Chapter 22 Advanced Eleventh-2

The Ji family was richer than the Duke of Zhou, and the seeking was also collected for it, and benefited from it.The master said: "It's not my disciple. It's okay for the boy to beat the drum and attack." This is Confucius' reprimand to a student.Ran Qiu was the head of general affairs for the Ji family, a powerful family in the state of Lu at that time.Confucius said that Ji's family was a powerful family in the state of Lu, and their wealth was already great, even more than that of Duke Zhou.The Duke of Zhou was the first ancestor of the Lu Kingdom, and also the first ancestor of the Lu Kingdom.Ji's family is already rich.But Ran Qiu, among the students, openly tried to find more money for him, and doubled his efforts to collect money for him, which was tantamount to flattering Ji's family and working hard for him, which caused wealth inequality and disparity between rich and poor the trend of.So Confucius said, this person is not my student, he can be expelled, and you can expel him publicly.This is what Confucius asked of his students in terms of conduct. He didn't want them to become

For a nerd, but to make them able to do things and contribute to the country and society, this is the real knowledge, and it is also the center of Confucianism. Four Phases of Confucianism Chai Yeyu, Shen Yelu, Teacher Ye Pi, Yu Ye Lai. This is also a review of the four students.Chai, surnamed Gao, styled Zigao, was thirty years younger than Confucius.This comment was not necessarily said by Confucius himself, but was recorded by later disciples.Among them, Gao Zigao is said to be "stupid", according to today's terms, he is stupid, but he is not stupid as we usually say.A little bit of simplicity, a slow demeanor is close to stupid, not exactly stupid.

There is also this "foolish" joke. Some students who have received a doctorate or master's degree in a foreign country often call themselves "foolish students" when they write back. This is really a great irony for traditional culture.When I asked later, I had formally taught them in high school.It can be seen that there is nothing wrong with education, the fault lies in not paying attention.After the Tang Dynasty, for more than a thousand years, the word "foolish" has been a modest term for the elders to the younger or the same generation.For example, when a teacher writes a letter to a student, he can humbly call himself a foolish brother.Uncle can also be modestly called stupid uncle to his elder nephew.For younger brothers, you can also humbly call him Brother Yu.But it is strange that there are still people called "foolish students".So, if the above is called a teacher, should it be called a stupid teacher? (laughs).This is another courtesy when it comes to letter writing.In this verse, "foolish" means unresponsive.

The second is "Shen Ye Lu". "Lu" and "Yu" seem similar.Like this novel, it is very wonderful. It contains social philosophy and historical philosophy. The characters in it, the thirty-six heavenly gangs and the seventy-two earth evil spirits, are all monsters.Each of these 108 people has a nickname. These nicknames have folk philosophies, which seem quite interesting.For example, Song Jiang's nickname is "timely rain", how good it is to have a "timely rain" after a long drought.But "timely rain" Song (sent) Jiang, sent it to the river, and it was of no use at all.It is also the same for Wu Yong, a wise multi-star. "Hua Monk" Lu Zhishen, the surname is Lu, so-called Lu means reckless.He was quite rough and beat him at every turn. Although he became a monk, he even knocked down Buddha statues when he was drunk.But his play is very smart.Blindly worshiping idols is not the spirit of true faith.A true believer does not necessarily have to worship idols, and a truly religious person does not necessarily have to be religious.So Lu Zhishen's Lu represents such a character.We say that Lu is stupid, which is wrong.Lu is a bit straight in the middle of the stupid, but not rough in the straight, and slow for Lu.

"Teachers are also taught", Zizhang is a bit stubborn, learned people are likely to fall into this problem, generally literati are also very stubborn, they can't get used to it, look down on it like that.The Zizhang mentioned here has a special personality, which is called Pi. "Yuye 喭", this "喭" is similar to "proverb", which is a very vulgar and rough similar form of a native.Zilu was rough in his actions and bold in his speech.Why is this article only mentioning these four people?Because these four people also represent the four types of personality.Ordinary people can use these four types to make a small classification; either this type or that type.

Yan Hui's Kong Zigong's has The son said: "Hui Ye, what a concubine!"Repeatedly empty.Gifts are not ordered, but goods are multiplied, and billions are repeatedly won. Of the two people mentioned here, one is the one whom Confucius admired the most; the other is the one whom Confucius helped the most. In this book, we can see that Confucius' students each have their strengths and weaknesses.As a leader, he must understand his subordinates, everyone has strengths and weaknesses.Let’s talk about another principle of life philosophy. We must pay attention to what someone says about XX’s strengths and weaknesses.For example, from a philosophical point of view, a person's shortcomings are also his strengths, and his strengths are also his shortcomings.Not only someone is like this, but each of us is also like this. The strengths and weaknesses are almost inseparable.Using it well is an advantage.It is a disadvantage if it is not used well.As a leader you must understand this.If everyone you use wants him to be the same as himself, then this

Do not do business.People come in all shapes and sizes, and each one is different. It is very important to cultivate yourself to be tolerant and able to lead all kinds of people. Confucius said here that Yan Hui is the only one with the best moral character. He has all kinds of strengths and is almost up to the standard of morality.But "repeatedly empty" - too poor, often empty.However, the word "repetition" has different interpretations, especially for those who study Buddhism and Taoism.They explained that only when Yan Hui was a favorite student of Confucius could he often achieve the state of emptiness, and he could throw away everything, no matter whether he was proud of it or not, and let it go.It also makes sense.

Secondly, Zigong was not ordered, why not?It is Confucius who hoped that he would write it specifically for learning and morality.But Zigong's personality is different. He absolutely accepts the teacher's set of moral knowledge, but his way of life is absolutely different.His ability to do business is very great, and his judgment is unlikely to fail, and he predicts it every time.In the current situation of Western society, first-class people do business.But Zigong's talents are really more than that. We only know that Zigong can do business in this place.Therefore, in Sima Qian's "Historical Records Huozhi Biography", the word "Huozhi" was used here, representing industry and commerce, with Zigong recorded in the middle.In fact, Zigong is not only a great talent in business circles, he is also good at diplomacy, economics and so on.That's why I said that Confucius was mostly maintained by him for the rest of his life.

good man without trace Having said many comments about the students of Confucius, I turn to the other side.Zi Zhang asked about the way of good people.The Master said: Do not follow the traces, and do not enter the house. Here comes the problem, these few sentences are the most annoying to explain.Zizhang asked, what does it mean to be a truly good person, and what should we do to be called a good person?This is a big question—it's really a philosophical question, a logical question—logic is right and wrong, next definition.Putting everything aside now, from a purely philosophical standpoint, what is goodness?What is evil?It is difficult to set a fixed standard.The same thing that is good in one era will become evil in another era; what is good in one area will be evil in another area; it changes with the change of time and space.So there is no fixed standard of good and evil.So how can one meet the standard for being a human being?The West has Western etiquette, ancient China has ancient etiquette, and modern times have modern standards.If now, in order to promote Chinese culture, I wear a monk's clothes (that is, the plain clothes of the Ming Dynasty, the difference between monks and laymen in ancient times is whether the hair is shaved or not.) with a Western-style hairstyle and a tie to attend classes, Is this mischief or patriotism?Is it good or evil?It's really hard to tell.So the question of good and evil is a big question in moral philosophy.

Here Zizhang asked what makes a good person, and Confucius replied, "Do not trample on traces, nor enter the house." Let's explain it literally, do not step on a trace, do not enter the door, and enter the house.If it is interpreted literally, it is best for a benevolent person not to even enter his wife's room.This is a joke.What do you mean by "do not practice traces"?We can understand this question by referring to Zhuangzi's saying in Taoism, "It is easy to destroy traces, but it is difficult to do nothing."The words of the ancients are too simple, and it is annoying to explain.We only make this explanation: when a thief goes to steal, he can wear gloves, and the fingerprints will not be left behind, making it impossible for the criminal police to investigate.But "no walking is difficult", after all, people have to rely on the ground to walk, and it is impossible to walk without relying on the ground at all.For example, I just said that it is easy for a thief to wipe out his own traces, but what is a thief's business?Any thief, as long as he calms down, he will think in his heart that he has stolen something.If you want to get rid of this kind of mental behavior, you can't do it.If you do bad things, you can spread them all over the world, but you can't fool yourself. This is "easy to destroy traces, hard to do nothing."

From this we can see that Confucius' "do not follow the track" here means that doing a good deed does not need to be seen as a good deed.If you do good, you don't ask others to know it. If you want to be famous for being good, and hope to be a role model that others respect, there is a problem. "Never enter the house" means not to tie yourself up with this concept of "goodness" in order to be a good person and do good deeds.As I said just now, the student who imitated the Confucianism stood at attention when he stood, sat upright when he sat, and did not dare to nod his head casually.Do not cling to good ideas with your heart.Why set up a "good guy" sign for yourself!Therefore, the Chinese pay attention to the accumulation of yin and virtue in doing good deeds.What is invisible to others is Yin, and what is on the surface is Yang.Don't do good deeds when others see it, that is sinful virtue.If you help others, you should do it. After you do it, you don’t have to admit it when asked.This is our moral standard in the past, and the concept of "accumulating yin and virtue for future generations" is generally preserved in everyone's heart. A Chinese novel about ghost foxes, the first "Examination of the City God", tells the story of a scholar who dreamed of taking an exam, and the examiner was Guan Gong. After seeing his paper, he was admitted.There are two sentences in his examination paper: "If you do good with your heart, you will not be rewarded even if you are good. If you do evil without intention, you will not be punished even if you are evil." Good deeds should not be rewarded.Another example is that if a knife is not working well and is thrown away casually, and unfortunately injures someone, and there is really no intention to hurt him, then even though it is a bad thing, it should not be punished.The entire article is devoted to these two issues.This novel about ghosts, monsters, and vixen, why the first An article that tells such a story?In the past, people who wrote novels in China did not write casually. A set of traditional Chinese culture and the spirit of moral norms were placed very rigorously. These two sentences in "Liaozhai Kaochenghuang" are what Confucius said, "If you don't follow the traces, you won't enter the house." "Do good with the heart", it is not right for a good person to show goodness on purpose, and then practice it.Some even use the concept of "goodness" to bind themselves, like believing in religion, they must behave like Zhaigong Zhaipo or pretend to be a believer, which is both "practicing" and "entering the house". Teach as you see fit The Master said: "On truth and truth?"Gentleman?Who is the color Zhuang? Some people discuss issues, their speeches are very reasonable, and their discussions are very incisive.But you have to understand that when you hear the right words, you stop at the words. Don’t think that this person is a gentleman and a great person if he speaks the right words.When you see his gentle demeanor and gentle speech, you think that this person is very polite, insightful, and talented, which is also wrong.Especially if the speech is very precise, or the article is well written, it is not necessarily a gentleman, nor does it have to be a talent with a dignified attitude. This is to teach us to observe a person and test ourselves. Sometimes listening to others is not enough. Be realistic.So when some people want to meet me after reading my book, I often answer, why bother? "Reading his book, not meeting his person." How nice!If you see disappointment, how worthless!In the past, there were a few jokes that said: "I have admired your name for a long time, and it is like thunder. I saw you today, but that's all." Why bother!The following is the extension of this concept: Zilu asked: "Have you heard this and practiced it?"The Master said: "With my father and brother here, how can I hear this and practice it!"Ran You asked: "Have you heard this and practiced it?"Confucius said: Hear this and do it!Gong Xihua said: "You also asked about Wen Si's actions?"The son said: "Father and brother are here."Seek also ask Wensi Xingzhu?Confucius said: Hear it and do it.Chi is also confused, dare to ask.Confucius said: Seek and retreat, so advance.Since you are also a person, you will retreat. This is Confucius' educational attitude and educational method.At the same time, this book also reflects a reflection on my life and work.Zilu asked, after understanding a truth, do you immediately do it?Do you practice the unity of words and deeds?Confucius told Zilu, "You still have your parents and elder brothers, and you have not yet fulfilled your responsibilities. You must be cautious in dealing with things. How can you do what you hear?"Another classmate, Ran You, also asked the same question to Confucius, saying, after hearing what you said, should I immediately put it into practice?Confucius said, of course!If you listen, you must do it, and you must practice it.His reply to the two students was completely different.After Gong Xihua heard this, he felt strange, and came to ask Confucius, saying, "The two of them asked the same question, but your answer was completely different. The more I listened, the more I couldn't understand it." "Dare to ask?"—Dare means dare, which means I muster up the courage now, and I ask you to forgive me, please tell me, why there are two answers to the same question?Confucius said, Ran You has a personality that shrinks back from everything and does not dare to rush forward, so I told him that if you understand the knowledge, you must practice and practice it.Zilu is different, he is brave, "concurrently human" - he has a very strong vitality, his energy and courage surpass ordinary people.Too brave and too forward, so pull him back a little, and retreat a little. Literally only see Confucius's method of education.We have been in the education field for a long time, and sometimes when we see a student who works too hard, we also advise him to rest more and play, and those who are too lazy, we persuade him to improve and work harder. Everyone can do this, why bother with Confucius?But this is only the surface of the article, further we can see Confucius' training of students.First of all, we know that Zilu died in battle and was very brave, and finally he is a martyr of Chengren.Confucius had already seen that he was a material for becoming benevolent, so he said, "There is no reason to die."This sentence is not to scold him, but to sigh.If Confucius had encouraged him a little at that time, he might have become a martyr long ago, and he would not have waited until the Weiguo incident to become benevolent.So Confucius is here to warn him that you have a lot of family members, you must first account for your personal responsibilities, and then you can fight for your ideals.In this way, with Zhonghe Zilu's excessive chivalrous spirit.On the other hand, Ran You was content with the status quo and not very radical, so Confucius was not very willing for him to come out to do things.As a result, he gained power in Lu Ji's house, so Confucius encouraged him to jump out of the circle of reality and have an independent and indomitable spirit. death is heavier than mount tai The son is afraid of Kuang, the queen of Yan Yuan.The Master said: I will die with a woman!Said: "The son is here, why dare to die?" This was originally an ordinary saying, but recorded in it, it represents the sincere feelings of morality and righteousness between teachers and students of Confucianism.Confucius was in Kuang, and people mistook him for Yang Hu, so he was besieged there.Later, when he returned to the team, Yan Hui was the last to come back.As soon as Confucius saw Yan Hui, he said, "You made me anxious. I thought you were going to die this time!"Yan replied, Teacher, you are still here, how dare I die first?This reveals the respect of Confucian disciples for Confucius, as well as the sincerity and nature of morality. The typical shaping of historical figures Here's the big one: Ji Ziran asked: Zhong You and Ran Qiu are ministers?The Master said: I regard the son as a question of difference, and I once asked the question of seeking and seeking!The so-called ministers serve the emperor with the way, and stop if they can't.Today, you can be said to be a minister.Said: Then whoever follows it?The Master said: Killing the father and the king is not acceptable. This is what Confucius said to senior cadres, leaders, and even business partners.Confucius here has the difference between a minister and a minister.Senior cadres in Chinese history can be summed up in the following special terms: famous ministers, ministers, loyal ministers, treacherous ministers, virtuous ministers, sycophants, plus ministers with Confucianism and so on.This is also the standard for senior national cadres in the history of Chinese culture.How easy is it to be a famous minister in history?For thousands of years, only Zhuge Liang, Wang Yangming, Zeng Guofan, etc. have been famous in history.They are all famous ministers and famous.Some are not necessarily ministers, such as Fan Zhongyan, etc., but they can be called ministers of the country, not to mention many.Everyone knows the meaning of other loyal ministers, treacherous ministers, and sycophants.As for "Guchen", it is only enough to be a Guchen.We know that it is not easy to leave a name in history!Chinese history naturally has a standard. No matter how powerful it was at the time, the final calculation is very fair.For example, the emperor of the Qing Dynasty issued an order to revise the history of the Ming Dynasty, and many ministers of the Ming Dynasty, who finally surrendered to the Qing Dynasty, still fixed them as "second ministers".This is Kangxi's conclusion.Although these people are very loyal to the Qing Dynasty, in the eyes of the emperor, they are still not good enough, they are just second ministers.We have also seen in history that when Li Chuang invaded Beijing, Ming Sizong Chongzhen hanged himself on Meishan, and Li Chuang saluted Chongzhen respectfully.Later, when the Manchu Qing captured Beijing, they still went to the Chongzhen Mausoleum to worship. Good people are good people after all. In these places in history, the axioms are clear.Having clarified this concept, let’s come back to this article. Ji Ziran was from the state of Lu. He asked Confucius, if Zilu and Ranqiu were invited to work, would they be qualified to be ministers of the state?In modern terms, which one can be said to be the minister of the country, such as Churchill in the United Kingdom or Hirobumi Ito in Japan?Ji Ziran asked Confucius, can these two students come out to be ministers of the country?Confucius said, I thought you asked me some other special question!So you are asking about Zilu and Ranqiu!Let me tell you, a real minister is one who "serves the king with the way, and stops if he can't." He has ideals and doctrines, assists a subject, and makes this subject move toward rational standards, idealism, and benevolent thoughts. Forward on this path.If the people in this subject do not listen to this kind of opinion, they would rather let it go than continue.This is the style of "ministers" who come for the way, not for status, fame and wealth, for being an official, or for treatment. As for the two young men you asked about, Zilu and Ranqiu, they are indeed talents, capable ministers.Political, economical, and military cities; very capable, talented, and upright.Ji Ziran said, speaking of it this way, if they are asked to come out to do something, these two people will absolutely obey!Absolute obedience, not necessarily ministers.So Confucius said, this is not the case. They are ministers. If you ask him to do something, he will be absolutely loyal and dedicated.If you want to say absolute obedience, there is a limit to this obedience. If you do things that betray morality, the country, or the general public, then they will not come.If you killed your parents, or even rebelled, would he rebel with you?Follow you to kill your parents?They will never come to such a thing.This is a minister, although he can only be regarded as a member, he must be talented and loyal. We can see a little bit about the difference between ministers and ministers.Although Confucius talked about the difference between ministers and ministers, he also alluded to the capable ministers mentioned just now.It can be seen that when Cao Cao was young, Qiao Xuan used to look for him.Qiao Xuan said that he is "a capable minister in governing the world, and a traitor in troubled times." If there is a good leader and follow things, he will be a capable minister; if there is no good leader in a turbulent era, he will become a traitor.Just these two sentences-"A capable minister who governs the world, and a traitor in troubled times." Cao Cao's life was determined.A capable minister and a traitor are often extremely difficult to distinguish.To be honest, it is difficult to have a strict boundary between ministers, ministers, and famous ministers. Politics and study Here's another question: Zilu made Zigao Fei Zai.The son said: "The son of the thief lady!"Zilu said: If there are people and a country, why bother to study and then learn?The Master said: "It is the wicked husband and sycophant." Zilu is familiar to all of us, and Zigao was also a student of Confucius. As mentioned earlier, Zilu promoted him among his classmates and asked him to go to Fei to be the governor of the district.Confucius was very upset when Zilu did this, so he said, "The son of a thief wife!" The sentence not only scolded Zigao, but also scolded Zilu.After Confucius scolded, Zilu naturally argued: "There are people, there is a community, why bother to study, and then to learn?" He said that since there are people, there are places to display their ambitions, so why study hard before going out to do things?Confucius said: "It is Evil husband and sycophant. "This "sycophant" is a person who is eloquent, flattering, superstitious, self-righteous, stupid and self-serving. We can see several main points from this passage: First, Song Gaozong's words: "The prime minister must use Scholars", why did Song Gaozong say this? After all, people with knowledge will do politics well. According to the research of historians, (this is the opinion of scholars, it cannot be said that it is absolutely right, nor can it be said that it is absolutely wrong.) The founding of the Han Dynasty certainly had a large scale, but it was still not big enough. The reason is that Han Gaozu used only three heroes, Xiao He, Zhang Liang, and Chen Ping. The lofty spirit of founding the country. This is the research of historians, so it is advocated that great politicians must have great knowledge, so Zixia also said, "If you are good at officialdom, you will learn, and if you are good at learning, you will be an official. "To be an official is to go into politics, you must first lay a good foundation of knowledge; and during the period of politics, you must continue to add new knowledge and new knowledge. These two sentences cannot be neglected. We usually quote in the education and academic circles, Only half of it was quoted - "Learning and excellence make you an official". Of course, some people objected, and thought that work experience can also produce knowledge. As for the entire Four Books and Five Classics, they were only obtained from experience, and they were called it later. It is "learning". Why do we study? It is to accept the experience of the predecessors, but most people have more Part of it is Zilu's point of view - "If there are people and a country, why bother to study and then learn?"That's why many people advocate not being afraid of making mistakes. It doesn't matter if you make a mistake, you can change it later.There is a problem with this statement. It is okay for individuals or small things, but for society, the country, and major events in the world, we must be very cautious.Because of that change, the impact is too great. This is the importance of studying history and learning.Often some friends over middle age complain, and I advise them to go home and study.We are all responsible for the failures in the past. What is important now is that if we return to the original position, we should know how to do it. This requires reading more books, gaining a deep understanding of ancient and modern China and foreign countries, and then come up with a set of methods. , It’s not that you can just complain today and get it over with. The second point, we can see that for decades, there has been a very serious deviation in the thinking of ordinary intellectuals, that is, for decades, the Chinese have emphasized culture, and the idea that warriors cannot do without, the so-called "cross the world, separate the city" "Personal heroism.To be honest, when we came out of society, although we had the enthusiasm to take the country and the world as our own responsibility, we still had the idea of ​​individual heroism in our hearts, hoping to plant pheasant feathers and order the world.As for the style of the literati, it is always inseparable from Zhuge Liang's goose feather fan, coupled with the writer's eating flowers and wine, such as the state described in the novel "Flowers and Moons".The so-called romantic style of celebrities refers to the general style of Chinese writing in the past few decades.Up to now, we have studied the problems of today's young people, such as the competition of college entrance examinations, but in the depths of their thinking, they still have not deviated from this scope. This is a very serious problem.Therefore, in terms of ideology, they simply take the affairs of the country and the world as their own responsibility, and few study for school. Let’s go back and talk about Zilu’s words, that is, type thinking. Many young people are prone to this problem, including ourselves, and it was similar back then. "Where there are people, there is a country." Why bother to go to school and then go to politics?When I get older, have more life experience, and handle more things, then I realize the importance of learning.Of course, the knowledge we are talking about is not just learning from books, but the real knowledge of experience combined with books, which is indeed important. At this point, the direction has been changed again, which is very important.Study Confucius' thought, Confucius' realm, and even the realm of life in the Datong world in the "Book of Rites·Li Yun" is here. The Way to Turn the Tide Zilu, Zeng Xi, Ran You, and Gongxihua sat in attendance.The master said: "One day will grow long with me, but I will not take it with me."Ju Ze said: "If I don't know, if I know you, then why?" "Sit at the table" is the politeness of the past. In front of teachers and elders, junior students dare not sit casually, but stand beside them.This is a record of Zilu and other four talented students standing beside Confucius, and Confucius said, don't think that I am a few years older than you, and think that I am great, and I am just like you. "Don't take me for granted", don't take me too seriously.Confucius confessed himself with such a sincere mood, which is the bearing of a great master. This is the so-called "full water without sound".He also said that usually you say "I don't know!" behind your back. You think I don't understand you, but if you say I understand you, what will you do?You tell me what you think. Zilu led him and said to him: "The country of a thousand chariots is taken between the big countries, and it is added to the teacher's travel. Because of the famine, it is also for it. After three years, you can be brave and know the way."The master laughed at it. Everyone already knows about Zilu's personality. After hearing about this quick-tempered man, he speaks rashly.He said that if there was a "thousand-chariot country" - this was the largest country among the vassals at that time, and this thousand-chariot country was located in the middle of several big countries, surrounded by powerful enemies, and after many years In addition, the internal finances are also very difficult, and disasters and famines continue to occur.If a country like this is handed over to me, Zilu, I only need to spend three years to manage it, so that all the people in this country, everyone can stand up, and every ordinary person knows how to walk their own way. The way to go, do what you should do.son What Lu said was really bold, not only heroic, but also a great statesman.But after Confucius heard this, he "sneered at it" and showed his teeth: "Hee hee!" He smiled slightly, which fully revealed the meaning of negation. Speaking of this, I thought of a joke, which is the story of "cooking wine and talking about heroes" .One day, Cao Cao was drinking and chatting with Liu Bei. At that time, Liu Bei was still relying on Cao Cao, so he was his subordinate.Cao Cao asked Liu Bei who in the world is a real hero, and Liu Bei was of course the first to praise Cao Cao.Cao Cao asked him who else was there, and Liu Bei mentioned Yuan Shao, Liu Biao and other powerful people at the time, and Cao Cao refuted them one by one.It is said that these people are not qualified to be heroes, and the only heroes in the world are you and me.At the same time as he said these words, there was a sudden thunder in the sky, and there was a big thunder.Liu Bei didn't know whether he was frightened by Cao Cao's words or by the thunder from the sky. The chopsticks he was holding fell to the ground in fright.Cao Cao asked him what was going on, and he said that I grew up in the hands of my nanny and was doted on by them, so I was very timid, and I was startled by the thunder just now.Cao Cao was originally most afraid of Liu Bei, so he felt that Liu Bei was nothing more than that.But Liu Bei managed to escape right after him. (Chinese people are very familiar with this novel, but it should be noted that we cannot say that the novel is not thought, and it has a great influence among the people. The novel represents the thought of intellectuals, and it is Luo Guan What is written in the book is at least the thought of Luo Guanzhong, who also represents the intellectuals. ) A few days ago, a student saw two lines of poems quoted in an article and asked me where they came from. Two poems in "Xing".Cao Cao and his son had a great influence on the Southern and Northern Dynasties in terms of literature, and his heroic thoughts have influenced them for thousands of years. This kind of ideological influence has no time and space limitations.So I often tell some writers who like to write articles to pay special attention, if what they write can be handed down, it will not know how many people will be affected in the future.So some people have very good and rich life experience in their whole life, I still dare not write it down lightly, even if I write it down, I still dare not use my real name.Nowhere is it like now, in order to earn royalties, I write as soon as I pick up a pen.Now back to this article, what Zilu said is certainly not the meaning and attitude of Cao Cao when he talked about heroes.What Zilu said was very heroic and like a great statesman, but Confucius still laughed at him, not because he was wrong, but because he thought he did not have this ability. Ran Qiu of a Gentleman Please, how about you?Confrontation: Fang sixty or seventy, like fifty or sixty, ask for it, wait for three years, you can satisfy the people; Ran Qiu spoke more modestly. He said that as long as a small country with a radius of sixty or seventy miles is handed over to me, or a smaller country is allowed to be governed by me, it will take three years for me to make this country The society is prosperous, the national economy is developed, and the whole people enter the realm of happiness. This is what I can do. "It's like rituals and music, so that you can be a gentleman." However, the society's economy is sufficient and rich, and a good culture may not necessarily be established. As for the establishment of cultural foundations, this important and difficult task has to wait for brilliant talents. Here we go.This is Ran Qiu's humble words, but also his honesty.There are two ideas in this verse: First of all, the establishment of a culture is indeed not easy.Let’s not talk about big things, let’s take small things as an example. I wrote some academic things in the past, and then I wanted to use decades of life experience, what I saw and heard, to write a novel, but I just couldn’t write it.I can’t write new style novels or old style novels, I write and tear them up, like writers who have many young readers now, I praise them in person, they are really good, so I can’t write.So don’t underestimate novels. There are many people who have high eyesight and low abilities, and criticize other people’s works casually, but they can’t write them themselves. Therefore, it is really difficult to establish a culture.As far as I know, it is really the so-called "Ten years to grow a tree, a hundred years to grow a man." It takes a long time to cultivate a talent.I once said that Puru's good paintings were cultivated during the three hundred years between the entry and exit of the Qing Dynasty.The many famous paintings he saw in the court cannot be done by others.In fact, his calligraphy is better than painting, and his poems are better than calligraphy, which cannot be learned by others.I have also mentioned Li Houzhu's words, like his "Pozhenzi": "In the past forty years, the country, the mountains and rivers of three thousand miles, the Phoenix, the Dragon Tower, the Han Dynasty, the Yushu Qiongzhi as tobacco, how many times Know how to fight. Once you become a subject, you will sink your waist and burn your temples. On the most hasty resignation from the temple, the church will still play a farewell song and cry at the maid." It is indeed a good word. It is admirable to read, but every word in it A sentence is his life experience, his true feelings and true thoughts.It was very easy for him to write.If it weren't for a person who became an emperor and became a subject, who could write such a word.This is the case in literature. From the cultivation of literature, we can see the difficulty of establishing culture. Secondly, let’s look at Guan Zi’s great opinion: “If the granary is real, you will know etiquette; if you have enough food and clothing, you will know honor and disgrace.” This sentence is true all over the world, whether it is ancient or modern, Chinese or foreign.Therefore, when talking about Chinese political thought, one cannot do without Guanzi.Furthermore, through these two sentences, it can be seen that the prosperity of a society and the country, the prosperity of education and culture depend on the economy as the foundation; only when there is enough food and clothing can we know honor and disgrace, and only when the granary is full can we prosper.That's why some people say that the biggest ones are the poor, who don't even have to wear pants, and don't care if they try their best, so what are they afraid of?When you have status and money, you are afraid of trouble.That is the truth of these two sentences.It can be seen that the establishment of culture depends on the economy as the foundation.From Ran Qiu's words, we can see It turns out that he understands this truth deeply.So he said, if a small country is entrusted to me for three years, I can make its economic foundation stable, social and political stable, and as for the establishment of culture, it must be "as a gentleman."This will take a while, and even invite someone smarter than me to come.This is his humility and his truth. After Ran Qiu had reported it, Confucius asked Gong Xihua again: Chi, how about you?Confrontation: "If you don't say you can do it, you are willing to learn it."As for the affairs of the ancestral temple, if we meet together, Duanzhangfu, I would like to be a small relative. Gong Xihua has been mentioned in the above discussion. Confucius said that he "stands in court with a belt, so that he can talk to guests." He can be a very good diplomat, well-dressed, and his life is never sloppy , the appearance is very dignified, and the response is very decent. He is a standard diplomat.What he is showing here is also the demeanor of a diplomat, and he speaks in a diplomat's tone, which is different. (This paragraph is really a good literary work.) He said, teacher, I am not capable of anything, but I just want to follow along and learn.这里三个人讲话，表达不同。第一个子路“率尔对曰”，咚咚就讲出来了，就干了。轮到冉求就谦虚了：“小一点的地方……。”问到公西华就说：“我并不是说我有才能，我很差，不过愿意学习。”学习什么呢？ “宗庙之事”，这里宗庙就代表了国家。以前是宗法社会，每一个国家的社稷以宗庙为象征，所谓宗庙之事，就是国家大事。 “会同”，开大会。等于说现在开国民大会，或者立法院会、行政院会。 “端章甫”，大家都穿上礼服，很有礼貌。 “愿为小相焉”，辅相是一位很好的幕僚长，或者等于国民大会的秘书长。公西华对孔子说他可以去学习，慢慢在工作中求取经验，以便做到这个程度。可是一位优秀的国民大会秘书长可不容易作，一个重要会议中的小相，是很不容易作好的。小相就是总务人才，也就是宰相才；真正的好总务，就是宰相，像萧何就是最好的总务人才。历史上的这类人物是屈指可数的。 性天风月 下面是这里最重要的一段了。点，《史记》作“葳”，曾参的父亲，字皙，也是孔子的学生。下面是他和孔子的对话： 点，尔何如？鼓瑟希，铿尔，舍瑟而作。对曰：异乎三子者之撰。子曰：何伤乎？亦各言其志也。曰：莫春者，春服既成，冠者五六人，童子六七人，浴乎沂，风乎舞雩，咏而归。夫子喟然叹曰：吾与点也！ 孔子和其他三位同学讨论的时候，曾点在旁边悠闲地鼓瑟。孔子听了子路他们三人的报告以后，转过头来问正在鼓瑟的曾点说，曾点，你怎么样呢？Tell me.曾点听到老师在问他，瑟音渐稀，接着，弹瑟的手指在弦上一拢，瑟弦发出铿然的响声，然后曾点离开了弹瑟的位置，站起来对孔子说，老师你问我啊！我和他们三个人刚才所讲的不同，我的思想和他们是两样的。这里有一个问题，从这一段描写，我们看到曾点的恬淡、宁静。大家在讨论问题，而他在搞他的音乐，应该是没有听到子路他们的讨论。可是孔子问到他的时候，他又说自己的想法、作法和子路他们三个人不同。可见刚才别人的话他都听到了，这是很高的修养。 能在处世之间，最忙乱当中，同时应付几桩事情，这就要具有真正的学问、真正的修养、最高的宁静功夫。我的确看到过这样的朋友，一边在一件一件忙着批公文，还在删改文句，一边听别人向他报告紧急重要的事情，口里在“唔！唔！”应着，然后他把笔一放，立即吩咐报告的人怎样去办理事情应付情况。同一时间处理了所有的事，还非常轻松，这个人修养真高，我很佩服。这里又要提到小说了，中仅次于诸葛亮的庞统，怀了诸葛亮的介绍信去见刘备。可是他傲气很重，见了刘备就是见刘备，不把诸葛亮的信拿出来，认为凭介绍信是丢人的事。不料刘备看走了眼，给他当一个县长，他上任以后天天喝酒，公事都不看，一概不管。三个月以后，张飞去视察，他还在喝酒，张飞就指责他。他要张飞坐在一边等着，把积压了三个月的公文拿出来，把所有的关系人全部找来同时报告，他一面听，一面答复，一面批公文，一会儿功夫，把所有的公事全部办完，把笔一丢，问张飞哪里还有什么事情。张飞的智慧很高，立刻道歉，庞统才拿出诸葛亮的信来，就调升了 副参谋长——副军师。事实上也真有这种人。所以说，这段书不要马马虎虎读过去，读书不要只靠两只有形的眼睛，还要用智慧的眼睛去读。 这里就看到曾点高雅清华的风度，孔子听了他的话，态度也不同，他说这有什么关系，并不会矛盾、冲突的，只不过是关起门来，表达各人自己的思想而已，你尽管说好了。于是曾点说，我只是想，当春天来了，冬衣一换，穿上舒适的衣服，农忙也过去了，和成人五六人，十几岁的少年六七人，到沂水里去游泳，然后唱唱歌，跳跳舞，大家悠哉游哉高兴的玩，尽兴之后，快快活活唱着歌回家去。这个境界看起来多渺小！虽然渺小，可是孔子听了以后，大声地感叹说，我就希望和你一样。 孔子这个话是什么意思？孔子就这么孩子气！所以说这段书很难懂。我们经历这几年的离乱人生——国家、社会、天下事，经过那么大的变乱——才了解国家社会安定了，天下太平了，才有个人真正的精神享受。不安定的社会、不安定的国家，实在是做不到的。时代的剧变一来，家破人亡，妻离子散的悲剧，遍地皆是。所以古人说“宁为太平鸡犬，莫作乱世人民。”而曾点所讲的这个境界，就是社会安定、国家自主、经济稳定、天下太平，每个人都享受了真、善、美的人生，这也就是真正的自由民主——不是西方的，也不是美国的，而是我们大同世界的那个理想。每个人都能够做到，真正享受了生命，正如清人的诗“天增岁月人增寿，春满乾坤福满门。”我们年轻时候，家里有书房读书的生活，的确经历过这种境界，觉得一天的日子太长了，哪里像现在，每分钟都觉得紧张。如果我们有一天退休，能悠闲地回家种种菜，看看有多舒服！ 这里孔子问这四个学生的话，其中孔子与曾点的一段话，可以说进入了最高潮，师生之间，说出了完美人生的憧憬。政治的目的，不过在求富强康乐，所以这一段可以说是大同世界中，安详、自得的生活素描。 Spring breeze turns into rain 下面就是一个结论。 三子者出，曾皙后，曾皙曰：夫三子者之言何如？子曰：亦各言其志也已矣！曰：夫子何哂由也？曰：为国以礼，其言不让，是故哂之。唯求则非邦也与？安见方六七十，如五六十，而非邦也者？唯赤则非邦也与？宗庙会同，非诸侯而何？赤也为之小，孰能为之大！ 侍坐的四个学生，答复了孔子的问题以后，子路、冉有、公西华三个人都已经走了，还有一个曾皙留在最后。因为孔子除了对他的话发表了意见以外，对其他三位同学的话还没有表示意见，意犹未足，再向孔子请教，他们三位同学所作的答案，老师认为怎么样？孔子说，没有什么，只是每个人报告心得，表达自己的思想，如此而已。曾皙又进一步问道，刚才子路说的话，老师笑他，为什么笑他呢？ 我们也许觉得子路的话，也没有什么不对，而且很对胃口，有什么可笑之处？但孔子告诉他，子路说的是国家天下大事，是一种大英雄、大政治家的事业，要有文化基础，要有学问修养，不是那么简单。而子路大言不惭，一点都不谦让，自认为很行了，所以我才笑他。至于他说的那个对国家的理想并没有错，我只是笑他太自满、太轻率。 至于冉求的那套话，讲得也蛮好，实际上那就是政治家的作为，事实上方六七十和五六十有什么不同呢？这里我们可以引用老子的话来作一解释。现在有些研究老子哲学的，对“小国寡民”、“治大国如烹小鲜”这两句话，各有各的解释。现在的青年们，在大学里研究文学的也好，研究哲学的也好，研究政治学的也好，拿硕士、博士学位的论文，很多写老子。什么老子的政治思想、老子的哲学思想、老子的经济思想、老子的什么什么思想都来了。老子当年自己只写了五千个字，以后几千年来，几千万字都说不完。这些巨著，如果老子自己看了，一定会笑掉大牙。而今日那些论文中的老子，究竟是哪一家说的老子也不知道。真正的老子思想很简单其实，只有五千字。老子说“治大国如烹小鲜”，要注意这个“烹”字，是慢慢地用文火来炖，小火来烧。小鲜是小鱼小肉，如用大火，一烧就烧焦了，必须用文火，慢慢地烹。这句话也告诉我们作人，乃至处世的一个大原则，在混乱之中，不能心急，任何一个时代的混乱，都有一个关键，慢慢来，逐渐解决。利用太极拳原理，四两拨千斤，就是顺其势，慢慢来。如果想一下子用突变的方法把它改过来，往往突变还没有变好，新的毛病又出来了，所以他主张“小国寡民”。换句话说，他是以地方政治为基础做起。这也是和孔子说的“安见方六七十，如五六十，而非邦也者？”的意思是一样的，不论地方大小，治理之道都是一样，并没有两样。而孔子这样说冉求，并不是说冉求不对，只是说冉求的思想，用来治大国、治小国都是一样的。这句话如引用到我们自己的身上，就是不论我们职位大小，责任是一样的，事功是一样的，问题在做得好做不好。 至于公西华的思想，孔子认为那也是一个大政治家的见地，但是他话说得谦虚。实际上一个“宗庙会同”，主持一个庞大联合会议，各国的元首、阁员都参加，而能够担任这种会议的秘书长，作主席。公西华说这是小意思，学习学习，话是讲得谦虚，口气是蛮大的。他说这是一件小事，天下还有什么大事？ 根据上面这一段，我们还可以看出来另一方面。子路等人的抱负思想很了不起，但总离不开自我英雄主义，我可以如何，我要如何……而且都偏于从政治着手。但曾皙就不同了，同样希求大同之世，但成功不必在我，而着重于文教方面，真正说中了孔子的心事，所以孔子感叹：“吾与点也。”