Chapter 5 Weizheng Second-1

Confucius did not talk about politics The first chapter "Xue Er" talks about the internal cultivation of personal learning, and the second chapter "We Politics" talks about the external application of learning. However, when it comes to Weizheng, one thing should be noted: we often find that in some works, many people think that "Weizheng" is Confucius' "political thought", or in modern terms, it is called "political philosophy".In the results of my personal research, I think this statement is wrong.Confucius seldom mentioned the complete concept of "politics". Confucius only talked about "politics". We must pay special attention to this point.From an academic standpoint, the attitude must be very rigorous.We often say a word: "Before the law, everyone is equal and must submit to the truth." The standpoint of learning is "in front of academics, the attitude must be very strict and obey the truth." Confucius only talked about "politics", not Politics: "Politics" is like the father of the country said: "manage the affairs of everyone." The "government" mentioned by Confucius is enlightenment, which is a term in Chinese culture and cannot be regarded as education.Teaching is education, transformation is influence, but in the past it was not called influence, but weathering.The meaning of politics includes enlightenment.We must grasp this key point.Therefore, the second part of "Weizheng" also talks about the principle of external application of learning.

style of great statesman The Master said: To govern with virtue, it is like the North Star, dwelling in its place, and all the stars share it. "Together" means "arch".These few words, on the surface, are very easy to understand.Confucius pointed out that "virtue" is the most important thing in politics.Speaking of this, we should pay attention to the fact that during the Spring and Autumn and Warring States period, the word "morality" was rarely used in consecutive articles. At that time, Dao was Tao and virtue was virtue; Put these two words together to form a noun called "morality"; until now, when young people mention morality, they regard it as an annoying term.This is the evolution of cultural thinking.So we need to know that before the Qin and Han Dynasties, virtue was virtue; and "Tao" and "Heaven" were the most troublesome and difficult to define words at that time, and they also had infinite meanings.Sometimes the word "Tao" is the representative of the metaphysical noumenon; sometimes it is the way of the road, and sometimes it is a principle or law, like "Sun Tzu's Art of War": "Soldiers are tricky." This Tao means the law; Sometimes it is the representative of morality. The same is true for the word "heaven", which has four or five meanings.In the same book, or even in the same sentence, the preceding and following Dao characters have different meanings.This seems to be a defect of Chinese culture, but it is also a strength, especially before the invention of printing in ancient times, a concept represented by a word, carved on a bamboo slip with a knife, was sufficient to fully express it at that time.

Speaking of the meaning of the word "de", in the past, "de" used to express the results and functions of good behavior.The ancients explained that "virtuous people gain".Therefore, we understand that the "government with morality" mentioned by Confucius is the result of good behavior, and it is similar to the meaning of "morality" taught by later generations.If you don't do in-depth research, usually in school, you will tell the students that the "virtue" here is "morality", because the students are not at a certain level, and the teacher can't use more antiques to explain them in detail.Why did Confucius propose the word "virtue"? This is the first question.How much do the stars know? The second question refers to "Northern Star".Our Chinese culture was first developed in astronomy.In the past, we divided celestial bodies into twenty-eight mansions and three circles—Ziwei, Shaowei, and Taiwei, which are similar to the latitude and longitude we now use in astronomy.Latitude and longitude are the division method of the West.An astronomer once argued that we re-marked by ourselves instead of according to the western degrees. For example, Greenwich Mean Time was set by the British, which has nothing to do with us.Why don't we talk about our Central Plains time, or take Taiwan as the center, and draw the longitude and latitude again?In fact, we have been divided in the past.The division of celestial bodies is divided into three divisions and twenty-eight mansions, which is to divide the range of celestial constellations into twenty-eight parts.Why is it called "stay"?This refers to which constellation comes out in the eastern sky when the sun sets from the west every day, and this constellation is the "Xu".The constellations here are different every month, every half month, and every seven days, so they are divided into twenty-eight mansions and twelve celestial bodies, as the relationship between time and celestial bodies.The Big Dipper was discovered in the past, which is what Westerners now refer to as the Ursa and Ursa constellations.In summer, we can see a Milky Way. On the north side of the Milky Way, the seven brightest stars are the Big Dipper. These seven stars are connected together like a ladle for scooping water, which was called "Dou" in ancient times.Today's astronomy has not departed from the principle of our ancestors.The many stars in the entire celestial body are all centered on the North Star, surrounded by all the stars. Every night, in front of the handle of the Big Dipper, there must be two brightest stars, called the two stars, whose light is the most shining, very bright. easy to see.In spring, the Big Dipper must point to the Yin Palace in the east.In the past, to be a general, you must have a good command of astronomy, geography, and personnel affairs. Only when you know everything can you lead troops.Because astronomy is very important in military affairs, take marching as an example, if you get lost at night, you can tell the direction without using instruments, that is, by watching the stars.This set of culture in our country was very common in the past, but now we have no understanding of the inherent "astronomy".We must pay attention to these things handed down by our ancestors, and we must pick them up.

Throughout the year, the movement of celestial constellations seems to listen to the command of the Big Dipper, follow it, and rotate around it.Not only the four seasons of the year, but also the direction of the Big Dipper is different every month, and the whole celestial body is in motion at any time.At twelve hours every day, the direction of the Big Dipper is also changing, and this is a fixed change for tens of billions of years, which cannot be confused, and in fact it will never be confused. We understand "Beichen", so what does Confucius mean by this sentence?That is to say, "government with virtue", if the heart is righteous, the external behavior will be impeccable.For example, Beichen has a central idea, a central style, and is influenced by morality. You don't move yourself there, as long as you give orders, the people below are like countless constellations in the sky, and they will follow your direction.

Liu Bei was fooled by Cao Cao In terms of military thinking, everyone knows the two sentences "all people are of one mind" and "the magic of using it is in one mind".Everyone has different interpretations of it.Some people interpret it as "thousands of heroes and thousands of hearts", which is not very good. The best coaches can't do anything in this situation. This is a problem of thinking, and the thinking must be concentrated. "The beauty of using it lies in one mind", which was put forward by Yue Fei.Now if we explain the coach's scheming flexibility, the so-called "hermits have their own tricks", it will be even worse.After our research, the meaning of Yue Fei's "one heart" in "one heart" is more appropriate.Then "living in its place and all the stars share it" is the truth.

Secondly, we know that Confucianism and Taoism were not separated before the Qin and Han Dynasties.We all know that Lao Zhuang Taoism talks about "governing by doing nothing", and some people who preach the Taoist thought of "governing by doing nothing" explain that those who lead above don't care about anything, that is, "govern by doing nothing".This is completely wrong. Taoism does not have this saying, it is "doing nothing and doing everything".The so-called "governance by doing nothing" is to seize the opportunity first, and it seems that there is nothing wrong.For example, a leader or a person in charge, for any method, you must first analyze its disadvantages, where the faults are, first find the source of the disease, and untangle it, so that there will be no problems again, and then you can do nothing And do everything.

Speaking of this, let me tell a joke. During the Anti-Japanese War, a friend was the deputy commander of security in an administrative inspectorate office. He was out almost every day to suppress bandits. I asked him, "Where are there so many bandits in your place?" He blamed me for paying attention to world affairs all day long, not even picking up a goose feather fan, and not knowing how to be a military adviser.I asked him what he meant by that.He said: "If all the bandits are wiped out, what should we do?" I said that's what you did.He said: "It's not that we want to do this, it's that the neighboring counties want to do this, drive the bandits back and forth, they have done so many times, and they have made a lot of contributions. If they want to do this, what can we do?" Some people also said Liu Bei It was cultivated by Cao Cao. If he did not cultivate a Liu Bei, he would not be able to coerce the emperor to make the princes.

That's how things are in the world.Now tell such a bad story to explain this truth - this kind of rule by doing nothing is really too immoral.We can see it in the political thought of politics and military science. The meaning of the so-called "a general has no great merit" in military thought is the so-called "a soldier who wins without fighting." ".As long as the general is there, the enemy will be afraid and dare not move, and the battle will be impossible.This is of course remarkable.If it is an ordinary person who has great achievements, it is another matter.This is the general gist of the so-called principle of inaction, and this is the principle that Confucius talked about in moral politics.

Why does Confucius always mention such things?There is a saying in the ancients' method of studying Chinese history called "combining classics and history".What is scripture?It is the common way, the great principle that is eternal and unchanging. In any era and in any region, this principle will not change.But it is not that we can stipulate that it is not allowed to change, but it must be so, so it is called "jing".And "history" records the changes of the times and the changes of society under this principle.If we want to understand classics, we must understand history.Take every era of history and every society to cooperate.It is meaningful to study classics and history in this way.For example, what Confucius said, "Government with virtue" seems to be a rigid dogma on the surface.Actually not.When we read history, we know that the era when Confucius was born, our descendants call it the "Spring and Autumn Period", which is the era between the Western Zhou Dynasty and the Eastern Zhou Dynasty. Confucius wrote a book called "Spring and Autumn", and later "Spring and Autumn" became history. synonymous with.Before and after Confucius, some people wrote history, which is called the Spring and Autumn Period.Why does Chinese culture call history "spring and autumn" instead of "winter and summer"?According to reason, cold is cold, and hot is hot. It is not wrong to call winter and summer.Some people say that because of the first sentence of the Spring and Autumn Period, "Spring King Zhengyue"-later generations read "Spring King Zhengyue" as a sentence, which is a mistake.So we have repeatedly said that we must pay attention to reading ancient books, because there was no pen and paper at that time, and it was very difficult to carve words on bamboo slips with a knife, so often a word represented a complex meaning.This "spring" is spring; "king" is the central government, which is the Zhou Dynasty; cause, this is not right.

As mentioned just now, the earliest development of Chinese culture is science, and the first development of science is astronomy. When we talk about the history of world science, or even talk about science, we must study astronomy first.Speaking of astronomy, Chinese astronomy was developed three thousand years ago.In the world, it is at the forefront.To talk about astronomy, you must also talk about mathematics, and Chinese mathematics was also very developed six thousand years ago.We will discuss this aspect when we have the opportunity to talk about it in the future. Chinese culture comes from astronomy - we know that the climate is uneven throughout the year, too cold in winter and too hot in summer.Speaking of day and night, the day is too short in winter and too long in summer, which is uneven.Only between February in spring and August in autumn, the two solar terms "spring equinox" and "autumn equinox" are in the longitude and latitude, when the sun has just reached the middle of the equator, the days and nights are as long, and the climate is neither hot nor cold, so it is called History is spring and autumn.This is why Chinese historians believe that in this era, good or bad society and politics are judged on the basis of the weather that is as balanced as the vernal equinox and autumnal equinox.Take the current concept as an example, let’s weigh whether you have enough weight, how many years have you been emperor, and are you worthy of the country?How many years have you been an officer?Are you worthy of the common people?We all weigh you.History is called "Spring and Autumn" for this reason.

Understanding life from typhoons We read "Spring and Autumn" and the history of the Spring and Autumn Period and the Warring States Period. Confucius said in "Xi Zhuan": "The ministers killed their kings, and the sons killed their fathers. It is not a one-day event. The origin of it is gradually." When Confucius wrote "Book of Changes: Xi Zhuan", it was the time of turmoil in the Spring and Autumn Period.But Confucius believes that "it is not a result of a day and a night"-it is not formed in a day.Zhuangzi of Taoism said: "The hurricane starts at the end of Pingping." The hurricane is the typhoon spoken in Cantonese and Hokkien today. Now Westerners translate it into Chinese phonetics, and it is also called typhoon.We saw that the power of the typhoon is so violent, but when it first rose on the water surface, we only saw a leaf of duckweed on the water surface. It moved slightly, and then a gust of air came up on the water surface, and gradually grew bigger and changed. into a typhoon.This Taoist saying means that whether it is an individual or a family, society, the country, and the world are all the same. If you don't care about the small things, the big problems will all come from the small things. "A hurricane begins at the end of the storm", a big storm comes from a small storm.Therefore, the above passage that Confucius said in the verse shows that the formation of world affairs is not accidental, and there is almost no accident.I usually hear people say: "This opportunity is very accidental", but in fact there is no such thing as accidental. According to the principles of Chinese culture, it is believed that everything in the world has a reason, and there are many factors.For example, someone picks up a dollar and says, "How accidental!" But after careful analysis, it is not accidental at all. What is its antecedent?Because he came out of the door, if there is no antecedent cause of going out, there will be no consequence of picking up a dollar.In other words, one dollar dropped while sitting at home, shouldn't it be accidental?But because he was sitting at home, he could only pick up the money when it fell!If he goes out and does not sit at home, the money that falls will not belong to him, so sitting at home and not going out is also the reason for getting the money.Therefore, these are all factors, "what comes from it, gradually." They all change slowly.It tells us that there are no sudden changes in the affairs of the world. Only when we are not wise enough will we see that something is sudden. In fact, there is an antecedent hidden there.We understand these few words. Confucius wrote "Spring and Autumn" just in time for that era. The reason why he put so much emphasis on enlightenment is that during those three or four hundred years, the social atmosphere was extremely chaotic.We might as well quote the words of the following people to know how chaotic the Spring and Autumn Period was. Sima Guang said: "Today the officials of Jin slander their rulers violently and divide the state of Jin (referring to the division of the three families of Zhao, Wei, and Han). , and abandon it, the gift of the former king is exhausted here!" He also said: "In the world, the intelligence is the best, so that the sages and sages will become princes, and the country will be wiped out. The living people and the like will be wiped out. It's not sad." Gu Tinglin said: "In the Spring and Autumn Period, there were still strict sacrifices and heavy engagements, but the Seven Kingdoms had nothing to do! The Spring and Autumn Period still discussed clan surnames and clans, but the Seven Kingdoms had nothing to say about it! There is no complete diplomatic relationship between states, and no scholars. Wanzhu, this all changed in one hundred and thirty-three years, the history of the lack of text, and later generations can push it, it will not be possible for the first emperor to annex the world, and the way of civil and military affairs will be exhausted!" From the above records, it shows that the social chaos at that time in the Spring and Autumn and Warring States periods was unavoidable.At that time, everyone paid attention to the struggle for power, the social order was chaotic, and the culture was in decline. Confucius was very worried about this turmoil, so he said that power is useless in politics, only "virtue" is just. Are saints snobbish too? When it comes to "virtue", the third concept comes. Let's look at Chinese history. Why does Confucianism praise Yao, Shun, Yu, Tang, Wen, Wu, and Duke Zhou so much?In the past, I had an old friend who was dozens of years older than me. He was my year-end friend. Li Zongwu, who was from Sichuan and called himself "the leader of thick black", should be known to everyone.He himself has very good morals, so he likes to swear on purpose. I advised him to swear less, and not to advocate thick black studies. I said that human nature is always like that. Thick faces and dark hearts are covered up with a curtain. Why? Must it be uncovered?He said: "Uncover it? You made a mistake. I opened up the bad scene and taught people to see the truth behind it." Li Zongwu was very skeptical about history. He said that saints are unreliable. Successful people like Tang, Wen, Wu, and Duke Zhou?Is there no saint without success?So he has an article called "Doubts about Saints".This old man, who only writes negative articles, asked him why he did this?He said: "Brother, you don't know, I was in the same year as Einstein, who invented the theory of relativity in the same year and became famous all over the world. What about me? I haven't done well as a thick black leader, so I have to be naughty. "This man is very wonderful. When I met him, he was over sixty years old. He didn't eat all day long, drank a lot, and he was full after drinking.Spiritual and moral are good. Having said that, let’s go back to the main topic, why did Confucius praise Yao, Shun, Yu, Tang, Wen, Wu, Duke Zhou, etc.?First, one who has moral thoughts but no achievements in moral karma can only be said to have Dao, not necessarily virtuous.There are moral thoughts and the achievements of moral karma, and the combination of Tao and virtue is called "morality". In history, Taoism and Confucianism all mentioned Yao, Shun, Yu, Tang, Wen, Wu, and Duke Zhou, because at that time they talked about "administration" and paid attention to the word "virtue". "The rule of the three kings lies in morality, and the ambition of the five tyrants lies in merit." The difference between kings and tyrants lies in this. After all, they don't even have hegemony, and they don't even have merit. Although these few sentences are simple, they have a lot of meanings when explained, and we will know their value when we understand them as a whole. Yumi's love song The Master said: There are three hundred poems, summed up in one sentence, saying: There is no evil in thinking. So some people say that they need to re-arrange, and when they see this, they say: "I talked about politics very well, why did I suddenly talk about literature and talk about poetry? Isn't it a mistake? Is it messed up?" It should be taken out and sorted out logically according to the current Western method." I said, "Logical?! Maybe I should go through it logically and compile it again?" I had to explain their proposition in this way.As everyone knows, "The Analects of Confucius" has been compiled very completely. Why is this issue discussed in "Wei Zheng". "Three Hundred Poems" refers to Chinese literature, which is the work of Confucius in various countries (various local units) during the hundreds of years since the Zhou Dynasty.The so-called laborers are people who are away from home in adulthood, travel around for the society and the country, and work hard all their lives.In a relationship between a man and a woman, a woman whose thoughts and feelings cannot be expressed but hidden in her heart is a woman who thinks of a woman.There must be some emotion in laboring people and thinking about women.In various places, countries, and ages, the thoughts and feelings in each person's heart are sometimes not spoken to others, but written down in words, and then slowly spread.Confucius collected a lot of data, because it represents people's thoughts, from which we can know the extent of the social trend, and why do people complain? "The origin of it will gradually die!" There is always a reason.The reason for this is not easy to find, so Confucius collected poems, some of which can be circulated, and some of which cannot be circulated and must be deleted, so it is called deleting poems and books, and setting rituals and music.He concentrated Chinese culture and made it the work of an editor.As for the poetry part, it has lasted for hundreds of years and covers such a wide area. After he collected it, he deleted some of it and selected 300 representative works, which are handed down now.The first chapter I read, everyone knows "Guanguan Jujiu, in the river island, a fair lady, a gentleman is a good man." Take the colloquial language of today's youth, "Chasing!" A poem about chasing women.In other words, why is Confucius so boring, he took out all the poems about chasing women in Ximending, Taipei City, like the popular love song "Give me a cup of coffee of love" or something, this "cup of coffee" is really not as good as "Guan Guan" "Jujiu, in the continent of the river" comes with twists and turns and subtlety.From this we can see that Confucius' thoughts are not the pedantic masters we imagined.Last time, I mentioned that "eating and eating men and women, people's great desires can exist." People must eat, and men and women must pursue, but they must not be messy, there must be limits, and there must be etiquette.Therefore, he believes that formal love between men and women does not harm morality, which is also called "government", formal.Then he listed as the first poem about the love between men and women in the imperial kingdom led by King Wen, the Zhou Dynasty. Why?Life: diet men and women.This is how it started physically.People are born to eat, and when they grow up, men want women, and women need men. Apart from this, there are almost no major issues.Therefore, some concepts of sexual psychology in Western culture emphasize that the progress of the world, and even the entire human history, are driven by sexual psychology. To sum up, there are two classifications - "Feng, Ya, Song", "Fu, Bi, Xing".What is "wind"?It is local, for example, French literature is the French style of writing, and the French style of writing represents the thoughts and emotions of the French, so there are "Zheng Feng", "Lu Feng", "Qi Feng" and so on. "Elegant" in modern terms, is in line with the standards of music and literature, literary and artistic, but sometimes it is not necessarily literary and artistic. "Ode" refers to the official literature of society and government called "Ode". The other three types of works, one is "fu", which is direct narration.The second is "bi". If you see heavy snowfall, you will think of your hometown in the north, like Li Taibai's poem: "Look at the moon when you raise your head, and think of your hometown when you lower your head." Because this feeling is associated with that, it is called "bi". "Xing" is emotion, happy things are free to play; sad things are also free to play; the most famous, like Wen Tianxiang's "Crossing Ling Ding Yang" seven-verse poem that everyone is familiar with: "hard work encounters one after another, and the stars are scattered around; the mountains and rivers are broken. The wind blows, the life experience is scattered and the rain beats the flats; the emperor fears the beachhead and the emperor fears, and the lonely ocean sighs alone; who has never died in life since ancient times? Keep the loyal heart to reflect the history." This is "Xing".He was saving his country and that era, but when he was hit by the enemy painfully, he had infinite emotions and emotions.This is the real complaint, venting the depression in the heart, that is "Xing". greatness of poetry Confucius said, what is the purpose of my compilation of the three hundred poems? "In a nutshell" - in one sentence, "thinking without evil".One cannot be without thought, as long as the thought does not take a distorted path and guides it to the right path, it is fine, such as the love between men and women.If you are a scholar, you can't want love between men and women, there is no such person in the world.I have been close to many people from all walks of life in society, such as monks, nuns, priests, nuns, and all kinds of people. I often listen to them talk about their inner pain.I told him that you are a human being, not a god or a Buddha. Humans have human problems, and it is impossible to cut them off with your thoughts.People have thoughts when they are alive, and all thoughts must have problems. If there are no problems, they will not think. Confucius' "Si Wuxie" is for this.There must be problems with people's thinking. Without cultural education and strict education, they will not walk on the right path. Therefore, he said that the purpose of sorting out the 300 poems is to "think without evil". So why put this talk about the realm of literature in the article "Weizheng"?Isn't this out of order?It's not messy at all, this is "pointing questions", that is, to grasp the center of the topic and take it out first.The first point: In today's terms, all political and social issues are just ideological issues.As long as the mind is pure, all problems will be solved.We know that the current turmoil in the whole world is due to ideological problems.So when I talk about philosophy, I say that there are no philosophers in the world today.The so-called philosophy in school is at best the study of other people's philosophical thoughts.Especially when writing a thesis, what Socrates said, copy a section; what Confucius said, copy a section.In the end, after copying their philosophy, I have nothing. This philosophy is just a diploma!The world needs real ideas today, and it is necessary to integrate ancient and modern Chinese and foreign countries to truly produce an idea.However, China is not the only one now. This is an era of poor thinking, so we must develop our own culture.The second point: issues involving people. In Chinese history, every great statesman was a great poet and writer. I often tell my classmates that in the past people said that China had no philosophy, but now we know that China not only has philosophy, but almost no one is qualified to study it.Because we do not distinguish between literature and philosophy, Chinese writers are philosophers, and philosophers are writers. To understand Chinese philosophy, one must read all the books in China for five thousand years.Western learning is specialized. Psychology is psychology, and physiology is physiology. In the past, Chinese people had to know a little bit about everything. Chinese books contain so much content. Which book has no philosophy?Which one is not philosophy?In particular, one must understand literature, and even understand everything, before he can talk about philosophy. Chinese philosophy is so difficult to learn.For example, there is a poem in the early Tang Dynasty, titled "Moonlight Night on the Spring River", there are a few lines in it: "Who on the river first saw the moon? When did the river moon shine on people?" It has the same meaning as Westerners' chicken or egg, but In the hands of the Chinese, it will be brilliant, how beautiful it is in writing!So if you don’t look for it in literature, it seems that there is no philosophy in China. If you look at Chinese literature, you can see that there are many philosophies, such as Su Dongpo’s words: “When will the bright moon appear? Isn't it a philosophical question?Where did the universe come from?God eat western food or Chinese food tonight? "I don't know the palace in the sky, what year is today?" Isn't the question he asked a philosophical question?So in China there is no distinction between culture and philosophy.This one. There is no distinction between literature and history: Chinese historians are all great writers and philosophers, so the eight books in "Historical Records" written by Sima Qian are full of philosophy, which is the culmination of Chinese philosophy.This second.There is no distinction between literature and politics: Great politicians are all great writers. Why are Tang Dynasty poems so good? Because Tang Taizong's poems are so good, he advocated them.Why did couplets develop in the Ming Dynasty? Zhu Yuanzhang’s couplets were very good. Although he didn’t read books, he liked to make couplets.There is a story that when Zhu Yuanzhang came out of the palace during the Chinese New Year, he saw that there was no matching door in front of a family.The first question is from a barrow, so I don't know how to make couplets.So Zhu Yuanzhang made a Spring Festival couplet for him: "Split the road of life and death with both hands, and cut the root of right and wrong with one knife." Very good!Very identity.Tang Taizong's poems are good, and his ministers are all great writers, such as Fang Xuanling, Yu Shinan, and Wei Zheng, all of whom have good poems.Why don't they have a name?Because in history, their achievements have overshadowed their literary achievements.If they live in poverty all their lives, they will become literati, and literati always have a little taste of wine, and those who have merit will become mellow wine.Secondly, like Wang Anshi in the Song Dynasty, his poems were very good, but his literary name was overshadowed by his achievements.Therefore, there is no distinction between Chinese literature and history, literature and philosophy, and literature and politics. Great politicians are all great writers.Let us have an old and rude emperor, Han Gaozu, and he will also come up with "the strong wind rises, the clouds fly, and the Vega rises, and the sea returns to his hometown." Others can't do it yet!If you don't reach that position, you might be able to say: "When the typhoon comes, the tiles will be blown off, and the rain will leak down my mother!" Therefore, a great politician must have the sincere emotion of a poet.In other words, as Westerners say, a person who really does things must have the spirit of being born—the spirit of a religionist.This is the third. The third question: Why do Chinese advocate poetry and propriety?Why does Confucianism attach so much importance to the education of poetry?Because there is pain in life, especially those who are engaged in politics and social work, often have contact, pain, and troubles between people.Especially Chinese people, desperately pay attention to moral cultivation, if they fail to cultivate well, the pain will be even deeper.I often tell my classmates the difference between a hero and a sage: "Heroes can conquer the world, but they cannot conquer themselves. This is the traditional spirit of our Chinese culture, and we hope that everyone can fulfill the responsibilities of a sage in order to become a great statesman.When engaging in politics and encountering troubles in life, Westerners turn to religion; China used to not focus on religion, everyone has the cultivation of poetry, and the emotion of poetry is the emotion of religion. , I vented and brought out my emotions.At the same time, the cultivation of poetry is the cultivation of art. A person who is in charge of politics must have the emotion and cultivation of a poet.We know from history that ministers in the past, regardless of civil servants or generals, returned home after retiring from the court, picked up a pen, wrote, read a book, and recited a poem, all of which solved all the worries in their hearts.Unlike today's people who go to the table to play mahjong or dance.This kind of self-cultivation is different from the previous self-cultivation, and it is far behind.From this, we have understood that Confucius said in "Weizheng" that "the three hundred poems can be summed up in one sentence, saying that thinking is innocent." Self-cultivation requires the sentiment of a poet, in order to be gentle and honest, and to be able to govern easily and happily. poor rule of law Here comes the question: The Master said: The way is governed by government, and the people are punished by punishment, and the people are free and shameless.Dao is based on virtue, and harmony is based on propriety. There is shame and integrity. This "Tao" is the guide of leadership.We mentioned just now that what Confucius talked about was politics, not politics. From the current point of view, he talked about political philosophy, or the principles of politics.He said that to lead a country or a society, if it is led by a political system and then managed by the rule of law, "all of them will be punished", so that everyone who does not break the law will be punished if he breaks the law.However, if the people are governed by the rule of law, the common people will evade and take advantage of loopholes in the law, and if they evade responsibility, law and punishment, they will still be complacent, thinking that there is nothing you can do to them, and they will have no sense of shame.This is the same as the Taoist Lao Tzu's saying that "the more laws and thieves there are, the more laws there are, the more people break the laws.Therefore, Confucius said: "Tao is based on virtue, and it is based on propriety. If there is a sense of shame and dignity." If morality is used to lead, everyone has moral cultivation.This is about the spirit of etiquette and righteousness. Everyone can be spontaneous. If you do something wrong, you will feel ashamed. This will make everyone feel ashamed and dare not do immoral things. Don’t wait for the legal punishment, and you will feel very sad , this is shameful.When this happens, the "qualification" achieves the political purpose.Therefore, he advocated the use of moral politics and moral influence. This is the difference between the spirit of Confucianism and Legalism.However, Chinese politics has always been a combination of Taoism, Confucianism, and Legalism. Confucius' Autopsy The following is more interesting. The Master said: When I am ten, I am determined to learn; at thirty, I am established; at forty, I am not confused; at fifty, I know the destiny; at sixty, my ears are compliant; This is Confucius' self-report. Why does Confucius have to make a self-report when talking about government?Confucius died at the age of seventy-two.In a few simple words, he reported his life experience and the spirit of hard work.His background was very poor. When his father passed away, he had a half-disabled brother and a sister. He had to shoulder the burden of the family, and he had a heavy responsibility.He said that when he was 15 years old, he determined to be a scholar. After 15 years, based on his rich experience and life training, he "established himself" at the age of 30.Standing still means not moving, the principle of being a human being and doing things in the world remains the same, and it is determined that this life must follow this path.But at this time, there are still doubts and wavering phenomena. "Forty without confusion", when you are forty, you will not have doubts, but this is for the physical and intellectual life.Another ten years will be added, and at the age of fifty, one will "know the destiny of heaven" at fifty.Mandate of Heaven is the universe source of philosophy, which is the scope of metaphysical thought ontology.When it comes to "sixty and the ears are smooth", here comes the problem again. Confucius had any problems with his ears before he was sixty, did the ear cavity get inflamed?This sentence is difficult to explain, and the text may have been missed at the time.It may be that there is a sentence below "Sixty".If it is still the same, the principle of "ear obedience" means that since the age of fifteen, people have been living in the world and have cultivated their knowledge. Me, I can hear it too, and my heart is at peace.Notice!Peace of mind is not lifeless, but very lively. It is very clear about right and wrong, good and evil. It is cute for good people, and it is even more helpful for bad people to change into good people. It is very difficult to learn to be so calm.Then add another ten years before you can "do whatever you want."Western culture is freedom, but there is a very important sentence below: "Do not exceed the rules."Let's go to the street to see, this steamed stuffed bun is well made, so let's eat it, "do whatever you want"!OK?To "do not exceed the rules."There must be a range between people. "Follow your heart's desire" - freedom and cannot exceed this range, so "do not exceed the rules", and this sentence also applies to metaphysical truth.讲到这里，我们要研究孔子为什么把几十年所经历作人、做事、做学问的经验，要放在《为政》篇里。这经验太重要了，本来为政就是须要人生的经验。 在世界上有两个东西是没有办法实验的，就是政治和军事。这两个东西，包罗万象，变动不居。从历史上看，古今中外的政治，专制、君主、民主、集体，究竟哪样好？谁能下得了这个结论？尤其现代的中国，几十年来，西方的什么思想文化，都搬到中国这个舞台上来玩过，结果如何呢？所以为政的人是要了解人生，要有经验，要多去体会。因此孔子将自己的经验讲出来，编到《为政》这一篇，就是暗示一般从政者，本身的修养以及作人做事的艰难，并不简单，要效法他这个精神，在工作上去体会、了解它，才把这一段编到《为政》中来。 从上面几段，我们得到一个结论：不管是为政或做事，是要靠人生经验的累积。而人生经验累积成什么东西呢？简单的四个字——“人情世故”。 讲到人情世故，中国人现在往往把这个名词用反了，这是很坏的事。如果说“这家伙太世故了！”便是骂人。尤其外国人批评中国人，几年前在《中央日报》我就看到这样的文章，说中国人什么都好，就是太重人情了。这里一般年轻人的反应，认为这个外国人的文章写得非常透彻，我说你们不要认为外国人在中国留学两三年，就能懂中国文化，那你们都是干什么的？几十年的饭是白吃了。中国文化一直在讲人情，所谓“人情”，不是过年过节的时候，提着一只火腿，前街送到后巷，左邻送到右舍，在外面送来送去地转了个把月，说不定又转回来物归原主了。这只是情礼的象征，中国文化所讲的“人情”是指人与人之间的性情。人情这两个字，现在解释起来，包括了社会学、政治学、心理学、行为科学等等学问都在内，也就是人与人之间融洽相处的感情。 “世故”就是透彻了解事物，懂得过去、现在、未来。“故”就是事情，“世故”就是世界上这些事情，要懂得人，要懂得事，就叫做人情世故。但现在反用了以后，所谓这家伙太“世故”，就是“滑头”的别名；“人情”则变成拍马屁的代用词了。就这样把中国文化完全搞错了，尤其是外国人写的更不对。 为政以“德”为本，再以学来培育“诗”的温柔敦厚精神，是不是就具备了为政的条件了？otherwise!otherwise!就好像一个军人，把中外古今的军事思想理论都翻遍了，但是连枪怎么放都不会，二等兵上等兵是怎么回事也不晓得，这等人充其量只能当个参谋，绝对不能带兵上战场的。所以行文的气势，轻轻一转，把孔子的简略自传编进来了。也就是告诉我们，为政的道理就是要真正能多懂得人情世故。 我曾讲过，世界上所有的政治思想归纳起来，最简单扼要的，不外中国的四个字——“安居乐业”。所有政治的理想、理论，都没超过这四个字的范围；都不外是使人如何能安居，如何能乐业。同时我们在乡下也到处可以看到“风调雨顺，国泰民安。”这八个字，现代一般人看来，是非常陈旧的老古董。可是古今中外历史上，如果能够真正达到这八个字的境界，对任何国家、任何民族、任何时代来说，无论是什么政治理想都达到了。而这些老古董，就是透彻了人情世故所产生的政治哲学思想。 车上的一课 接下来，根据我们全篇连贯起来的观念，似乎有了问题了，因为下面接着是说：孟懿子问孝，子曰：无违。樊迟御，子告之曰：孟孙问孝于我，我对曰：无违。樊迟曰“何谓也？子曰：生，事之以礼；死，葬之以礼，祭之以礼。 如此一节，我们不要看宋儒这样的一圈，就把它圈断了；这是后人圈的，是不对的，上加一圈，下加一圈，结果就变成了教条。其实它是连贯的，也就是前面“为政以德”的引伸发挥，把中国文化里面的孝道精神，扩充到待人处世上面，中国自古以来、大政治家的出入不苟的胸襟，就是根据这一点培养出来的。 现在我们先对文字作一了解，孟懿子不一定是孔子的学生，而是介于学生与朋友之间的关系，他是鲁国的大夫。当时的“大夫”，当然不是现代的医生，而是一个相当高的官位。勉强比，有如现在的内阁官员之流，通称作“大夫”。“大夫”是官阶，不是官职。中国这些官阶职务，历代都有变动的。我们要了解中国历代政治形态的变迁，必须读“十通”或“三通”——通志、通献、通考。里面不仅包括了中国政治制度的演变、官职的演变、一切的演变，乃至现代研究三民主义思想，国父为什么采用了五权分立制度，都与“三通”、“十通”的文化有绝对的关系。这是讲到孟懿子的职位，顺便提到的。 既然孟懿子是这样一位人物，以当时孔子的立场来讲，这一段问答，到底是孔子做鲁国司寇以前，或以后说的，就很难考证了。孔子当时在国际——诸侯间—— 的地位也很特殊，是一位突出人物。所以孟懿子来问他什么是孝，孔子只告诉他“不要违背”。如果根据这句话来看，孔子讲话非常滑头。不要违背什么呢？There is no text.这是一个很奇怪的答话，接下来，又是一幕短剧式的谈话。我们看，深入了，很有趣味，像看小说一样，不必用那么严肃的态度去看。 “樊迟御”——樊迟是孔子的学生，名叫樊须，字子迟，小于孔子三十六岁，是年轻的一辈。“御”是驾车。孟懿子刚刚来拜访孔子，并请教什么是孝道这个问题，孔子说“不要违背”，就只有这么一句话。等一会儿孔子出门了，因为请不起司机，都是学生来服务。现在由年轻的樊迟来驾车子，不像现在的汽车，孔子那时坐的是马车，驾马车有一套专门技术，很不容易的。那么孔子坐进车厢了，樊迟坐在前面的驾驶台上，开动了车子，在途中，孔子坐在车厢中和学生谈起话来了。从这一点也可以看到孔子的教育，是随时随地都在对学生施教的。 “子告之曰”是描写孔子在车上特别告诉樊迟一件事：“孟孙问孝于我，我对曰：无违。”孟孙是孟懿子的号，因为他是当朝有相当地位的人，而且在当时政界来讲，还算好的一个人，所以孔子对他相当尊敬，便只称他的号。孔子说，他问我什么叫作孝，我答复他“无违”，不要违背。“樊迟曰：何谓也。”从这一句话，我们看到那个画面上，学生正在前面驾车，静静的，没有开腔，而老师好像在自言自语的告诉他，刚才答复孟懿子问孝的经过，樊迟一听，回过头来说，老师，你这句话是什么意思呢？跟我们现在的疑问一样。“无违”，不要违背，这是什么意思？ 于是孔子说，没有什么，很简单。“生，事之以礼。”这个“事”字是古人以下对上而说的。孔子说，当父母活着的时候，我们要孝敬他——“事之以礼”。怎么叫以“礼”事之呢？很难说了，这个礼不是说见到父母行个礼就叫孝。礼是包括生活上的照应、爱护。（这一切道理，将来我们还有专门讲“礼”的机会，在这里暂不详述。）又说：“死，葬之以礼。”所以礼是中国文化中很重要的一个基本概念，看到这个礼字，绝不能作狭义的礼貌解释。去世以后则“祭之以礼”。我们研究这一段，好像没有什么了不起，可是又把这一段问答记到里，到底有什么意义呢？对为政又有什么关系呢？我们把这些问题先放在一边，再看下一段，然后综合起来作研究。 下面跟着记载的，是孟武伯问孝。 Uncle Meng Wu asked about filial piety.子曰：父母唯其疾之忧。 孟武伯是何许人也？就是刚才所讲的孟懿子的儿子，他是“世家公子”。这又牵涉到什么是“世家”，古代的制度，和现代两样，尤其在春秋时代，与印度、欧洲古代又不相同。所谓“世家”就是作官的，子子孙孙都有这个官作，不过是长子继承这个官位，即所谓的封建时代。但是与欧洲的封建不同，不是永久的，谁家不好，就被除掉。在中国这样传下来的家庭叫“世家”，长子有继承权，第二以及第三、四、五个孩子都是另外在一边了。孟武伯是孟懿子的儿子，是正统的世家公子。父亲刚刚问了孝道，（当然不是同一天的事，不过编书的人——孔子的学生们，硬要把它编在一起。）儿子孟武伯也来问孝，孔子的答复，和答复他父亲的是两样的。 孔子说：“父母唯其疾之忧。”这句话就是说父母看到孩子生病了，那种忧愁、担心，多么深刻，你要去体会这种心境。 孔子这个答复有多妙！这句话，我们要这样说，这个问题只有自己做了父母的人才真能体会出来。这种情形是，自己要上班，家里钱又不够，小孩病了，坐在办公室里，又着急，又出汗，又不敢走开，可是心里记挂着。这种心境就是“父母唯其疾之忧”。孔子对孟武伯就是说，对父母能付出当自己孩子生病的时候，那种程度的关心，才是孝道。 以孝治天下 这两段话都是大问题，现在我们转回来谈第一点。我们知道中国文化经常讲孝道，尤其儒家更讲孝道。把四书五经编辑起来，加上《孝经》、《尔雅》等，汇成一系列的总书叫十三经。《孝经》是孔子学生曾子著的，我们要研究孝道，就必须看孔子思想系统下的这部《孝经》，《孝经》中说什么样子才是孝呢？不单是对父母要孝，还要扩而充之大孝于天下，爱天下人，谓之大孝。为政的人以孝子之心来为政，也就是我们所讲公务员是人民公起的道理一样的，所以后来发展下来，唐宋以后的论调：“求忠臣必于孝子之门。”一个人真能爱父母、爱家庭、爱社会，也一定是忠臣。因为忠臣是一种情爱的发挥。假使没有基本的爱心，你说他还会对国家民族尽忠吗？这大有问题。关于忠字有一点，是古人讲的：“慷慨捐身易，从容就义难。”慷慨赴死是比较容易的，等于西门町太保打架，打起来，不是你死就是我死，脾气来了，真是勇敢，视死如归；假如给他五分钟时间去想想看该不该死，这就要考虑了，“从容”——慢慢的来，看他愿不愿意死，这就很难说了。所以说忠臣必出于孝子之门，要有真感情，真认识的人，才能够尽忠。 因此，孔子答复孟懿子的话不同，孟懿子是从政的人，孔子相当尊敬他，答话就比较含蓄，只说：“不要违背”，不要违背什么呢？不违背天下人的意思，必须大孝于天下，就是这个道理。他知道这样的答复孟懿子也不一定懂，这种说法，土话名之为“歇后语”、“隐语”，像“外甥打灯笼——照旧（舅）”，“瞎子吃汤团——肚里有数。”都是“歇后语”。讲了半天，后面的意思要人猜的。他为什么这样答复？意思是说，你孟懿子的身份不同，既然是从政的人，对天下人要负公道的责任，视天下人如父母，那才是真孝，这是大臣的风度。所以“无违”，就是不可违反人心。 他也知道孟懿子未必懂，所以与樊迟的一段师生对白是“打丫头骂小姐”的用意，知道樊迟也一定不懂，不懂让他不懂，慢慢去传话，作间接的教育，所以等学生驾车时有这段对白。这种间接的教育，比直接的教育更有效。个人的孝道，能做到对樊迟所讲的，是了不起的孝子；对国家大事，能够做到“无违”就是了不起的大臣。 但是他对孟武伯这位世家公子的问孝，答复就大不同了，他说孝道很简单，你只要想到当你病的时候，你的父母那种着急的程度，你就懂得孝了。以个人而言——所谓孝是对父母爱心的回报，你只要记得自己出了事情，父母那么着急，而以同样的心情对父母，就是孝；换句话说，你孟武伯是世家公子，将来一定会当政的。我们读历史晓得一句话，就是最怕世家公子当政“不知民间之疾苦”。所以为政的道理，要知道民间疾苦，晓得中、下层社会老百姓的苦痛在那里。所以爱天下人，就要知道天下人的疾苦，如父母了解子女一样，你将来从政，必须记住这个道理。这两段穿插在《为政》篇中，用得很妙。 当然，世家公子不知民间之疾苦，往往是失败的，我们看到晋惠帝当天下大荒年的时候，太监对他讲大家没有饭吃，他说：“何不食肉糜？”他就不知道连饭都吃不上，哪里吃得到比饭更不容易的肉糜。这就是不知道民间之疾苦。我们也可以从历史上得到一个结论，凡是创业的帝王，都了不起，两三代以后的皇帝“长于深宫寺人女子之手”，连米从哪棵“树”上长出来都不知道的这一类皇帝，我代他创造了一个名称，叫他们为“职业皇帝”，他天生的一定当皇帝。这些“职业皇帝”往往犯一个心理毛病——自卑感，他们非常自卑。所以历史上“职业皇帝”非常糟糕，对于文臣，反感他学问比自己好，对于武将，他也要反感，觉得武功不如人，所以“职业皇帝”往往是做出杀戮重臣、罢黜能臣等等莫名其妙的事，注定了他的失败。 同样的，除了帝王政治以外，我们做任何一个主管，对于大小事情都应该知道， 尤其对于下层的事务，更是不能马虎。 然后，我们要讨论到一个孝道的大问题。中国文化，对于家庭教育来讲，素来就有以“忠孝传家”相标榜的，可见中国文化把孝道看得严重，这个我们就要先懂得中国整个的历史文化了。中国这个民族，这个国家，与欧美各国都不同。所以这几天，几个在外国留学返国的学生来看我，大谈欧美情形，一位在德国念了博士以后，现在又学精神分析的学生说，在外国看了这么多年，结果证明我几年前告诉他们的话没有错。我告诉他们，研究西方文化，不要只以美国为对象，美国立国还不到两百年，谈不上什么，要从整个欧洲去看；而研究欧洲文化，必须研究希腊文化，从雅典、斯巴达两千多年以前开始。同时要知道西方文化与我们有基本的不同，中国这个国家，因为地理环境影响，能够“以农立国”，欧洲做不到，尤其希腊做不到，他们要生存，必须发展商业。过去欧洲的历史，在海上的所谓商业，看得见就是做生意，看不见时就做海盗，所以十六世纪以前，西方缺乏财富，穷得一塌糊涂。十六世纪以后，抢印度、骗中国，黄金才流到西方去，所谓西方文化、经济发展等等，原先都是这样来的。 我们了解西方文化以后，再回头来看中国，中国以农立国，有一个文化精神与西方根本不同，那就是中国的宗法社会。三代以后，由宗法社会，才产生了周代的封建。一般讲的封建，是西方型的封建，不是中国的封建，把中国封建的形态，与西方文化封建的奴隶制度摆在一起，对比一下，就看出来完全是两回事，完全搞错了。中国的封建，是由宗法形成的。因为宗法的社会，孝道的精神，在周以前就建立了，秦汉以后，又由宗法的社会变成家族的社会，也是宗法社会的一个形态，那么家族的孝道，把范围缩小了，但精神是一贯的。这个孝字，也是我们刚刚提到的，是人情世故的扩充，把中国这个孝字，在政治上提倡实行而蔚为风气，是什么时候开始的呢？是在西汉以后，魏晋时代正式提倡以孝道治天下。我们看到二十四孝中有名的王祥卧冰，他就是晋朝的大臣。晋朝以后，南北朝、唐、宋、元、明、清一直下来，都是“以孝治天下”。我们看历朝大臣，凡是为国家大问题，或是为爱护老百姓的问题，所提供的奏议，很多都有“圣朝以孝治天下”的话，先拿这个大帽子给皇帝头上一戴，然后该“如何如何”提出建议，这是我们看到中国文化提倡孝的好处、优点。 但是天下事谈到政治就可怕了，我们关起门来研究，也有人利用孝道作为统治的手段。谁做了呢？就是清朝的康熙皇帝。 康麻子的教孝教忠 我们看历史，经常可以看到有个因果律，如清朝，孤儿寡妇率领三百万人，入了中原，统治了四万万人，最后清朝完了，又仍然是孤儿寡妇，夹了一个皮包，回到关外去了。一部历史，怎么样开始，就是怎么样结束，好像呆板的。古今中外的历史，也几乎完全是跟着循环往复的因果律在演变。清朝孤儿寡妇入关以后，顺治很年轻就死掉了，不过这是清朝一个大疑案，有一说顺治没有死，出家去了，这是清人历史上不能解决的几大疑案之一。接着康熙以八岁的小孩当皇帝。到十四岁， 正式亲政。老实讲，那时候如果是平庸之辈，要统治这样庞大的四万万人的中国，是没有办法的，但这个十四岁的小孩很厉害，康麻子——康熙脸上有几颗麻子的——十四岁开始统治了中国几十年，（康熙八岁当皇帝，十四岁亲政，六十九岁去世，在位六十一年。）清朝天下在他手里安定下来。当时，中国知识分子中，反清复明的人太多了，如顾亭林、李二曲、王船山、傅青主这一班人都是不投降的，尤其是思想上、学说上所作反清复明的工作，实在太可怕了。The results of it?康麻子利用中国的“孝”字，虚晃一招，便使反清的种子一直过了两百年才发芽。清兵入关，有三部必读的书籍，哪三部书呢？满人的兵法权谋，学的是，还不是《三国志》，在当时几乎王公大臣都读。第二部不是公开读的，是在背地里读的——是《老子》，当时康熙有一本特别版本的《老子》，现在已经问世，注解上也没有什么特殊的地方，但当时每一个清朝官员，都要熟读《老子》，揣摩政治哲学。另一部书是《孝经》。但表面上仍然是尊孔。说到这里，诸位读历史，可以和汉朝“文景之治”作一比较，“文景之治”的政治蓝本，历史上只用八个字说明——“内用黄老，外示儒术。”这么一来，康熙就提倡孝道，编了一本语录—— 《圣谕》，后来叫《圣谕宝训》或《圣谕广训》，拿到地方政治基层组织中去宣传。以前地方政治有什么组织呢？就是宗法社会中的祠堂，祠堂中有族长、乡长，都是年高德劭，学问好，在地方上有声望的人。每月的初一、十五，一定要把族人集中在祠堂中，宣讲圣谕，圣谕中所讲都是一条条作人、做事的道理，把儒家的思想用进了，尤其提倡孝道。进一步分析，康熙深懂得孝这个精神而加以反面的运用。要知道康熙把每一个青年训练得都听父母的话，那么又有哪一个老头子、老太太肯要儿子去做杀头造反的事呢？所以康熙用了反面，用得非常高明。This one.其二：当时在陕西的李二曲，和顾亭林一样，是不投降的知识分子，他讲学于关中，所以后来顾亭林这班人，经常往陕西跑，组织反清复明的地下工作。康熙明明知道，他反而征召李二曲作官，当然李二曲是不会去作的。后来康熙到五台山并巡察陕西的时候，又特别命令陕西的督抚，表示尊崇李二曲先生为当代大儒，是当代圣人，一定要亲自去拜访李二曲。当然，李二曲也知道这是康熙下的最后一着棋，所以李二曲称病，表示无法接驾。哪里知道康熙说没有关系，还是到了李二曲讲学的那个邻境，甚至说要到李家去探病。这一下可逼住了李二曲了，如果康熙到了家中来，李二曲只要向他磕一个头，就算投降了，这就是中国文化的民族气节问题；所以李二曲只好表示有病，于是躺到床上，“病”得爬不起来。但是康熙到了李二曲的近境，陕西督抚以下的一大堆官员，都跟在皇帝的后面，准备去看李二曲的病。康熙先打听一下，说李二曲实在有病，同时，李二曲也只好打发自己的儿子去看一下康熙，敷衍一下。而康熙很高明，也不勉强去李家了。否则，他一定到李家，李二曲骂他一顿的话，则非杀李二曲不可。杀了，引起民族的反感；不杀，又有失皇帝的尊严，下不了台，所以也就不去了。安慰李二曲的儿子一番，要他善为转达他的意思，又交待地方官，要妥为照顾李二曲。还对他们说，自己因为作了皇帝，不能不回京去处理朝政，地方官朝夕可向李二曲学习，实在很有福气。康熙的这一番运用，就是把中国文化好的一面，用到他的权术上去了。可是实在令人感慨的事，是后世的人，不把这些罪过归到他的权术上，反而都推到孔孟身上去，所以孔家店被打倒，孔子的挨骂，都太冤枉了。 实在讲，孝道的精神绝对是对的，要说它对的理由，很多很多，现在是讲，不在本题外说得太多，只在这里提一下，就可以了解“孝”可以治天下。由各人的孝父母，扩而充之爱天下人，就是孝的精神。这个精神的更深处，我们再看一下《孝经》，就了解了。 晚娘面孔难为人 再下来是：子游问孝。子曰：今之孝者，是谓能养。至于犬马，皆能有养。不敬，何以别乎！ 子游是孔子的弟子，姓言，名偃，子游是字，少孔子四十五岁。他问孝，孔子讲解很明白，他说现在的人不懂孝，以为只要能够养活爸爸妈妈，有饭给他们吃，像现在一样，每个月寄五十或一百元美金给父母享