep things.If you are not in harmony with benevolence, you will not stay even if you are rich; if you are in harmony with benevolence, you will not go even if you are poor.This position is called benevolence.Without benevolence, a gentleman cannot become famous; only with benevolence can he be famous. Sun Qinshan believes that the second appearance of "do not get it by its way", the word "bu" is a derivative.
"Final food" refers to the time of a meal, which describes the time is very short. "Zaoji" is in a hurry. "Dianpei" means difficulties and setbacks.
Confucius meant that no matter how busy you are, how anxious you are, you should not leave benevolence, even for a moment.Without benevolence, a gentleman cannot be famous. (A gentleman who abandons benevolence cannot become famous) 4.6 The Master said: "I have never seen anyone who loves benevolence and hates those who are not benevolent. Those who love benevolence have nothing to do with respect; .Is there anyone who can use his power for benevolence for a day? I have never seen anyone who is not enough. I have not seen it.” The first two sentences, "those who love benevolence" and "those who are evil and not benevolent" are nouns The juxtaposed relationship of is generally separated by commas, I click commas.Confucius said that he had never seen such a person with distinct likes and dislikes, and he was very pessimistic. It is true that "there are no good people in Hongdong County." In the middle section, "those who love benevolence", "good" is a positive expression, "benevolence" is the best, nothing can be added, and must be pursued desperately; , do not let it be added to oneself.This is speaking from the heart. Let's talk about strength.He said, some people will say that I have more than enough energy.Confucius said that he has never seen anyone who pursues benevolence in his heart but cannot do it because of lack of strength, even if it only takes a day of effort; maybe there are people who have more than enough heart but not enough strength?I didn't see it anyway.See "Yong Ye" 6.12: "Ran Qiu said: 'If you don't talk about (Yue) Zi's way, you are not strong enough.' Zi said: 'If you are not strong enough, you should use the middle way and give up. Today, women (ru) paint.' "This may be a criticism of Ran Qiu. During the "Cultural Revolution", right and wrong were reversed, and it was hard to return. Everyone always said, what is good and what is bad, I know, but good things must never be done.I have the same feeling as Confucius. (Pursue benevolence with the heart, not to mention lack of strength) 4.7 The Master said: "People's faults belong to their own party. After observing them, you know benevolence." Mistakes vary from person to person, and there are different types.Confucius said, if you want to know what is "benevolence", the best way is to see what kind of mistakes he made. Only when you know what is "not benevolent", can you know what "benevolence" is.That is to say, error and truth go hand in hand. We often say that everyone is equal before the truth, but in fact, everyone is equal before mistakes.Are there high-level and low-level errors?Is it true that big people make high-level mistakes and small people make low-level mistakes?I said no. (Watch Zhiren)
4.8 The Master said: "If you hear the Tao in the morning, you can die in the evening."
"The oil seller monopolizes the oiran", the oil seller said that if he could sleep in the arms of such a beauty for a night, he would be willing to die. Since the 1980s, many fans abroad have also been like this.They said that it would be worthwhile to go to the United States if Gabal died.
Confucius is different. He said that if you hear the truth in the morning, it will be worth dying in the evening.
Wang Chaowen's name is based on this. (I heard the Tao in the morning, and I can die in the evening)
4.9 The Master said: "It is not enough for a scholar to be ashamed of those who are poorly clothed and poorly fed."
"Scholar", that is, gentleman, also called "scholar gentleman", is the general title of the lower class of nobles.common.
Confucius advocated peace and happiness, and like many ancient religions, he also emphasized asceticism.Among the Confucians, who is the most peaceful and happy?Yan Hui.When Confucius was in Chen Jueliang, Zhong You saw that his teachers and classmates were starving, he couldn’t stand it, lost his temper, and was criticized by Confucius ("Wei Ling Gong" 15.2), in fact, Zhong You was great.
Enduring hardship, many people can do it, especially those who live in remote areas and have never seen money.What people are most afraid of is actually not being poor, but that people are better than others.Comparing people to people makes people mad.Whoever can stand this test is a true gentleman.
"Zihan" 9.27: "The Master said: 'The clothes are worn out and gowns stand with those who wear foxes and raccoons, and those who are not ashamed are the same?'" This is the test. (Aspiring to the Tao is not afraid of being poor)
The above two chapters are about the gentleman's pursuit of Tao.
4.10 The Master said: "A gentleman is in the world, there is nothing suitable, there is nothing, and righteousness is comparable."
"Wu Shi Ye, Wu Mo Ye", the words "Shi" and "Mo" have many differences in the old annotations, and there are generally four reading methods: one is to read the appropriate reading as an enemy, understand it as a conflict, and read Mo as an admiration. It is understood as longing ("Zheng Zhu"); one is based on fitness and Mo as thick and thin ("Xing Shu"), which seems to read Shi as a prostitute, and Mo as the opposite meaning; Take Mo as inescapable (Tang Hanyu and Li Ao's "Han Li Bi Jie"); one is to regard fitness as authoritarian, and Mo as the opposite meaning (Zhu Zhu).In my opinion, "suitability" is possible, while "mo" is not, which means "nothing is necessary" ("Weizi" 18.8).
"Righteousness and comparison" means that everything depends on whether it conforms to righteousness. "Bi" means closeness. (subject to righteousness)
4.11 The Master said: "A gentleman cherishes virtue, while a villain cherishes soil; a gentleman cherishes punishment, and a villain cherishes benefits."
It is often compared with a gentleman and a villain.
"De" refers to benevolence, and "punishment" refers to authority and punishment. "Han Feizi? Two handles" calls these two "two handles". "Two handles" are the basic means of the master's control, just like the banana and the elephant stick in the hands of the mahout.It is the embodiment of righteousness.What a gentleman should do and what he should not do depends on these two items.Virtue, you can tell him what to do; punishment, you can tell him what not to do.Villains are different, they are mainly concerned about the land they live in, and various benefits, the homeland and benefits are immediate interests.
Refer to 4.16 below. Here, the distinction between a gentleman and a villain is also the distinction between righteousness and benefit.
Confucius advocated governing the country by morality and etiquette, ideals belong to ideals, and reality belongs to reality. Like Plato, he cannot do without political punishment. (a gentleman and a villain)
4.12 The Master said: "Act with profit in mind, and complain more."
"Let's do it for profit", "letting go" is the basis, the villain only follows the profit, everything depends on whether it is beneficial, it will inevitably attract people's hatred.Compare with 4.4 above: "If you aim at benevolence, there is no evil."
The above three chapters are about the distinction between "righteousness" and "benefit".
4.13 The Master said: "How can a country be made with comity? How can one not make a country with comity?"
"He You" is interpreted as "not difficult", which is equivalent to the modern saying "what is this?".There are many such usages in Chinese, and "yu" is often added to indicate that it is not difficult for whom or what. "What is the power of the emperor to me" (quoted in "Emperor Century") in "The Song of the Land" is a similar usage, which means that it is not difficult for me.
Confucius believed that if the country can be governed by comity, what is the difficulty?If you can't govern the country with courtesy, what is the use of courtesy?
There is courtesy and righteousness.Comity is not only a morality, but also a rule. For example, giving way to cars on the road is a rule. (comity is the country)
4.14 The Master said: "Don't worry about having no position, worry about establishing yourself. Don't worry about not knowing yourself, and seek what you can know."
"Bit" and "li" are words of the same origin, and bit is the place where one stands.Confucius believed that one should seek more blessings for oneself, and not ask others for everything, but instead ask oneself for everything.So he said, first ask yourself to be moral and capable, and then seek salary; first ask yourself to be worthy of others' appreciation, and then seek others' appreciation.Confucius talked about this kind of truth many times. (I'm not afraid that no one will know, but I'm afraid that I won't have the ability)
4.15 Master said: "Shenhu! My way is consistent with it." Zeng Zi said: "Wei." When Zi came out, the disciples asked, "What do you mean?" Zeng Zi said, "The way of a master is nothing more than loyalty and forgiveness."
"Shen", pronounced shen, is the name of Zeng Zi. His character is Ziyu.
"Loyalty and forgiveness", "loyalty" is the virtue of self-defense with sincerity; "forgiveness" is the virtue of respecting each other and treating others.These are two different aspects of "benevolence".
"Guang Ya? Interpretation Four": "Forgiveness, benevolence." The ancients said that forgiveness and benevolence have similar meanings.But strictly speaking, the two are not exactly the same.Benevolence is the person, treat the person as a person; forgiveness is like the heart, compare the heart with the heart.The word forgive comes from the heart like a voice. The ancients often said that "forgiveness is like the heart" (such as Kong Shu in the sixth year of Zhaogong in "Zuo Zhuan").To be precise, it means putting yourself in the shoes of others, putting yourself in the shoes of others, "forgiveness with your heart" ("Chu Ci? Note).Confucius said, "Do not do to others what you do not want yourself to do to yourself", which is exactly what he meant.We must note that forgiveness is not the same as forgiveness.The so-called forgiveness in today's language emphasizes leniency. (The way of a master is just loyalty and forgiveness)
4.16 The Master said: "A gentleman is a metaphor for righteousness, and a villain is a metaphor for profit."
Only a gentleman can know it for righteousness, but a villain can only know it for benefit.The villain said, take the money, don't talk nonsense, it's useless to lecture him.This chapter also talks about the distinction between "righteousness" and "benefit". (The Gentleman and the Villain II)
4.17 The Master said: "When you see a virtuous person, you think about it; when you see an unvirtuous person, you reflect on yourself."
"Seeing the virtuous and thinking of the same" is now an idiom. (See the wise and think together)
4.18 The Master said: "Admonish one's parents a few times, do not obey one's will, respect one's will without disobeying one's will, work without complaining."The simplified version is written as "warning", but the shape is close and wrong. "No violation" means absolute obedience.In modern society, only the army absolutely obeys the orders of the chiefs, but Confucius is different. He said "no disobedience", one is to parents, and the other is to teachers. Kings may not have this qualification.Guodian Chu Bamboo Slips "Yu Cong III" tells us that people must obey their parents and the monarch, just like soldiers must obey the flags of the three armies and the commanders of the three armies, but the monarch is not as good as relatives. Well, you don’t need to treat the emperor and his ministers the same way; if your ministers are displeased with your ruler, you can leave him;At that time, filial piety was greater than loyalty, unlike since the Song Dynasty, loyalty can be sacrificed for filial piety.
"Lao" is to worry about. The ancients said, "There is no crime in serving relatives, and there is no crime in serving the king" ("Book of Rites? Tan Gong").A monarch can remonstrate directly without reservation; if he fails to follow the three remonstrances, he will cry; if he can't cry, he will slip away.Parents are different, they can only turn around and persuade. It is really difficult to talk about filial sons persuading parents here.Not only must your words be sincere and tactful, but you must never poke and mercilessly say where your parents are right and wrong, but also look at their faces. As long as your parents don’t accept it, you must be as respectful as ever, absolutely obey, and worry about your parents in everything , no complaints at all. (How to persuade parents) 4.19 The son said: "If your parents are here, don't travel far. You must have a way to travel." If your parents are here, you can't go far. Even if you are nearby, you should tell your parents where you are going. (Parents are here, not traveling far away) 4.20 The son said: "If you haven't changed your father's way for three years, you can be called filial piety." (Three years have not changed from the way of the father) 4.21 The son said: "You must not know the age of your parents. One is for joy, and the other is for fear." The longevity of parents is a gratifying thing, and it is also something to be feared. thing.Parents are old, and they need to prepare a cemetery and coffin for their retirement. (Age of parents) The above four chapters are about filial piety. 4.22 Confucius said: "The ancients can't say anything, and they are ashamed of their incompetence." This is trustworthiness.Believe what you say. "Bow" is the body, representing oneself.Confucius said cautiously. He believed that the ancients were more trustworthy than the present, lest they say what they said, but in the end they would not be able to do it. (I'm afraid I won't be able to do what I said) 4.23 Confucius said: "It is rare to lose the covenant!" The old annotations all thought that "covenant" meant restraint. Be cautious in your words and actions, and you will seldom make mistakes.But the word covenant in ancient books also has the meaning of verbal agreement.These words may be a continuation of the above, saying that the ancient gentleman was careful in his words, and never spoke lightly, for fear that he would not be able to keep it, but once he made a promise, he would do it, and there were very few things that missed the promise. (Say it must be done)
4.24 Confucius said: "A gentleman wants to be slow in speech but quick in action."
"Na Yu Yan", "Na" sounds ne, which means slow speech, stuttering, and poor expression. "Swiss in action" is just the opposite. Min is agile, diligent in hands and feet, and quick in response.Confucius spoke cautiously, lest he could not do what he said, so he emphasized it this way.He dislikes people who are eloquent, saying, "hard, resolute, dull, dull, and close to benevolence" ("Zi Lu" 13.27).
Among the Confucian school, those who are qualified to enter the school of virtue and who are praised by teachers are all quiet people, such as Min Sun and Ran Yong. (Speak slowly, act quickly)
The above three chapters are about the relationship between "words" and "actions".
4.25 Confucius said: "Virtue is not alone, there must be neighbors."
This chapter is to say that virtuous people are not isolated, and there are always people who think like you and stand by your side.Maybe not? (Good people are not afraid of isolation)
4.26 Ziyou said: "It is humiliating to deal with the number of rulers; it is rare to have friends."
Junheyou is a social relationship, society is society, and you cannot be your own family.If you deal with it with the attitude towards your family members, you must ruin these relationships.Especially in modern society.
What Ziyou said was right, if you get close to the leader, if you walk around too much, the leader will be annoying, and you will be bored; even if you are friends, if you get together every day, you will be hated by others, and as time goes by, you will become alienated.In China, we have a high population density, few legal and moral constraints, a pile of villains, a nest of right and wrong, if you get together, you can pinch them, why bother!It's better to keep your distance and keep less contact.
The relationship between people should not be too close, and the communication should not be too frequent.I like this one.
Our understanding of freedom is "the bald man holds an umbrella and is lawless", which is characterized by regardless of the existence of others and how others feel.The Western understanding of freedom is "one person, one cage". Freedom is to draw boundaries and boundaries for the relationship between people and people, and to have a sense of distance from each other.Their morals may not all be good, but for us, they are just the antidote.
Man is the most ferocious animal.The folks said that when a horse sees a horse, it kisses a horse, and when a man sees a man bite.My point of view is that if you can come and go, if you can’t come and go, just hide away, look up and look down, and the world will live in peace. (Don't have nothing to do and get together)
These two chapters say that people should not be afraid of isolation or loneliness.