Chapter 15 Shuer VII-1

The seventh chapter of "The Analects of Confucius Shuer" is equivalent to the annotation of the chapter "Xue Er", and it also develops the connotation of the previous six chapters and extends the way of learning.Narrative is the meaning of narration and description. shoulder all the sorrows of the past and the present The Master said: "Speak without writing, believe but love the ancients, and steal from me, Lao Peng." We study Confucian thoughts and know that Confucius himself is very modest, he said I did not write.What is a statement?It means inheriting the past, inheriting the past and opening up the future, retaining the traditional culture, as far as we know, continuing it and passing it down, as it is said now, spreading seeds, not having our own creations, and not adding opinions.Confucius' compilation of the Six Classics culture, such as deleting poems and books, setting rites and music, Xiyi Ci, and writing the Spring and Autumn Annals, is only a continuation of the predecessors, without creation.But he has an attitude, believing in the ancients, not superstition, but true belief, true belief that has been verified.For example, the "Book of Books", the first historical document in China, is also called "Shangshu".Of course, we all know that talking about ancestral culture started from the Yellow Emperor, and the history from the Yellow Emperor to Yao is still more than a thousand years old.The 5,000 years of Chinese culture is counted from the time of the Yellow Emperor, and counting from before the Yellow Emperor. According to our old saying, Chinese history is believed to be 120,000 years long.In the past, the history was 120,000 years old. How could I know that when I got older and entered a foreign school, it changed. It became a culture of 5,000 years, and then it became only 3,000 years. I think in the future, it might become Only a thousand years ago, the history and culture of our Chinese people are getting shorter and shorter!

Confucius deleted poems and books at that time, why did "Shang Shu" delete those before Yao?Because the literature before Yao was not enough, he dared not make a judgment lightly, so the literature of historical materials began from Yao's stage.He said here that he "believes and loves the ancients", which means that his attitude towards learning is that he really believes in and likes traditional culture and preserves it.We read the eight words he said, and then look at the attitude of modern scholars to study. On the contrary, we now write but not describe, and write articles. It is a great copy of the ancient articles. Copying is not good.When writing articles in the past, adding "Zi Yue" means that the sentence is quoting Confucius.now call to preserve his writings

Power, the ancients were not a matter of power or not. For example, when composing a poem, if you made the same sentence as the predecessors, you should write "borrowing sentences" or "borrowing sentences from XX people" below.If you write an article that quotes the words of the ancients, or Confucius, or Su Dongpo, or any other person’s words, but fails to mention them, you will be reprimanded by the teacher or parents: “You child, what did you do? It’s immoral!” Today’s writings will steal others. Yes, not only does it not mean citing others, but even many of them are completely pirated.I have personally experienced this kind of thing. My book has been pirated three times. I also encouraged the publisher and said that he is very welcome to pirate my book, because I added a line at the end: "For the sake of correction, temporarily Keep the copyright." I don't want my children to rely on my writings for food in the future, it doesn't make sense, the purpose of the writings is to make the world understand why I should keep them.

Another time, a person applied for a scholarship and wrote a thesis to be reviewed. It was passed to me. Me, he smiled after reading it, and he said: "Teacher, the whole article is yours." anything else?They are suspicious of the ancient times and don’t believe in the ancient culture, so they tend to make troubles, especially some scholars before the Anti-Japanese War. Speaking of it now, they really deserve to die. Later, our thinking was once influenced by them. They followed the Japanese saying that Yao and Shun were not human beings. It was made up by the Chinese themselves. Yao is an incense burner, an ancient incense burner, Shun is a candlestick, and Yu is not a human being, but a reptile. This was deliberately insulted by the Japanese, and our scholars have followed suit.Therefore, it is not accidental that our culture has reached the point it is today. It is because people have doubted the ancient times for decades, discarded the tradition, discarded the experience of the predecessors, and underestimated the knowledge of the predecessors. ,

It is to maintain the experience of historical life. Confucius took a very cautious attitude towards this, which is really remarkable. However, he also said modestly, "I compare it to my old Peng".Lao Peng is two people.Lao, is Lao Tzu; Peng, is Peng Zu, named Peng Guan. According to ancient historical materials, most people say that he lived for 800 years. Whether there is such a person, regardless of whether there is such a person, anyway, in traditional Chinese culture, there is a long-lived old man named Peng Guan.The meaning of the following sentence of Confucius is to say, I am nothing special, but I want to emulate Laozi and Peng Guan.These two people both talk about traditional culture, and they hold the attitude of "telling but not writing, believing and loving the ancients".All in all, he said with self-humor: "I'm nothing special, just an old antique."

Then he said that his attitude towards learning and the spirit of teaching are the aspirations of his own life. The Master said: Knowing it silently, never getting tired of learning, never getting tired of teaching others, what is it for me? "Know it by silently", learning depends on knowledge. The "knowledge" here is used in ancient Chinese characters with the words "Zhi, Ji, Zhi", so the phrase "know it by silently" means: to learn Be quiet, don't keep external affairs in your mind, let alone try to express, but silently understand it in your heart, this is the most important thing.

"Never get tired of learning", he himself said that he would never get tired of learning. This is easy to understand in the article. At first glance, it doesn't seem to be a big deal, but after a deep understanding, Confucius' learning is here.Although it is very ordinary, you must know that the greatest thing in the world is ordinary, and it is very difficult to be content with ordinary. This is also an extension of "people do not know but not stunned".I use my own experience to prove that if you want to learn something hard, and you are willing to work hard to learn it, at most for a period of time, you will not be able to continue to do it tirelessly.So it is not an easy thing to be able to learn for a lifetime without getting tired.Like writing brush characters and practicing Taijiquan, I am very interested in it at first, and continue until I am about to make progress

At that time, the more I looked at my calligraphy, the more I hated it, and I just didn't want to read it; I also punched so much that I didn't want to fight anymore, thinking that I couldn't learn it well.This is a key point, the beginning of progress, but most of them are tired of giving up under this situation.Therefore, I feel that Confucius' words are indeed remarkable. Another point is the teaching attitude of "teaching others tirelessly".It also looks easy, but it is difficult to do.Mencius said, "Educating the world's best talents is a pleasure." But if "getting the world's stupid talents and educating them, it will be a pain!" Education is sometimes really tiresome.Especially now that the education of young people has been so poorly established since childhood, it is almost necessary to lay the foundation again.Therefore, a real educator must have the spirit of a religionist, love others and the world, and must have the spirit of sacrifice to feed tigers and go to sea to save people. This mood went through his mind.However, there are many scholars who have knowledge, but treat it as a secret that will not be handed down through the ages, and refuse to teach others.

These three words of Confucius seem easy on the surface, but they are very difficult in practice.Those who will be teachers in later generations can make these few words into a motto, and when they are bored, mention these words of Confucius, blush in the stomach, and immediately correct themselves.After continuing these three sentences, Confucius said: "What is it to me?" Translated into vernacular, that is to say, I don't have much knowledge, but I just pay attention everywhere and study silently, and I will force it down; I never tire of learning, and I don’t tire of teaching; but apart from these three points, I don’t know anything, and I have nothing.That's what I mean.But these three points are true knowledge, and it is difficult for all of us to achieve, so I think this is the extended commentary of the first "Xue Er".

joy in dream Then it is about the principles of learning and politics.Confucius was very worried about the decay of the atmosphere of the times. The so-called worrying about the country and the people, what was he worrying about?Here it says: The Master said: If virtue is not cultivated, if learning is not taught, if one hears righteousness, one cannot change it, and if one is not good, one cannot change it. These are my worries. The connotation of these four items is enough to describe Confucius's mood of worrying about the world, the country, the nation, and the decline and chaos of culture at that time.This feeling, until now, weighs on our hearts again.Confucius said that in that era, most people did not pay attention to cultivating their own moral character; they only talked about reality, not real knowledge.Just like this era, although education is popular, people don't like to read books, and they don't even want to buy books.The books that are published now are all small books, which can be put in trouser pockets. They are not for reading, but for sitting on the bus and rubbing them against each other.It's not like we used to read books, we had to recite them over and over again with careful thinking and discernment.The current endorsement does not use the books memorized as my own knowledge, but as a temporary use for exams. Occasionally, it also inspires many specious thoughts, and I know a lot of knowledge. I used to read books, but now I read books and read them. It's okay, but not in-depth.Knowledge does not necessarily become knowledge.

The most frightening thing is that when I hear the meaning of righteousness, I also know that the truth is right, but I can't change my bad nature. I clearly know that the path I'm taking is wrong, but I refuse to change it.Why can't it be changed?Due to the atmosphere of the times and external pressure, I couldn't make up my mind, so I had to follow along. Confucius said four things he was worried about: "If you don't cultivate your virtue, if you don't learn it, you can't change it, and if you don't do it, you can't change it." In any country and society, these four phenomena may appear, which shows his mood, so it is said that Confucius is a savior-a savior.A nation, a country, is not afraid of subjugation, because subjugation can restore the country, and the most feared thing is to dig out the roots of its own culture, and it will fall into eternal doom.The emotion of Confucius recorded here is to worry about the consequences of losing human culture.Let's look at the history of ancient and modern China and foreign countries. Once the national culture dies, even if the form exists, it has been shaken. It is certain that it will be difficult to turn over if the root is broken.Although the Jews have lost their country, the cultural spirit of their founding has always been established in the minds of every generation of Jewish people.Culture seems empty, but it is the historical lifeblood of a nation. Confucius here does not talk about national politics but humanities and culture. In fact, this is the focus of national history.The country and the world are all in it. Continuing with the previous two sections, explain the main points of Confucius' self-cultivation and learning, and the students' description of Confucius will be added below.According to the above words, we can see that Confucius worried about the world and the people all day long, and lived a very hard life.The ancients said: "Thirty-six thousand days in a hundred years, if you are not in sorrow, you are in sickness." Even if a person lives to a hundred years old, he is either sad or sick. This life is too miserable. The average life expectancy is sixty or seventy years old. , but count it: before the age of fifteen, you are ignorant, so you can’t count; in the last fifteen years, you’re so old, you can’t see, you can’t hear, so you can’t count; in the middle thirty or forty years, half of them are sleeping, you can’t count.The remaining days are only about 15 years. During these 15 years, eating three meals and spending a lot of time urinating and defecating, it is really only a few years of living.If you are really happy in the past few years, if you are "not in sorrow or in illness", then in terms of life philosophy, if you calculate this account, living is equal to zero, which is miserable enough!If you care about family affairs, state affairs, world affairs, and everything, you will simply not be able to survive.Especially like Confucius, those who can see are worried about the country, family, and the world;He had to worry and take care of himself. If calculated in this way, Confucius suffered a lot in his life, and he couldn't stand it.If so, the so-called saint is just a sentimental person.wait!Let's see how he faced this life-threatening daily life situation. Zi Zhi Yan Ju, Shen Shen Ru Ye, Yao Yao Ru Ye. The "Yan" in Yanju here is similar to "Yan", and it is also called "Pingju" in literature, which means the daily life at home. Here it is said that Confucius' usual life at home is "Shen Shenruye", which is very stretched, not frowning for a day I am sad at night.He is very well-bred, very hearty, stretched, "yaoyao like you", and lively and happy.So despite worrying about the country and the people, he can still maintain a bright mind, a lively mood, and how cute he can stand upright in the world.But what he is happy about is the ordinary life, contentment and worry-free, and what worries him is not for himself, but for the common people in the world.Therefore, the following leads to a kind of worry of Confucius. The son said: "It's too much!"My decline also.After a long time, I no longer dream of Duke Zhou. Everyone knows that before Confucius, whenever Chinese culture was mentioned, Zhou Gong must be mentioned, because the humanities and culture since the founding of the Zhou Dynasty were all sorted out and put into practice by Zhou Gong.It means that our future generations will mention Confucius and Mencius whenever Chinese culture is mentioned.Now each of us can borrow this sentence and say: "Alas! I am old, and I haven't dreamed of Confucius for a long time!" Confucius' sentence is an exclamation with this meaning.If it is explained that he does not sleep well at night and often dreams, then it is a mental problem, and it will not be "Shen Shenruye, Yaoyao Ruye." Instead, "Bitterness is like it!" If the spirit is good, the body is of course not healthy. Meng, Confucius' body was healthy, so this sentence is an adjective and an exclamation, which means that the current era has become so chaotic, and it is really impossible to provoke this burden.Of course, this is just Confucius' emotion, but in the end the burden was picked.It doesn't matter if you don't see Duke Zhou in your dreams, he is very sober after all, shouldering the burden of inheriting Chinese culture from the past to the future.Therefore, we must pay attention to what kind of spirit is hidden in Confucius' thought. His whole spirit was mentioned in the fourth chapter "Liren", and it is brought out more clearly here. Morality and benevolence The Master said: Aim for Tao, base yourself on virtue, base yourself on benevolence, and practice art. If someone asks, what is Confucius' academic thought really about?You can boldly quote these four sentences to answer, this is his center.It can also be said that the real purpose of Confucius education, to establish oneself and others, are all these four points.Regarding the education method of these four points, it is what Confucius said in the "Taibo" chapter later, "prosper in poetry, establish in ritual, and succeed in music." Tao?Most people say that Confucius talked about the way of humanity and not about the way of heaven, because the way of heaven is far away and belongs to the realm of metaphysics.Is there a God?How did life begin?How did the universe form?These are the ways of heaven. "A long way to go" doesn't mean space with us long distance.According to modern concepts, it is even more unreasonable. It is only a few days to get to the moon. How far is it?The word far actually means high and far, which refers to being too far away from human knowledge. "Humanity is near", humanity is relatively simple and easy to understand.So don’t talk about it if it’s too lofty, first solve people’s own personal problems, and then talk about the problems of the universe. Most people say that Confucius only talked about humanism. This is the definition made by later generations for Confucius. At that time, only his student Zi Gong said: "The articles of the master can be obtained and heard. The master's words and nature and the way of heaven cannot be obtained but heard." ——See the article "Gong Ye Chang".According to what Zigong said here, let’s look at In the knowledge that Confucius talked about, he absolutely understood the way of heaven - the origin of the universe.So Zigong said, he talks about humanity, and we can understand him, but he talks about the mysteries of the universe, because our knowledge is not enough, we really don't understand. Therefore, the "Tao" that Confucius talked about "aspiration for Tao" here, we can't rigidly set a scope for it, saying that he only talked about the way of humanity, not the way of heaven.If you want to study Confucius' thoughts, you must study the "Xi Zhuan". Many of his important thoughts are expressed in the "Xi Zhuan", and the knowledge about metaphysics is also in the "Xi Zhuan".So what is the Tao that Confucius is talking about here?We can answer honestly: "Confucius himself did not define it, so it is difficult for us to define it for him." As for the "aspiration for Tao" he mentioned here, there are many examples to prove that he understood metaphysical Tao.He understands everything from the ordinary behavior of life—the physical, to the highest mystical way of the universe.However, most students are not good enough, so he did not focus on this aspect. If he only talked about this aspect, Confucius would become a religious leader.Although later generations called him the leader of Confucianism, he himself was very plain at the time and did not follow the route of the leader. According to the original text, "aspire to the Tao", it can be interpreted as the metaphysical Tao, which is to aim high and hope to achieve the state.This "Tao" includes the Dao of Heaven and the Dao of Humanity, both metaphysical and metaphysical.This is to teach us to aspire, the most basic and the highest purpose.Whether it can be done is another matter.Just like when everyone was young and just came out of the society to do things, they all aspired to achieve fame and wealth.As far as the purpose of making money is concerned, at least I hope to earn tens of millions of yuan.But despite his determination, in fact, he only earns a few thousand yuan a month now.If you only get a few thousand yuan because you have aspirations of tens of millions, "don't do it!" Just don't want to go back!This shows that whether the ambition can be realized is another matter. That's why Confucius said that one should aim high in learning, which is the first meaning of "aim for the Tao". "According to virtue", although the ambition must be lofty, it must start with humanity.The so-called harmony between man and nature, the way of heaven and humanity starts with moral behavior.In other words, "Aspiring to the Tao" is to engage in philosophical thinking, and "According to virtue" is the behavior of being a human being. The ancients explained that virtue is gain, and virtue is achievement, so it is obvious that Confucius told us that thought is Aim for Tao, behavior is based on virtue.If we analyze the principles in this article based on the four points here, many of them are explanations "according to virtue". "Depending on benevolence", it has already been said that benevolence has a body and is useful.The body of benevolence is the cultivation of the heart. The so-called learning of life and learning of mind and nature are internal.What is manifested in external use is loving people and things, such as the universal love in Mozi's thought and the fraternal love in Western culture. "Relying on benevolence" means relying on benevolence, that is to say, how to develop Tao and virtue depends on whether there is love for people and things.With this kind of love, one can love people, things, society, country, and the world, and expand and expand to love the whole world.This is Ren's play. "Rely on benevolence" and then "play in art".Swimming is swimming, not playing. Here we must pay special attention. Playing is next to "辵", here is swimming next to water. Six arts, such as imperialism, imperialism, calligraphy, and mathematics.Confucius' education was mainly based on the six arts.The "ritual" in it includes all cultures in philosophy, politics, education, and society in modern terms.As for modern art dance, film and television drama, music, art, etc., it belongs to music. "Shooting" refers to military affairs and martial arts.In the past, it was said to draw a bow and shoot an arrow, which is equal to modern shooting, fighting skills, sports and so on. "Royal", driving a car, in modern terms, of course also includes flying an airplane and a spaceship. "Book", literary and historical aspects. "Number" refers to science.The cultivation of talents and the enrichment of life must be cultivated according to the six arts, which is by no means an art in a narrow sense.Painting used to be literature and art, but now art is separated from literature and art.Some people say that science is so subdivided that it has become morbid.For example, someone went to see a doctor with a blocked nose. The rhinologist said that it might be affected by the teeth. He went to the dentist for examination first, and then went back to the original rhinology department after the radiology department, neurology department, and electrocardiogram.At this time, the rhinologist said to the patient, you have found the wrong doctor. I specialize in treating the left nostril, but your right nostril is obstructed, so you should find the doctor on that side.This is the excessive use of medical treatment to satirize scientific classification.In ancient China, there was no subdivision in this way, and everything that falls within the scope of the six arts is an art.In life, one must understand the main points of cultivation in the four cultural ideologies of Tao, morality, benevolence, and art.The first half of the four key points, "Aspire to Tao, follow virtue" includes spiritual thoughts, plus "According to benevolence, wandering in art" as the criterion of life and conduct, which is all his principles. At the same time, he tells everyone that they have These points are called knowledge.If there is no lofty thinking, it will be too vulgar, and a life that is too realistic will only bore you.Without a considerable basis for moral behavior, life is rootless and ultimately unable to mature.If there is no internal cultivation of benevolence, there will be no place to settle down psychologically.Without "playing in art", without profound knowledge, life will be boring.Therefore, all of these four points must be taken into consideration, and future generations will place more emphasis on these four points. In fact, when it comes to Confucianism, it is necessary to develop in a balanced manner from here.Here comes the next question: Confucian tuition fees The Master said: I have learned more than that by myself, I am not without instruction! Since the Han Dynasty, the interpretation of "Shuxiu" is tuition fees, as if Confucius was also running a cram school.He said, I will teach anyone who has paid tuition here.Of course you have to pay tuition to teach!Education is the same as buying and selling, especially the current education is completely commercial.Once, after teaching at a university, I was waiting for a bus with a famous old economist. It was about to rain, so I called a taxi and invited him to ride home with me.Talking about the current school, treating the teachers like this is simply a commercial behavior.The economist said that I am a layman. He said that business behavior is customer first, students are customers, and we are also customers. The school does not take good care of our customers, so it is not business behavior!I asked him what is that?He said it was bureaucracy.This refers to the modern education system, which is completely westernized, and it is indeed a commercial activity.In the previous Chinese education system, teachers and students were like father and son brothers, and they had a lifetime of responsibility.Now this responsibility is gone, and knowledge has become a commodity, which is different from our original education system and education spirit.This point is worthy of our review. Now let's talk about the word Shuxiu.In ancient times, tuition fees were not mentioned, but Shuxiu, but what is Shuxiu?A bundle is tied together with a rope to form a bundle, and fellow practitioners are bacon.In ancient times, when seeking advice from teachers, students should of course respect them.In ancient times, Zhi came from the shell, and the shell was the shell.Our ancestors, the Han nationality, lived in the Central Plains. There were very few shellfish, and the rarest things were the most expensive, so shellfish were used as currency for circulation.Therefore, in ancient times, all the words related to property, such as treasure and wealth, began with "贝".Some people say that the word "friend" for friends in ancient times is the image of two strings of shells, which contains the humor of "Whether there is wine or meat, we are all brothers. How can we ever see one person in adversity?" In the past, people took shells to meet their elders to show respect, which is called Zhijing, which is a kind of politeness.But the ancients interpreted this section as: "Confucius said, I will teach anyone who has paid for it." I have always doubted this statement. On the word "self".If it is really to pay a bundle of bacon to Confucius, why bother to say self-pay, not to mention self-pay, just say self-pay.I think there is something wrong with the explanation of the ancients, maybe I put Confucius in a better way.My friends joked with me, saying that I described Confucius so beautifully. Confucius would not dream of Duke Zhou. If I dreamed of Confucius one day, he would definitely thank me.What a joke. From my point of view, the problem lies in the word self, and self-cultivation means self-checking. If Shuxiu is bacon, Confucius' three thousand disciples, where can they eat so much bacon, and there is no such a big place to put it. There is also Yan Hui, a student of Confucius, who doesn't even have a better bento. Where can I get bacon for the teacher?And Confucius not only taught him, but also regarded him as his most proud student.I think the idea of ​​Confucius' words is that I have never failed to teach those who can reflect on themselves, discipline themselves and are willing to learn, and I must teach them.This is where my views differ from those of the ancients. The so-called self-discipline means self-discipline and restraint. stimulus and inducement education The Master said: If you don't get angry, don't open up, don't worry about it, don't express it, if you take one corner and don't use three corners to rebel, then there will be no more. Here are the principles of educational methods.The so-called "anger" is the feeling of anger.It is also a kind of anger to know something you don't know.For example, if you tell a student that you can't do it, and he must do it after hearing this sentence, it will stimulate him and make him angry. "Enlightenment" means to inspire. Before inspiring, make him angry first, and then further inspire him.There is a good example of this kind of education method: According to legend, Nian Gengyao, a famous general in the Qing Dynasty, was a child of the Han army with a yellow banner. He was very naughty when he was young. His father hired several teachers for him, but he beat them away.Later, no one dared to apply to teach him. In the end, there was a teacher who was a hermit—it is said that he was Gu Tinglin’s brother. Or ask someone to come out and do something—volunteer to teach.Nian Gengyao's father explained his son's stubbornness, and the old man said it was okay, the only condition was a larger garden, no gates, and higher walls.So he started teaching. At first, Nian Gengyao wanted to beat the teacher away. Unexpectedly, the old man was very skilled in martial arts, and he failed to beat him, but he didn't teach him anything. After jumping out of the fence, wandering outside for a long time, and then jumping back, Nian Gengyao has nothing to do with this teacher.The old man sometimes plays the flute, Playing the flute can nourish qi, Nian Gengyao asked to learn how to play the flute, so he used the flute to raise his qi, and then began to teach him slowly.Later, because of his own personal affairs, the old man had to leave. Before leaving, he said that it was a pity that the child's character had not completely changed.Even so, Nian Gengyao was capable of both civil and military skills, so he later became a famous general in Pingzang.And in the future, he respected his children's teachers very much, and at the same time, he was very strict in choosing teachers. There was a couplet: "If you don't respect your master, you will be destroyed by heaven and earth; if you misuse your children, you will be a male thief and a female prostitute." It was he who wrote it and posted it at home.This story can illustrate that the principle of teaching that Confucius said must first stimulate his thinking and make him angry, very It takes a strong curiosity to inspire his original wisdom. The second is to arouse his doubts. "Full" means to have doubts and disagreements in his heart.For example, if the ancients said this, tell him that it is worth considering.Confucius said, "Don't let your teacher do your part," and Han Changli said: "A teacher doesn't have to be more virtuous than his disciples."The teacher may not be completely right. It is not enough to just obey and accept. If you accept it rigidly, your knowledge will become worse and worse.If you have more doubts, you will naturally research, and "fa" is research. "If you take one corner and don't use three corners to reverse it, you won't do it again." And it needs to be looked at from multiple perspectives.There are four corners of a table, and if one corner is discussed, the rest of the three corners will be understood, then he can come back, and "returning" means coming back.back where?To return to the standard of thinking and wisdom is to return to the original state of one's own wisdom.Therefore, in terms of education, it is necessary to stimulate his anger and thirst for knowledge.When we look at children's education, some children are not convinced about anything, but parents always hope that their children will be convinced, especially the older generation, who often regard their own experience as very important and hope that their children will accept it.In fact, in order to convince children and accept the experience of the previous generation, in terms of educational methods, we must first enable them to be angry, able to Only then will it work.Let me cite another strange story to illustrate: In the Qianlong period of the Qing Dynasty, there was a senior official who had been a scholar for generations. He had a son who was good at literature, but he was not a good tool and behaved badly.One year, the boy was given 500 taels of silver to go to Beijing to take an examination of his merits. As a result, he went to Beijing and spent all the 500 taels of silver in a brothel, and was kicked out by the old bustard.Back home, the old man found out and was so angry that he beat him to death, but when he checked his luggage, he found two lines of poems written by him, the old man saw it and smiled.Thinking about five hundred taels of silver is worth it, this kid has a lot of experience in literature.From a literary point of view, these two poems are really good!The original sentence is: "Recently, I have been ill as light as a swallow, and I don't know how to support the carved pommel horse." This is the ancient people's admiration for literature.If it is now, if science is not good enough, just writing two lines of poems, it would be strange not to piss off my parents.Let's take this example to illustrate a part of the truth of "anger" and "sorry".The following is to talk about a person's comprehension ability. If you take one corner and don't use three corners to counter it, you will never do it again.Some people work hard in reading and studying, but their comprehension is not enough. At best, they can only become bookworms.For example, taking the study of history as an example, at the very least, it is also for the purpose of "not forgetting the past and being a teacher of the future." Understanding the events of the past is similar to the principles of the present. , the phenomenon is just different.Therefore, by reading more history and being able to draw inferences from one instance, one can know the past in advance and the future in hindsight.Otherwise, if you read dead books for nothing, "there will be no more".What is the point of knowledge? Difficulty and only death through the ages After talking about the principles and principles of Confucius' educational method, we talked about: The child eats at the side of the mourner, and he is not full.The son cried every day, but he didn't sing. This is to say that Confucius attached great importance to the ritual of nourishing life and sending to death.He went to the mourning house, and he never had enough to eat; he cried on this day, and his heart was sad, and he never sang.This is very simple, not only Confucius, but also us.What's so great about this, why are these two sentences put here?This sentence seems very common, but its meaning is to show that Confucius attached great importance to the big issue of life and death.All over the world, religion, philosophy, and science have been pursuing this question: where does life come from?Where did you go?Is there still after death?Is there a theory of rebirth as mentioned in the past, that people will be reincarnated after death?Later, theories from India and Egypt were added, and it was believed that reincarnation after death is not necessary. What a person does depends on the moral good and evil of the previous life.The so-called reincarnation and the cause and effect of the three generations are Buddhist thoughts.The same is true in the West. Christianity also has this kind of thinking. After a person dies, when the end of the world comes, the soul will be resurrected and accept God's judgment.Is resurrection not regeneration?This is the same reasoning, but it is not as detailed as the East.This is a big problem at all times and in all over the world.So Confucius attached great importance to matters of life and death.These two sentences were not included in the "Xiangdang" chapter, which specifically talks about Confucius' living habits and realities, but are placed here to connect and lead to the following principles. The Master said to Yan Yuan, "Use it to do it, and let it go to store it."Only me and you are heaven! Confucius said to Yan Hui one day, if the time and the country can use me, I will come out to do things for the country and the world; if the time and the country don't need me, I will retire and hide myself.Where is it hidden?For example, Su Dongpo's poem said: "Ten thousand people hide like a sea", which is very good, especially suitable for this era. The ancients wanted to hide in the mountains and forests. Now there is no need. Just live in an apartment house, lock the door, and die No one knows.Confucius also said that in such a situation, only you and I, Yan Hui, can do it.Because Yan Hui was the student with the best moral cultivation in Confucianism, as for the other three thousand disciples, they are much inferior in comparison.In fact, it is really difficult, let's experience it again Once it is used, it may not be possible to use it.If we talk about the current environment, it is a question of whether it is possible to take down all the first-class people in Kissinger and ask you to come out.When the times don't need you, you can live in obscurity without complaining about the sky or others, which is also impossible.A person always has his own grievances, especially intellectuals who always think: "In today's world, who is better than me?" If I were to come out, I would be wiser than Zhuge Liang.Therefore, it is very difficult to retire without fully knowing yourself, so Confucius said to his proud disciple Yan Hui: "Only you and I can do it." Connect the whole article from beginning to end, and arrange it into a teacher-student discussion scene. Based on the speech in the above section, Zilu was the first to be unconvinced. He couldn't help but speak: Zilu said: "Who will fight with the three armies?"The Master said: "Feng He, the violent tiger, who died without regret, I will not take it with me."You must also be afraid of things, and those who are good at planning. Zilu had self-knowledge, he was not good at self-cultivation such as "use it to do it, discard it to hide it", so he said: "Teacher! If you were to fight a war, which one would you take? You can't bring Yan Hui! He is malnourished and lacks physical strength, so you have to take me with you!" ——The three armies in the article are not the modern navy, army and air force. ——Confucius laughed when he heard Zilu's words. He scolded Zilu. He has a temper like yours. He will never take you with him if he wants to go to war. He is like a crazy tiger who stands by the river and wants to jump over it, but he can't. If you want to jump, how can you be so brave and foolish?And in one go, he looks quite heroic, and he doesn't regret dying, This approach is unjust to send to death.Courage like Zilu’s is not great courage. In Confucius’ learning, the three words wisdom, benevolence, and courage are connected. True great courage must have wisdom and benevolence; true benevolence must have wisdom and courage; true wisdom must also have There is benevolence and courage, and the three cannot be separated.Confucius said that the cultivation of a commander must be "fearful in the face of the situation, so that he can succeed in planning." The so-called fear in the face of the situation does not mean that he is afraid of the situation, but that any matter is in his hands, he is afraid of failure at the beginning ，所以要考虑周详，不自作聪明；到事情终于来了，则“好谋而成”，不怕了，必须用智慧，各方面都设想周到，促其成功，这才是统御人才的基本修养。 男儿到此是英雄 因此而引出孔子自己的表白，说明他对立身处世的态度： 子曰：富而可求也，虽执鞭之士，吾亦为之；如不可求，从吾所好。 这是孔子有名的话。在上是“富而可求也”，但在《史记·伯夷列传》上，司马迁引用孔子的话是“富贵如可求也”，还多一个“贵”字。这也是一个问题，古书上这些小问题，读书时也要注意到。我认为的记载比较对，应该没有“贵”字，因为《尚书·洪范篇》上讲五福：寿、富、康宁、攸好德、考终命，便没有“贵”字。我们中国人的人生哲学，富贵两字往往连起讲，富了自然就贵，不富就不贵，富更重要，所以在这里富字应该已经包括了“贵”字而说的。孔子认为富是不可以去乱求的，是求不到的，假使真的求得来，就是替人拿马鞭，跟在后头跑，所谓拍马屁，乃至教我干什么都干。假使求不到，那么对不住，什么都不来。“从吾所好”。孔子好的是什么？就是下面说的道德仁义。真的富贵不可求吗？孔子这话有问题。中国人的老话：“小富由勤，大富由命。”发小财、能节省、勤劳、肯去做，没有不富的；既懒惰，又不节省，永远富不了。大富大到什么程度很难说，但大富的确由命。我们从生活中体会，发财有时候也很容易；但当没钱时一块钱都难，所以中国人说一钱逼死英雄汉，古人的诗说：“美人买笑千金易，壮士穷途一饭难。”在穷的时候，真的一碗饭的问题都难解决。但到了饱得吃不下去的时候，每餐饭都有三几处应酬，那又太容易。也就是说，小富由勤，大富由命，但命又是什么东西？这又谈到形而上去了，暂时把它摆着。 现在孔子所谓的求，不是“努力去做”的意思，而是“想办法”，如果是违反原则去求来的，是不可以的。所以他的话中便有“可求”和“不可求”两个正反的道理，“可”与“不可”是指人生道德价值而言。如富可以不择手段去求得来，这个富就很难看，很没有道理，所以孔子说这样的富假使可以去求的话，我早去求了。但是天下事有可为，也有不可为，有的应该做，也有的不应该做，这中间大有问题。如“不可求”，我认为不可以做的，则富不富没有关系。因为富贵只是生活的形态，不是人生的目的，我还是从我所好，走我自己的路。 子之所慎：齐、战、疾。 孔子平常非常小心注意的事：齐、战、疾三件事情。古代齐斋同义，清心寡欲谓之斋，古人在举行国家大典或祭天地祖宗的时候，便要斋戒。所谓斋戒沐浴就是清心寡欲，并不像现在的人，称吃素为吃斋，这个错误在习惯上已用了一千多年，不必改它了。古代的斋是内心的修养，要着重气质的变化，在《礼记》中变化气质第一步工夫，就是要“斋心”，“毋不敬，俨若思。”现代的语汇，就是心理的净化，所以孔子对“斋”是最谨慎，最小心的。 其次是对战争，我们讲军事哲学思想史，经常也引用到孔子的话。他不是不懂军事，而是对军事哲学的理论很高明，只是平常不轻谈战争。 第三疾：是指卫生、保健的事，这是养生之道，他非常注意自己身体健康。所以斋、战、疾是他特别小心的事。 孔子生活习惯的事，为什么记载在这里？前面说过，这一篇等于是第一篇《学而》的解释、发挥，下面便讲到： The son was in Qi Wenshao, and he didn't know the taste of meat in March.曰：不图为乐之至于斯也！ 韶是古代一种音乐的名称，是三代以上的舜乐。孔子听了这个音乐，三月不知肉味。有人解释“三月不知肉味”说孔子在这一段时间吃素。当年五四运动，人们根据这句话，说孔子穷得连肉都吃不起。实际不是这个意思，真正的意思是孔子听了韶乐以后，心境之宁静，思想之专一，吃饭的时候都不知道自己在吃饭，欣赏韶乐到了忘我的境界。这也是描写古代的音乐好到如此程度。所以孔子感叹，上古时代音乐的境界，有我们所意想不到的高明。 南面王不易也 讲了孔子内心的修养，和教育弟子以及他自己生活的情况，给我们一个榜样以后，下面就提出问题了。 冉有曰：夫子为卫君乎？子贡曰：诺，吾将问之。入曰：伯夷叔齐何人也？曰：古之贤人也。曰：怨乎？曰：求仁而得仁，又何怨？出曰：夫子不为也。 孔子周游列国时，各国都排斥孔子，生怕他有意夺取政权，唯有在卫国的时候，卫灵公、南子、一般大臣，都对孔子很好，尊敬他，照顾他。所以当时大家都怀疑他，甚至孔子自己的弟子，听了太多的谣言，也起怀疑，像冉有，有一天就说，我们老师真想做卫国的国君吗？当然，他不是不赞成，老师真干了，他也会上来帮忙的。子贡听了便说，好！我去问他。这时孔子受的谣言大概很大，所以子贡也不先下断语，只说“将”要去问老师。但是人与人之间的谈话，是一门很高的艺术，子 贡问话的高明该学一学。他绝没有一进去就：“报告！老师，你要不要当国君？” 他受过愤启悱发的教育，真是一个大外交官，说话非常漂亮，绝不问正题。他问孔子，老师，你看伯夷叔齐是什么样子的人？孔子说，那是了不起的，古代的贤人啊！子贡说，老师！他们两人，为了信守仁道的节操，不肯当国君，在首阳山饭都不吃，饿死了，你看他们到最后，会不会埋怨？后悔不后悔？孔子说他不会埋怨的。立定了志向，为达到最高道德的目标，宁愿饿死，求仁得仁，有什么可埋怨的？子贡听到这里，不需要再问老师想不想当国君，马上就出来了。对冉有说，老弟你放心，我们的老师不会做这种闲事。子贡问了当皇帝的话没有？他没有问。但问到了正题没有？绝对问到了。这就是值得效法的谈话艺术。 讲到这里，下面就刚好把孔子自己的一段感叹接上去，作为解释，恰到好处。 子曰：饭疏食饮水，曲肱而枕之，乐亦在其中矣。Unrighteousness and wealth and honor are like floating clouds to me. 这是孔子最有名的话，而且在文学境界上，写得最美。孔子说，只要有粗菜淡饭可以充饥，喝喝白开水，弯起膀子来当枕头，靠在上面酣睡一觉，人生的快乐无穷！舒服得很！就是说一个人要修养到家，先能够不受外界物质环境的诱惑，进一步摆脱了虚荣的惑乱，乃至于皇帝送上来给你当，先得看清楚应不应该当。有了这个修养，才可以看到孔子学问修养的境界。人生的大乐，自己有自己的乐趣，并不需要靠物质，不需要虚伪的荣耀。不合理的，非法的，不择手段地做到了又富又贵是非常可耻的事。孔子说，这种富贵，对他来说等于浮云一样。孔子把这种富与贵比作浮云，比得妙极了。并不是如后世认为像天上的云，看都不要看一下。唐诗宋词，作流水浮云的作品太多了。在孔子当时，很少用到。我们要注意到，天上的浮云是一下子聚在一起，一下子散了，连影子都没有。可是一般人看不清楚，只在得意时看到功名富贵如云一样集在一起，可是没有想到接着就会散去。所以人生一切都是浮云，聚散不定，看通了这点，自然不受物质环境、虚荣的惑乱，可以建立自己的精神人格了。 在这里，又插进孔子的一段话。孔子这里几段话，在什么年龄说的，无法考证，不过弟子们编这部书，把他的观念连贯起来，编得非常妙，成一整体，所以下面就是说，孔子的目的在于学问。 子曰：加我数年，五十以学《易》，可以无大过矣。 根据这个话看起来，孔子总是在四十多岁，至多四十九岁说的。他说如果我能多活几年，五十岁以后学——是古代的文化——把搞通了，人生就没有大过了。“大过”也是六十四卦中一个卦名。从这个观点来看，人生自己晓得真要求学问，大概都在这个阶段，根据现代医学，人类智慧发展得最成熟的时候，是五十岁开始，到六十岁这个阶段，因此也证明蘧伯玉：“吾年五十方知四十九之非。”的话了。人多活一年，反省就多一年。人能知道过去的错处就是了不起，所以孔子说这几句话，应该是在这个时候。在这阶段中，头脑最成熟，真有资格求学问。下面就讲孔子的学问，除了以外，就是雅言，这是说孔子平常不乱说话的，他讲话都是很高雅的，有所根据的。难道孔子土话都不讲吗？吃饭一定说：“饮食哉！饮食哉！”不是这个意思，而是说孔子讲的话，都有学问的根据，根据什么呢？ 子所雅言，诗、书、执礼，皆雅言也。 中国传统的文化，、《书经》、《礼记》等等都是雅言，是上古文化的中心。也就是说他的思想言行，都是有根据的，足以承先启后，继往开来的。 记载了孔子这些事情，归纳起来，下面就另起一段： Ye Gong asked Confucius about Zilu, but Zilu was wrong.子曰：女奚不曰：“其为人也，发愤忘食，乐以忘忧，不知老之将至。云尔！” “叶公好龙”是历史上有名的故事，他喜欢龙。在宫廷里到处画的雕的都是龙， 结果感动了真龙来现身，却因此把他吓死了。所以当时子张就曾经说过，他不是爱的真龙，而是爱的像龙一样的东西。而后人把这个故事，当作浮华不实的比喻。叶公有一天问子路，孔子是一个什么样的人，子路没有答复他。子路的不答复，非常高明，因为站在子路的立场，他实在不便说什么。同时孔子这样伟大的人，真的教人不知从何说起，就是说了，叶公也未必能了解孔子。但是，叶公走了以后，子贡 就进去报告老师，孔子说你何不告诉他，我是一个为了发愤求学问，常常穷得没饭吃，连自己肚子饿了，都无所感觉，而忘了人是必须吃饭的那种人；当学问上有所获益，就快乐得忘记了忧愁，根本忽略了衰老的威胁。 孔子这种为学的精神，也是我们要效法的地方。孔子的人生修养，是永远年轻的，所以他的学问道德，能“苟日新，日日新，又日新。”永远是进步的，随时有新的境界。 进步和退步 下面接着引用孔子的话。 子曰：我非生而知之者，好古，敏以求之者也。 这个文字很简单，我们一看就懂了。如果以现在的观念来说，就是孔子告诉学生或朋友们，我并不是生来的天才，是爱好传统，靠勤敏而求得的学问。生来便能自知的天才真有吗？那是一个问题。我们古史记载，如黄帝，如尧，都有生知的天才，不过后人并不相信。有一种天才是生而知之的。如唐代的白居易，生下来还是婴儿，抱在奶妈怀里，还不会说话的时候，就认识“无”字，屡次试验他，拿一本书叫他一指，都是指到“无”字。这种生而知之的事，照中国古代的看法，有很多人都很相信。因此苏东坡说：“书到今生读已迟”。这意思就是说，人的天分、智慧，大多是由前生带来的。这就牵涉到现代科学正在研究的天才问题。所谓天才儿童，究竟是由血统遗传来的？或者由另外一个未知的因素来的？或者是后天发展而来的？天才们往往特别爱好某些什么。如果没有注意这个问题，就不大会了解，如果去注意，就会发现很多资料。有人天生下来，就懂某一种东西，这是非常奇怪的。至于报纸上常报道的，某个孩子数学方面有惊人的表现，或某一方面有非凡的天赋， 这还不算是真正的天才。另外确有生而知之的天才，如古书中说黄帝生而神灵。依现在的观念而言，都说是历史上捧人的假话。如果站在教育或心灵学的立场研究起来，的确有天才，世界上充满了这些人，不过现代一般人不大注意这种事。孔子在这里讲的，是走其实的路子。他说，我不是生来的天才。“好古，敏以求之者也。” 这个敏字就是敏捷，包括了聪明与努力。好古是喜欢追求传统的东西。 讲到好古，在这里可以注意一下，中国人在近几十年以前的几千年当中，观念上都认为今不如古。在历史上许多地方，都引证古人的事例，充满了对古人的赞美。而近世纪的观念，引进了西方文化。从十六七世纪以后，西方文化有一大转变，认为古不如今，越到后来，越推翻了前代，今天很可能是错的，明天会更好，这就涉及到哲学上的一个问题了。究竟人类文化是进步，还是退步呢？照中国的，东方的看法是今不如古，人类历史文化是退化，没有进步。照目前西方文化的看法，是古 不如今，古代永远是落伍的，新的永远是进步的。这两种相反的看法，便在哲学思想上形成了一个问题。 我们对此应先有一基本的认识。究竟什么叫进步？什么叫退步？须要先下一个定义。如果把中外古今的文化研究下来，就会得到一个结论。譬如说，现在整个时代，是科学文明的时代。十六世纪以后，西方科学文明刺激了工商业的发达、社会经济的繁荣。而工商业的发展与社会经济的繁荣，又回过来刺激了科学文明的进步，形成一种循环性的刺激与发展。到今天为止，科学文明的发展，给人类带来了许多生活上的便利，但是并没有给人类带来幸福，相反的给人类精神上带来更多的痛苦 与烦恼。 这样，将中西文化联合起来加以研究，站在物质文明进步的立场，或者自然科学的观点来讲，明天实在比今天好；站在精神文化的立场来说，今天是比昨天差。 其次，站在政治哲学的立场来讲，不谈现实，只谈理论。因为一切学问的最后，都须要哲学来做总结论的。譬如说，帝王政治、民主政治、独裁政治、自由政治，所有各种政治思想和作法，在历史上，都曾经出现过，但是谁能够下一个结论说究竟哪一种政治体制是最好的？我相信这是无法下结论的。历史上都有过，都看过，都经验过这些政治制度，可是没有人能够肯定何者是绝对的好，何者是绝对的不好。药物也是一样，中药有中药的用法，西药有西药的用法。某种病用几种不同的药，相对的都可以治好，这也和政治哲学的道理一样。所以究竟是古代的好或现代的好，也很难讲。 前两天在大专联考，有一个清寒学生，替人家补习，每月可赚六七千元。这两天忙得满头大汗，天天提一个包包出去，看他家教学生的考试成绩。后来告诉我，他教的学生都考上了。他是教得好，可是他说，他们×大社会系，发的中国史讲义都是英文写的，都用外国人的观念看中国历史。而且说中国在秦始皇以前，乱七八糟，是酋长制，到秦开始才算有中国。这个同学感慨说：“我看再过几年，恐怕要说成汉代以后才有中国了。”听了他的话，我不禁叹气，为什么会有这样的教法？ 这就是所谓最高学府吗？他又告诉我，他问一个参加大专联考的学生什么是“四书”？这学生说不知道，老师没教过。他说现在电脑考试题再办下去，中国文化就完了。二十几岁的大三青年，都感到中国文化快完了，这个问题可真严重。和他谈到这里，我就告诉他，中国文化的流传问题，如何把这种子留下，要靠年轻的一代。二十年后，我们这一代死了，整个文化重任就落在你们身上，如何留下这文化的种子？现代讲时髦的人，是不会要的。因此中国文化势必衰落下去，直到衰落得没有了，再回来找，这是一件很严重的事。因为讲到孔子的好古，我们今天就更警觉到问题的严重。孔子说自己不是天生就知道的，只是他有一副好古的精神。我们今天讲复兴中华文化也好，保存中华文化也好，为后代着想也好，怎样好古呢？就是承受传统文化后，运用智慧，敏捷而勤奋地反省研究。再“敏以求之”，这才是认真的工作。孔子在这里这样说，表示他的成就，都从力学而来。这是他谦虚的话，也是他老实的话。任何天才，不加上力学是没有用的，有很多人很聪明，但聪明的人往往不大肯力学，作学问不踏实，不能“敏以求之”，因此学问都是虚的。所以孔子这句话很明白的告诉我们，作学问、作人、做事的基本原则，要“好古，敏以求之者也。”不求就不行。 这里就是说孔子智慧的成就、学问的成就、作人的成就，都很平实，不是天才，再说他平实到什么程度呢？ 聪明人的玩具 Zi does not talk about strangeness, strength, chaos, and god. 这四样东西，是孔子所不喜欢多讲，很少讨论的事。因此在我们的观念里，孔子是很平淡的，很老实的作一个普通人。乾隆时代有名的才子袁枚，著了一本的笔记小说，专门讲神鬼等等奇怪的事。因为孔子不讲而他要讲，所以书名。其他如纪晓岚的；康熙时代蒲松龄的，再加上王渔洋的《池北偶谈》，都是清初几个大名士、大才子的作品，充满怪、力、乱、神的故事。就如现在，大家喜欢讲鬼故事是一样的。前几天有一个英国专门研究灵魂学的博士来找我。现在研究灵魂学，在世界各地都很流行，这门科学绝不能轻视。假定有一天，科学证明了死后灵魂的去向，许多宗教将成问题，站不住脚了。 其次，唯物思想将被完全打垮，连影子都没有。世界文化也将有一个大的变化。就是基于唯物思想，因而从事科学发明的，许多科学理论，乃至爱因斯坦的相对论，以及其他许多哲学上的观点，都成了问题。 另一个观念：今天全世界是科学的时代，但我们站在政治哲学或人类哲学的立场，看这个时代的文化，则是充满了怪、力、乱、神。一个时代到了衰落的时候，社会上就会充满了这四种气氛。什么是怪呢？多得很，如美国人的裸奔，中学生一二十人围起来站着吸大麻烟等，全世界奇奇怪怪的事很多。报纸上刊登的许多奇闻，等于在提倡怪事。每登一次，就会引起效法者。像毁容案，以前几乎没有人知道这种残酷的手段，自从报纸登了一次以后，接连就发生了许多同样的案子。这是社会 上“怪”的现象，遍地都是。 “力”，西门町的太保打架，动不动刺一刀，电影上、电视上柔道、摔交、相扑的比赛，肌肉打得越响越好。在我们中国学武术，讲武德的人看来，觉得好笑。 “乱”，思想的纷乱，社会的变乱。 “神”，加上神怪的事情。民间迷信的组织，新兴宗教各个派系的兴起，除了已被取缔的鸭蛋教，以及正受注意的统一教之外，还有很多。现在新兴的宗教性组织有四五十种，问题都很严重，有时令人怀疑那后面会有什么作用，这是社会工作者要注意的事。一个社会充满了怪、力、乱、神，是项很严重的问题。我们自己反省，很难保证我们脑子里绝对没有怪、力、乱、神的思想。当我们遭受极大困难的时候，它就会出现的，至少会想到命运。我常说世界上最迷信的是知识分子，假如故意对一个知识分子说他气色不好，他就马上请你替他看相了。就凭这样一点心理，于是发展出了怪、力、乱、神。他说他是科学家，但科学家更迷信。我说现代有一个大迷信，就是许多人迷信“科学万能”。这也是同样的严重问题。如果人的智慧到达了哲学的最高境界，怪、力、乱、神摸不进来了，才真是平实的人。孔子讲仁道，也就是这个道理。因此我们不能轻易放过怪、力、乱、神这四样东西。以这四个要点，来研究中国社会，可以看到充满了怪、力、乱、神的事迹。每一时代、每一皇帝、每一政治措施，都靠这四个字作背景。尤其中国历史上说及某某名人，后面都有一样神怪附会。譬如说曾国藩是蟒蛇变的；袁世凯是癞哈蟆变的；清代末年，好好坏坏的几个大人物，被称为西山十怪，前生后世，都有一套说法。尽管当时文字上没有写出来，但口语相传，煞有介事。所以学问修养很难做到平实，不受怪、力、乱、神的影响。但在大学里哲学系上课，有七八十个学生，真是奇怪。从前真正学哲学的不过三