Chapter 20 The nineteenth part said
There are a large number of "Zi Yue", which record the words of Confucius.Most of these words cannot determine the background and target of the speech, so it is difficult to put them in the right place.Therefore, "Zi Yue" is regarded as a separate article.
Although there is no unified theme or main line, sentences with the same theme are put together as much as possible so that everyone can see Confucius' views on the same issue from different angles.Of course, the self-contradictory place is also exposed.But this is nothing, because people's thinking is always changing, and it is normal to be contradictory.
A phenomenon that needs to be raised and faced squarely is that Confucius became narrow-minded in his later years, and many of his words were obviously quarreling with others or swearing behind their backs. Such words are of little value.
The Master said: "If anyone is useful to me, it's only a month's time, and it will be successful in three years."
Confucius said: "If someone uses me to govern the country, I can make a good appearance in one year, and I will definitely succeed in three years."
The term month means from a certain month of this year to a certain month of next year, which means a year.
This is what Confucius said not long after he opened a private school. He is young and vigorous, saying that self-confidence is self-confidence, and talking about bragging is bragging.In short, it is now known that this is impossible.
So, this is Confucius bragging.Confucius did not boast much in his life, but this is the biggest one.Nowadays, "give me a chance, and give you a miracle" is often said nowadays, which is basically the same way.
If you add this sentence after this sentence, it will be complete: As for whether you believe it or not, I believe it anyway.
The Master said: "'A good man has been in the state for a hundred years, and he can overcome the disabled and kill him.' It is true!"
Confucius said: "If a good man governs the country for a hundred years, he will be able to eliminate cruelty and abolish punishment and killing. This is true!"
Good people can govern a country well in roughly a hundred years.Teacher Kong has achieved success in three years.This gap is not generally large.It is estimated that when he said this, Confucius had already forgotten what he had said before.
Who hasn't been frivolous when he was young?Ha ha.
Governing a country requires patience.
The Master said: "If there is a king, he will be benevolent after the world."
Confucius said: "If a king rises, it must take a generation to realize benevolent government."
If there is a king, it must be the accumulation of a generation to achieve benevolent governance.The example Confucius would give is King Wu of Zhou. King Wu of Zhou overthrew the Shang Dynasty and established the Zhou Dynasty, which was accumulated through the generation of King Wen of Zhou.Therefore, it takes two generations for a king to emerge.One generation lays the foundation, and the second generation realizes it.
In ancient times, thirty years were regarded as one life.So, whether it's a generation, or thirty years.In short, the king needs a generation or 30 years to complete the goal, and Mr. Kong completed it in three years.
What's interesting is that these three paragraphs are put together in the middle. Isn't this going to embarrass Teacher Kong?
It really takes thirty years to govern a country, especially a country that can last for a long time.Therefore, don't think that reform can be accomplished overnight. A country needs a good system to guarantee it.
The Master said: "When Qi changes, it becomes Lu; when Lu changes, it becomes Dao."
Confucius said: "Once Qi changes, it can become like Lu; once Lu changes, it can achieve a harmonious society."
Before Mr. Kong went to Qi State, he thought that Qi State was very backward.Under such circumstances, Teacher Kong said the above words.It's not his fault, it's just that he hasn't been to Qi.
The founding monarch of Qi was Jiang Taigong, and the founding monarch of Lu was Boqin, the son of Duke Zhou.Both Qilu and Luzhou are marquis countries, and the countries were about the same size in the beginning.In terms of the way of governing the country, the two countries are completely different.Jiang Taigong simplified customs, followed the customs when he went to the countryside, and vigorously developed industry and commerce, so Qi State developed rapidly;It didn't take long for the gap between the two countries to emerge. Qi State became stronger and stronger, and of course Lu State became stronger and stronger, but it fell far behind Qi State.
When Guan Zhong became the Minister of State of Qi, the governance of the State of Qi entered a new era, becoming stronger, richer and more enlightened.By the time of Confucius, Qi State was already the cultural center at that time, far richer than Lu State.It's a pity that Teacher Kong didn't know that there was a sky beyond the sky, and thought that the people of Qi State were waiting for Zhou Li to save them.
Later, Teacher Kong went to Qi State and stayed for a year before he realized that he had done the wrong thing, and then he understood why rich people wanted to immigrate to Qi State.
Whoever is advanced and who is behind will not be able to rely on bragging or imagination.
The Master said: "Don't worry about what others don't know, and worry about people who don't know."
Confucius said: "Don't be afraid that others don't understand you, but be afraid that you don't understand others."
Before explaining this passage, let's take a look at a passage in "Xunzi".
According to "Xunzi".Zilu entered, and the Master said: "What is the knower? Zigong said to him: "He who knows knows others, and a man who is benevolent loves others." The Master said, "It can be called a gentleman." When Yan Yuan entered, the Master asked again, and Yan Yuan said to him: "A man who knows knows himself, and a man who is benevolent loves himself." The Master said: "It can be called a gentleman." Ming Junzi."
Let's analyze the answers of several people.
All three of them are the favorite students of Confucius, and their answers actually come from Confucius.
Confucius always taught Zilu to study hard and become a civil servant.How can we achieve this goal?It is to be understood, appreciated, and finally hired.Therefore, Zilu's answer is that those who know make others know themselves.
Yan Hui was always instilled by Teacher Kong in the concept of self-restraint and return to propriety, no matter what others do, he should first do not see or listen to indecent insults.If you do it yourself, the world will naturally follow you.Focus on yourself and don't care about the outside world.Therefore, Yan Hui’s answer is that those who know themselves know themselves.
How did Confucius teach Zigong?In fact, Confucius still instilled in him the same concept as Zilu, so Zigong’s answer should be the same as Zilu’s?Otherwise, Zigong was not interested in the concepts instilled by Confucius.So, what is Zigong interested in?do business.Since he was not interested in Confucius' teachings, what did Zi Gong get from Confucius?practice.Confucius was a pragmatist, and he had a lot of experience and skills in practice. Of course, these are not used to teach others.The problem is, while other people listen to the teacher's lectures, Zi Gong sees how the teacher does business, what kind of business?Isn't running a school a business?Isn't being a teacher a business?What is the most important thing to be a teacher in running a school?Know the market, know the students, know what other people think.
Therefore, Zigong is a businessman, and he cares more about what other people think. His answer is that those who know know others.
After the analysis, we now look at Confucius' answer.
What Confucius taught his students was that the knower makes others know himself and the knower knows himself; what he practiced was that the knower knows others.
Confucius' ultimate goal is to be an official, so knowing a person makes others know oneself is his truest answer.However, Confucius spent most of his life doing such things without success.If it is said that those who know make others know themselves, it would be too embarrassing.However, if he said that his answer is that those who know know themselves, this is incompatible with his profession. As a teacher, you must know what the students think.Excluding these two answers, Confucius finally chose a moderate answer, that is, "Don't worry about what others don't know, worry about people who don't know".The answer is the same as Zi Gong.
In the real world, it is of course the best if we can know ourselves, know ourselves and be known by others.What if an order of importance is required?For those public figures, the most important thing for them is to be known, that is, hype, to make themselves famous; for the business world, of course, the most important thing is to know people, know the details of competitors, and know the needs of customers; Put your confidant first?Confidante.
The Master said: "Don't worry about having no position, worry about standing. Don't worry about not knowing yourself, and seek to know it."
Confucius said: "I am not afraid of not having an official position, but I am afraid that I have not learned something to stand on. I am not afraid that no one will know me, but I only want to become a person with real talents and knowledge worthy of being known by people."
Teacher Kong beat around the bush, mainly to save face.In fact, thousands of words can be summed up in one sentence: As long as you learn the real skills, do you still worry about no one using you?
Let’s complete this passage of Confucius, and everyone will understand.
The Master said: "Don't worry about having no position, worry about standing. If you establish, you don't worry about having no position. Don't worry about not knowing yourself, but seek to know it. If you can know it, you don't worry about not knowing yourself."
After all, it is still for "position" and "making people confidant".
Mr. Kong's character of wanting to be an official and saving face has affected the character of the entire descendants. Chinese people like to hide their real purpose and talk around corners.I like to hide the realistic purpose and bypass it with noble reasons.
If the name is not right, the words will not go well, and if the position is not right, the name will not go well.Therefore, seat is very important.
The Master said: "Don't worry about what others don't know, worry about what they can't."
Confucius said: "Don't worry that others don't know you, only worry that you don't have the ability."
This sentence is no different from the above sentence.The fragrance of wine is not afraid of deep alleys, that's what it means.
The wine fragrance that is often said now is also afraid of deep alleys. If you are capable, you must be able to drink.In other words, being able to yell is also a kind of ability.The aroma of wine is just one aspect, isn't the choice of store address also a matter of knowledge?Isn't the decoration style of the store also knowledge?Teacher Kong's words are far from complete today.
Confucius said: "A gentleman is sick and incompetent, and he is not sick because he doesn't know it."
Confucius said: "A gentleman is only afraid that he has no talent, but he is not afraid that others will not know him."
These few words put together made Teacher Kong look like Mrs. Xianglin.In fact, these few words were not said consecutively, Teacher Kong is not so boring.
Not to mention anything else, it is always right to practice well, art is not overwhelming.Furthermore, opportunities are always given to those who are prepared.It is all luck if one has no ability to become successful, but one cannot live by luck!
The Master said: "A gentleman is ill and died without a name."
Confucius said: "A gentleman is worried that people will not know him until he dies!" (Old translation: "A gentleman is worried that his name will not be praised by people after death.")
This sentence can be regarded as negating all the above words of Confucius.After all, I am still worried that others don't understand me, and I am on the same level as Zilu.
According to the usual saying, Confucius was worried about his reputation after his death, and worried that he would not be praised by future generations.In fact, it is not the case. Confucius was still worried about being alive.
Although he was obsessed with Taoism in his later years, Confucius still did not get out of the pursuit of fame and fortune in his life.
The words are not amazing and endless, probably this is the state.
The Master said: "A gentleman cherishes virtue, while a villain cherishes soil; a gentleman cherishes punishment, but a villain cherishes benefits."
Confucius said: "A gentleman thinks of virtue, while a villain thinks of land; a gentleman is afraid of punishment, and a villain is greedy for favor."
What is a gentleman?First of all, we must understand the problem.In the earliest saying, a gentleman is the son of a monarch.
The gentleman mentioned here is a person with knowledge and morality, who can be a ruler or a scholar with pursuit. A gentleman is the kind of person that Confucius hopes his students will be.What is a villain?A villain is a peasant attached to the land.Therefore, a gentleman thinks of virtue and noble things, while a villain can only think of what is in front of him, which is the land.
The problem is, the villain is living on those few acres of land, so why not worry about the soil?Are you pregnant?
According to Zhou etiquette, a doctor cannot be punished.Therefore, a gentleman who is pregnant with punishment is definitely not a doctor.Before a gentleman does something, the first thing he considers is whether the matter is illegal, which shows that they have foresight; the villain is different, they only consider whether it is beneficial, or only look at the present.
Confucius liked to divide the crowd by gentlemen and villains, and attacked a large group at every turn.
Nowadays, it is generally not a gentleman, but a hypocrite.It seems that gentlemen do not exist, only hypocrites remain.Curiously, where do hypocrites come from if there are no gentlemen?
The Master said: "A gentleman is a metaphor for righteousness, and a villain is a metaphor for profit."
Confucius said: "A gentleman can understand it for righteousness, but a villain can only understand it for benefit."
A gentleman can use justice to communicate; a villain can only use benefits to seduce because he is open-minded when he sees money and does not make sense.What Teacher Kong means is that a gentleman is more noble and a villain is more dirty.
Guanzi once said: The warehouse is real, but it knows the etiquette.
Therefore, the villain is referred to as profit, it is because they are relatively poor.If everyone is rich, everyone will be a gentleman.Teacher Kong doesn't understand economics, so he can scold villains, but he doesn't know how to enrich the people and how to turn villains into gentlemen.
For land acquisition and demolition, the demolishers will have good reasons, such as urban development and social progress.However, if the demolished person only lives on this piece of land or this house, he must of course pursue reasonable or as high compensation as possible.I don't know how Teacher Kong will behave if the Lu government wants to demolish the Kong family's house.
The Master said: "A gentleman is magnanimous, and a villain is long-standing."
Confucius said: "A gentleman is broad-minded, but a villain is always sad."
Confucius always stared at the question of the gentleman and the villain, reflecting that he always stared at people.Since a gentleman is magnanimous and broad-minded, don't always stare at others, just do your own thing well.In fact, long relatives seem to be a characteristic of Confucius himself, always criticizing, complaining and worrying.
Confucius was very open-minded in his early years, but in his later years, because his ideals were not realized, he became paranoid and narrow-minded. He liked to hold on to other people's trivial matters, liked to go online at every turn, liked to classify people, and liked to worry about others.Therefore, we prefer to believe that all these words about the gentleman and the villain are what Confucius said in his old age.
In this world, there is no distinction between gentlemen and villains. Everyone has his own principles for survival, and there is no such thing as a gentleman or a villain.
The Master said: "A gentleman is beautiful when he is an adult, but he is evil when he is not an adult. A villain is the opposite."
Confucius said: "A gentleman fulfills other people's good deeds, but does not harm others' deeds. A villain is the opposite."
The gentleman here is no longer the same concept as the gentleman above.If this passage is criticizing the villain and praising the gentleman, it is better to say that it is creating a new definition for the gentleman and the villain, that is, a person who specializes in destroying other people's good deeds is a villain; a person who specializes in the beauty of adults is a gentleman.
The beauty of an adult is a virtue, and the evil of an adult is often out of profit, otherwise it is abnormal.Envy, jealousy and hatred are another definition of a villain.
Confucius said: "Gentlemen are in harmony but not in harmony, villains are in harmony but in harmony."
Confucius said: "A gentleman seeks harmony and does not mix with others. A villain only seeks complete consistency, but does not emphasize harmony."
It means that the villains are only gathered together because of their interests, and there is no moral bottom line. As long as they have common interests, they will get entangled and collude.But a gentleman is different, everyone puts forward any opinions, and does not seek to agree with each other.
What needs to be explained is the word and, harmony is harmony, and what is harmony?On this issue, Confucius learned from Yan Zi, so how does Yan Zi explain harmony?Let's see.
Press "Zuo Zhuan".Liang Qiuju is Qi Jinggong's favorite minister, and he is responsible for accompanying Qi Jinggong to eat, drink and have fun. Once, Qi Jinggong asked Yan Ying: "Only Ju and I and my husband?"
Yan Ying replied: "What kind of harmony? That is, he blindly caters to you, at most he is consistent."
"What's the difference between harmony and consistency?" Qi Jinggong asked. The original text of "Zuo Zhuan" is: Harmony and similarity?
"Of course, there is a big difference." Yan Ying cleared his throat and began to say, "Harmony is like making meat soup, cooking fish and meat with water, fire, vinegar, sauce, salt, and plum, and cooking with firewood. The cook adjusts the flavors to make all kinds of flavors just right; if the taste is not enough, add more seasonings, and if the taste is too strong, reduce the seasonings, and finally make a delicious meat soup. The relationship between the monarch and his subjects is also like this. The monarch is meat, and the subjects are water, Fire, vinegar, sauce, salt, and plum. The king makes up his mind, but the ministers have to provide their own opinions, and the combination is the best idea. The principle of music is the same as taste, which consists of one breath, two bodies, three types, Four things, five tones, six rhythms, seven tones, eight winds, and nine songs are composed of various aspects, including clear and turbid, small and large, short and long, rapid, sad, hard and soft, fast and slow, high and low, in and out, Zhou Shu was adjusted in all aspects. Now Liangqiu according to is not the case, even the monarch says it is delicious. If water is mixed with water, who can eat it? If you use a lute to play a tune all the time, who can listen to it ? Liang Qiuju is the same as you in everything, so what's the use of him?"
So, what is harmony?It is to concentrate different opinions and achieve the best results, not everyone's opinions are the same.
What is a harmonious society?It is an inclusive society, a society with free speech, and a society with constant criticism.Rather than a society with only one voice, rather than a society that can only praise but not criticize.
Therefore, a society of gentlemen is an inclusive society, a society where different voices can exist at the same time.
A harmonious society does not have only one voice.If there is only one voice, it is by no means a harmonious society.
The Master said: "It's easy for a gentleman to do things, but it's hard to talk about it. If you don't talk about it according to the way, you don't talk about it; if you want to make people, you can use it. Small people are difficult, but it's easy to talk about it. Although you don't talk about it according to the way, talk about it; and It makes people also, please be prepared."
Confucius said: "It's easy to do things for a gentleman, but it's hard to please him. If you don't follow the right way to please him, he won't like it. But when he uses people, he always uses people according to their ability; It is difficult to do things for a villain, but it is very easy to please him. If you do not follow the righteous way to please him, you will also get his favor. But when he uses people, he seeks perfection and blames him."
A gentleman has principles, but a villain has no principles; a gentleman does not like slander, but a villain likes flattery;In short, it is easy to work with a gentleman, just do your own thing well, and you don’t need to curry favor with him; it is hard work with a villain, you have to curry favor with him, and you will be demanding.
Some bosses are difficult to serve, and none of their subordinates speak well of him. Such a boss is a villain.
The Master said: "A gentleman goes up, and a villain goes down."
Confucius said: "A gentleman reaches up to benevolence and righteousness, while a villain goes down to gain wealth."
In fact, this passage itself does not have much meaning, but it is tossing between gentlemen and villains.As for the meaning of Shangda and Xiada, there have been various explanations throughout the history.
A gentleman values the upper body, while a villain values the lower body.Is this explanation clearer?
The Master said: "A gentleman seeks from himself, a villain seeks from others."
Confucius said: "A gentleman is demanding of himself, and a villain is demanding of others."
A gentleman always reflects on himself, always finds reasons from himself, and always blames himself; while a villain always shifts the responsibility to others, always finds faults in others, but does not reflect on himself.
Reflect on yourself and you will make progress.Therefore, regardless of whether others are good at introspection, it is enough to introspect by yourself.If you fall behind, you will be beaten. After being beaten, the most important thing is to reflect on why you are beaten, reflect on why you are behind, and then try to change your backwardness. This is how a gentleman asks himself; On others, this is the villain begging others, and he will be beaten in the future.
The Master said: "A gentleman should not know too little, but can accept it greatly. A villain should not know too much, but can understand it little."
Confucius said: "Gentlemen can't recognize small things, but they can make them take on big missions. Small people can't make them take on big missions, but they can see them through small things."
For the same trivial matter, if a gentleman makes a mistake, it does not mean that a gentleman is not good. If a villain does a mistake, it can be judged that a villain is not good.This is equivalent to saying that if you are a villain, you can do it or not; if you are a gentleman, you can do it or not.The question is, how do you judge who is a villain and who is a gentleman?If a person is considered a villain by you, isn't it useless to work hard?If you think you are a gentleman, you can be entrusted with important responsibilities even if you make a mess of small things, right?
Confucius liked to label people. What I like is a gentleman, and what I hate is a villain. This is very bad.
There are no absolutely good people and no absolutely bad people in the world; there is no absolute gentleman and no absolute villain.Use people's strengths and avoid others' weaknesses. Why do you need to label people?
The Master said: "A gentleman is in the world, there is nothing suitable, there is nothing, and righteousness is comparable."
Confucius said: "A gentleman has no fixed relationship with people and things in the world, but only acts according to righteousness."
There are also many kinds of things about "Wu Shi Ye, Wu Mo Ye" in history.However, the overall meaning is the same, that is, a gentleman only follows the principle of righteousness, and the rest is not important.That being the case, it doesn't matter what "Wu Shi Ye, Wu Mo Ye" actually means, and we won't discuss it here.
In this way, "righteousness" determines the behavior of a gentleman.Since "righteousness" is so important to a gentleman, what exactly is righteousness?I don’t know. There has never been a standard answer. In most cases, it is just a concept, just like “Tao” and the “benevolence” and “virtue” mentioned by Confucius in his later years.
If one had to find an at least reasonable definition for "righteousness", it would be "worthy of one's conscience".
Now a commonly used saying is: the ass decides the head.What about conscience?Not in service area.
Confucius said: "A gentleman wants to be slow in speech but quick in action."
Confucius said: "A gentleman should speak little and act swiftly."
This is what Confucius asked of his students, and it is also his own character.Na is often deliberately tampered with as prudence, but it has nothing to do with prudence at all.Confucius didn't like people who talked too much. He believed that people who talked more meant less thinking, and people who talked less were more reliable in doing things.
Is being slow in words necessarily quick in action?Of course not, there is no necessary inverse relationship between words and deeds.
Everyone has their own personality, it doesn't matter whether it is good or bad, it just depends on whether your personality adapts to your environment.Generally speaking, today's society emphasizes communication and public relations. Therefore, being slow to speak is not the character advocated by this era.
The Master said: "Quality wins over writing, and then the wild, and writing wins over quality, then history. Wen and quality are gentle, and then you are a gentleman."
Confucius said: "Simpleness is more than literary talent, just like a countryman who is vulgar; literary talent is more than simplicity, and it is hypocritical and exaggerated. Only when simplicity and literary talent are well matched, can one become a gentleman."
Quality refers to character, and text refers to eloquence.If a person is bored, speaks very little and doesn't speak vividly, then he will appear old-fashioned and uneducated; on the contrary, if a person is eloquent, eloquent, and beaming with joy, he will give people the feeling of being unkind.Therefore, you must be polite, speak and behave properly, speak when you should speak, and not speak when you should not speak, use appropriate and accurate words, and have a harmonious expression.Only such a person can become a gentleman.
Gentle and gentle, this idiom comes from here.However, the meaning now is very different from what Confucius meant here.
Some people are full of words and dare to brag about anything.This kind of person is not a man who wins with quality and history, but a big fool.Some scholars show off their knowledge at any time and in any place. This is Wen Shengzhi Zhishi.
The Master said: "A gentleman is erudite in literature, and if he makes an appointment with courtesy, he will be able to defeat his husband!"
Confucius said: "A gentleman studies ancient cultural classics extensively, and restrains himself with etiquette, so that he will not deviate from the classics."
By the side, to rebel. What does "can also" mean?That is, if a gentleman is not virtuous enough, if he can achieve the above two points, he will be fine.In other words, achieving these two points is just not deviant.Therefore, this is the minimum requirement for a gentleman.
Today's university education focuses on erudition and literature, and despises courtesy.Therefore, many college students are knowledgeable but not qualified.Many people can speak eloquently, but lack legal awareness or even basic upbringing.
The Master said: "Learn a lot about literature, and make an appointment with courtesy, and you can also help your husband!"
Confucius said: "Study the ancient cultural classics extensively, and restrain yourself with etiquette, so you can not deviate from the classics."
The only difference between this paragraph and the previous paragraph is that the word "gentleman" is missing. Can it be understood that even if you are not a gentleman, you will not deviate from the scriptures if you are erudite and courteous?Could it be that a gentleman is no longer important?
No one knows who is a gentleman and who is not, so no matter who he is, he might as well be erudite in literature and treat him with courtesy.
In fact, it is more important to make an appointment with courtesy than to be erudite.
The Master said: "It is rare to lose a promise."
Confucius said: "Restrain yourself with etiquette, and there will be fewer people who make mistakes again."
It has the same meaning as the previous sentence, so I won’t repeat it.
slightly.
The Master said: "A sage, I can't see it, but I can't see it; I can see a gentleman, I can see it." The Master said: "A good man, I can't see it, but I can see it; I can see the persevering, so I can see it. Death becomes existence, It is difficult to have perseverance if there is emptiness and abundance, and if there is agreement, it will be prosperity.”
Confucius said: "It is impossible for me to see a sage. I can see a gentleman. This is enough." Confucius said again: "It is impossible for me to see a good man. I can see a person with perseverance. It is difficult for such a person to be persevering. Perseverance.)”
This paragraph is not easy to explain, and the previous explanations cannot make sense.
Teacher Confucius meant that saints and good people no longer exist, only gentlemen and persistent people can still be seen, but there are not many of them.What kind of person is a person with perseverance?They are people who live in poverty and live in peace. They don't care about their own economic situation and focus on improving their moral character. Such people have perseverance.On the contrary, people who think about material enjoyment all day long and pursue wealth when they are poor will not have perseverance.An example of a persevering person is Yan Hui, poor but happy.
Earlier, Confucius also said: "Those who are not benevolent cannot stay in appointments for a long time." In other words, those who are benevolent must be in poverty, just like those who are persistent.
Most of Confucius' students were relatively poor, and they came to study when the problem of food and clothing could not be completely solved. Of course, they needed the encouragement of Teacher Confucius, who was "poor but happy with the Tao".
If you want to pursue the spiritual realm, then don't deliberately pursue material enjoyment.Deliberately pursuing material enjoyment, the spiritual realm cannot be improved.Of course, the best situation is that the spiritual realm is improved, and the material is also enriched by the way.Just like writing a book, if you write a book just for money, you can only write rubbish.But if you write a high-quality article and meet a good publisher, then you will have a good harvest both spiritually and materially, which is the best ending.
The Master said: "There is a saying in the South that says: 'People have no permanence, so they cannot be witch doctors.' Good man!" "If you don't persevere in your virtue, you may inherit your shame."
Confucius said: "There is a saying in the south: 'If a person does not have perseverance in doing things, he cannot be a witch doctor.' This sentence is really good!" "People cannot keep their virtues for a long time, and they will inevitably suffer shame." Confucius Said: "(People without perseverance) don't need to learn divination."
Don't keep your virtue, or inherit your shame.This sentence is quoted from "Book of Changes Heng Gua Yao Ci".
In ancient times, witches and doctors were one, doing divination and healing people at the same time.This work is more complicated and technically heavy. Not everyone can do it, and it requires perseverance.Where are the southerners?What Mr. Li Ling said refers to people from Song Dynasty.This is reasonable, because Song State is in the southwest of Lu State, and Song people are descendants of merchants, who are keen on divination.
The key point of this passage is "it's all about not occupying it." In the past, it was often muddled, and this sentence was simply interpreted as "no divination is needed."
In fact, this passage still needs to go back to the scene to read.
In his later years, Confucius began to study the "Book of Changes" and started divination and hexagrams, so he also selected a few students to help him.Among them, the best performer was Shang Zhai, and later Confucius passed the "Yi" to him.In the process of this research, some students were a little bit distracted and couldn't concentrate.Therefore, Confucius used the above passage to teach them, saying that witch doctors in the Song Dynasty must have perseverance, so if you want to learn, you must also have perseverance, otherwise you will be laughed at.If anyone has no perseverance, then "it's just not occupying", you should stop learning it as soon as possible.
Learning must be persevering, this is the teaching of Teacher Kong.
"Book of Changes" is a very mysterious but very magical knowledge. Many people want to learn it, but they often give up after learning it for a while, because it is too difficult, and it is impossible to learn it without perseverance.Before studying "Book of Changes", you should read this passage from the old master.In fact, any advanced knowledge requires perseverance.
The Master said: "When it comes to truth and truth, are you a gentleman? Are you a gentleman?"
Confucius said: "I applaud people when they are honest and sincere, but we should also consider whether he is a real gentleman or a person pretending to be dignified?"
The interpretation of this passage has always been messy. "Lundu" has been described as "a person who is honest" and "a person who speaks honestly". There are two kinds of "secondary gentlemen".
Although there are different explanations, the general idea is not to be fooled by superficial phenomena.
Restore the scene.
A student came to tell Confucius that he met a man talking about learning on the road just now. He spoke very well and looked very honest. He should be a gentleman.Teacher Kong said, don't jump to conclusions so easily, such a person may be a gentleman, or a hypocrite who looks like a gentleman.
Some officials vowed at the meeting that they would serve the people until their death. They spoke with emotion and tears, and when they spoke slowly to the audience, even they were moved.But actually?They have no moral bottom line when they do bad things, and squeeze the people to fill their own pockets.Such a person is a man of color, and everyone must not be fooled by his appearance.
Therefore, this passage is especially applicable in real society.
The Master said: "A gentleman takes righteousness as a quality, etiquette to practice it, grandchildren to show it, and faith to make it. A gentleman!"
Confucius said: "A gentleman takes righteousness as the foundation, implements it with propriety, expresses it with modest language, and completes it with loyalty. This is a gentleman."
This is defining a gentleman.The heart is righteousness, implement this righteousness with proper behavior, promote this righteousness with a humble attitude, and complete this righteousness with integrity.This is the gentleman.
The three major characteristics of a gentleman: propriety, grandson, and trust.
Politeness, humility, and trustworthiness are good qualities. As for whether a gentleman is a gentleman, righteous or unrighteous, no one has said.
The Master said: "A gentleman does not fight, and a group does not party."
Confucius said: "A gentleman is dignified and does not argue with others;
The "party" here is not the party of the township party, but a group of people colluding together for certain interests.
Gentlemen are very "grandsons", so they don't compete with others; since they don't compete with others, there is no need to form cliques.
In modern society, modesty without competition represents cowardice or stupidity.Without organization, there is no strength, and if there is a group, there must be a party.
The Master said: "A gentleman does not use his words to lift others up, nor does he use others to waste his words."
Confucius said: "A gentleman does not recommend a person based on what he says, nor does he disapprove of a person's good words because he is not good."
The first half of the sentence is easy to understand. No matter how nicely a person speaks, whether it is worth recommending depends on his character.The second half of the sentence is a bit surprising, and it is easy to remind people of the famous "I don't agree with your point of view, but I will defend to the death your right to speak."And the meaning of this sentence is "I don't recognize your character, but I am willing to follow your reasonable advice."
This passage has its progressive significance to this day.
Probably this is also a case where the ass decides the head. Teacher Kong belongs to the grassroots most of the time, so he is more eager for his theory to be valued and recognized.It’s okay if you don’t agree with me, you should listen to my advanced theory.
Well said is not necessarily well done.You don't like this person, but it doesn't mean that his suggestion cannot be adopted.Everyone doesn't like others to criticize themselves, but often, criticism is the most valuable.
The Master said: "A gentleman is chaste but not forgiving."
Confucius said: "A gentleman sticks to the right way and does not stick to small faith."
Zixia said: "Great virtues do not go beyond leisure, and small virtues come and go, but it is okay." Zixia's words and this passage have the same meaning, so you can imagine why Confucius in his later years loved Zixia so much.
The goal is firm, but the means can be changed.The so-called emancipation of the mind often means not to stick to means.
Confucius said: "There are three faults in serving a gentleman: to say what you say is impetuous, to say what you say but not to say it is to hide, to say that you don't see the color is to say blind."
Confucius said: "When you serve a gentleman and talk with him, you must pay attention to avoiding three kinds of mistakes: you talk about a topic that the gentleman has not talked about before, which is impatience; Conceal; speak rashly without looking at the face of a gentleman, this is a blind man."
To put it nicely, this is the rule of speaking with a gentleman. To put it more directly, it is the law of social survival.
When talking with the superior, the topic should be led by the superior, so that you can know what topic the superior likes; if the superior, you have to follow along, so that the superior is interested; when talking, you should look at the superior's face, the superior does not like it After listening, you continue to say that you are blind.
Probably, this is also the experience of Confucius.
Be careful in the workplace.
Confucius said: "A gentleman has three precepts: when he is young, the blood qi is not fixed, and the abstinence lies in his sex; when he is strong, the blood qi is strong, and the abstention is in fighting; and when he is old, the blood qi is weakened, the abstinence is in gaining."
Confucius said: "There are three things that a gentleman should take precautions against: when he is young, his blood is immature, so he should give up being infatuated with women; when he is mature, his blood is strong, he should give up fighting with others; If you are weak, you must get rid of insatiable greed."
Quit sex, fight, covetousness, in short, quit whatever you think.However, what Confucius meant was not to get rid of it completely, but not to overdo it, but to control it.
When you are young, you are lustful; when you are older, you are aggressive; when you are old, you become more greedy.
孔子到了老年，回顾一生，结合自己的实际，得出了这样的结论。这个结论非常正确，是人性的体现。遗憾的是，孔子晚年，老年痴呆的作用下，自己也有些hold不住了。
欲望的力量非常强大，戒什么不戒什么，往往取决于外部条件而不是自己的头脑。譬如戒色，如果一个年轻人有钱有貌，怎么戒？如果一个年轻人又穷酸又长相平平，不用戒他也捞不着。譬如说戒贪，一个普通老人，没权没势，贪又能贪到哪里去？一个老人，大权在握并且打死不肯让位，还缺乏监督，怎么可能不贪？贪大贪小而已。
孔子曰：“君子有三畏：畏天命，畏大人，畏圣人之言。小人不知天命而不畏也，狎大人，侮圣人之言。”
孔子说：“君子有三件敬畏的事情：敬畏天命，敬畏地位高贵的人，敬畏圣人的话，小人不懂得天命，因而也不敬畏，不尊重地位高贵的人，轻侮圣人之言。”
君子三畏是有道理的，不过需要解说。
天命，说起来简单，但是什么是天命？你怎么知道天命？如果不知道天命是什么，怎么敬畏？孔老师说了，他五十岁才知天命，我们可能六十岁才知道，那这六十岁之前怎么办？岂不是提着猪头找不到庙门？确实有这个问题。
知天命不容易，于是退而求其次，认天命总行吧？俗话说：谋事在人，成事在天。如果某件事情你尽了全力还是失败，那你就认命吧，就把这当成天命吧。这样的话，挫败感就会小很多，心情就会好很多，就能多活几年。
孔老师其实一直不认命，直到周游列国回到卫国的时候才勉强认命。
畏大人并不是对权贵唯唯诺诺，事实上孔老师也不是这样的。畏大人不是畏大人之政，而是畏大人之人，在地位比你高的人面前，是应该保持恭敬的。对权贵的行为可以不耻，但是权贵本人往往是比较有修养的，与他们还是应该和谐相处。
畏天命是精神层面的，畏大人是人际层面的，畏圣人之言则是言行方面的。圣人之言，往往是对于言行有指导意义的，因此更加具体。
总之，人要有所敬畏，才会对自己的言行有所规范，说话做事才会有底线。
小人根本不知天命，明知做不到还非要做，就是无知者无畏。不得不说的是，孔老师有一段时间就干这样的事情，结果是四处碰壁。所以在孔老师自称“天生德于予，桓雎其如予何？”的时候，实际上也是“不知天命而不畏也”。
狎大人，就是当面不给权贵面子。这是很危险的，俗话说是找死，实在没必要，就算你很勇敢，也没有必要。
拿圣人的话不当回事，任意解释，这就是“侮圣人之言”，这很容易招来批判甚至谩骂，也很危险。糟糕的是，笔者现在好像就是在做这样的事情。尽管笔者态度很严肃，也很恭敬，可是也很难避免被人骂。没办法，既然孔老师当过“不知天命而不畏也”的小人，笔者当个“侮圣人之言”的小人也就没有什么大惊小怪的了。
圣人的话要听，圣人之所以成为圣人，肯定有道理的。但是，不能全听，否则就是颜回的下场。
孔子曰：“君子有九思：视思明，听思聪，色思温，貌思恭，言思忠，事思敬，疑思问，忿思难，见得思义。”
孔子说：“君子有九种要思考的事：看的时候，要思考看清与否；听的时候，要思考是否听清楚；自己的脸色，要思考是否温和；容貌要思考是否谦恭；言谈的时候，要思考是否忠诚；办事要思考是否谨慎严肃；遇到疑问，要思考应该向谁询问；忿怒时，要思考是否有后患；获取财利时，要思考是否合乎义的准则。”
当个君子真的不容易，不说别的，每天就是这九思，怎么也要一个小时才能思明白。当然，习惯成自然之后，能轻松点。总而言之，当个君子，方方面面都要考虑到，既要考虑别人的感受，也要考虑自己的良心。
不过，比君子还累的是伪君子。
九思之中，前面八思伪君子都是要思的，而且跟君子的思没区别，否则就不像个君子了。伪君子和君子不同的是第九思，也就是看到利益的时候。君子要见得思义，伪君子比君子多一思，先是见得思义，思明白之后，又见义思得。
譬如君子和伪君子都是大学老师，平时的言谈举止行为方式都一样，都很受人尊重。突然，要涨工资了，可是名额有限。君子算了算，有比自己更符合条件的，于是放弃了。伪君子算了算，有比自己更符合条件的，于是，暗中想办法通过门路或者权力修改条件，最终把涨工资的名额给了自己。
当君子，难；当伪君子，难上加难。
很多人当君子就是为了当上伪君子，没有监督的权力和暗箱操作造就了大量的伪君子。所以，伪君子主要由制度造成。一个好的制度，能让伪君子成为君子；一个不好的制度，能让君子变成伪君子。
子曰：“色厉而内荏，譬诸小人，其犹穿窬之盗也与？”
孔子说：“外表严厉而内心虚弱，以小人作比喻，就像是挖墙洞的小偷吧？”
窬（音于），在墙上或者门上打洞的意思。
色厉内荏，这个成语出于这里。
穿墙打洞的小偷就像穿墙打洞的老鼠一样，色厉内荏是当然的。问题是，孔老师怎么要拿小人作比喻，小人就是小偷吗？还是只有小人才当小偷？还是小人中的小偷才是色厉内荏的，君子中的小偷就是气宇轩昂？
估计，这是孔子跟某人争吵之后，说了这段话来表达自己很瞧不起这个人。
小明的作文这样写道：我数学只考了七十分，回到家里，爸爸色厉内荏地批评了我。
子曰：“十室之邑，必有忠信如丘者焉，不如丘之好学也。”
孔子说：“即使只有十户人家的小村子，也一定有像我这样讲忠信的人，只是不如我那样好学罢了。”
孔老师很谦虚，不知道这是在讲课还是与客人聊天。看起来，做到忠信比较容易，像孔子那样好学不容易。总体来说，鲁国的民风还是不错的。
任何时候不要自己吹得太完美，要懂得谦虚，然后恰当地指出自己的优势，这样更有说服力。
子曰：“富而可求也，虽执鞭之士，吾亦为之。如不可求，从吾所好。”
孔子说：“如果富可以通过努力去得到，就算给人执鞭当仆从，我也愿意去做。如果富贵不是通过努力就能得到的，那就还是按我的爱好去干事。”
从孔子的身世看，孔子对富贵的渴求是必然的，也是正常的。所谓可求，意思是通过某种努力就一定能得到。不可求呢？就是通过努力也不一定能得到，会有风险。所以孔子说，还是教我的书吧，这样还比较稳当，也合乎我的爱好。
孔子把富贵看得很重，实际上也是他一生的追求。可是后来他发现，他的个性妨碍了他的追求，他不能像冉有一样能伸能缩，也不能像子贡一样低买高卖，所以他认命了。
对这句话，可以理解为孔子的无奈，也可以理解为他的清高，还可以理解为他的清高和无奈。
问题是，如果你不去求，你怎么知道不可求？要求过才知道啊。孔子求过没有？当然求过。所以孔子这段话应该说成“如求而不得，从吾所好”。从这个角度说，孔老师有点故作清高了。
富而可求也，求之。如求而不得，从吾所好。美色而可求也，求之。如求而不得，退而求其次。
子曰：“饭疏食饮水，曲肱而枕之，乐亦在其中矣。不义而富且贵，于我如浮云。”
孔子说：“吃粗粮，喝白水，弯着胳膊当枕头，乐趣也就在这中间了。用不正当的手段得来的富贵，对于我来讲就像是天上的浮云一样。”
这句话可以这样理解：前半段说颜回，后半段说冉有，加起来说自己。
请注意文中的“亦”字，表明这句话还是一个“退步”的表达方式，是自我安慰或者安慰别人。就是说吃香喝辣睡大床很快乐，不过粗粮白水枕胳膊也挺快乐。不过，孔子的生活还是比较有品位的，粗粮白水枕胳膊是不会的。因此，这是在安慰别人，谁呢？就算是颜回吧。
不义而富且贵，于我如浮云。换句话说，义而富且贵，就不是浮云了。很显然，孔老师就是义而富且贵。
要学会自我安慰，然后追求义而富且贵的境界。当然，如果能做到富且贵然后义，也是不错的。资本有原罪，富贵之后能回报社会，足以令人尊重。现实是，义而富且贵固然要提倡，富且贵然后义更具指导意义。
子曰：“出则事公卿，入则事父兄，丧事不敢不勉，不为酒困，何有于我哉？”
孔子说：“在外侍奉公卿，在家孝敬父兄，有丧事不敢不尽力去办，不被酒所困，这些事对我来说有什么困难呢？”
在这些方面，孔子不用谦虚，他确实做得非常好。
自己做得确实很好的地方，该自我表扬就自我表扬。
子曰：“譬如为山，未成一篑，止，吾止也。譬如平地，虽覆一篑，进，吾往也。”
孔子说：“譬如用土堆山，只差一筐土就完成了，这时停下来，那是我自己要停下来的；譬如在平地上堆山，虽然只倒下一筐，这时继续前进，那是我自己要前进的。”
平地，是填坑平地的意思。这段话的解析，历来也是五花八门，不知所云。其实孔子的意思很简单，就是：我想做什么就做什么，不会受别人的影响。我半途而废或者我以卵击石，那是我愿意。
估计，又是跟谁吵架了，而且没吵赢，所以干脆来个不讲理：“我傻但是我愿意，干你屁事？”这话有点粗，但是基本上就是这个意思。
这反映了一个事实，当孔子回到鲁国之后，有不少人来试图羞辱孔子，而孔子用不同的办法来回击他们。
我傻但是我愿意。这句话其实挺给力，通常都能一招制敌。
子曰：“吾之于人也，谁毁谁誉？如有所誉者，其有所试矣。斯民也，三代之所以直道而行也。”
孔子说：“我对于别人，诋毁过谁？赞美过谁？如有所赞美的，必须是曾经考验过他的。夏商周三代的人都是这样做的，所以三代能直道而行。”
感觉上像是喝多了说的话，否则平白无故说什么赞扬过谁诋毁过谁？平常，孔子不说这样的话，怕得罪人。孔老师的意思，我赞扬谁诋毁谁都是有道理有根据的。
赞扬人可以，少说人坏话。
子曰：“吾犹及史之阙文也。有马者借人乘之，今亡矣夫！”
孔子说：“我还能够看到史书存疑的地方。有马的人（自己不会调教）先给别人使用，这种精神，今天没有了罢。”
孔子主张多闻阙疑，自己不懂的地方不要强行解释或者糊弄别人，留下来给后人去解决。遗憾的是，就被后人给胡乱解释了，一点不顾祖师爷多闻阙疑的原则。
后面的一句是打个比方，说就像有马，自己调教不了，就不要瞎折腾，借给别人去调教好了。最后是感慨，说现代的人自以为是，搞不懂的也说懂了，完全没有这种借马精神了。
厚古薄今，孔老师动不动就是这样的感慨。
借马的不多，抢马的不少。谁都以为自己是专家，谁都以为自己是大师。我觉得自己不错，说不定我也是这类货色。
孔子曰：“益者三友，损者三友。友直，友谅，友多闻，益矣。友便辟，友善柔，友便佞，损矣。”
孔子说：“有益的交友有三种，有害的交友有三种。同正直的人交友，同诚信的人交友，同见闻广博的人交友，这是有益的。同性格乖僻的人交朋友，同没有主见的人交朋友，同花言巧语的人交朋友，这是有害的。”
这是长期以来被严重错解的一段话，需要修正。
益者三友的解说没有问题，清晰简单，历来都是这样解说，用词大同小异而已。
损者三友的解说则陷入了“损友必然是坏人”的思维定式。如果说损者三友都是坏人，那还用孔老师来说吗？正因为损者三友不是坏人，才需要孔老师提醒。
便辟是乖僻的意思，性格古怪，难以相处，但是并不等于是坏人，孔子曾经说过“张也辟”，说子张性格乖僻。在这里，孔子指的就是子张。跟乖僻的人交往，最终不会有什么好结果。然而，传统的解释把便辟解释成奉迎拍马之徒，把“辟”通“嬖”。
善柔通常被解释为口是心非笑里藏刀的坏人，大错，纯属牵强附会。善柔，就是善良但是柔弱之人，换言之就是没有主张的老好人，受人欺负都不敢还口的人，类似唐僧、武大郎这样的人。与这样的人交友，不仅没有任何益处，还会让自己也变得软弱可欺。在孔子的心目中，大致高柴接近这样的性格。
便佞被解释为花言巧语的大忽悠，这个基本上就是本意了。与大忽悠交友，没有安全感并且可能被忽悠进去。孔子喜欢的君子是讷于言的，因此大忽悠肯定是损友。孔子弟子中，什么人是大忽悠呢？刚入学时候的子贡，不过后来在孔子的教导下，子贡已经改了很多，在同学们之中说话已经很有分寸了。
在人际关系这方面，孔子的看法和想法都是非常现实的，意见都是很中肯的，决不会说“不要跟坏人交朋友”这类空话，而更多的是从性格的角度来说。
不跟什么样的人交朋友，不等于就是藐视或者蔑视什么人，正常的人际交往是应该的，只是没有必要走得太近。孔老师的说法，其实是很正确的。
子曰：“主忠信，毋友不如己者，过则勿惮改。”
这段话之所以放在这里，是要说明孔子判断交友不是以品德为唯一标准的，除了性格，还有能力。要交，就交对自己有用的，能提高自己的人。而不是对自己没有帮助的，让自己退步的人。
孔子曰：“益者三乐，损者三乐。乐节礼乐，乐道人之善，乐多贤友，益矣。乐骄乐，乐佚游，乐宴乐，损矣。”
孔子说：“有益的喜好有三种，有害的喜好有三种。以礼乐调节自己为喜好，以称道别人的好处为喜好，以有许多贤德之友为喜好，这是有益的。喜好骄傲自夸，喜欢闲游，喜欢大吃大喝，这就是有害的。”
字面简单，意思也简单，不需要太多的解说。
益者三乐是毫无疑问的，唱歌听音乐既快乐又提升素养，多说别人好话，别人会喜欢你，也算是品德高尚，多交有能耐有人品的朋友，今后的路子会宽很多。损者三乐也不错，不过到今天有些变化，譬如佚游是一种新的生活方式，驴友就乐在其中。宴乐也是享受生活和结交朋友的方式，只要不过分，也没有什么问题。
益者三乐值得牢记，应该努力去做到。
子曰：“视其所以，观其所由，察其所安。人焉廋哉？人焉廋哉？”
孔子说：“了解他的动机，观察他的手段，洞察他的目的，他还怎样隐藏自己的真面目呢？他还怎样隐藏自己的真面目呢？”
廋：音搜，隐藏、藏匿。孔子在讲怎样看人，孔子一生，最讲究的就是君子小人，喜欢研究人，也很有心得。其实，这段话不仅仅用来研究人，如果用来破案，也是非常正确的。所以我们说，如果孔子当侦探，一定是个好侦探。问题是，要做到这三样其实并不容易。而且，如果太强调目的，很容易否定一切。
外交辞令常用的一句话就是：听其言，观其行。以此表达对对方诚意的怀疑。
子曰：“人而无信，不知其可也。大车无輗，小车无軏，其何以行之哉？”
孔子说：“一个人不讲信用，是根本不可以的。就好像大车没有輗、小车没有軏一样，