Chapter 14 Part Thirteen On Benevolence

In Confucianism, benevolence is an important concept.For thousands of years, we have talked about benevolence, benevolence, benevolence and benevolence, but what is benevolence?No one ever made it clear.Therefore, the so-called benevolence, benevolence, benevolence, benevolence, benevolence, etc., are nothing but fools. What is benevolence?Benevolence is neither love nor virtue, let alone self-sacrifice for others. In Confucius' thought system, benevolence is a changing concept. In the beginning, the benevolence mentioned by Confucius was a way of dealing with the world, a way of getting along with others in order to be popular.In modern terms, it is a person's emotional intelligence.Everyone has different personalities, different knowledge, and different insights, so everyone's ren is different.In other words, Jen does not have a unified answer.

Therefore, benevolence is not noble, but rational.The purpose of benevolence is to make people adapt to society, and benevolent people are those who adapt to society. Therefore, when Confucius answered students’ questions about benevolence, most of them aimed at the student’s weaknesses and told him what to correct, so that he could live in harmony with others and adapt to the society. This is benevolence. With the passage of time, Confucius gradually added more connotations to "benevolence", the status of "benevolence" gradually increased, and the role of "benevolence" was gradually exaggerated.Gradually, "benevolence" became a vague concept, and then deified and mystified, becoming a cure for all diseases.At this time, "benevolence" seems to be above "ritual", and it has become a kind of nothingness that needs to be cultivated.

When "benevolence" is emptied, it gradually approaches "Tao".In the end, Confucius found that "Tao" is better than "benevolence", so Confucius began to preach, and gradually replaced "benevolence" with "Tao".This marks that Confucius has become a Taoist in his later years. It's just that Confucius talked about "benevolence" most of his life, and only talked about "Tao" some time before his death. Therefore, later generations downplayed Confucius' Taoist affiliation and deliberately ignored the fact that Confucius replaced "benevolence" with "Tao". And further develop Confucius' "benevolence", so "benevolence" has become the label of Confucius.

In this article, we can clearly see how "benevolence" is from man to god. Zigong asked for benevolence.The Master said: "If a worker wants to be good at his work, he must first sharpen his tools. Living in a state, he will serve the sages of his officials, and befriend the benevolent men of his scholars." Zigong asked what is benevolence.Confucius said: "If a worker wants to do his work well, he must first sharpen his tools. To live in this country, he must serve the sages among the officials and make friends with the benevolent among the scholars." This is Zigong who came to ask this question after Confucius traveled around the world and returned to the state of Wei.Confucius was very happy and said that if you want to do something, you must first learn the relevant knowledge.If you want to be an official, you must first study poetry, books, etiquette and music.Why did Confucius say this?Because Zigong didn't study hard, Confucius thought that his knowledge was not enough.

Then he said that he was going to work for Doctor Qing. It seemed that this sentence was a bit off topic, but it was actually very important.In the past, Confucius thought that to learn knowledge, he had to work for the monarch. He didn't like his disciples working for the high officials, thinking that this was not serving the country.But the reality is cruel, the monarch has become a decoration, and I can't find a job for the monarch when I travel around the country. The disciples want to live and have a future, so it is impossible not to work for Doctor Qing.Therefore, Confucius proposed here that you can work for Doctor Qing, but if you are a virtuous Doctor Qing.

This should be the first time Confucius encouraged his disciples to work for Doctor Qing, and then his disciples went to become ministers one after another.Zi Gong's original intention was not to be a retainer, but getting such an answer from the teacher can be regarded as doing something practical for the brothers. What is benevolence?Here, Confucius' answer is: find a good job. If a worker wants to do a good job, he must first sharpen his tools.This famous saying comes from here. To develop in which direction, you must first get to know the circle, get to know the leaders of the circle, and make friends with the powerful factions in the circle.

Zi Gong asked, "Is there a man who has a word that he can practice all his life?" The Master said, "Is it pardon? Don't do to others what you don't want yourself to do to yourself." Zigong asked Confucius: "Is there a sentence that can be followed for life?" Confucius replied: "That is forgiveness! If you don't want to, don't impose it on others." At first glance, this passage does not ask Ren.In fact, what is feasible in life is benevolence.So, what is forgiveness?According to "Shuowen": Forgiveness, benevolence.According to "Sound Class": To measure things with the heart is called forgiveness.According to "Jiazi Daoshu": It is forgiveness to measure others by oneself.

In this way, benevolence, forgiveness, do not do to others what you do not want to be done to yourself, the trinity. From the perspective of the structure of forgiveness, the forgiver is like the heart.In other words, forgiveness is to compare your heart with your heart. Zi Gong didn't study hard, and the teacher couldn't remember too many reasons, so he decided to be lazy and ask the teacher for the essence of the book.The answer Confucius gave was really concise, just one word, and he explained it later.Confucius has been in the world for many years, and he is more open to everything, so he thinks that the best attitude in a person's life should be "forgiveness".Why do we emphasize "Do not do to others what you do not want yourself to do to yourself"?Because Zigong likes to show off and always wants to impose his own ideas on others.Confucius once satirized him for showing off and being talkative, so he pointed it out again at this time.

It should be that Zigong asked Confucius for advice before leaving school, and Confucius' advice to him benefited him a lot, so he respected Confucius all his life. What is benevolence?The answer Confucius gave here is: Do not do to others what you do not want yourself to do to yourself. In fact, this sentence is the essence of Confucianism. If everyone can guide their lives with such thoughts, this society must be a harmonious society.Therefore, there is no need to talk about those far-fetched truths, as long as everyone remembers these eight words: Do not do to others what you do not want yourself to do to yourself.

Do unto others, do not impose on others.In daily life, this sentence is very practical.For example, if you don’t like being harassed loudly, you should not speak loudly in public places; you have an urgent need to take the subway, but there are people standing on the left and right of the escalator, and you can’t go up, so you understand that you should stand on the right and take the left. Come out to those who are in a hurry; you want to be able to express your thoughts freely, so you should give others the freedom to speak; you see dog shit on the side of the road, and you will scold the owner of the dog for being too wicked, then you should not let Your dog is shitting on the side of the road.If everyone has this kind of thinking, the social civilization will already be very high.

Zhong Gong asked Ren.The Master said: "When going out, it is like seeing a great guest, and making the people like receiving a great sacrifice. Do not do to others what you do not want yourself to do to yourself. There is no resentment in the state, and no resentment in the family." Zhong Gong said: "Although Yong is not sensitive, I ask you to speak like this. carry on." Zhong Gong asked how to be benevolent.Confucius said: "Going out to do business is like receiving distinguished guests, and using common people is like going to perform important sacrifices. You must be serious. Don't impose on others what you don't want. Don't complain when working in the court. In the fiefdom of the high officials Don’t complain about working part-time.” Zhong Gong said, “Although I am stupid, I will do as you say.” Ran Yong asked about benevolence, and Confucius answered how to be an official.Therefore, this is Ran Yong's new official asking the teacher for advice before taking office.Confucius' answer is basically a cliché, because Ran Yong's character is relatively cautious.These three sentences can be summed up like this: talk less, be careful in doing things, and don't complain when you speak. Ren can be simply divided into three levels.First, don't make people hate; second, make people like; third, make people respect.Confucius' advice to Ran Yong is actually the lowest level, that is, don't be annoying, don't offend others.For Ran Yong, who entered the officialdom for the first time, such a suggestion is appropriate. Here, Confucius also said "Do not do to others what you do not want to be done to you", which shows that this is a relatively common standard. The benevolence here, Confucius' answer is: be cautious, don't be annoying. From the perspective of teaching students in accordance with their aptitude, this passage of Confucius is not good.Ran You had a cautious character, and Confucius encouraged him to be bold.But Ran Yong was more cautious than Ran You, and Confucius asked him to be more cautious.why is it like this?Although Ran You is cautious, he has rules in how he does things, and he has no problem dealing with people and things; Ran Yong is much worse, especially when dealing with people and things.Confucius was particularly worried that Ran Yong would offend others if he did not do well, so he repeatedly warned him. The problem is, Ran Yong is already careful, and if you want him to be more careful, then he has no choice but to do nothing or say anything.It's like a person who is terribly afraid of death, and you tell him that he can't eat this and that, so he has to starve to death in the end.Ran Yong quit after working in Ji Sun's house for a short time. The specific reason is unknown, but it is likely that he was too cautious. Ji Sun felt that this person was too cowardly and uninitiative. It is of course necessary to be cautious, but don't obliterate your personality.If you are always afraid of offending others, you will become cowardly and inferior. Shame on the Constitution.The Master said: "The state has Dao, and the Valley; the state has no Dao, and the Valley is shameful." .” Yuan Xian asked Confucius what was shameful.Confucius said: "If the country has the way, it is shameful to be an official and get a salary; if the country is not right, it is shameful to be an official and get a salary." Yuan Xian asked again: "A person who is aggressive, boastful, resentful, and greedy can be counted Have you achieved benevolence?" Confucius said: "It can be said that this is very rare, but as for whether you have achieved benevolence, then I don't know." What Confucius said obviously meant something.Yuan Xian seldom asked questions, but at this time Yuan Xian should have asked the question after he became Confucius' steward.Confucius replied that he blamed Sang and scolded Huai, and he was scolding Ran You, saying that this boy was too shameless to help the emperor in Ji Sun's house.Then what Yuan Xian said to suppress resentment was to praise himself. Confucius was satisfied with Yuan Xian's character, but not his ability. Therefore, Confucius refused to affirm him according to Yuan Xian's words, but gave a "so-so " comment, it is to tell Yuan Xian that he is not very satisfied with his work ability.It can also be understood that Confucius believed that Yuan Xian was not smooth enough in dealing with the world, so he offended many people, and he was not benevolent. After the death of Confucius, Zi Gong, Ran You and others presided over the management of the Confucius family. Yuan Xian had no relationship with them, so he was forced to resign and go to the state of Wei. and die.At that time, every country was in disarray, and according to Confucius' standard, it was "a state without morals." Therefore, Yuan Xian had no choice but to die if he left the Confucian family.From this point of view, Confucius' remarks can be regarded as harming Yuan Xian. What is benevolence?Teacher Kong said: Noble morality is not equal to benevolence. Morality and EQ are two different things. Whenever a Mr. Morality with low EQ asks about benevolence, Mr. Kong’s answer is usually “Then I don’t know.”It's not that they don't know, it's that they know and pretend not to know. Only those with high emotional intelligence can switch between being shameful and knowing shame.Specifically, the tumbler evergreens who have been able to thrive in officialdom in history, can their emotional intelligence not be high? The benevolent Fan Chi asked to know.Confucius said: "The righteousness of serving the people is to respect ghosts and gods and keep them at a distance. This can be said to be known." Ask about benevolence.The Master said: "It is benevolent to first achieve what is difficult and then to obtain it." Fan Chi asked Confucius what constitutes wisdom, and Confucius said: "Concentrate on advocating the morality that ordinary people should abide by, respect ghosts and gods but stay away from them, and you can be called wisdom." Fan Chi asked what constitutes benevolence, and Confucius said: "There is sowing first, and then there is harvest. This is benevolence." Why respect ghosts and gods?Because people must be in awe of something in order not to break through the moral bottom line.If those in power have nothing to fear in the world, they will do whatever they want and do all kinds of evil.Therefore, a ruler without faith is the most dangerous ruler.Why stay away?Because ghosts and gods are unpredictable, no one knows what they will do, so they are difficult to serve, and staying away from them is the best way to avoid trouble.Taken together, it is wise to be in awe and stay away. After answering this question, Confucius may be a little confused, because this is a bit wrong. Fan Chi is just an ordinary student who served as a bodyguard for Confucius. He just wanted to ask how to be an ordinary person, but you answered him how to govern the country.Fan Chi also felt that he didn't get the correct answer, so he continued to ask Ren. This time, Confucius answered Fan Chi's question.Among the students of Confucius, Fan Chi entered school late, with relatively poor qualifications, and made little progress in his studies. He may be a little discouraged or slack.So Confucius told him that he must pay to gain, not to think about getting something for nothing. Fan Chi was a retainer of Ji Sun's family, and Ran You's Che You made great contributions in the battle against Qi.After Confucius returned to the State of Lu, his favorite disciples left one after another. There was no one around him who could be his personal student, so Ran You sent Fan Chi to Confucius.Firstly, Fan Chi's personality is more like Zilu's, and he is very brave, so he is suitable for following Confucius; secondly, Fan Chi studied with Confucius, so he can have a good future when he returns to Jisun's house.Fan Chi himself was very willing, so he came to Confucius, and Confucius took him with him wherever he went.However, Confucius didn't like him very much later on, because Fan Chi was dull, not as smart as Zilu, and he didn't ask questions in a way. What is benevolence?What Confucius said here is: sow first and then reap. When you are in a new environment, or your own qualifications are low, you should work more and make less demands at this time, and don't fight when it is beneficial.That way, everyone will like you and your opportunities will abound. Fan Chi asked Ren.Confucius said: "Love people." Ask to know.The Master said: "Know people." Fan Chi did not know, and the Master said: "Put the straight and wrong the wrong, and make the wrong straight." Fan Chi retreated, saw Zi Xia, and said: "Xiang Ye, I saw it in Master and asked him, the Master said What does it mean?" Zi Xia said, "It's rich! Shun has the world, he chooses from the crowd, and he raises Gao Yao, and those who are not benevolent are far away. Tang has the world, Choose from the crowd, and give Yi Yin a place, and those who are not benevolent will be far away." Fan Chi asked what benevolence is.Confucius said, "Love people." Fan Chi asked what knowledge is, and Confucius said, "Know people." Fan Chi still didn't understand.Confucius said: "Choose the upright and cast out the wicked, so that the wicked can be converted." Fan Chi withdrew, saw Zixia and said, "Just now I met my teacher and asked him what knowledge is, and he said What does this mean?" Zi Xia said, "How profound are these words! Shun ruled the world, and it was inhumane to flee from the crowd and select Gao Yao. People who are not benevolent are alienated. Tang has the world, and he selects talents from among the crowd, and Yi Yin is selected, and those who are not benevolent are alienated." The higher-ups asked Ren once, but Fan Chi didn't fully understand, so he asked this question again a few days later.Confucius was very annoying to him, so the answers to the questions were very simple, just two words.Fan Chi continued to ask, and Teacher Kong dismissed him with two more words. Fan Chi couldn't figure it out, but he was very stubborn, so he continued to ask if he couldn't figure it out.Confucius couldn't help it when he asked him, so he popped out another ten words.Don't underestimate these ten characters. These ten characters were also in classical Chinese at the time, and they were more difficult to understand than the usual words of Confucius. Fan Chi couldn't understand them even more, but he couldn't ask any more.I had no choice but to ask Zixia, the most knowledgeable senior brother, so Zixia explained.After the explanation, Fan Chi became even more confused. What does Shun and Tang Zainiu have to do with me? In fact, Zixia is also talking nonsense.Teacher Kong said that if you use good people, bad people will become good; Zixia's explanation is that if you use good people, bad people will leave. However, the most nonsense was still Teacher Kong.Fan Chi is a driver who drives you a car, and you tell him the principles of governing the world.Is this normal practice of Teacher Kong?of course not.Here, the tireless and tireless teacher Kong disappeared, and the image of an impatient old man appeared on the paper. When people are old, their personalities become a little strange.Confucius was old and far less patient than before. What is benevolence?Confucius' answer here is "love people".What is a "lover"?Fan Chi didn't ask.If you ask, the answer is probably the Tao of Yao, Shun, Yu, Tang, Wen and Wu. Yuwen Shiji was a treacherous official who flattered him when he was Emperor Yang of the Sui Dynasty, but he became a person who spoke out for justice under Emperor Taizong of Tang Dynasty.When asked why, he said that Emperor Sui Yang liked to be flattered by others, while Emperor Taizong of Tang liked loyal ministers who spoke out. Therefore, what kind of head there is, there are what kind of subordinates; what kind of subordinates, there is what kind of head. Fan Chi asked Ren.The Master said: "Respectful in residence, respectful in deacons, and loyal to others. Even though you are a barbarian, you should not abandon it." Fan Chi asked what is benevolence.Confucius said: "Usually behave well at home, do things seriously, and treat people with loyalty and sincerity. Even if you are in a barbarian land, you can't change it." Fan Chi came to ask again, Confucius' answer seemed to be upright, but in fact he was still impatient, because these three sentences were all clichés, and they were not aimed at Fan Chi's shortcomings at all.The meaning of these three sentences can be summed up in one point: don’t ask so many questions, just be well-behaved, respectful, and diligent. Confucius' attitude and answer dealt a great blow to Fan Chi's self-confidence. Fan Chi also saw that the teacher didn't like him, so he lost confidence in his IQ and future. That's why Fan Chi wanted to go home and farm. and dialogue (see Part XII). Even though they are barbarians, they should not be discarded.Teacher Kong's words are equivalent to saying "it's just picking up trash" now, which can be said to hurt self-esteem. It can be said that Confucius was really out of style towards Fan Chi.Of course, when people get old, their personality will change, even for a great educator like Confucius. What is benevolence?Fan Chi didn't want to ask anymore. If you tell the students the general truth, it is tantamount to harming the students. Zi Zhang asked about benevolence in Confucius.Confucius said: "Those who can do the five things are benevolent in the world." Please ask.Said: "Respectful, lenient, trustworthy, sensitive, and benevolent. Respectful means not insulting, lenient means winning the crowd, trustworthy means letting others go, sensitive means meritorious service, and benefiting means enough to make people." Zizhang asked Confucius about benevolence.Confucius said: "The five virtues can be practiced everywhere. You are a benevolent person." Zi Zhang said: "May I ask which five." Confucius said: "Solemn, generous, honest, diligent, and kind. If you are solemn, you will not be insulted. Generosity will win the support of the people, honesty will win the appointment of others, diligence and sensitivity will increase work efficiency, and kindness will command others." This is the answer that Zizhang deserves, because what Zizhang likes is broad truths, and what is given to him must be the same. What is ren?Teacher Kong said: Respect Kuan Xin Min Hui.That's a good point, and applies to the universe as a whole.Everyone who asks can have this answer.So, it's like not asking. The wider the reasoning, the less standard, the less enforceable, the less useful it is.It is useless to guide individual behavior.The same is true in real life. Good advice to people must be specific, simple, and executable. The Master said: "People are not benevolent, what is it like to be polite? People are not benevolent, what is it like to be happy?" Confucius said: "If a person cannot be benevolent, how can he practice propriety? If a person cannot be benevolent, how can he practice music?" This passage can also be said in this way: If a person cannot be benevolent, so what if he knows etiquette?A person can't be benevolent, so what if he knows how to be happy? Judging from the position of this passage in the book, it happens to follow "Eighty Dancers in the Court" and "Yongche from the Three Families", so it can be considered that this passage is accusing the Sanhuan family.Confucius believed that although Sanhuan could do a good job in the form of rites and music, but they violated the essence of Zhou rites, so even if they could "dance in the court with eight qi" and "those of the three families use Yongche", so what? Woolen cloth? What is ren?What Confucius means here is that benevolence is the essence of the rituals of Zhou, while all kinds of etiquette, etiquette and music are just appearances. But then again, even if Sanhuan is unkind, so what? This passage can be translated into modern Chinese, and it is also suitable for modern society. "If people don't know how to deal with interpersonal relationships, they won't accept gifts from leaders; if people don't have good interpersonal relationships, they won't go to ask colleagues to sing." The Master said: "A person's faults belong to his own party. After observing the faults, he knows benevolence." Confucius said: "People's mistakes always come from their living environment. To be able to perceive one's own mistakes is to know benevolence." The explanation of this passage has always been inconclusive. It seems simple, but it is not that simple when it is said. To explain this passage clearly, we must first understand what is a "party"?The most primitive explanation is "an open secret group" or "a secret public group", and a further explanation is "an alliance formed based on a relationship of interest."However, in , most of them mean "Xiangdang", that is, the meaning of residential areas. So, what kind of meaning should be here?For the previous statement, take the first one more.However, it should be the second. Restore it on the spot. A student made a mistake, and everyone criticized him, but Confucius explained it to him, saying that his hometown did the same thing, and his practice was not wrong in his hometown.Now that he realizes his mistake, he already knows benevolence. Everyone has a living environment, some are better and some are worse.For example, in some places, petty theft is normal, but in Beijing, it is a crime.For example, in West Asian countries and southern European countries, it is normal to be unpunctual, but in East Asia and North America, this is intolerable.For these, as long as they realize their mistakes, they should be forgiven and understandable. The Master said: "Strength, perseverance, wood, negligence are close to benevolence." Confucius said: "Fortitude and dullness are close to benevolence." Strong and resolute, introverted and reticent, Confucius believed that such a person is close to benevolence.Basically, that's his own character.Therefore, Confucius affirms himself here.What is the character of a person?Resolute and dull. Can't other characters be close to Ren?Confucius didn't say it, but he offended people. Take the character of those benevolent people in the eyes of Confucius, it seems that not all of them have such characters, right? In his later years, Confucius began to be suspicious, and he couldn't bear the character he didn't like.At the same time, a little self-absorbed. Now I like to say that character determines destiny, whether you believe it or not, anyway, I believe it.A gritty personality is okay, but not particularly good. Modern society needs softness; a dull personality is worse. Modern society pays attention to communication and self-expression.Therefore, the resolute and dull character is far benevolent rather than near benevolent in today's view. The Master said: "Smart words and demeanor are rare and benevolent." Confucius said: "Smart talk, pretending to please others, such a person rarely has benevolence." Since fortitude and dullness are near-benevolence, of course smooth talk is far-benevolence. Since Confucianism has been the only one, the self-expression ability of Chinese people has become worse and worse. I don’t know if it has anything to do with Teacher Kong’s two words. Smart words are the best character in this era. Being able to express yourself and please others can not only be a manifestation of ability, but also a profession. The Master said: "Benevolence is beauty. If you choose not to be benevolent, how will you know?" Confucius said: "It is good to live with benevolent people. If you do not choose a place to live with benevolent people, how can you be said to be wise?" Generally, someone wanted to buy a house and land, and wanted to go to the entire noble residence in the city, and be neighbors with the powerful, to ask Confucius for advice.Confucius was dissatisfied with this person's choice and thought the neighbor was too bad, so he said this. Generally speaking, the person who asked the question was a student Confucius liked more, so he hoped that he would live near him instead of going to the city to be neighbors with rich people.It's hard to say it straight, so I turned a corner. A person made a fortune, so he changed houses.He took a fancy to a villa, and his friend advised him not to buy it, the reason being that "the villa area is full of wealthy people, and if you live in it, you will feel that you are still poor."He also took a fancy to a noble community with excellent community services. His friends advised him not to buy it, because “it’s an area where high-ranking officials live. If you live there, you will feel that you are too inferior. In addition, there are many government offices that you don’t even know about.” Who is his father, if he bullies you one day, you won't be able to hide."The person then asked, "Then where should I live?" The friend said, "You can find out where Teacher Li Ling lives." 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 and benevolent, and those who know are benevolent." Confucius said: "People without benevolence cannot live in poverty for a long time, nor can they live in happiness for a long time. People with benevolence are content with benevolence, and people with wisdom know that benevolence is beneficial to themselves. " Confucius meant that unkind people are always full of desires and have many bad thoughts, so they are always calculating others and always feel that they are at a disadvantage, so they will not be happy for a long time.Only the benevolent are always content with happiness, and the wise are always content with happiness. After all, those who know live better than those who are benevolent.Roughly, Yan Hui is the benevolent man mentioned by Confucius here, and Zi Gong is the wise man. What is benevolence?Confucius said here that peace and happiness is benevolence. If you learn benevolence, you can be poor and happy?Being poor has nothing to do with being benevolent or not.Being happy or not has nothing to do with being benevolent or not.Then why is poverty and happiness related to benevolence? Everyone has their own way of life. Being beggar does not mean being unhappy, and being rich does not mean being happy.Everyone has their own happiness and troubles, and Ren can't be hooked. The Master said: "Only the benevolent can be good and evil." Confucius said: "Only those who have benevolence and virtue can truly love and hate others." If you don't have benevolence in your heart, then you don't know what is love and what is hate, roughly what it means. When Confucius emphasized the importance of something, he often said it absolutely.When I was young, I preached etiquette, and etiquette is a panacea; now I emphasize benevolence, and benevolence is omnipotent, so etiquette is not important.We talked about "those who are not benevolent" before, but here we talk about "those who are only benevolent". It seems that there are only two kinds of people in the world: those who are benevolent and those who are not benevolent. As the saying goes: Wild lilies also have spring.As the saying goes: There are beggars in America too.So, don't be absolute.Love and hate are primitive in human nature, and have nothing to do with benevolence. The Master said: "If you aim at benevolence, there is no evil." Confucius said: "If you aspire to benevolence, you will not do bad things (or: you will not be hated by others)." Do unto others, do not impose on others.As long as you do this, of course you won't do bad things. Here, Confucius goes on to emphasize the absolute importance of ren.If so, then so, Confucius seldom said such a sentence before.There is no absolutely right person in the world, if there is, it is God.There is no absolute right thing in the world, if there is, it is the operation of the universe.Therefore, when a concept is absolutized, the concept is blurred. When Confucius raised the height of "benevolence" to the "absolute" level, "benevolence" has actually become a kind of spirit, and it has been impossible to realize. If you don't know what benevolence is, how can you aim for benevolence?In my opinion, it is more realistic to say "Do not do to others what you do not want done to you". The Master said: "Those who know enjoy water, those who are benevolent enjoy mountains. Those who know move, those who are benevolent are quiet. Those who know are happy, and those who are benevolent live long." Confucius said: "Those who know love water, those who are benevolent love mountains; The place names in Sichuan include Leshan and Renshou, and I think they all come from here. Why do those who know enjoy water?Because water is flowing, changes can be seen, which is good for observation; why is the benevolent Leshan?Because the mountain is still, it can restrain people's desire and facilitate thinking.Why are those who know happy?Because those who know often have new ideas; why the benevolent live long, because there is no competition with the world. After Confucius spiritualized "benevolence", he needed to give a definition and a description.Therefore, I began to summarize the characteristics of the benevolent, and by the way, I also brought the wise.Transformed into the human world, it is Confucius with Zigong.Basically, Confucius defined benevolence and knowledge according to his own and Zigong's character traits. Here, the biggest characteristic of the benevolent is quietness and love of mountains, and Confucius is like this.What are the benefits of the benevolent?longevity.Basically, Confucius was seventy years old when he said this.It is rare for a person to live to seventy, and Confucius is almost the local longevity champion. From the perspective of exercise and physical exercise, mountaineering and swimming are the same.But living in the mountains and living by the water are two completely different lives.Of course, the best house is one that faces the mountains and faces the water. The so-called "mid-mountain villas" are happy and long-lived. The Master said: "There are three ways of a gentleman, and I am incompetent: the benevolent will not worry, the wise will not be confused, and the brave will not be afraid." Zigong said: "The master knows his own way." Confucius said: "The way of a gentleman has three aspects, and I have failed to do it. A benevolent man has no worries, a wise man has no confusion, and a brave man has no fear." Zigong said: "This is exactly the teacher's self-expression!" Benevolence, wisdom and courage are the three things Confucius often said, and they are also the three conditions he believes must be necessary for a gentleman.Confucius said that he did not have it, and he had a certain element of modesty, but he was also very sincere, because he also had worries, confusion, and fears.Although Zigong's words were flattering to a certain extent, they were also very sincere. He really admired his teacher very much. Why don't the benevolent worry?Because there is no desire or desire, why worry about it; why do those who know do not confuse, because they see clearly the stakes, they know what to do; why do brave people have no fear?Because I believe in my own strength. This is Confucius continuing to define "benevolence". The benefits of benevolent people are longevity and no worries. There is no man who has no worries, unless he is a fool.There are people who worry less, we call it "optimistic" or "open-minded", and attribute it to the category of personality.In fact, a wise person has no confusion, since there is no confusion, naturally there is no worry; a brave person has no fear, and thinks that he can handle everything and overcome everything, so naturally he does not need to worry. This era is not an era of worry, but an era of anxiety.When you are born, you face competition in kindergarten, and then in elementary school, junior high school, and high school, and then you face competition for university entrance exams; after graduating from university, you face competition for employment; when you are employed, you face the pressure of buying a house and getting married; After giving birth, you face the pressure of your child going to school; when your child grows up, you face the pressure of your parents' old age and sickness; after you retire, you face the pressure of your own old age and sickness.After his death, he still faces pressure from crematoriums to charge arbitrary fees and cemetery prices.Such a great pressure, such a cruel competition, and throughout life, can you not be anxious?Even a benevolent person will be anxious.It's no wonder that there are no benevolent people in this era. Now there is a disease called anxiety disorder, and its further development is mental illness. The Master said: "He who knows does not confuse, the benevolent does not worry, and the brave does not fear." Confucius said: "The benevolent have no worries, the wise have no confusion, and the brave have no fear." Confucius always said to his disciples: If you talk too much, you will lose it.Don't say the same thing a second time.It is a pity that Confucius himself did not do it, so he said it again.What's even more regrettable is that something happened. After careful analysis, it is found that this passage of Confucius is incorrect and contradictory.In other words, we can find the basis to refute this passage in the book. Confucius said: "I am not born knowing it." Later, Han Yu wrote in "Shi Shuo": "People are not born knowing it, so no one can be without confusion." How can you not be confused about knowledge that he doesn't understand? Confucius said again: "Parents, the only worry is their illness." Isn't this a worry?Later, Fan Zhongyan wrote in "Yueyang Tower": "Worry about the world's worries first, and enjoy the world's joy later. If you are far away from the rivers and lakes, you will worry about your ruler, and if you live in a high temple, you will worry about your people." How can a benevolent man What about worry-free?A benevolent person has no worries about himself, how can he have no worries about his parents, friends, family, and the country? The brave are not afraid.What is a brave man?Is Zilu a brave man?No, in the words of Confucius, Zilu is just a "good brave man", a person who shows off his bravery.How did Confucius define the brave?Confucius said: "The violent tiger Fenghe, who dies without regret, I will not be with him. He must also be afraid of the situation, and he will succeed in planning."This is the brave.So, how can it be said that the brave are not afraid? Teacher Kong, if you talk too much, you will lose your mind. Everyone has worries, fears and confusions, but you must know how to solve them, and don't stay in fear and confusion for too long. The Master said: "Those who are virtuous must have words, and those who have words do not need to be virtuous. Those who are benevolent must have courage, and those who are brave do not need to be benevolent." Confucius said: "Those who are virtuous must have words (passed down to future generations), and those who have words are not necessarily virtuous. Those who are benevolent must be brave, and those who are brave are not necessarily benevolent." This commentary is still Mr. Li Ling's best. Uncle Sun Bao of the State of Lu is well-known for his knowledge and talents.Once, when Shusun Bao visited the state of Jin, Shi Gai, the Shangqing (equivalent to the prime minister) of Jin State, greeted him, and asked Shu Sun Bao: "There is a saying in ancient times that 'death is not immortal', what does it mean?" Shi Gai did not wait for Shu Sun Bao. Answered, he said: "Our family was the Tao Tang family before Yu, the pig Wei family in the Shang Dynasty, the Tang and Du families in the Zhou Dynasty, and now the Jin State is the most powerful, and we are scholars in the Jin State. Sir, is our family immortal?" Shusun Bao said: "From what I've heard, it doesn't seem to be what you said. Your name is Shilu, and you are an official for generations, not immortal. There used to be a doctor in the State of Lu called Zang Wenzhong. After he died, his words were still alive. It can be passed down from generation to generation. This is immortality. I heard that the highest state is to establish virtue, secondly to establish merit, and secondly to leave speech. If you can do this, it will not be abandoned after a long time. Immortality. As for what you said just now, that is, keeping the surname of the ancestors, guarding the ancestral temple, so that the ancestors can be sacrificed. Every country has such a family. It does not mean that the more officials and money, the more immortal. "The original text of "Zuo Zhuan" is like this: Leopard Wenzhi, there is a great virtue, followed by meritorious service, and secondly, a Li Yan, although it will not be abandoned for a long time, this is called immortality. Here, "those who are virtuous must have words" should be completely described as "those who are virtuous must have words."不朽分三等：立德立功立言，第一等的立德同时拥有第三等的立言，所以，上古的圣人都有言论流传下来，这就是“有德者必有言”。而某些统治者强迫老百姓背诵自己的言论，想要不朽，这就是“有言者不必有德”。 同样的逻辑，孔子常说仁知勇，也分成了三等，于是第一等的仁者拥有第三等的勇也就顺理成章了。既然仁已经成为了精神，对仁的追求就成为了一种理想。仁者就是有理想的人，有理想的人通常是无畏无惧的。所以，“仁者必有勇”是正确的。 说来说去，孔子还是在给仁下定义，描述仁的特征，把仁赋予更多的内涵。 仁者有勇，但是不一定有知，如果这样，仁者就很容易有勇无谋了。所以，有勇无谋的除了可能是傻瓜之外，还有可能是仁者。 子曰：“仁远乎哉？我欲仁，斯仁至矣。” 孔子说：“仁难道离我们很远吗？只要我想达到仁，仁就来了。” 上帝说：要有人。于是便有了人。孔子说：我要仁，于是仁就来了。心中有仁，就是仁；心中有爱，就是爱；心中有佛，就是佛。手中无剑，心中有剑。说来说去，仁成了禅。 围绕着仁，孔子作了很多阐述。在“仁”这个问题上，一开始是指某种行为，后来是指某种想法，后来就成了精神。这个时候孔子虽然还在说仁，实际上“仁”已经成了“道”。 最终，孔子不讲仁讲道了，也就从儒家成了道家。 对一个东西强调得太多，或者太依赖，最终就是把它精神化、神秘化了。造神运动，往往就是这么开始的。 子曰：“好勇疾贫，乱也；人而不仁，疾之已甚，乱也。” 孔子说：“喜欢暴力而又恨自己太穷困，就会犯上作乱。对于不仁德的人或事逼迫得太厉害，也会出乱子。” 这一段李零先生的《丧家狗》解说得很好，不妨照抄过来。“好勇疾贫”，讲的是穷人不安其贫，积怨太深。“好勇”是暴力倾向，“疾贫”是恨自己太穷。苦大仇深，诉诸暴力，当然会出乱子。古代如此，现代也如此。“人而不仁”，主要是讲富人活着统治阶层不仁，不拿穷人当人，为富不仁。穷人恨富人或者统治阶层，再自然不过，但恨得太深，就会出乱子。穷人困苦无告，好勇不行，恨自己穷不行，恨富人富统治阶层特权也不行，这些都会造成乱，那该怎么办？孔子没说，李零先生替他说了：忍着吧。 自从逐渐把屁股从儒家挪到道家之后，孔子开始逐步认同老子的愚民政策，逐渐认为老百姓是愚蠢的。回顾自己的一生，从前是怨恨统治者不识货，现在则是认为老百姓没头脑。 不要恨自己穷，不要恨贪官污吏，稳定压倒一切。 子曰：“君子而不仁者有矣夫，未有小人而仁者也。” 孔子说：“君子中没有仁德的人是有的，而小人中有仁德的人是没有的。” 孔子口中的小人，并非后来所说的小人。什么是小人？一种是指所有士以下阶层，另一种是指没地位没学识的人。总之，小人就是广大人民群众。 孔子开办农民工学校的时候，招收了很多小人做学生。而到了晚年，身份地位不同了，已经不需要小人的学费了。事实上，孔子到了晚年已经完全不屑于去教小人了。 由儒及道再加上老年痴呆伴随的心胸狭隘，使得孔子在晚年说了很多令人诟病的话。 人老了，说话更要注意。一辈子说名言警句，老了老了晚节不保，岂不是很亏？ 子曰：“民之于仁也，甚于水火。水火吾见蹈而死者矣，未见蹈仁而死者也。” 孔子说：“百姓们对于仁的畏惧，就好像对于水火一样。我见过人跳到水火中而死的，却没有见过为了仁而死的。”（旧译：孔子说：“百姓们对于仁的渴求，比对于水火的渴求更迫切。我只见过人跳到水火中而死的，却没有见过实行仁而死的。”） 历来的解说都说孔子认为老百姓渴望仁，其实都是睁着眼睛说瞎话。前面一句的水火被解释成老百姓生活的必需品，后面一句的水火怎么就成了危险物品？事实上，这句话分明就是孔子在埋怨老百姓的觉悟太低。为什么历来的解说都是黑白颠倒？因为他们要维护孔子的形象。直到李零先生的《丧家狗》，才第一次指出孔子不是在赞扬百姓，而是在贬低百姓。 整段话想要表达的是，老百姓对于仁的恐惧甚于水火。他们宁可死于水火，也不愿意接受仁。 这几段话与孔子当初讲德政的话相比，真是天地之别。孔子从前认为：老百姓的仁，取决于统治者的德。 世风日下，是老百姓不仁吗？上无德，则下不仁。 子曰：“知及之，仁不能守之；虽得之，必失之。知及之，仁能守之。不庄以莅之，则民不敬。知及之，仁能守之，庄以莅之，动之不以礼，未善也。” 孔子说：“凭借聪明才智足以得到它，但仁的水平不能保持它，即使得到，也一定会丧失。凭借聪明才智足以得到它，仁的水平可以保持它，不用严肃态度来治理百姓，那么百姓就会不敬；聪明才智足以得到它，仁的水平可以保持它，能用严肃态度来治理百姓，但使用百姓时不照礼的要求，那也是不完善的。” 仁被神化了，那么，仁是不是就是包治百病的灵丹妙药了呢？孔子说不是的，还需要两样东西。为什么神化的东西还要有辅佐的东西？一个好汉三个帮，所以，仁可以让一个人长命不老，但是要不生病，还需要有注意事项。 知、仁、庄、礼四个概念在这里，重要性排位显然是仁高高在上，礼已经被放在了辅佐的地位上。 这段话的现代话解释版本是这样的：好学上进可以让你娶到老婆，但是情商不够，老婆还是会跟别人跑；好学上进，而且情商很高，但是长得太对不起人，老婆就不好意思把你介绍给别人；好学上进，情商也高，还挺帅，但是挣不到钱，这也不会太幸福。 子曰：“当仁，不让于师。” 孔子说：“对仁的追求，就是老师，也不让给他。” 简单说，就是仁比老师更重要。进一步，当老师与仁矛盾的时候，选择仁而不选择老师。当仁已经被神化，当仁已经至高无上，老师当然就算不了什么了。甚至，在仁和父母之间做选择，也要选仁。 当仁不让，这个成语从这里来的。 当从精神层面讨论问题的时候，当你面对心中神化的理想的时候，人性往往就会被摧毁。 子曰：“志士仁人，无求生以害仁，有杀身以成仁。” 孔子说：“志士仁人，没有贪生怕死而抛弃仁的，只有牺牲自己的性命来成全仁的。” 当仁不让于师，当仁和老师相矛盾的时候，舍老师而就仁。那么进一步，当仁和你的生命发生矛盾的时候，怎么办？孔老师说了：去死吧。 孔子老了，想法越来越极端，整个人掉进了“仁”这个概念里。事实证明，对于“仁人”的“杀身以成仁”的要求实在是太高了，如果用这条类似于狂热的标准来框定什么是仁人，整个中国历史上就没有几个仁人了。 志士仁人、杀身成仁，这两个成语来自这里。 子曰：杀身以成仁。老百姓说：好死不如赖活着。