Chapter 6 Weizheng Second-2

Zixia came to ask about filial piety, and Confucius said that sex is difficult.What is sexual difficulty?Regarding attitude, the above mentioned how filial piety can be considered disrespectful, but the attitude is very difficult. He said: "If there is something to do, the disciples will do what they can." When there is something to do, like us younger children, when we see our parents sweeping the floor, we take the broom and do it ourselves. "If there is wine and food, Mr. will eat." (Mr. is a general title in modern times. In ancient times, people of the previous generation were respected as Mr.) If there is something delicious, give it to your parents and elders. "Have you ever considered filial piety?" ("Zeng Shi" is a hypothetical meaning) Do you think this is filial piety?Doing things for the elders, treating the elders to eat well is not necessarily filial piety, why? "The color is difficult".Attitude matters, as if we came home from get off work feeling dead tired and Dad lay in bed and ordered a cup of tea to be poured out for him.The children's tea was poured, but when it was brought over, they put the teacup heavily on the bedside table with a sullen face, and said in a cold tone, "Drink it!" , sadder than death, this is absolutely impossible.Therefore, the first aspect of filial piety is respect, which belongs to the heart; the second aspect is physical appearance and attitude.

Why are these two verses placed here?This includes the way of the monarch and the way of ministers.One is to be an officer and leader; the other is to be a subordinate and cooperate with others.So when we talk about the way of governing, it is also "difficult to look at" and "disrespect, why not?" We love our subordinates, and our attitude is difficult.Tang Taizong, the famous emperor in history, was naturally dignified. One day he asked Wei Zheng why these ministers didn't speak in front of him.Wei Zheng told him—and only Wei Zheng dared to tell him this—that His Majesty himself didn’t know, because His Majesty is very majestic, and when the ministers saw you, they were psychologically afraid, so they couldn’t speak.After Tang Taizong heard this, he went to learn to smile in front of the mirror, and smiled when he saw people, and gradually made his attitude amiable.Therefore, the way of governing is also difficult.Sometimes when you go to government agencies, especially post offices or banks, many people are afraid of the faces there. For example, when you go to the post office to buy a one-dollar stamp, the counter lady at the post office looks so busy. The attitude of less is really unbearable.But it's pathetic enough to think about him. After sitting all day, some people are trivial to him.Therefore, those who lead others or serve as subordinates are "difficult to look at"-it is not easy to maintain a good attitude.It's harder on the inside. "Respect"—true love is not easy to do well.Therefore, putting these two sentences of filial piety in the chapter "Government", that is, the cultivation and attitude of politics, is true knowledge.You say you are the most protective of your subordinates, but you scold him as soon as you open your mouth and take your temper out on him. After you lose your temper, it is useless to be nice to him.

Now let’s talk about the conversation between Confucius and Yan Hui, including the above-mentioned discussion about filial piety by Ziyou and Zixia, and put them together in the chapter "Weizheng", which is the principle of the way of ministers and the way of monarchs. There is no problem with this paragraph, it is written separately. The Master said: I will talk to you all day long, and I will not violate you like a fool.It is enough to retreat and save one's own selfishness.Back also, not stupid. We know that the most proud student of Confucius is Yan Hui, also known as Yan Yuan, who is the leading figure in Confucianism in terms of morality and learning, so Confucius often mentioned Yan Hui.

Speaking of this, let’s make a joke. I often say that young students can’t write by themselves, but the most brilliant people in the world never write, not a single word. Their thoughts and theories are all written by students. .Like Sakyamuni and Jesus, they did not write things themselves, but students wrote them.But the two sages in China were miserable. The worst one was Confucius. The students didn’t capitalize, but the teachers wrote things to praise the students.Lao Tzu is also very pitiful. He is only a student and did not write. He wrote 5,000 words by himself. This is the difference between Chinese and foreign saints.The reason why we know Yan Hui today is that Confucius often mentioned him as a proud disciple in his writings.This passage refers to Yan Hui.He said, I talked with Yan Hui, sometimes for a whole day, and he never objected to my intentions, he looked stupid, but when he left me and lived alone, he behaved on his own when he was not in front of me Inspecting himself, the result is not only that he understands what I mean, but also develops what I mean. From this point of view, Yan Hui is not stupid.

Now the question is why is such a passage edited here again?That is to say, in the book "Weizheng", the first two paragraphs ask about filial piety, the first is "respect", and the second is "sex difficulty", which are related to the way of ministers and the way of the monarch.Now, with Yan Hui's attitude as a courtier, the superiors will answer "yes" to you when they speak to you, and they can only accept and obey.However, just accepting and obeying, sometimes there are problems, and it is not necessarily right. Therefore, with the cultivation of acceptance and obedience, it is also enough to "retreat and selfishness." In short, this is a good cadre for the cause and a talent for politics.So put Yan Hui's personal cultivation in this section of "Weizheng".

Confucius also read When I got to the bottom, the article was transferred, and I officially talked about the principles of politics.On Confucius' observations on people. The Master said: "Look at its cause, look at its origin, and observe its safety. How can people be so old?"Who is so old? This is how Confucius observed people. When it comes to the principles of observing people, we all know about fortune-telling, especially now that it is very popular.These two things have a history of thousands of years in China, and in countries all over the world, there are so-called Italian physiognomy, Japanese physiognomy, and so on.It can be seen that any country or nation is very popular.It is very early to talk about the history of Chinese people reading physiognomy.In the Spring and Autumn Period and the Warring States Period, there were many of them. Generally speaking, Chinese people have their own way of reading, including the popular ones in the market today, such as Mai, Liuzhuang, Tieguandao, and even the palmistry researched by modern Italians and Japanese. , palm prints, many new things have been added, and they cannot escape the scope of Chinese physiognomy.But the Chinese have another way of looking at faces, which is called "spiritual appearance" or "heart appearance", which is abstruse and difficult to understand. "Shenxiang" is not based on "shape", but "expression"; there is also a "mind appearance", which is based on the basic standpoint of Chinese culture and is absolutely idealistic (non-Western idealistic philosophy), so there are a few words Famous saying: "There is a heart but no appearance, and the appearance changes from the heart. There is an appearance but no heart, and the appearance changes with the heart." When a person's thoughts change, his form changes. For example, how do we know that a person is about to lose his temper?Because it can be seen from his appearance that when he loses his temper in his heart, his nerves become tense and his appearance changes.Therefore, reading is science.Some people say that a person with a narrow Yintang must have a small measure, and a wide Yintang—the distance between the two brow tips—is a large measure. What is the reason for this?Some people have a natural personality, and when they encounter something unsatisfactory, they will frown, and slowly Yintang's muscles will tighten. This is a matter of course.There are also people who say that people who show their front teeth tend to have a short life, because if they show their teeth, they cannot close their mouths when they sleep, and dirty things enter the body when they breathe, which of course will cause health problems.There are many other principles of this kind, all of which are like this, but when the ancients looked at physiognomy, many people knew it and didn't know why.Ask him why, he said: "It is said in the book." In fact, these things come from experience.Some people say that Zeng Guofan, a famous minister of Zhongxing in the Qing Dynasty, had thirteen sets of knowledge, and only one was handed down—Zeng Guofan’s family letters, and the others were gone. In fact, there were two sets of knowledge, and the other was Zeng Guofan’s knowledge of reading physiognomy—— this book.It contains the theory of reading, which is different from other photo books.He said: "Fame depends on aura", talking about aura, it's troublesome again.This brings us to Chinese philosophy again, which is related to literature. How to explain this "Qi"?Just something. "Yu" represents a celestial body.What is "Qiyu"?It is the shape of the structure of the celestial body.It can barely be explained that way.Things in China are just so disgusting, as the Chinese say: "This man's manners are not bad."What blows over is the "wind", and the measure of how wide and long is the "degree".As for a person's "demeanor", it is impossible to tell, it is an abstract adjective, but it is also very scientific, for example, in a large audience, and there is one person who attracts everyone's attention, this person is not necessarily beautiful, There is nothing special on the surface, but he makes people feel different from others in his heart, which is called "demeanor".

"Fame depends on temperament", that is, whether a person has fame or not depends on his demeanor. "Career depends on spirit", of course, if a person's spirit is not good, if he is tired after doing a little work, what future career will he have? "Poor people look at their nails", whether a person has a future depends on his nails, and what is the relationship between nails and a person's future?Absolutely.According to physiology, nails are mainly composed of calcium. If calcium is not enough, it means poor physical strength. If physical strength is poor, there will be no spiritual competition.Some people's nails are flat instead of tile-shaped. We know that such people are very weak and sick. "Shouyao looks at his heels", whether his life is long or not, depends on his heels when he walks.I once had a student whose heels didn't touch the ground when he walked, and he was indeed short-lived.This kind of person is firstly short-lived, and secondly smart and impetuous, so he does things that are told to him quickly, but he is not practical. "If you want to see order, it is only in words." How a person thinks depends on whether his speech is orderly. This view is very scientific.This set of knowledge in China is also called "the study of form and name", and it became popular in the Wei and Jin Dynasties.There is a book - "People's History", you may wish to read it more, it will be useful, it was written by Liu Shao in the Wei Dynasty, and it was annotated by Liu Bing in the Northern Wei Dynasty. science.The recent popularity of personnel management and the science of occupational classification come from abroad.But our "People's History" is even better. It is a real "personnel management" and "occupational classification", which points out who belongs to which category.Some people are career-oriented, and some people are definitely not career-oriented. Don’t make mistakes. Some people have knowledge, but they may not have talent. , is a top-notch person, and there are not many such talents.

There used to be an old friend who didn't read much, but he got a few interesting words from his life experience. He said: "The upper class has ability but no temper; the middle class has ability but also has temper; the lowest class , have no ability but have a big temper." This can be said to be a famous saying, and it is also his knowledge.Therefore, as a person in the world, you must know that some people are knowledgeable and often have tempers, so you must tolerate them, use their strengths—knowledge, and ignore their weaknesses—temper.His losing his temper is not malicious to you, but his own fault, which is his shortcoming in the first place, so what has it to do with you?You must be filial piety, and you must love and respect him in the way of a monarch.Some of my students sometimes get very angry, I ignore him, and later he talks to me and apologizes, and I ask him what is the main topic he wants to talk about?Don't lose your temper first, just talk about the main topic, and then let you lose your temper after talking.He just laughed.

What is the second book that should be studied?It is the "Plain Book" handed down to Zhang Liang by Duke Huang Shi. It is hard to say that this book is a fake book, but it is indeed the crystallization of Chinese culture.He has deep philosophical insights on the principles of being in the world and understanding people. It can also be said to be a book on reading physiognomy. He does not talk about how the eyebrows grow or how the nose looks.Eyebrows, nose, and eyes don't matter, it probably all depends on the person's attitude and order in dealing with the world.Mencius also likes to look at faces, but he doesn’t have a sign. He pays attention to people’s eyes. People who are upright must have straight eyes; people who like to look up must be arrogant; He has mental problems.This is the eye that looks quite right, it is a subject of Mencius's physiognomy, it can also be said to be the "ophthalmology" that is quite good!

Confucius observed people and talked about principles. "Regard the reason" - what is the purpose of seeing him? "Look at the cause" - to know his source and motive, from a legal point of view, it is to look at his criminal intent. In the criminal law, certain cases must have criminal intent to be considered a crime. In the past, Chinese people did not often litigate. Those who like to litigate are called litigants.There used to be such a story that someone was accused of killing someone with a knife, it was a crime and he had to pay with his life.There is a lawsuit to be accused of one thousand taels of silver, but Bao Ke is not guilty.In order to save his life, the defendant had no choice but to pay this thousand taels of silver even if he was deceived.And the litigator got the money, took back the official document sent out, and slightly added the word "yong" in "to kill with a knife", and changed it into the word "toss", so "tossed" to kill with a knife, without any intention of committing a crime , is innocent.In addition, in the Manchu Qing Dynasty, all those who participated in the ceremony of offering sacrifices to Confucius were not allowed to look around in the middle of the ceremony, or turn their heads to talk, otherwise they would commit "disrespect" and beheaded in serious cases, imprisoned in light cases, or at least dismissed Never hire.Once, a governor led his subordinates to sacrifice to Confucius. There was a gap among his subordinates. A went to the emperor and told B to talk back during the ceremony, so the emperor ordered the governor to investigate the matter.As soon as the governor received the imperial edict, he was terrified. Finally, he found the most hated litigator from among his subordinates. He was knocked out for 8,000 taels of silver, one thousand taels of silver for a word, and the litigator gave away a word for nothing. , There are nine words in total: "The minister is at the top and dare not look back." Not only is there nothing wrong with such an answer, but the plaintiff dare not stand up.Because if the investigation continues, if you behave yourself and don't turn your head, how will you know that the defendant has turned your head?Guilty everyone is guilty!A big case that wanted to kill the heads of high officials was gently put down with nine words by the litigation stick.

Li Ling answered the so-called "officials with swords and pens in Su Wu's book, who use their writing and ink." Anyone who is in politics must understand this point. People are more powerful than knives.So when it comes to this, we must "look at the reason", look at his motivation and purpose. "Look at its cause", look at its source, the whole process of action. "Check his comfort", and then look at what he is content with in his usual life?Can you be content with reality.For example, some people are very difficult to settle down. There is a friend in his seventies with gray hair all over his head. He is a scholar and quite knowledgeable.I just retired, my wife passed away, I am not interested in playing cards in life, I am good at calligraphy but I am not interested in writing, a scholar can read a book, but when I get a book, I want to sleep, and I can’t sleep when I lie down——Speaking of this, please young friends Note that old people are poor, and several things are reversed: sitting up and wanting to sleep, lying down but unable to fall asleep.Cry without tears, laugh with tears.If you talk about the present, you forget it face to face. For the past, you even remember when you were a child.You can't hear good things about him, but you can hear them right away when you scold him.This is the tragedy of the elderly—because he is too bored, lonely, and uninterested in everything, he had to make a girlfriend, and I advised him not to get married.His phenomenon is that the elderly feel restless and restless. This is the elderly, but the same is true for young people.This is a psychological problem. If a person does not have a place to settle down in his studies, there will be a big problem.Some people are in good spirits when they have a job, but when they don't have a job, they can't be at ease, which shows how difficult it is to be at ease. Confucius observed people with these three points, so he said, "How old are people! How old are people!" This old man meant to escape.Observe people with the three points of "seeing the cause, observing the cause, observing the place." There is nothing to escape.Looking at anyone's behavior, what is his purpose?How is he doing? (The former belongs to the aspect of thinking, while the latter belongs to the aspect of behavior.) In addition, looking at his usual self-cultivation, what is he content with?Some are content with pleasure, some are content with poverty, and some are content with mediocrity.The most difficult thing to learn is mediocrity. People who are content with mediocrity can do any career.Because he will not be bothered by his career, how do you say that?A person who is content with mediocrity, if he gets rich today, he will not feel that he has too much money and make him unable to sleep; if he is poor, he will not feel poor, nor will he feel threatened by money.So peace of mind is the hardest.Viewing people from these three points, and placing them in the chapter "Weizheng" is the focus of knowing people and rewarding them. The next sentence is one we are all familiar with. The Master said: You can learn the new by reviewing the old, and you can be a teacher. To explain it from the text, everyone knows that it means to review the past and know the present, so that you can be a teacher for others.According to the superficial explanation, that's all. In fact, we need a deeper understanding. "Revisiting history"—we should know when talking about the past. For example, it is not easy to talk about Chinese history, five thousand years, and twenty-five great histories. If the purpose of studying history is not to get a degree, then why?In order to "review the past and learn the new", once you know the past, you will know the future. In this way, "you can be a teacher", the past is your teacher, "never forget the past, and you will be the teacher of the future." This is what it means to learn the new by reviewing the past. What is the reason?Because the previous successes and failures, whether individuals or countries, how they succeeded and how they failed, history clearly tells us a lot.Just chatting with someone, I mentioned that it is very difficult for the current generation of young people to learn. They not only need to know the root of their Chinese cultural tradition - the past, but also know the new knowledge of the present society. It is not only a domestic matter, but also a foreign matter. It must also be clear that ancient and modern Chinese and foreign must understand, so those who are in politics must pay more attention to this matter. After all, in politics, one must be knowledgeable, so "reviewing the past to learn the new can be a teacher." Only in this way can we really learn from the past. history, and judge the development of new things in the future. What is it Next is: The Master said: A gentleman is not a weapon. It would be funny if it is literally translated into vernacular—Confucius said: "A gentleman is not a thing." When it comes to this idea, I often say that we Chinese are really amazing, and we all understand philosophy, especially when we scold others.For example: "What are you?" Speaking of philosophy, I really don't know what I am, because I still don't know what is going on with human life!So I really don't know what I am. But what did Confucius mean by this statement?Because "politics" requires a generalist, and a generalist must understand everything. "Buqi" means not becoming a certain stereotyped person, a person who is in charge of politics has to know everything from ancient to modern, Chinese and foreign.On the surface, a good big politician is like a good actor, he can play whatever role he plays.When playing the role of a coworker, he behaved in a manner and poured tea, and when playing the role of a high-ranking official, being gentle and gentle was being an official, and he was doing whatever he was doing. The knowledge of "a gentleman is not a weapon" means that a true generalist has succeeded, otherwise he has to become a specialist or an expert.So the gentleman does not use weapons in the "Weizheng" chapter, which is to explain the principles of government in this respect.The gentleman is mentioned here, what is a gentleman?Mentioned below: Zi Gong asked a gentleman, and the master said: First follow his words, and then follow them. Confucianism, Confucianism, and Mencius often refer to a gentleman. What is a gentleman?We will discuss it in the future, and this is another issue that will not be discussed here.We only talk about Zigong asking the "junzi" here. How did Confucius answer him?Confucius said, put actual actions before words, don't just brag and do nothing.Do it first, you don’t need to say it. After you finish it, everyone will follow you and obey you.In ancient and modern China and abroad, human psychology is the same. Most of them like to brag, but they rarely show it in reality. The ideal is very high, but it is difficult to realize it in action.Therefore, Confucius said that a real gentleman should talk less empty words and do more practical things. Next, there is another saying about the meaning of a gentleman: The Master said: A gentleman should not compare himself to others, and a villain should not compare himself to others. What is the difference between a gentleman and a villain?Zhou is all-encompassing, it is a perfect circle, reaching everywhere.He said that a gentleman's behavior is the same to everyone, not that he is good to Zhang San and not good to Li Si, that is wrong, and this is called comparison.If you compare Zhang San with yourself, if it is suitable, treat him well, if you disagree with Li Si, treat him badly, that is, "comparison".A great statesman is the same as a religious man. Love cannot be separated from each other. For people, it is good to love them if they are good, but we must love them even more if they are bad. make him good.The attitude of such a real big statesman, that is, a religionist, that is, an educator, is "not to compare every week", to be comprehensive, and not to compare with one side. What is "bi"?We know that Chinese characters, the ancient seal characters are written like this - 勌, the pictograms are the same for two people, facing the same direction; and the ancient Chinese characters - are the pictographic characters that are opposite and go to extremes, so "Bi" "That is to say, if you want people to be exactly like you, it is easy to become partial.Therefore, a gentleman does not compare himself to each other, but what about a villain?On the contrary, it is a comparison but not a thorough one, only to be friends with people who are close to oneself, and everything is centered on "I" as the standard, so that it cannot be universal. Speaking of this, the principle of the gentleman has not yet been explained: Confucius said: learning without thinking will lead to death, thinking without learning will lead to peril. This is what we mentioned earlier. In the past history, there were three basic principles for talents, namely talent, virtue, and learning.There are those who are born with virtue—often a great deal of it—but not with talent.We know that a person with moral character can be conservative. It is very good to teach this kind of person to sit in the rear. Teach him to try to open a situation and rush out, then he can't do it. He doesn't have this talent, he only has the talent of conservation. There is no pioneering talent.Therefore, to be successful is to focus on moral character.It is difficult to combine the two words of talent and virtue, but there is one thing that can make up for it, that is, learning, using knowledge to cultivate the missing side.Although some people are naturally talented and virtuous, they still need knowledge to cultivate them.When it comes to learning, two things are required, one is to learn, and the other is to ask.Ask more people for advice, learn more from others, accept the experience of the predecessors, and add what you have learned from the experience, which is knowledge.But "learning without thinking is useless", some people are knowledgeable, but do not have wise thinking, then they are far-fetched and distant, and become unrealistic and useless.In this way, you can be a scholar, just like us-teaching, bragging, not only in academia, but also in other circles. There is knowledge, but no real thinking, which is unrealistic. On the contrary, there are some people who "think without learning are perilous".They have ideas and geniuses, but they have not been solidly trained in learning, which is also very dangerous.Many people tend to rely on their genius and act recklessly. They mistakenly think that it is creation, and they end up harming themselves and others. Especially the current Chinese youth, who are subject to the exchange and collision of ancient and modern Chinese and foreign thoughts, the hesitation and contradiction of thought, the depression and irritability of emotion, fully show the disorder and anxiety of the times, thus forming the morbid psychology of young people.On the other hand, the elders who represent the previous generation lamented the poverty of their huts, lamented the "decline of the world" and "the old people's hearts". In the world, it is like a piece of white paper, dyed with vermilion will turn red, dyed with ink will become black, the result is because of the subjective concept of parents-"I hope my son will become a dragon, and my daughter will become a phoenix." One piece, either they are forced to become nerds, or they are forced to become Taibao, and they are not really Taibao.I often say that Shintabo is a talent who makes history.Therefore, the thinking of the older generation, whether they are parents, teachers, or leaders, should first have some self-education.Especially those engaged in education and leadership of cultural thought, they must not be unaware of this issue. Therefore, when it comes to the education of young people, we must first pay attention to their fantasies, because fantasies are the basis of learning.According to my research, whether ancient or modern, Chinese or foreign, the foundation of each person's knowledge and career is established in the period of adolescence. From this period of adolescence and from the personality of adolescence, the achievements of middle age and old age can be seen.A person's whole life is nothing more than adding the ideals of his youth to the cultivation of knowledge. In middle age, his career is the display of his ideals. In his later years, he recalls the achievements of his youth.So I said that history and culture, whether Chinese or foreign, are always young, always only thirty years old, not five thousand years old, why?People's intelligence and wisdom are developed before the age of 40. Even from the perspective of science, new inventions are rare after the age of 40. Everyone's achievements are in the stage of teens to 20s and 30s. The achievements of mankind in this period of time, when accumulated, become cultural history.When the human brain grows to full maturity, he is in his fifties or sixties, but he is mostly like an apple, and has just fallen to the ground.Therefore, human wisdom will always be a relay race at the 30-40 stage, and will always continue with 20-30 years of experience. As a result, there are only 20-30 years of experience in the 5,000-year history.So the basic problems of human beings have not been solved.Which came first, the chicken or the egg?Where did the universe come from?What is life like?Still no absolute answer.Therefore, with thinking, but also mechanics.As mentioned above, it is useless to have knowledge without thinking; on the contrary, if you have thoughts, you need to cultivate knowledge, such as teenagers, who are talented but not talented, just like some teenagers in the United States, who are addicted to drugs. As for streaking, I don't know what tricks to play in the future.Therefore, without knowledge to cultivate thought, it is "periled", dangerous. heresy and extreme What follows next is: The Master said: Attacking heresy is nothing but harm. This is a problem now.We know that "different" means special, and "duan" means the other end.But after Confucianism in the Song Dynasty, the word "heretical" was used to refer exclusively to Buddhism and Taoism, and there was no such affirmative term before the Song Dynasty. Speaking of this, I would like to mention a question by the way: there is a popular term in the world now - sinology.When European and American countries talk about Chinese culture, they all call it "Sinology". This is a common name in the world, and it has become a habit, and there is no way to correct it.In fact, this concept is wrong.The so-called Sinology in our Chinese culture refers to the study of Han Confucianism, which focuses on exegesis.The so-called "exegesis" refers to the textual research on textual research, what is the explanation for a word, and why is it written in this way?But Sinology is very annoying. Sometimes they can write articles with more than 100,000 words for a single word, so it is also a headache for us to study books in this area.However, what the ancients called a Ph.D.—the same is true of our current Ph.D.—often can write articles of more than one million words by virtue of these in-depth research. This is the study of exegesis.Later, it developed into textual research, which is to study whether a certain sentence in a book is true or false.For these knowledge, more than one million words can be written for a topic or a certain concept.In short, Han Confucianism is the study of exegesis and textual criticism; in Chinese culture it is called "Sinology", which means the study of Han Confucianism.Sinology began with Emperor Wu of the Han Dynasty, and there was a "Doctor of the Five Classics", that is, a person who has mastered the classics in the Four Books and Five Classics is a "doctor". Therefore, China has the honorary title of doctor, which also began in the Han Dynasty.A doctor is an expert.Such as a doctor, is an expert.After the Tang Dynasty, I gradually paid more attention to literature, because hundreds of years of exegetical textual research has been done, and it is almost sorted out. In the Song Dynasty, there were the so-called five major Confucianists, including Zhu Xi and other five people. They advocated new ideas and believed that there would be no successors after Confucius and Mencius.There was an interval of more than a thousand years. I don’t know where they met Confucius and Mencius, and they immediately got the secret biography and connected the theory. This is a very strange concept of Song Confucianism.Then they criticized each school for being wrong and created the so-called Neo-Confucianism.However, one thing to note is that Neo-Confucianism is still very popular in our current ideological circles, and there is a school that calls itself Neo-Confucianism and Confucianism.But unfortunately, they are not systematic yet, still nondescript.As for the Confucianists of the Song Dynasty, they specialized in the study of mind and nature. Where did the Confucianism and Mencius's study of mind and nature actually come from?Half of them came from Buddhism, and half of them took things from Taoism and transferred them to Confucianism without changing the medicine.Therefore, I do not agree with Song Confucianism.As for the Confucianism of the Song Dynasty, I also spent a lot of time studying it. When I discovered this, I disagreed with them.It doesn't matter if a person borrows something from the Zhang family. You can tell Lao Li that it is borrowed from the Zhang family. It is not an exaggeration.But borrowing things from the Zhang family, pretending to be self-serving to save face, and turning around to scold the Zhang family, is unreasonable.Song Confucians borrowed the knowledge of Buddhism and Taoism to explain the Confucian theory of mind and nature, and on the one hand they refuted Buddhism and Taoism.The result is more than that. From Song Confucianism down, this school of Neo-Confucianism in the past dynasties caused Confucianism and Mencius to be overthrown and criticized by others. Song Confucianism must bear 100% responsibility.Later, through the Song, Yuan, Ming, and Qing dynasties, they all went round and round in the scope of Song Confucianism. It is difficult to draw a conclusion as to whether they expound the true meaning of Confucius.There is a "Four Dynasties Xuean", which talks about the Confucian mind and nature for hundreds of years in the Song, Yuan, Ming, and Qing Dynasties.Especially in the last years of the Ming Dynasty, Confucianism was very popular, so when the Qing Dynasty entered the customs, many people were very indignant at Ming Confucianism's Confucianism, thinking that the result of Ming Confucianism's advocacy of Confucianism was: "Sit quietly and talk about your heart, and die to repay the king when you are in danger." Blame Confucianism It is of no use to the country at all.Usually, they talk about morality and learning, and sit upright and talk about their hearts and minds. When the country is in great trouble-"I will die to repay the king" and I will die, that's all.But having said that, it is not easy to be able to "repay the king with death", but it is too outrageous for the true Confucian way of governing.Therefore, ordinary scholars in the early Qing Dynasty were quite disgusted with this Neo-Confucianism, which is highly talkative and does not make up for the difficulties.The most famous people such as Gu Tinglin, Li Erqu, Wang Chuanshan, and Fu Qingzhu never surrendered to the Manchu Qing, but devoted themselves to the work of opposing the Qing and restoring the Ming Dynasty.Later, the Hong Gang among the social gangs in China, now also called Hongmen, was their underground organization at that time. The scholar bureaucrats had no choice but to go underground. The Hongmen was first organized in Taiwan by Zheng Chenggong and others, and it has been affecting Shaanxi. They are all within their scope of activities. The so-called Tiandihui and so on are all derived from the later divisions of the Hongmen. People like Gu Tinglin in the early Qing Dynasty disagreed with the empty talk of Song and Ming Confucians, so they turned back to learning, and then followed the path of textual research, which was called "Pu Xue", so it was also called Sinology.As Chinese, we must understand how the name "Sinology" came about.The study of China by foreigners is also called Sinology, which refers to Chinese studies.The Sinology referred to in ancient books is a study that emphasizes textual research, and this is introduced by the way. Why did we ask this question?It is because of the words of Confucius: "If you attack heresy, you will do harm." Since the Song Dynasty, for 800 years, when mentioning heresy, most people think it refers to Buddhism and Taoism.Don't get this sentence wrong. At the time of Confucius, there was no Buddhism or Taoism, and there was no separation between Confucianism and Taoism at that time.Taking the cultures of Confucianism, Buddhism, and Taoism as the center of Chinese culture occurred after the Tang Dynasty, so it is a wrong idea to think that the word "zhongyue" refers specifically to Buddhism and Taoism. Now let's turn around and study, what is "heresy"?This is very simple to explain in words. "End" is the two ends, the tip, the heads on both sides, or the heads with many sides are called "ends". "Heretics" are those who follow extreme deviations and do not follow the middle way.Not only does he not follow the middle path, but he also innovates, especially engaging in weird ideas.Regarding this point, if we use modern ideological issues and psychology to study, we can also say that most people like heresy, and everyone has a nature that likes to be different. From raising scholars to taking exams, you can read an article if you have the opportunity, which will be of great help to your life. This article is referred to as "On raising scholars", written by Su Dongpo.This article occupies an important position in the field of Chinese political thought—political philosophy, especially those who study politics and society must read it.This article is very meaningful, it puts forward a principle, and it makes a lot of sense. The name "Nursing Scholars" originated in the Warring States Period. At that time, books were not as popular as they are now, and there was no examination system. Ordinary common people had knowledge, so they relied on the rich and powerful to find a way out, and went to their homes as guests.In the past, it was called guests, but now it is called "attendant"; from Tang Dynasty to Qing Dynasty, it was called "Shogunate".Like Zeng Guofan, many capable people are in his shogunate—equivalent to the current research office, staff group, and secretary office.Now also known as staff. This is the case with the "Nursers of the Six Kingdoms". At that time, what kind of people did they raise?Su Shi pointed out that there are four kinds of people who are intelligent, eloquent, courageous, and powerful; in fact, it can be said that there are only two kinds of people, one uses brains and the other uses physical strength.Discussing these four kinds of people, if you write a doctoral thesis based on the science of modern job classification, you can write at least two million words without any problem.But the ancient culture of our country likes simplicity, so an article of a few hundred words is enough. 苏轼在这篇文章中说，社会上天生有智、辩、勇、力这四种人，他认为这一类的人好役人——坐着吃人家的——无法役于人。如果我们用社会学来研究，社会上有许多人是这样的，用头脑非常能干，叫他用劳力就不行，有些人叫他用头脑就像要他的命，要他做劳力就蛮好。但有些人有力去打架，力气好得很，要他做工，做三个小时就做不下去了。所以研究社会、研究政治，要多观察人，然后再读有关的书，才有道理。又像许多人有智，这个智是聪明才智；有许多人有辩术，专门用手段，不走正道，走异端，打鬼主意第一流，正当方法想不出来。但是不要忘了，他也是一个人才，就看老板怎么用他，这就是所谓会不会用人了。所以智与辩看起来是一样，聪明的人做事一定有方法，但是正反两面的方法不能相违。勇与力看起来似乎也是一样，但是勇敢的人不一定有力气，而个子高大孔武有力的人，教他去前方打仗、为国牺牲，他怕死了不干，这是有力没有勇。因此苏东坡说智、辩、勇、力四种人，往往需要人家养他，不能自立。不过依恃人家，攀龙附凤，也可以立大功，成大业，教他一个人干，就没有办法。 所以到秦始皇统一中国以后，焚书坑儒，不养士了，这些人就走向民间去，结果怎样呢？Inverted!后来到了汉朝的时候，对这种士怎么办呢？到汉武帝时代，就是中国选举制度的开始，那个时代的选举，当然不像现代的由人民去投票——这是西方式的选举。中国式古老时代的选举，是由地方官参考舆论，把地方上公认是贤、良、方、正的人选出来，（以现代名词而言，是人才的分类，贤是贤，良是良，方是方，正是正，不要混为一谈，这是四个范围。）称为孝廉。 （中国文化以孝治天下，所以称孝廉。到清朝时，考取了举人，还是用孝廉公这个名称，那是沿用汉朝的。）汉朝实行这样的选举制度，就取代了战国时养士的制度，所以汉朝四百年天下，就可以定下来，到隋朝又开创以文章取士的考试办法。到唐太宗统一天下以后，正式以汉朝地方选举的精神，采用了隋朝考试取士的方法，综合起来产生了唐朝考选进士的制度。所谓进士，就是将民间有才具的知识分子，提拔出来，进为国士的意思。那时候考的秀才不是清代的秀才，清代的秀才是考试阶级的一个名称，秀才再考举人，举人再考进士，进士第一名是状元。唐代的秀才，也便是进士的通称，凡是学问好的、优秀的，都称秀才。 天下英雄入彀中 唐太宗创办了考试制度，录取了天下才人名士以后，站在最高的台上，接受第一次录取者朝见之后，忍不住得意的微笑道：“天下英雄尽入吾彀中！”他的意思是说，你看我这一玩，天下的英雄都自动来钻进我的掌握中，再不会去造反了。有功名给你，有官给你做，只要你有本事，尽管来嘛！这是唐太宗的得意之处。苏轼也说，建立了考试制度以后，就等于六国时候的“养士”，所以他认为养士是很重要的事。以现在的观点来说，就是智、辩、勇、力分子没有安排很好的出路，没有很好的归宿，就是社会的大问题，也是政治的大问题。但是如何使他们得其养，又是个问题。起用也是养，退休也是养。讲到养，我们要想到前面所讲的，犬马也有所养呀！不是说有饭吃就得养了，仅仅这样是养不了的。智辩勇力之士，有时候并不一定为了吃饭。天生爱捣乱的人，如果没有机会给他捣乱，他好像活不下去，若不要他捣乱，就得把他引入正途，这就是为政教化的道理。解释了半天，“异端”就是走特殊思想，不走正路的，走偏道，而偏道中还想出特别花样。但是，异端有没有用处？但是有用处的。举个例子来说，汉朝平定天下，汉高祖说，我不过得到几个人而已。他是指张良、萧何、陈平等，尤其是陈平这个人，在历史上也是有名的六出奇计，他只为汉高祖提过六个建议，还是秘密的建议，后世从历史上知道内容的也只有五次，另外一次到底是什么花样，直到现在无法确定。 所谓奇计者，就是古怪的、特殊的。我们读了历史也就知道，异端不能乱用，还要以德业为基础，异端多半走入术的路子，术就是方法、权术。权术没有德业为基础，就要不得。所以我们再看历史，《史记》记载很清楚，陈平六出奇计，帮助汉高祖统一天下，但是陈平说了一个预言，他的后代不会太好。人家问他什么原因，他说他喜欢用阴谋，他说：“阴谋者，道家之所忌也。”为天道所忌。果然汉高祖封给他的国，到他孙子手里就亡，他也早知难逃自取灭亡之道。 这个道理，是说明孔子所说的“异端”，并不是宋儒所指佛道两家而言的异端，而是走偏道，喜欢走特殊路子钻牛角尖的异端。所以孔子说：“攻乎异端，斯害也已。”跟着下来，什么不是异端呢？什么是作人做事应该的道理？子曰：由！诲，汝知之乎？Knowing is knowing, not knowing is knowing. 由是名字，子路的名字叫仲由。“诲”字下应该有一个小标点，诲是说教育、教诲。“汝知之乎？”你知道吗？“知之为知之，不知为不知，是知也。”——一个人要平实，尤其是当主管领导人要注意，懂得就是懂得，不懂就是不懂，这就是最高的智慧。换句话说，不懂的事，不要硬充自己懂，否则就真是愚蠢。 关于这一点，几十年来看得很多。这个时代，很容易犯这个毛病。很多学问，明明不懂的，硬冒充自己懂，这是很严重的错误，尤其是出去做主管的人要注意。我们看历史上伟大的成功人物，遇事常说：“我不懂，所以要请教你，由你负责去办，大原则告诉我就行了。”说这话的人就成功了。如果硬充懂就不行，结果一无所成。历史上，古今中外莫不如此。政治的道理也一样，懂就懂，不懂的就是“对不起......我不懂。”这是最高的智慧，也是最高的礼貌。所以我常对出国的学生们说，有一个最高的原则，也是走遍天下的国际礼貌，那便是你走到任何国家说：“对不起，我是中国来的，对这件事我不懂，请问应该怎么办？”万万不要认为这样说是丢人，这是最大的礼貌，不会吃亏，尤其做国民外交更用得着，最怕冒充懂，就会失礼。 到这里是为政的大原则，下面文章的气势为之一转，而转到另外一个人。 千里求官只为财 子张学干禄。子曰：多闻阙疑，慎言其余，则寡尤；多见阙殆，慎行其余，则寡悔。言寡尤，行寡悔，禄在其中矣！ 子张是孔子的学生，他姓颛孙，名叫师，少孔子四十八岁，是位年轻学生。他到孔子这里来是要学干禄的。什么叫“干禄”呢？就是怎样去谋生。古代俸和禄是两回事。“俸”等于现在的月薪；“禄”有食物配给。禄位是永远的，所以过去重在禄。“干”就是干进、干求、干禄，就是如何拿到禄位。换句话说，孔子希望弟子们学仁学义，子张这位学生来的时候，大概填志愿表与众不同，直截了当，干脆两个字——干禄；要找饭吃，怎样找公务员当。但是孔老夫子没有气得把他撵出去，反而传授他一套办法说，想做一个好干部，做一个良好的公务员，要知识渊博，宜多听、多看、多经验，有怀疑不懂的地方则保留。阙就是保留，等着请教人家，讲话要谨慎，不要讲过分的话。本来不懂的事，不要吹上一大堆，好像自己全通，最后根本不通，这就丢人了。如不讲过分的话，不吹牛，就很少过错；多去看，多去经验，对有疑难问题多采取保留的态度。换句话说，对于模棱两可的事，随时随地都用得到古人的两句话：“事到万难须放胆，宜于两可莫粗心。”第二句就是多见阙殆的意思，这个时候要特别小心处理，不要有过分的行动，这样处世就少后悔。一个人做到讲话很少过错，处世很少后悔，当然行为上就不会有差错的地方。这样去谋生，随便干哪一行都可以，禄位的道理就在其中了。 从这一段书中，我们看到孔子的教育态度，实在了不起，这个学生是来学吃饭的本领，要如何马上找到职业。孔子教了，教他作人的正统道理，也就是求职业的基本条件，我们为人做任何事业，基本条件很要紧，孔子说的这个基本条件已经够了。 到这一节为止，上面都是讲为政中关于作人处世的部分， 下面高峰突起，就正式讲到政治问题。 哀公问曰：何为则民服？孔子对曰：举直错诸枉，则民服。举枉错 诸直，则民不服。 哀公是鲁国的国君，孔子自己祖国的君侯，孔子忠君爱国之心是很强的，自己国家的领袖问他怎样使老百姓心服。要注意这个“服”字，含义可说是服从，也可以说绝对服了，不敢反抗，这是重点。以鲁国的国君，问到这样一个问题，是一大笑话。在中国政治的道理，所谓服与不服，在德不在力，权力的使人服是霸术、霸道；道德的使人自然顺服，才是王道。鲁哀公拿这个问题问孔子，你说孔子怎么办？他很婉转的说明这个道理，他说“举直错诸枉，则民服。”这个“举”就是提拔，这是针对鲁哀公当时的政治毛病而来。举直，就是提拔直心直道而行的人，包括圣贤、忠诚、有才能的人。“错诸枉”的错等于措，就是把他摆下去，放下去，把狂妄的人安置下去，这样老百姓自然就服了。相反的，“举枉错诸直”，把狂妄的人提拔起来，或只用自己喜欢的人，而把好人打击下去，老百姓自然就不服了。这是谁都懂的道理，而孔子拿这人人都懂的话去告诉他，就好像说当诸侯、君王的人都不懂，未免太笨了。 但人生经验告诉我们，一个人到了那个权位的情况，就很难讲了。譬如我们平时常会说，假如我做了某一位置的事，一定公正，但是真的到了那一天，就做不到绝对公正。人总会受人情的包围，例如，人家送高帽子，明知是高帽子，仍然觉得蛮舒服的，这就是要命的心理了。所以一个人能够做到公正廉明，真是一种最高的修养。像唐朝的历史中记载，武则天问武三思，朝中谁是忠臣？武三思说，跟我好的都是忠臣。武则天说，你这是什么话？武三思说，我不认识的，怎么知道他好不好？同样的道理，看戏容易作戏难，所以我们批评历史容易，身为当局者时，就真不容易了。因此我们知道孔子答复鲁哀公的话，虽然非常平淡，但最平淡的道理是最难做到的。 下面接着是季康子的问话，我们曾经提到过，季家是鲁国的权臣，后来鲁国就是亡在他们手里，季康子问什么呢？ 季康子问：使民敬忠以劝，如之何？子曰：临之以庄，则敬。孝慈，则忠。举善而教不能，则劝。 使民，就是怎样使用群众的意思，在为政的道德上而言，这个动机就有问题，要想使用别人就已经是问题了，他还用了一个当时蛮流行的口头语，敬啊！忠啊！这些都是老子当时所骂的假仁假义。（其实老子并不反对仁义，只是当时社会普遍流行谈的仁义，变成了虚假无实的名词，所以老子反对。）他提到敬与忠两个字，是大问题。敬是尊敬人，忠是忠于事，劝是教导的意思，等于现在所说的“教育”。孔子对于季康子所提这几个大问题，没有批评不对，认为都对。但是孔子告诉他，不要只是空洞的宣传，口头话没有用，天下人的聪明相等，口头骗得了一时，骗不了永久。所以他告诉季康子，接近老百姓，内心要有真正的庄严情操，百姓对你自然就恭敬了。如对人敬礼，只是表面的动作，而内心却是不诚，则敬礼的姿势都不对的，这样的敬礼有什么意义？要内心真正的庄严，尤其对部下、对群众，有发自内心的庄严情操，部下对你自然就恭敬了。“孝慈则忠”，真正爱人，人对你自然尽忠，一个人对部下与群众，付出爱儿女一样的心肠，付出了真情，则没有不收到忠的反应的。如果没有这种慈孝，光是劝导教化是没有用的。“举善而教不能则劝”，对善的奖励提倡，不作官样文章，诚恳的举善。“教不能”，部下不懂的，并不讨厌他，教他，因为你要作之君，作之师，等于他的长辈，既然作长辈，就是作老师，尽量教他，他自然受感化。 由这里看到答复国君的问话与答复权臣的问话不同之处；都在《为政》篇中，连起来文章又转了一个味道了，所以连贯起来看文章的编排非常妙。尤其古代文章，几句话在不同时间，不同地点说的，把它连贯起来，而仍能成为一篇曲折有致，蛮讲究结构的文章，它的文学价值，也实在不简单。 治国难！齐家更难！ 或谓孔子曰：子奚不为政？子曰：书云“孝乎，唯孝友于兄弟。” 施于有政，是亦为政，奚其为为政？ 这时候有人说话了。对孔子说，你吹了半天牛，说了许多为政的大道理，头头是道，你自己怎么不出来为政呢？你自己来干嘛！讲到这里，我要特别提醒诸位，以前我们说过《为政》这一篇，被大家解释成是孔子的政治哲学思想，是不大对的，因为孔子不讲政治，只讲为政。拿现代政治哲学来讲，是大原则，并不是政治的一种方法。所以孔子对于这个问题的答复，他引用了《书经》里的话解释说，《书经》里不是讲过孝道吗！一个人在家里能够孝敬父母、友爱兄弟、家人、朋友（社会关系），这也就是政治了。有朋友说自己不得志，我说你有什么不得志？不是员，就是长，他说没有什么长在身，我说你至少是家长呀！这个资格还真不容易，这件事情也真不容易做好。孔子说的也就是这个意思，所以他说，何必一定要出来从事政治工作，才叫作政治呢？ 下面讲为政的原则。 子曰：人而无信，不知其可也。大车无叟，小车无叟，其何以行之哉？ 这节很重要。为政的道理——言而有信，是非常重要的。我们读中国历史，对于从政的人，始终要注意一个道理，所谓“百年大计”。一件事情，一个政策下来，要眼光远大，至少须看到百年或几十年以后的变化与发展，这是古人政治的道理。 天下没有一个完整无缺的法律或完整无缺的办法。天下事一定会变，而且时时在变，这张桌子今天是新的，十年以后就不新了。不新了该怎么办？今天就要预作最好的、最切合十年后应变的方案。我们看小说，诸葛亮给人补救的方法，都是“锦囊妙计”先放在那里。对为政来讲，这个“锦囊妙计”就是百年大计。不可只顾目前，如只顾目前，事情因时间的发展改变而情况不同，就变成言而无信，结果就是朝令夕改。早上下的命令，晚上认为不对，去赶快改过来，究竟哪个对？老百姓搞不清楚，这就是大问题。所以孔子说作人、处世、对朋友，“信”是很重要的，无“信”是绝对不可以。尤其一些当主管的人，处理事情不多想想，骤下决定，以致随时改变，使部下无所适从，所以孔子说：“人而无信，不知其可也。” “大车无輗，小车无軏。”輗和軏两个字，是古代车子上的车杆子。大车是牛车，輗就是牛车上一根用来套在牛肩上，中间的大梁子；小车是马车，軏就是马车上挂钩的地方，这都是车子上的关键所在。他说作人也好，处世也好，为政也好，言而有信，是关键所在，而且是很重要的关键。有如大车的横杆，小车的挂钩，如果没有了它们，车子是绝对走不动的。讲到这里，本篇快近尾声。子张，就是刚才说到那个来问谋生办法的子张，现在提出一个大问题： 子张问：十世可知也？子曰：殷因于夏礼，所损益可知也。周因于殷礼，所损益可知也。其或继周者，虽百世可知也。现在说十世的问题。先说世，什么是世？西方的观念，一百年为一世纪，西方文化以耶稣诞生那一年（约在我国汉朝的时候）开始为纪元——第一年。现在为一 九七四年，又称二十世纪。我们现在也用这个西元，站在中国文化的立场上，是相当令人痛心的事，一个当祖父的，不应该与孙子平行，不应该把自己的历史抹煞，这实在痛心。这暂且不提，我们知道现代西方文化以一百年为一世纪，而中国文化过去的世，小的单位以三十年为一世，这是一个时间的代表单位，后来用以作抽象的代表单位了。这是把一代叫作一世。所以每说到“世”的问题，常以“十世”表示久远。唐代以后，佛学进了中国，又有“三世”之说，什么叫“三世”呢？过去、 现在、未来，就叫“三世”。几千万年前是过去，前一秒钟也是过去的；现在就是现在；未来，此后的一秒钟是未来，以后的千百万年也是未来。这就叫“三世”——是佛学的名称；儒学则称之为“十世”。这里上的十世，等于说千秋以后将来的世代。 子张问孔子是不是可以先知，预言将来怎么演变，孔子在这里讲到夏、商、周三世，只是引用过去以代表将来。子张问孔子将来时代的演变知不知道？孔子说知道。怎么会知道呢？孔子说殷商的文化是哪里来的，是由夏朝的文化演变而来。不过由于时代的变迁，夏朝原有的文化，有的减损了，有的增益了。但增益也好，减损也好，总由前面的历史迹象而来，必须要变才变。殷商以后是周朝，所以周朝文化，又是从殷商渐变而来的。我们现在说传统文化，所谓传统，就是这样在一个系统中渐变传下来的，并不是顽固得一定永远保留原来的样子，才叫传统。所以周朝就因为殷礼——殷商的文化，演变成周朝的文化。那么从周朝的文化，也可以看到前朝，殷商文化的对与不对，而有所改变。“其或继周者”，孔子是东周时代的人，这意思就是说，周代的文化也是要变的，而将来的历史演变，不必说下一代会变成什么样子，就是千百万年以后会变成什么样子，也可以知道。孔子并不是有宗教性的神通，也不是先知，换句话说，是他要人凭借智慧，多读历史，就知道过去。既然用上述的法则，循历史的轨迹就可以知道过去，用同一法则，也就能知道未来。以前提到过，温故而知新，也是这个道理。历史的演变，不会突然的，都是渐变而来的。所以将来的历史，未来的时代，明天怎么样？几乎很清楚的可以了解。 下一段把为政的道理讲完了，每篇都有一个结论，但是本篇的这个结论，非常有意思。 高明之家鬼瞰其室 子曰：非其鬼而祭之，谄也。见义不为，无勇也。 为什么把这两句话做为《为政》篇的结论？而且为什么提到鬼呢？中国文化讲孝道，敬祖宗，就要拜鬼了。所以鬼在这里，不是一般人讲的魔鬼，而是祖宗的灵魂。要拜鬼，要拜自己的鬼，还是拜别人的鬼呢？这句话的意思很妙，很幽默，也很深远，拜人家的祖宗就是拍马屁（谄媚），不知从何说起才对。 因为夏朝的文化尚忠，殷朝的文化尚质。但是殷也尚鬼，那时社会的风气，每个人都诚恳老实，迷信的成分也多；周则尚文，才注重人文文化。孔子所崇拜的是人文文化，这是上古历史文化演变有名的转捩点，所以孔子在这里提到鬼以后，第二句就说：“见义不为，无勇也。”看到应该做的事情，不敢去做，没有勇气。没有智、仁、勇就无法从政，换句话说，也不应该从政。 历史上有许多人是见义不为，对许多事情，明明知道应该做，多半推说没有办法而不敢做。我们作人也是这样，“看得破，忍不过。想得到，做不来。”譬如抽香烟，明明知道这个嗜好的一切害处，是不应该抽，这是“看得破”，但口袋里总是放一包香烟——“忍不过”。对于许多事，理论上认为都对，做起来就认为体力不行了，这就是“想得到，做不来。”对个人的前途这样，对天下事也是这样。这是一个重要问题，所以为政就是一种牺牲，要智、仁、勇齐备，看到该做的就去做， 打算把这条命都付出去了。尽忠义，要见义勇为。所以把这句话加在《为政》篇的最后，这是为政的基本精神——要有见义而为的大勇；要有人溺己溺，人饥己饥的胸怀。