Chapter 8 Eighth third-2

Now let's talk about "O" and "Zao".Why do they worship the Kitchen God?In terms of political philosophy. "Food is the paramount necessity of the people", this is the famous saying of Guan Zi.Because diet is the most worthy of attention and attention, so we worship the Kitchen God.Especially in the past, when education was not popular and the rule of law was emphasized, there were tablets of gods such as the kitchen god, the god of wealth and ancestors in the family.Most ancient Chinese buildings have this design. The entrance must be a hall, and there are ancestral tablets in the hall, and some of them read: "Heaven, Earth, Monarch, Parent, and Teacher".In the early years of the Republic of China, the characters on the tablet were changed to the characters for the country. Looking at these five characters, which religion do Chinese people believe in?Do not believe in any religion, but believe in any religion.There is also the god of wealth in the bedroom, and the kitchen god in the kitchen. "Ao" is the ancient family god, the god of our ancient China-religion is very wonderful, representing the ideal of Chinese political organization.Where there are parents in the family, there are family gods.There is also the kitchen god, who even has to take care of eating.It is said that the Kitchen God not only manages the behavior of the family members throughout the year, but also records good thoughts in his heart or brainstorming, and at the end of the year: God will report good or bad.Therefore, the country people sent stoves, made him a piece of candy to eat, and gave him a red envelope, so that "the heavens will say good things, and the earth will repay good luck." When he reports to heaven, he is asked to say more good things for his family, and to give him more blessings when he returns.So after the 23rd day of the twelfth lunar month and until the fourth day of the second lunar month, when he was not at home before returning to heaven, he would occasionally hit him behind the back and secretly humor him a few words.

These Chinese folk myths and stories can also be classified as "folklore" in modern times.To understand these, you must at least read the book "Jingchu Sui Shi Ji", especially the customs of the south-the north and south of the Yangtze River during the New Year. This book probably has them all.In human society, there are village chiefs, township chiefs, and district chiefs.On the invisible side, there are gods such as the land and the city god.Who is in charge of the City God?Under the control of Hades.The King of Hades is under the control of the Jade Emperor, who is in charge of the Jade Emperor?The mother of the Jade Emperor - the Holy Mother of Yaochi.From this point of view, the highest religions in the world are goddesses.There is the Virgin Mary in Catholicism, the Guanyin Bodhisattva in Buddhism, and the Virgin Mary in China.So women are still the greatest.At the same time, it can also be seen that people have talked about religion for a long time. Despite the teachings and dogmas, they still worship women in the end, because the love of motherhood is the greatest after all.A religious organization like this is all-encompassing and represents the political philosophy of the Chinese people.So heaven and man are consistent.

It was very humorous for Wang Sunjia to ask Confucius this question about the mystery and the stove. What he meant was to tell Confucius that you are always in contact with the princes, and it is useless for us literati and bureaucrats to say something nice for you in front of the king. ah!You have visited the princes, you should come and burn incense to us.Confucius gave a positive answer: "No. If you are offended by heaven, you have nothing to pray for." This is the spirit of Chinese religious thought.He said that if a person is really a bad person or doing bad things, it is useless to pray, and no Bodhisattva can protect you.The so-called self-help and God's help, God is established in one's own heart.In other words, people have personality, and especially they need to establish personality psychologically, without relying on external protection.If God blesses you if you enter the church, then God is guilty of accepting bribes in the first place.At the same time, it is equivalent to Confucius replying to Wang Sun Jia, saying, I know all these methods, but I just disdain them.

It can also be known from the above words that the culture that started in the Zhou Dynasty and the teachings of Confucius have always followed the line of humanistic culture, so Confucius said: Confucius said: Zhou Jian was in the second generation, and he was so depressed that he was very literary!I am from Zhou.This is the evolution of the culture of the three dynasties of Xia, Shang, and Zhou mentioned above: Xia Shangzhong, Yin Shangzhi (ghost), and Zhou Shangwen.Shang means advocating and emphasizing, and Xia's culture emphasizes loyalty and simplicity.The culture of the Shang Dynasty is still simple and simple, but the religious concept is very strong.What about Zhou Dynasty culture?Today we talk about the Chinese culture in the thought of Confucius and Mencius, which is the culture of the Zhou Dynasty, focusing on humanistic culture. "Zhou supervised in the second generation" means that the culture established by the Zhou Dynasty is a collection of the great achievements of ancient times.Our Chinese culture today is represented by the culture of the Zhou Dynasty. "Yuyu is Wenzai", Yuyu is an adjective, which means a very lush, great and brilliant humanistic culture.Confucius here claims that his cultural thought is to inherit the past and inspire the future, and to carry forward the cultural spirit of the Zhou Dynasty.This is after connecting to the religious culture mentioned above.Confucius believed that only the line of humanistic culture is completely correct.

Be modest and studious Now on to another paragraph: When the son entered the temple, he asked about everything.Or say: Who is it that the son of the Man of Man knows the rites?When entering the temple, ask about everything.The son heard it and said, "It's ritual." 鄹 is the place where Confucius was born, that is, Zou.The son of the Man refers to Confucius.What this paragraph is talking about should be when Confucius was the governor of the State of Lu—the Minister of Justice and the Vice President of the Executive Yuan (the ancient official system cannot be compared with the modern one, so for the sake of understanding, let’s make this similar comparison), participated in the Jongmyo Grand Ceremony representing the country and the royal family.After he entered, he had to inquire about everything and ask people for advice.where to gowhere to sitAsk people about everything.So some people laughed at him and said that most people praised him wildly, saying that Confucius was a great man and understood etiquette in every way, but this "man of the earth" entered the temple, knew nothing, and asked others for advice on everything.This was known by Confucius, and he said: "This is etiquette!" As we mentioned before, if you go abroad to another country, the customs and habits are different, and you should ask more questions if you don't understand other people's affairs.It's the same when you go to other people's homes, it's the same for seeking knowledge, and it's the same for doing things. Asking people for advice sincerely is the spirit of etiquette and the principle of being a human being.

The Master said: Shooting does not focus on the skin, the force is different, and it is an ancient way. Archery is an ancient traditional martial art——archery. At that time, martial arts had not yet developed to Shaolin Temple and Wudang School (these things happened after Tang and Song Dynasties).The military martial arts of the Zhou Dynasty was the era of chariot warfare. The most important weapon was the bow and archery. The standard of martial arts depends on how good the archery is. It is equivalent to the standard of modern target shooting and archery. Regardless of whether the arrow can pass through the cowhide, it is absolutely standard for each arrow to hit the target, and whether the arrow can pass through the cowhide is not considered.Because everyone's natural physical strength is different, some people have strong physical strength, his arrows can not only pierce cowhide, but can even pass through walls, while some people's arrows can't pierce through cowhide, but every arrow hits the heart, which is enough. standard.

This paragraph is to explain whether it is up to the moral standard to be a person and do things. It only asks whether it is in line with the righteous way, and does not demand the degree of his accomplishment in things.Because there is no opportunity for him to express himself, the environment is wrong, the time is wrong, he will not be able to express himself, what can be done about this?By analogy, we can reduce some demands on people and things. Zigong wanted to tell the sheep of Shuo.Confucius said: Give it!You love your sheep, and I love your gifts. One of the very solemn ceremonies - Gao Shuo.The first day of each month is the new moon, the fifteenth day is the hope, and the moon is dark.In the past, these holidays were not scheduled. "Suo Wang" is a time for rest, but it is not as important as it is now.On the first day of every month, the ruler should represent the country and report to the ancestors of heaven and earth what he has done. This is the so-called "Gao Shuo".To use the current concept, it means expressing political opinions at that time.To whom?To heaven and earth ghosts and gods.Now when we express our political opinions to the public, there are some who don’t keep what they say.At that time, if the words spoken to the heaven, earth, ghosts and gods were not fulfilled, I would be afraid. There was an invisible force monitoring and controlling.So it is very solemn to report to Shuo.In the past, when you told Shuo, you must kill the sheep.By the Spring and Autumn Period and the Warring States Period, the social atmosphere had begun to decline, and the spirit of these etiquettes had gradually changed along with the decline. Therefore, Zigong was planning to get rid of the sheep that was used in Gaoshuo.The mutton is steamed, which is equivalent to worshiping now, killing pigs and sheep, and putting them on the sacrificial table before they are cooked, and steaming them a little to avoid rancidity. This is mutton.Zigong thought at the time, if you say goodbye, you can save the sheep.So Confucius told Zigong, your idea is also right. It is good not to use sheep for economical savings, or not to use sheep to show sincerity, but I don’t advocate getting rid of it, not for the sake of saving this sheep, but Because it represents a kind of spirit.Of course there is no need for symbolic things, as long as the heart is sincere, but nowadays people can’t express their sincere hearts, so they need a symbolic thing to maintain it, so you Zigong loves this sheep, And I pay more attention to this etiquette and its spiritual connotation.

From this incident, we understand that in society or politics, sometimes an absolutely empty spirit is not enough to maintain a thing, but must be combined with some substantial things to be effective.If lip service is not delivered, sometimes it will fail.Here I quote another passage from Confucius, which is quite emotional. The Master said: If you serve the ruler with all the courtesy, people will think it is cheating. This passage, connected with the previous paragraph, is about the difficulty of being a human being and dealing with the world.I think everyone feels the same way sometimes.Sometimes it is difficult for a person to be a loyal minister.Be courteous to supervisors and leaders, and be loyal and courteous everywhere, but people around you will think it is flattering.So Confucius is very understanding of the world.Anyone who has been an officer or a subordinate has this experience.If your perseverance is not firm, your views are not thoughtful, and you are affected by the environment, you have no choice but to change.Then what should be done?It is still based on propriety, which is also the above saying "You love your sheep, I love your propriety." Personality is still built on oneself.Although others don't understand, they only see the true sincerity and insincerity in their hearts.Honesty is established, and you will know yourself after a long time.Waiting for time to test your own opinions and the spirit of your personality, and waiting for time to prove that it is not what others say, you can feel at ease.

Zhuge Liang, who has changed his Confucian crown and gossip robe, likes to quote a sentence when ordinary people talk about self-cultivation-"Quietness leads to far-reaching, indifferent and clear ambition." This is what Zhuge Liang said in a letter telling his son how to learn. Now let me introduce Original text: "The behavior of a gentleman: quietness is used to cultivate one's morality, and frugality is used to cultivate morality. Without indifference, there is no ambition, and without tranquility, there is no way to go far. Husbands must be quiet to learn, and talents must be learned. Without learning, you can't broaden your talents, and without tranquility, you can't go far. If you are slow, you will not be able to study finely, and if you are impatient, you will not be able to be rational. Years go by with the times, and ideas go by with the sun, so they become withered, and many of them are out of touch with the world. If you stay in a poor hut, how will you be able to recover!"—— Zhuge Liang's "Book of Commandments" Some people say that literati like to leave their names. In fact, it is not only literati who like to leave their works to future generations.A good name and good fortune are the root of the disease of the human heart, and it is inevitable for a sage.Leaving aside the ancients, let’s take the present as an example. I don’t know how many books have been published in the past few decades, but how many books can we put on the bookshelf and keep them for 20 or 30 years?Especially the vernacular articles that are popular now, they are thrown away after reading them, and they only have a lifespan of three minutes, because they lack the value of spreading.A book can make people reluctant to throw it away, and only when it is placed on the bookshelf can it be spread.So it's hard to get a name.Wu Meicun, a poet in the Qing Dynasty, said: "What's the use of being full, it's hard to be immortal." That's right.

Therefore, there is another famous saying in the ancients: "but not many of them are circulated".For example, Zhuge Liang's life was not famous for his articles. Of course, his achievements overshadowed his articles.And his articles - only two "Teacher's List", writing not for literature but for literature, have become eternal masterpieces, not only unprecedented, but also unprecedented, and can be passed down forever.His literary accomplishment is so high, and he didn't want to become a writer.From this point, we can also see that a person with a successful career often has very high talents. If he uses them in literature, he will definitely become a successful writer.Articles, morality, and meritorious deeds are difficult to have at the same time, and the responsibility does not have to be too harsh.

Except for Zhuge Liang's "Teacher's List", what is left is short and concise, and the content of the style is very concise, just like his simple and cautious handling of things, a few words, and the problem is solved.According to his biography, when Sun Quan gave him something, he replied with only five or six sentences, expressing the meaning very clearly, and it was resolved like that. This "Book of Commandments" also fully expresses his cultivation of Confucianism.Therefore, the later generations talked about the principles of self-cultivation and self-cultivation. To be honest, none of them jumped out of Zhuge Liang's palm.Later generations put the thoughts in Zhuge Liang's letter into a piece of clothing and made them Confucian.So this letter is a very famous work.He reasoned with this kind of words, the realm of literature is very high, the organization is very beautiful, and they are all neat sentences.When composing poems, it is easy to match the spring flowers with the autumn moon, the mainland with the sky, but it is most difficult to match the academic and ideological things.As a result, Zhuge Liang literaryized this thought.The same is true for stereotyped essays later on. First define the topic well. The so-called breaking the topic means expressing the core of the ideological connotation of the theme first.He taught his son to learn with "quietness" and to cultivate himself with "thriftiness". Frugality is not just about saving money; "There is no clear ambition without indifference" is the aspect of cultivating virtue; "no progress can be achieved without tranquility" is the aspect of self-cultivation and academic study; "A husband must be quiet in order to learn." Ability must be cultivated by learning. There is genius but no learning. We also said in Confucius thought that the argument of "learning without thinking, thinking without learning" is the same as "talent must learn" . "You can't broaden your talents without learning", even if you are a genius, if you don't have knowledge, you are not a great genius.Therefore, if you have a genius, you must also have extensive knowledge.Where did the knowledge come from?Those who come to study, "you can't learn without being quiet."Coherent levels, continuous antithesis sentences. "If you are slow, you can't study finely", and slowness is the word "arrogance" of "proud".It is very interesting to talk about the word "arrogance". We Chinese people are self-cultivated and refrain from pride, and we dare not be proud at all.Moreover, the two words of pride are used separately: if there is no content, it is arrogant to think that it is great; if it has content, it is proud to look down on others, and then it is used together to be proud.As for the cultivation of Chinese culture, no matter how learned and authoritative it is, once it is proud, it will fail.So Confucius also mentioned in "If you have the beauty of the Duke of Zhou's talent, you will be arrogant and stingy, and the rest will be nothing." The problem of not loving others, this person is exempt from talking about it. We Chinese should refrain from pride. Now that foreign cultures have come, sayings like "I am so proud of having him" are very popular, and we regard pride as a good thing. This is a wrong translation based on foreign words, and we regard pride as a good thing.According to Chinese cultural rules and regulations, it should be "comfortable".This is something that has been translated over the past few decades. If it is wrong, it will be wrong.However, in order to maintain the traditional spirit of our Chinese culture in the future, we must find a way.There are many things that are wrong, and they must be corrected slowly. It is right to change the social atmosphere.This is what comes from talking about arrogance. Going back to this article "If you are slow, you can't study well", it means complacency, and slowness means self-righteousness.If you are too subjective, you will not be able to refine your studies in pursuit of knowledge. "Anxiety cannot be rational", why use "dangerous"?When people do things, they like to take advantage of the advantages and take shortcuts. If they take shortcuts, they will take risks and get lucky. This is the most common mistake.Especially young people, irritable and short-tempered, cannot be rational. "The year moves with the time, and the meaning goes with the day." In this place, some books have the word "Zhi" instead of the word "Yi". Probably the word "Yi" is correct, so let's change it. ——Age goes by with time. Thirty-one years old is not the same as thirty-one years old, and thirty-two years old is not the same as thirty-one years old.People's thinking changes with age. "Successfully withered, many people will not be able to take over the world. If you stay in a poor hut in sorrow, how long will it come back!" If you don't work hard when you are young, you will regret it when you are middle-aged, and there is nothing you can do. Looking at Zhuge Liang's "Book of Commandments", it is the same as his style of life, everything is simple and clear.When this principle is applied to government, it is what Confucius called "simplification"; when it is used to maintain one's body, it is what this article calls "thriftiness".But the cultivation of literature is only a subsidiary of learning, and this is something that special attention should be paid to learning.From history and culture to Zhuge Liang's education, this is the end, and now I will continue with the original text. Confucius' heart-changing technique Duke Ding asked: "The emperor envoys the ministers, and the ministers serve the emperor. How about it?"Confucius said to him: "The king envoys his ministers with courtesy, and the ministers serve the king with loyalty." From a modern point of view, this issue involves political thinking, and it can also be said to be political practice. To put it simply, it is called political leadership.What Duke Lu Ding asked was about leadership skills or methods of leadership, and what Confucius answered him was the morality of leadership, leaving aside the methods that Duke Ding asked about.In other words, it was refuting Lu Dinggong.It is wrong to think that it is wrong to use methods - means - and the so-called leadership should be based on "virtuous" leadership.Where can we see what Confucius meant?It is the word "envoy" in the two sentences of "the emperor and the minister, and the minister serves the emperor".We know that Lu Dinggong was a vassal, and he asked Confucius as a "king"-this is a casual title to describe, and Confucius certainly respected him.Lu Dinggong asked, if an emperor is a leader, how should he command the cadres below?On the other hand, what method should a loyal cadre use to govern and deal with leaders?Of course Lu Dinggong asked very politely and tactfully.Confucius, on the other hand, used two sentences to answer the two opposing questions of Lu Dinggong-"The emperor and his ministers should be polite, and the ministers should be loyal to the emperor." Our Chinese culture emphasizes filial piety, but filial piety is also relative, "Father is kind to son Filial piety, brothers and brothers are respectful", parents have paid loving upbringing, only then can children be fed back with filial piety, the two are opposite.Loyalty is the same, as Confucius said, the superiors should respect the inferiors with respect—it is also a form of love, which is equal to the love that parents love their children.This kind of propriety, righteousness and morality is popular, and the morality is popular, so the subordinates will naturally respect and be loyal to the superiors.Therefore, this kind of relationship between monarch and minister is based on morality, not on means. Two sentences answered Lu Dinggong's question. Some people read the two sentences of Lao Tzu and think that Lao Tzu and Confucius hold opposite views on the concept of loyalty and filial piety.In fact, it is not the case, but the way of expressing it is different.Lao Tzu said: "If the six relatives are not in harmony, there will be filial piety, and if the country is in chaos, there will be loyal ministers." On the surface, I misunderstood these two sentences, as if Lao Tzu was against filial piety and loyalty.It doesn't mean that.He said that in a family with a problem of discord, there are several children, and one of them is the best-behaved, so people say that this son is the filial son, and they try their best to flaunt him, forgetting the basic problem of "family discord".If there are no problems in a family, everyone is a filial son, so why advertise a filial son in particular?Therefore, only when the six relatives are at odds can we see the filial piety of the child or the benevolence of the parents.As for "the country is in a state of confusion, there are loyal ministers", the same is true.Wen Tianxiang showed his loyalty only when the country was subjugated in the Song Dynasty. If the Song Dynasty had not been subjugated, it would not have been possible to see that Wen Tianxiang was so loyal to the country. Although Wen Tianxiang was still loyal, he did not have the opportunity to show his benevolence.Therefore, we do not hope that Wen Tianxiang will often appear in the history and the country, but hope that the country will have long-term stability.So to put these two sentences of Lao Tzu in the vernacular, add the word "cai", and it becomes "a filial son is only when the six relatives are not in harmony, and a loyal minister is only when the country is in chaos." Then we can know that Lao Tzu is not against loyalty and filial piety.If in a group, we say that so-and-so is a good person, is everyone else a bad person?I hope everyone is a good person, it doesn't matter who is good and who is bad, that's the best. In Confucius’ reply to Lu Dinggong’s words, he meant that you should not talk about leadership skills. When a leader asks his subordinates to be loyal, he must first start with his own heartfelt understanding of his subordinates’ respect.Rituals include many things, such as benevolence, love and so on. This means that if the superior is dedicated to the subordinate, then the subordinate will naturally be loyal to the superior.As the saying goes, a human heart is made of flesh, and once it is exchanged, this loyalty is exchanged.Now we need to study, why put this passage here?This is what we said above. This is the "small words and great righteousness" of the "Spring and Autumn" writing style. During the Spring and Autumn Period and the Warring States Period, the whole society was in chaos. , Advocate morality, because everyone uses means.For example, there is a popular saying among modern people, which often says "you use less tricks". Especially in the past 60 to 70 years, in terms of group or individual experience, each player is better than the other, and no one can beat the other. a fool.So it’s better to be well-behaved and sincere. If true sincerity is used as a means, this means is still worth playing, and this is the most brilliant.In the events of the past sixty years, everyone has learned the tricks, and no one knows how many tricks anyone wants to play.Only honest people are the cutest, moral people are the cutest, and the final success belongs to sincere people. This is an eternal truth.We can also experience it in real life.When Confucius replied to Lu Dinggong's words, he was targeting the atmosphere at that time.When a trend comes, like a typhoon, not only the lower and middle classes are affected, but also the upper class.Lu Dinggong was at the top of the leadership class, but he still committed this problem. Confucius prescribed this prescription for his problem. chasing philosophy After talking about this aspect, I will talk about the pure literary point of view. The Master said: Guan Sui, happy but not lewd, sad but not hurt. Confucius was discussing the literature of "Poetry" again.I just talked about politics, and now I’m talking about "Poetry"; the above-mentioned discussion with Lu Dinggong is about political atmosphere, including social atmosphere, so where do political atmosphere and social atmosphere come from?From the standpoint of culture—li, it comes from culture; when it comes to culture, it mentions what Confucius valued.We know that it represents the natural evolution of the social atmosphere in various places. The first article is about the love between men and women.When it comes to the love between men and women, there is a sentence that should be noted. Confucius mentioned the study of life in the "Book of Rites": "Eating and drinking men and women, people's great desires exist." (Also mentioned above) Confucius knew the highest point of life. Realm, but they often avoid talking about it, but talk about the most basic and most ordinary two major events in life.We have said before that the phrase "eating, sex, and sexuality" quoted by ordinary people was not said by Confucius, but by Gao Zi, who was a contemporary of Mencius. The words of the two are similar, but the concepts are completely different.The diet of men and women is not "sex", it is not the innate metaphysical nature of human beings, but the basic desires of human beings.A person needs food, needs milk from birth, and needs the relationship between the sexes when he grows up. This is not only true for humans, but also for animals and plants in the biological world. Therefore, human culture starts from here.Speaking of this, we think of two ideas that have influenced the concept of this era, one is Marx's theory of capital, which has influenced this era; the other is also the center of gravity of modern Western culture, Freud's view of sexual psychology, which believes that human beings All psychological activities come from the sexual impulse of men and women. This idea has also had a great influence on modern culture.Freud was originally a doctor and later became a great psychologist.For example, Western existentialism was also created by a few doctors. Some people looked at history and culture based on Freud’s sexual psychology point of view (this sex is not what we call human nature, but the sex of male and female sexual behavior.) think The heroic entrepreneurship in history is a kind of sexual impulse, and it is even said that Hitler was a sexual pervert.Many of our modern thought circles have been influenced by this statement, and most of the novels written from the old history have added this concept.Even in many dramas and movie stories, some sex is always inserted—medical sex; while in literature, a nice term is used—love, which means that a person puts on a coat and tie, looks better and is more polite. That's all.In ancient Chinese culture, do we understand the truth in this regard?Confucius has already proposed it, so the first article selects "Guan Sui", according to the basic requirements of "eating men and women", pointing out that the ethics of life start when men and women love each other and become husband and wife. All social development begins with the issue of sex. A scholar once told me that he had a new discovery—the theory of "sex is not a crime" that needs to be discussed. The "sex" he refers to is in a narrow sense, referring to the sexual behavior of men and women.I didn't answer this question right away. He left the article, and later sent a letter to urge me to ask. I always felt that it was difficult to answer directly. Later, I wrote an article and talked about it, but I still avoided his point of view.I think this is the highest question in the philosophy of life.Is this an instinctive impulse?What is this instinct?But I told him that the world's religionists all believe that sex is evil.In Chinese culture, the thought of the past—all evils and adultery is the first; in Western Christian thought, Adam and Eve would be fine if they didn’t eat the apple, but they were tricked by the devil to eat the apple, and they also think that sex is sinful.I once heard a joke that Western culture came from two and a half apples: the first apple was eaten by Adam and Eve, which caused disaster, so we humans are so miserable today.The second Pingguo inspired Newton to discover the force of gravity, and the Chinese ate a lot of Pingguo without knowing it.The other half of Pingguo is the heroic thought expressed in the Trojan Horse Massacre.This is a joke that Western culture comes from two and a half apples. Of course, this is not accidental. Both Western and Eastern religionists consider sex to be a sin, and philosophers evade the question.When we look at Confucius now, he can be said to be a philosopher, a religious man, and an educator.I think any "family" or "family" in modern concepts can be added to him.Anyway, Confucius is the culmination of Chinese culture.We Chinese have the best title for him - Dacheng, the most holy teacher, we don't go with foreigners, and add a word "family" to him, but it is not Dacheng, but Xiaocheng, so don't go to the West When the culture. Confucius believed that the love between men and women in "Guan Guan Sui Jiu" also has the meaning of "sex is not a crime" to be honest.Sex itself is not a sin, and the impulse of sex itself is natural. Although reason teaches sex not to be impulsive, as a result, life has this impulsive impulse.However, if sexual behavior is not handled rationally, this behavior constitutes a sin.Let’s try to study it, isn’t this the truth?The essence of sex is not evil. "Eating and eating men and women, people's great desire will exist." As long as life exists, there must be this great desire.But the wrong way of dealing with it is sin.Confucius has this concept, telling us that Guan Sui is happy but not promiscuous.Everyone should pay attention to the word "obscenity", which is regarded in a narrow sense in modern times. It only refers to sexual behavior. The word "obscenity" in ancient Chinese is sometimes interpreted in a broad sense: a person who is promiscuous is too much.For example, if we originally planned to talk for two hours, but we ended up talking for two and a half hours, which exhausted people to death, we could write in the ancient Chinese: "Yi Ye"; or if it rains too much, it is "Yi Yu". .So Guan Suile is not promiscuous, it is not too much.The Chinese have always had a principle in dealing with sex, emotion and love, which is the so-called "beginning with estrus and ending with propriety." In today's concept, it is the psychological and physical emotional impulse, which should end with propriety in behavior. .As long as it is reasonable, it will not become a crime, so Confucius said that Guan Sui is happy but not promiscuous. But in the poem "Guan Sui", there is also sorrow. We read this poem, it is very interesting.Although there are only a few words, if you use modern literature to describe it, it is enough to be explicit.It finally said: "I can't get what I want, I toss and turn." This begging is the pursuit of today's vernacular!Chase!I can't sleep when I can't catch up!Couldn't sleep and was still tossing and turning in bed!But the ancient Chinese used "toss and turn" to describe it all.It can be seen that there is still sorrow in the middle, although the sorrow is not to the extent of sadness or pessimism.This principle means that a person's emotional handling is moderate and in line with the middle way. For example, I am a layman in music, but in many places, when I hear Japanese music playing, as long as he speaks, it sounds very sad.It faintly symbolizes the destiny of this island nation, and it can also be said to be the expression of Japanese national character.No matter how it changes, you can tell that it is Japanese music as soon as you listen to it. There is sorrow in sorrow, and sorrow in sorrow. Now our music and all other cultures, can we be happy but not lewd, sad but not sad?I'm afraid it hasn't been done yet.After we read this passage of Confucius, we must deeply reflect on the cultural thinking in the current society.Therefore, after Confucius answered Lu Dinggong's question about politics, he immediately talked about the issue of poetry, which meant that self-cultivation must have the emotion of "poetry", and politics must grasp the sentiment of "poetry". Spiritual Fortress in Traditional History This turns to another cultural question: Ai Gong asked the society Yu Zaiwo.Zai Wo said to me: Xia Hou's family uses pine, Yin people use cypress, and Zhou people use chestnut.Said: Make the people tremble.Zi Wenzhi said: Don't talk about successes, don't complain about successes, and don't blame the past.Zai Wo was a student of Confucius. He slept during the day and was scolded by Confucius.This issue will be discussed later. Duke Ai of Lu asked the agency.What is a society?Here, She is the abbreviation of Sheji, the tangible Sheji altar. In the past, the capital of the country built the Sheji altar, which is a symbol representing the relationship between the country and heaven and man.The spiritual symbol of our current society, such as presenting flowers at the Sun Yat-sen Mausoleum in Nanjing in the past, has not been fully determined for decades. Recently, it seems that foreign guests have paid tribute to the Sun Yat-sen Memorial Hall.In contrast, if we go abroad to do national diplomacy, or go out on a national diplomatic mission, we must pay special attention to this point.When you go to other countries, you must follow their etiquette and customs, and salute at the place they respect.This is an invariable courtesy at all times and in all countries, and it is also the courtesy of modern international diplomacy.Like Napoleon, the hero of the West, when he went to every place, even in countries that believed in Islam, he also went to the Islamic church to salute.He's really smart about that.At the same time, we can see that from the end of the seventeenth century, India was ruled by the British East India Company, and the British sent a governor to rule in India.The British also understand this method well.That's why some people say that the British specialize in studying Lao Tzu, because Lao Tzu's political tactics are very clever.The British governor went out and saw the Brahmanism in India (there was no Buddhism in India after the Song Dynasty, and Buddhism had been completely transferred to China since then, and the Indians only kept the Brahmanism in white clothes), the governor immediately stopped and got down and stood on the side of the road Put your palms together and let the Brahmin priest go first.That is to say, respecting the folk beliefs of a place is very helpful to his work.This is an incidental issue involved in talking about the spirit of the country from the society. Now returning to this article, Duke Ai asked Zaiyu, what is the relationship between the Sheji Altar and the evolution of history and culture?Zaiyu told him that pine trees were planted on the Sheji altar in the Xia Dynasty, cypress trees were planted in the Yin Dynasty, and chestnut trees were planted in the Zhou Dynasty (like the current national flower, which is the symbol of the country.) But he said that the chestnut trees were not well planted, The chestnut tree makes people fearful and trembling when they look at it.Zaiyu later returned to Confucius and reported the question and answer of Duke Ai. Confucius sighed after hearing it.As far as the Zhou Dynasty is concerned, Confucius felt that King Wen and King Wu were right in all aspects, but this matter was not quite right, but he was embarrassed to criticize the sages of his predecessors, so he said that it has already been a fait accompli, and there is nothing wrong with it. use.For people to get along with each other, it is a fait accompli, even persuasion can't turn it around, so why bother to pursue it when it's over? Although Confucius' words seem to be a forgiveness of history, in fact, through this forgiveness, it shows that Confucius believes that this matter in the Zhou Dynasty is problematic.How do you say that?Because the trees planted in the Altar of Saji are like a symbol of a national culture and national spirit.For example, the Japanese regard the cherry blossom as their national flower. Although it is very romantic, it does not always bloom for a long time; other nationalities and countries also have symbols.Religion is no exception.Christian cross, Buddhist lotus.Look at the signs of Europeans who use ferocious beasts, such as tigers and lions; Indians use birds; Americans use eagles, which is not very good;For cultural symbols, we have to pay special attention to the selection decisions, but sometimes someone makes a decision carelessly.In the past, a friend wanted to turn Taipei City into a cuckoo city.Later, we met at a banquet and talked about this matter. Fortunately, his Dujuan City was not completed, otherwise I would be the first to object.Because Rhododendron is the flower of subjugation, it is also known as Du Yu; it is also the name of a bird, also known as Zigui, and Wangdi.The poem of the Tang Dynasty is called: "Wangdi's spring heart entrusts the cuckoo". There is a mythical story. It becomes a rhododendron on a flower.These things are also related to the theory of prophecy and taboo.Many things that seem irrelevant sometimes have a lot to do with each other. Especially when studying the history and culture of a country, we must pay attention to it. Confucius also paid great attention to this matter.However, he had no choice but to say, "Don't talk about successes, don't complain about successes, and forget the past."所以我们将来在处事的时候，必须注意这些事情，这也是学问。 责备贤者 子曰：管仲之器小哉！或曰：管仲俭乎？曰：管氏有三归，官事不摄，焉得俭！然则管仲知礼乎？曰：邦君树塞门，管氏亦树塞门。邦君为两君之好有反坫，管氏亦有反坫。管氏而知礼，孰不知礼？ 管仲的时代比孔子早一点，在下面我们可以看到孔子对管仲佩服得很，他曾经赞叹过，如果没有管仲助齐桓公称霸的一段历史，我们几乎变野蛮人了。在这里他说管仲的器局太小，这话也是对的。管仲不过帮助齐桓公完成霸业而已，但未能走入王道，这样的器局就嫌小了。这是他评论历史的感叹。但是有人就问，管仲是讲究节俭的吧？他的政治思想、经济思想，都够得上俭的。这里的“俭”字，正如诸葛亮《诫子书》中所说“俭以养德”的那个俭字一样，包括了许多东西。我们提到俭字，再看看老子思想，老子说他有三宝：“曰慈，曰俭，曰不敢为天下先。”老子再三提到俭，孔子也再三提到俭，下面有关俭字的话也蛮多的，上面谈到诸葛亮时，已经介绍过了。历史上称有成就的人“沉默寡言”，就是一个人“俭”德的描写。成大事的人很少说话，讲出来一两句话，扼要简单，解决了一切问题。既不沉着，话又多的人，那就免谈成什么大事了。 孔子说了管仲的器局小，别人并不和他争论这个问题，而提出来问管仲是不是够得上“俭”德的修养。可是孔子的答复，从个人来说，以管仲有三归之堂，可以说他在经济生活上非常浪费。三归堂是建筑物的名称，就是说他的宰相府，还是相当讲究漂亮的，可见他还不够俭朴。我们可以在历史上看到汉文帝的俭朴、节省，是皇帝中有名的，一件袍子，穿了一二十年还补起来穿。后来景帝、武帝时代的经济繁荣，就是他打下的基础，因为他本身就非常俭朴。所以管仲的生活，诚如孔子说的并不俭朴。另外在公事上，孔子又说他“官事不摄”。在公家的政治制度上，又不能做到扼要统筹。只知因人设官，重重叠詹设置了太多的部门，其实可简化而他没有简化，这是在行政上的不俭，那他怎么算得“俭”呢？ 我们从这一点可以看到，要真正处理好公事，制度与编制的紧缩很重要，法令也不可繁琐，这是孔子对管仲两方面的批评，也是我们后人应该警惕的地方。 在管仲的俭德上，孔子有所批驳之后，此人又提出管仲是不是懂礼的问题来。中国文化以礼义为中心，懂礼是很重要的，但孔子认为管仲在这方面的修养还不够。虽然管仲是个大政治家，但他还不能担负领导历史文化的重任。这是什么道理呢？邦君齐桓公在大门外建立屏风——塞门。（讲到这里，我们顺便讲到现在很难看得到的，古代衙门前的大屏风，上面都写有“尔俸尔禄，民脂民膏。下民易虐，上天难欺。”这四句话，已经流传下来一千多年了。后来到清末腐败的时候，大概是我们革命前辈老党员骂清朝的杰作，改为“尔俸尔禄民，脂民膏下民；易虐上天难，欺欺欺欺欺”的笑话。）在中国的古礼，只有领导人、诸侯才可以有塞门，可是管仲的宰相府也摆起这样东西来，这就是不懂礼。其次国君为了外交的关系，有反坫之坛，这是两国元首见面时用的。结果管仲的家里也有反坫。就凭这两点，如果说管仲也懂礼的话，还有哪一个不懂礼？如以管仲作懂礼的标准，人人都懂礼了，这是孔子对管仲批评的话。下面就谈到中国文化与“礼”并称的“乐”了。 敲响了的活礼乐 子语鲁大师乐曰：乐其可知也。始作，翕如也。从之，纯如也，皦如也，绎如也。以成。 这是孔子讲音乐的原理及作用。大师乐是古代专门掌理乐教的官名，他的职掌重在以乐配合政教，当然也包括了当时的一般音乐。讲到这里，也是中国文化很可惜的事，因为我国原有的古乐早已没有了。现在我们能够听到的，只是明清以来的遗音。据朋友们说，目前在韩国，还可以隐约窥见唐太宗统一天下以后的大乐章——《秦王破阵舞》，以及《霓裳羽衣曲》的古琴曲调，还可欣赏到中国的古乐和古乐器的流风遗韵，同时把诗、词谱在中国的古乐器上弹出来。除了韩国，在日本也还找得到一点影子。所以说中国文化的衰落，不完全是我们这一代的责任。相反地，故作自我解嘲的说，这也是我们中国人的伟大处，人家外国人说我们不珍惜自己的文化，但是我们也可以说我们的好东西太多，满不在乎的丢，外国人听了也没有话说。 孔子和鲁国的大师乐讨论音乐的原理。他非常谦虚地说，音乐的原理大概可以了解——其实孔子对音乐是很内行的。接着他就谈论一首代表国家民族精神的曲子。音响开始的时候，好像含苞待放的花蕾，轻轻地舒展，慢慢地发声。跟着下来，由小而大，但是很纯正。后来到了高潮，激昂慷慨，或非常庄严肃穆，最后这个乐曲奏完了，但还是余音缭绕，后面好像还有幽幽未尽之意。这便是成功的音乐。这些是孔子的客气话，请教的态度，也证明了他深通音乐的修养。今日我们看到自己国内的音乐，的确是问题很大，中不中、西不西；轻薄有余，温柔敦厚不足，实在可叹。不过一切文化，今日都处在古、今、中、外的巨流涌变之间，始终未定。旧的已经打倒，新的如何建立，还要靠我们这一代的继续努力了。 仪封人请见。曰：君子之至于斯也，吾未尝不得见也。从者见之。出曰：二三子，何患于丧乎？天下之无道也久矣，天将以夫子为木铎。 仪是一个地名。古时的这个“封”字，是指的封疆。所谓“封人”，是管诸侯国界的人。勉强拿现在的职务来讲，是管土地、管地政的人。他来请见孔子之时，从字里行间看来，他似乎有被挡驾的样子。但封人有封人的理由，他说，有道德、有学问的人，到了我们这个地方，每个人我都见过。他的意思好像是说，你们的老师孔子尽管伟大，像我这样的人，你老师也应该接见一番。他说了这番话以后，跟随孔子的那些人无话可说，就安排了一个机会，让他去见孔子。但是孔子和他谈了些什么话就不知道了。他出来以后，就告诉孔子的弟子们说：你们诸位不必担心文化的衰落，我们中国文化有救了。天下乱了这么久，文化已将凋零，上天降生了孔子，孔子的学问道德将影响你们和世人。上天要以孔子作为警惕世界的木铎的，你们不要担忧了。古代木做的铎，是用来敲响作警惕用的，好像庙堂里的敲钟打磐一样。 这是对孔子从事人文文化教育的赞叹，所以也放在讲文化精神的《八佾》篇中。画龙点睛，别有用意。 跟着是： 子谓韶：尽美矣，又尽善也。谓武：尽美矣，未尽善也。 这是孔子对礼乐文化的批评。韶是舜乐，代表那个时代，国家民族历史文化的精神，他说很好，很美，也很善。以现在西方观念来说，真、善、美的价值都具备了。但武王时代的音乐，代表那时代的历史精神，好是好，美是真美，可不能说它是至善。等于对社稷坛标志的批评一样，都有点遗憾的味道。 衰世的通病 下面是这一篇的结论，所以我说是整篇连贯接起来的，是完整的。《八佾》讲历史时代文化的精神。那么，这篇最后引用孔子对于当时那个时代的批评作结语，就特别有韵味了，例如： 子曰：居上不宽，为礼不敬，临丧不哀，吾何以观之哉？ 他在这里提出了一个原则，一个时代到了衰落的时候，最怕在上面的领导人以及各级单位主管，待部下和对人并不宽厚，这是很严重的偏差。讲到这里，我们看中国历史上，记载了许多作人或作官的过分尖刻或凉薄。什么是刻？所谓“察察之明”，为人太过精明，做部下的就不容易发挥他的才能。因此，中国古人在政治领导上，都采用道家老子的道理。也就是像郭子仪的故事：唐明皇因安禄山之乱由京城逃走，一直逃到了四川成都，终于靠郭子仪打败了安禄山，收复两京，迎唐明皇还都。郭子仪也因功封王。以后唐代宗把公主下嫁郭子仪的儿子。有一次小夫妻吵架吵得很厉害，郭子仪的儿子说，公主有什么希罕，你父亲的天下，若不是我父亲替你们打回来，还有你公主当吗？这句话的确讲得太严重了。公主气了，马上回宫去报告唐代宗。郭子仪听了儿子的报告，也吓坏了，知道这件事可不得了，马上把儿子绑起来送到宫中去。唐代宗自然先听到了公主的报告，说郭子仪他们意图造反，唐代宗安慰了女儿一番，要她先在宫里休息。见亲家把女婿绑进宫来，不但不生气追究，反而问老亲家好好把个儿子绑进宫来是为了什么？郭子仪报告并论罪一番。 唐代宗真是个好皇帝！他对郭子仪说，他们小俩口吵架是年轻人的常事，你去管他干嘛呢？“不痴不聋，不做阿姑阿翁。”这个故事后来也编成了平剧及其他地方戏。故事本身也说明了如果一个当主管的有“察察之明”，下面部下就难为了。 前几天，有位同学当了法院的庭长，他来看我，我告诉他一句话：历来做法曹的最怕“深文刻法”。这句话就是当公务员的也要注意。什么叫“深文刻法”？就是根据条文，一个字一个字去推敲，在鸡蛋里去挑骨头，真是要了命。虽然法律的条文，完全合于逻辑。但有时是不合道理、不合情理的，完全用逻辑是用不通的，举个例子来说，法律规定，抓到小偷应该送到法院办，如果打他两拳打伤了，小偷可以告你伤害，在法理的逻辑上完全对，但讲到人的常情上就不对的。所以我和这位同学说，搞法律的人，就怕深文刻法，都讲逻辑，则天下是非辨不清了。因此中国人有一句名言，告诉作公务人员的朋友说：“公门里面好修行”。否则的话，人们便把公务员的过错、怨气统统都累积到政府头上。自己如果多动动脑筋，别人就省了气力，同时也消弭了怨气，这就是道德。所以“居上要宽”，要求别人过严，别人没这个本事；天下无全才，不必求之太严。如果要求过严，希望别人都是圣人、全才。在道德上人人如孔子，而防他又如防土匪，用他又随便用得像机器。这是不可以的，切记居上要宽。 为礼要敬，并不是只限于下级对上级行礼要恭敬，上面对下面的爱护，也包括在礼的范围之内。而且都要敬，就是都要做到诚恳、真挚，不真诚没有用。天天行个礼很方便，搞惯了成机械式很容易，但中间没有诚意就没有用。同样的，做长官的对部下的爱护关怀，也要有诚敬之心，假的关怀没有用。 临丧不哀，以前讲过，我们到殡仪馆吊丧，没有一点哀戚之意，毫不相关，何必去呢。但这个丧也是狭义的，广义的是对于某一件沉重的大事，假如没有沉痛的心情，也是属于“临丧不哀”的一种情况。 孔子提出来这三点，有感于当时春秋时候的社会风气那么坏，孔子讲这些话，都是开药方。当时有这种坏风气，他就开出医治的方法。所以他说像这个样子的社会，就没有什么可看了，这是感叹当时文化思想的衰落。实际上我们看历史，每到衰乱的时候，都有这种情形，岂止春秋战国而已呢！《八佾》这一片，把前后对照起来，很明显地可以看出来，他完全是在阐扬中国文化的思想精神。