Chapter 24 Yan Yuan 12th-2

Inheritance Derived from this, we can see that the rise and fall of a nation depends on the balanced development of literature and quality.The crisis of our culture is of course very serious now. In the future, we and our next generation, how to provoke the responsibility of cultural traditions between survival and death.Today's young students can easily obtain a degree. There are so many bachelors, masters, and doctors.To be honest, I am very worried!Very worried!Even if you get a degree, whether you can really shoulder the burden is a question.As for the survival of culture, if the young people are required to light the torch and keep the fire alive, the most fearful thing is that the young people do not have the ability to do so, and there is such a crisis at present. This is a big aspect.

Calligraphy, painting, piano, chess, poetry, hops Talk about small aspects, the relationship between humanities and quality. Some people are talented and have a good nature, but unfortunately they don't have enough knowledge to write a letter well.Among the friends of the previous generation, I found that many people were remarkable.After the founding of the Republic of China, many people were great in politics, economy, and society.He also has a great talent for speaking, and has made great contributions to society and the country. Although his writing is poor, it doesn't matter. He has courage and self-cultivation.

Others write well and read well, such as literati and scholars.Among my friends, there are many scholars and literati, but I don't dare to discuss with them too much. Sometimes I feel that they are ignorant of the world, which makes people laugh and cry.On the contrary, there are some people who are not very knowledgeable and do not know much about literature, but they are very remarkable. They are very smart and can understand a little bit. This is "quality". Besides, literati with good knowledge are not necessarily good in nature.To give an example of the harshness of the predecessors, it is easy to understand a poem written by Shu Wei scolding Chen Meigong. Books of sacrificing poems are called works, and the bells and tripods of the flies camp moisten the haze. A crane in the clouds flies to and from the prime minister's office." Chen Meigong was a famous scholar in the late Ming and early Qing Dynasties, that is, the so-called talented scholar and literati.The article is well written, and all walks of life, including the prime minister of the court, have a good impression of him.But someone wrote a poem to scold him: "decorate the mountains and forests to make a big show". The so-called decoration of the mountains and forests is to pretend that you don't want to come out to be an official.

If he came out to be an official, he would not do it.The real reason is that they are too young to be officials, put on airs, talk about traveling in the mountains and forests, and have no interest in fame and wealth. "Little arty master", who can write, recite poems, and everything in literature, arty things, and a little famous. "The shortcut to fame and fame is unintentional." The imperial court asked him to come out and become an official, and he didn't want to do it. Really?Think very much! "A virtuous person brags with all his strength", a virtuous person is a hermit, and he brags desperately to be a hermit. "The otter festival poems and books are called works." The otter is a kind of amphibious animal that eats fish, which looks a bit like a cat.It will not eat the fish immediately after it catches it, but put it on the ground to play with, and put them neatly one by one

Qi, it walks around and plays with the fish, it looks like it is worshiping the fish, so it is called "Daji", and it eats the fish after playing with it enough.The metaphor here is that when a person writes poems or essays, he copies a few lines here and there, and then combines them and arranges them neatly, which is called his own work.He scolded him for plagiarizing other people's articles and taking them as his own. "Ying Ying Zhong Ding Run Yanxia", this means that he is fond of antiques and hopes that people will give him them to find ways to collect them. "Fly camp" is to go to the camp like flies chasing odors. They try to get Tang Bohu's paintings, Zhao Songxue's calligraphy, etc. in other people's homes, and keep them for collection. "A crane in the clouds lightly", this is to describe his way of life, look at how beautiful it is! "Pianran", free and unrestrained, does not want fame and wealth, is very noble, like a white crane flying high in the sky. "Fly around and fly over to the prime minister's office", this is over!The prime minister at that time liked him very much, since he was such a lofty Yun Zhonghe and flew around the prime minister's house, why?It can be seen that the so-called being a scholar, not wanting fame and wealth, etc. are all fake.The so-called article knowledge is for fame and wealth, that's all!

This poem shows the importance of a person's cultivation of writing and quality.One cannot be without knowledge, one cannot be without knowledge, so what is the use of getting into the horns of a dead end just for the sake of learning?We do not agree with such learning.Good literary talent is good, and knowledge is great, but it is not easy to ask him to come out to do things. This is the disadvantage of good writing and poor quality.Be sure to be gentle and gentle, and then a gentleman.That's the reason. eating as big as the sky Duke Ai asked Yu Youruo, "You are hungry every year, and you don't have enough to use. How about it?"Youruo said to each other, "Is it so thorough?"Said: Second, I am still not enough, so how thorough is it?Confrontation: The people are sufficient, which one is the ruler?The people are not enough, who is the king?

This paragraph is about the country's financial thinking. In ancient times, the government's expenditures were all paid by the people.The ancient tax was called "Che", which was about one-tenth of the land tax. (The detailed figures need to be verified separately, so I won’t worry about them here.) The ones taken are very reasonable.Later, during the Spring and Autumn Period and the Warring States Period, due to social unrest and political turmoil, the government's financial resources were insufficient, and taxes were increased a lot.Now Duke Ai of Lu asked Confucius’s student Youruo, “Nian famine—a poor harvest in the agricultural society, and social and economic decline can be called a year famine—the state’s finances cannot make ends meet. What do you think should be done?If there is, it is said to cut taxes.Not only did he not advocate tax increases, he also advocated tax cuts.

After hearing this, Duke Ai of Lu said, don't say that the tax will be reduced to ten and take one out, even if it is not enough to levy 20 cents, how can it be reduced?What will happen to the country's finances after the reduction?Then, You Ruo talked about a big principle, the so-called finance and economics must be coordinated with the policy, which is to talk about the big principles of politics.He said, after you cut taxes, the life of the people has been stabilized, the society has increased its production capacity, and the common people have become rich. Are you afraid that the country will not be rich?Of course the country will be rich.If the tax is increased, the people will be more and more unbearable, and the economy will only become more and more depressed. At that time, where will the tax be collected?

Taking Chinese history as an example, this kind of problem occurred almost every time there was an era of turmoil.The same is true in foreign countries. Now that Ford in the United States is in power, I am afraid that this is the most difficult problem.In every country, finance and economics are very important, so if you want to contribute to the country, you should read more books on finance and economics.Any matter big or small, the knowledge of finance and economics is indispensable.Even if you start your own business or start a company, the accountant won't even read the accounts, that's too bad, and you won't even know if you are deceived.What's more, such problems occur in every era of chaos.It was the worst in the last years of the Ming Dynasty. At that time, this tax and that tax, according to historical records, caused "people's resentment to boil."When we read history, these four words Ma Ma

Huhu has passed, but after careful study, the common people have no feelings for the government, and the level of resentment is boiling like boiling water. It has reached this level and it is really difficult to deal with it.Fan Shihu, a writer in the Song Dynasty, wrote a poem: "It takes a lot of hard work to grow crops, and the blood refers to the flow of pills and ghosts. I can't afford to buy fields and talk about planting water. Recently, the lake has also collected rent." Fan Shihu, Lu Fangweng, and Su Dongpo were all famous in the Song Dynasty. He is also a great writer in politics.Fan Shihu has been sent to the Kingdom of Jin, held major political negotiations, and made great political contributions.His poems and articles are known as one of the four masters of the Song Dynasty, and they can be called gentle.His poem talks about the tax situation in troubled times and the fundamental political issues.He describes the farmer, who toils to plow the land with the plow and hoe, exhausting his heart and soul.There is no land to cultivate, "ghost dry", even the cemetery is dug up and converted into fields, and the production is done as much as possible.But the income is not enough to pay heavy taxes, as can be seen from the following two sentences.He said that the peasants had no money to buy fields to cultivate, so they had to build a boat, plant lotus flowers, catch some fish, and make a living on the water.However, the following sentence "Recently, the lake surface also collects rent", and even planting water has to pay taxes.This is Fan Shihu, a writer as well as a politician, lamenting about that current event!This became a famous poem, representing the aspirations of that era.At the end of almost every dynasty, this kind of representative old

Works of the people's aspirations, this is a big problem. Looking back at You Ruo's answer, finance and taxation are inseparable from the major principles of political philosophy.When the people are rich, everyone lives a stable life, the society is stable, and the government is naturally rich.If the common people are poor, it will be difficult for the country and society to maintain. It's easy to know others, but it's hard to know yourself Zi Zhang asked about advocating morality and discerning confusion.The Master said: The Lord is loyal and trustworthy, embezzles righteousness, and respects morality.Love desires life, evil desires death; desire both life and death is delusion.Sincerity is not based on wealth, but only on difference. this is a big problem.It is not only related to personal cultivation (internal sage), but also to the cultivation of leaders (external use). "Chongde" is a noun, and "discerning confusion" is also a noun.The combination of these two nouns began with Confucianism, and later became a proper term for Confucianism.Zizhang asked what is called "Chongde"?What do you mean by "discerning confusion"?Respecting morality is personal cultivation, and now the new term is "mental hygiene", which means nurturing and improving one's thinking, so that one's virtue will gradually become noble and great.In other words, how to cultivate your own personality. The confusion of "discernment" includes two aspects, one is doubt and the other is confusion.The average person's life is mostly confused, without thinking, and without the ability to discern.Even if there is, it is not clear.It is said that there is experience, but the scope of experience is too broad. If you want to believe in experience, you must first distinguish what is experience?Just think about it.So discernment is real wisdom, real insight.Zizhang asked these two questions to Confucius, and Confucius replied that to sublimate one's personality mainly lies in psychological cultivation.One for loyalty and one for faith. The meaning of "loyalty" is to be straight-hearted, with a very straight mind, and never distort people or things.Another meaning is to be very dedicated, no matter for myself or others, whether it is a national event or a personal matter, I will absolutely do my best, do my best, and even sacrifice my own life.For example, to be absolutely faithful to the belief in thought, that is, "loyalty". "Faith", as we have explained, means self-confidence and trust in others.Have confidence in yourself.Be kind to people, so establish a relationship of "keep your word" between people.In order to make one's personality more noble, there is no other way, only "loyalty" and "faith". "Imigration" means doing what should be done. "Righteousness" is appropriate, and doing what is reasonable and reasonable is to transfer righteousness. Here comes the following question: For example, when a leader is dealing with his subordinates, or when a husband is dealing with his wife, it is easy to make a mistake.Especially the leaders, they love and admire Zhang San very much, they are promoted step by step, and they are very kind to him. When they hate him one day, they will find a way to kill him.This is also the case between a man and a woman. When you love him, he feels right when he scolds you.When you don't love him, he treats you well, but you feel disgusted instead, wishing that he died.This is "love desires its life, and evil desires its death." There are many things that love desires its life. Emperor Han Wen was a great emperor in history, and he also had preferences.Deng Tong is serving him, Emperor Wen of Han liked him very much for managing private affairs.At that time, there was a woman named Xu Negative who was very good at reading physiognomy. She looked for Deng Tong and said that Deng Tong would starve to death in the future.After hearing this sentence, Emperor Wen of the Han Dynasty gave Deng Tong the Copper Mountain in Sichuan and allowed him to make money (print banknotes by himself).But Deng Tong died of starvation in the end.This is the love of Emperor Wenwen of the Han Dynasty for Deng Tong's desire to live.When there is love, everything is right, everyone is prone to this mistake, especially leaders should pay special attention.Confucius said: "It is confusing to want both life and death." People often have these two absolutely contradictory psychology, which is the biggest psychological problem of human beings.When we read these two sentences and glance at them quickly, the meaning of the words is easy to understand.However, when studied in detail, there are big problems.Therefore, when we deal with things as human beings, we must truly understand that it is not difficult not to be deceived by others, but the most difficult thing is not to be deceived by ourselves.Therefore, when starting any business, the most fearful thing is your own faults; in today's words, don't be deceived by yourself, and you must be absolutely clear-headed, this is "discrimination".For example, if someone says, "I'm speaking objectively," I say I'm sorry, but we don't have this kind of philosophy. There is no absolute objectivity in the world. Your sentence is subjective, because when you say "I", there is absolute truth. objective?It takes wisdom to see clearly.In these places, regardless of moral cultivation or administrative leadership, we must pay special attention. "Love desires its life, and evil desires its death." This is the greatest shortcoming and the greatest stupidity of human beings. The following two sentences "sincerity is not based on wealth, but only on difference." The great Confucians of the Song Dynasty studied it and believed that the ancient bamboo slips were placed in the wrong place. Above, because these two sentences are the sentences in "I go my own way" in "The Book of Songs Xiaoya".They interpret the meaning of these two sentences as "this is not rich, but it is almost the same as being rich." It is neither fish nor fowl here. In our current view, Song Confucianism is right to say that it is in the wrong place.If there is no mistake, it makes sense.Because "wealth" is not limited to the wealth of property, the cultivation of moral knowledge is an intangible and priceless wealth.Therefore, "sincerity does not bring wealth, but only difference." It is equivalent to saying that although it is not tangible wealth, it is actually real wealth.Because you have a noble personality and peace of mind, this is the great cause of being extremely rich.However, it is different from the wealth of property. relative artificial politics The following is what Qi Jinggong asked: Qi Jinggong asked Confucius about politics.Confucius said to each other: the monarch, the ministers, the father and the father, and the son and son.The duke said: "Good!"Faith is like a ruler not a ruler, ministers not ministers, fathers not fathers, sons not sons, although there is millet, do I get it and eat it? This is Chinese political philosophy. From ancient times, Chinese political philosophy was based on the culture of ethics.It is the four points mentioned by Confucius, "the emperor, the ministers, the father and the father, and the son and son".Modern youth seem to think that this kind of book is extremely backward and should really be burned.If we really understand it, we will feel it is very profound and very flavorful.The four characters Junchenfuzi above these eight characters are nouns, and the four characters Junchenfuzi below are borrowed as verbs. "Junjun" means that the leader is truly a leader, and the leader has the morality of a leader. (With the word "Jun Jun", you can write a big book called "Leadership's Moral Cultivation and Philosophy", or use it as the topic of a doctoral thesis written by students from the Department of Political Science or Philosophy.) Jun is Jun, A leader is a leader.A minister is a minister, and a cadre has the attitude of a cadre. He is a good cadre, a good prime minister, and a good assistant.Putting these words together, if the ruler is not the ruler, the leader is not a leader, which violates the morality that a leader should have, and at this time the minister will not be a minister. "Father, father, son." A father is a father. If a father does not meet the standards of a father, but wants his children to be filial and fulfill their duties, how is it possible?Therefore, parents are parents, and children are children. This is the so-called father's kindness and son's filial piety.That is the reason for the above reply.ancient text The words are short, but contain many meanings.Confucius answered this point, Qi Jinggong was very smart, he said, well, I understand.If a leader does not stand in the position of a leader, if he goes out of the scope, he will not be a minister; in a family, parents are not like parents, and children are not like children.If a country's political and social atmosphere reaches this level, even though the country's wealth is sufficient, I can't use it anymore, and it will definitely fail.This is the central idea of ​​Chinese political philosophy. Some people say that there is no such "lord" in a democratic society. We have studied the Three Principles of the People - the thought of the father of the nation, and we have talked about this issue, so there is no need to talk about it again, it is the same reason.In the past, one person led ten thousand people, but now ten thousand people lead all people. In a "democratic" regime, everyone is a "king".So I told an American friend about the situation in the United States, and I said that China's democratic ideas are different from those in the United States.China used to be an imperial system, without slogans of democracy and freedom.The bad thing about the United States is its "democracy", and now the "American-style" democratic politics is very problematic.Internationally, the United States has been helping everywhere, but none of the countries that have been helped thank the United States. The problem lies in the "American style" democracy.Our past political thinking, although it was a monarchy system, according to my research, the spirit of Chinese historical politics is based on democracy, and the monarchy is an executive type.The current "American-style" democracy is honestly based on the dictatorship of the monarchy and takes democracy as its form.What kind of democracy is the United States?All leaders, even the president, have bosses behind them.They are being manipulated by capitalists, and to put it bluntly, American democracy is like that.Our past monarchs were the true spirit of democracy.For example, during the Chongzhen period at the end of the Ming Dynasty, Luo Yangxing served as the Great Jinwu.The so-called Da Jinwu follows the official name of the Han Dynasty, which is similar to the modern capital garrison commander, the nine-door admiral of the Qing Dynasty, and the authority very big.At that time, Xiong Yushan and Jiang Runong were the two speech officials—similar to modern supervisory committee members, who were called speech officials in history.The emperor's political mistakes were criticized by officials. This is the spirit of China's past supervisory censors.Even if the emperor was wrong, he still pointed out that if he was wrong, he was wrong.These two censors were great, and they criticized the emperor at that time.The eunuchs and powerful officials in the court, because of the relationship between the parties, locked them in the prison of the Ministry of punishment-the so-called sky prison in the Qing Dynasty.In the middle of the night, the emperor personally wrote a note, ordering Da Jinwu to propose and kill the two supervisory censors overnight.The Great Jinwu received the note from the emperor, but did not execute it, and sat down to write a memorial.Big It means that if the speech officer of the world has committed a crime, if he is to be killed, because he is speaking on behalf of the people of the whole country, he should be informed to the world, and his crimes should be announced so that the people of the whole country know, and then the time is set to kill him.Now, based on your note, and secretly asking the little eunuch to deliver it in the middle of the night, if you want me to kill him at night, I dare not execute it.In other words, imperceptibly, it means that the emperor did not go through administrative procedures, which is wrong and should not be done.The next day, he sent the emperor's memorandum to the emperor, but the emperor laughed after reading his memorandum. (Whether Luo Yangxing's evening festival is good or not is another matter, so I won't discuss it here.) In fact, this incident is not the only one in Chinese history, and there are many similar incidents.But now we read too little history. We only rely on school history textbooks and Chinese history outlines to think we understand Chinese history.I think it's fun.There are many precious things in Chinese history, but it is a pity that most people do not pay attention to them.Especially when it comes to political philosophy, many principles of Confucianism and Taoism in our Chinese culture are correct.In the end, it is up to people to govern, not necessarily to the law.Legislation and systems are important, but it is still people who enforce the law, and people who legislate, so human affairs are still important. can level the uneven road The following is personal cultivation related to politics, conduct yourself in the world, and conduct yourself: The Master said: A few words can break the prison, and the reason is the same!Zilu Wusu promise. The phrase "a piece of words breaks the prison" can often be seen in the rulers. The source of "Pian Yan" comes from this sentence of Confucius.Modern language means "one sentence". "Prison" means going to court.Confucius said that if you just say a word, you can settle the disputes of others, and only Zilu can do it.Then Zilu knows the law very well, he is probably a barrister, but a lawyer can't break prison with a word.It is worth studying here.We have read the Four Books and biographies, and the Zilu mentioned is not that great, but Confucius did say that he could break prison with a single word.As for Zilu mentioned above, he is just like Zhang Fei, a very rough man, neither a great politician nor a judiciary, how does Confucius say that he can break prison with a single word?This is Zilu's chivalrous spirit. I recently read a novel about a well-known man in the late Qing Dynasty. In the past, we also knew that this man had a taste of breaking prison.He didn't study much, and he was an apprentice of a bank. He used five hundred taels of silver to collect a bad debt for the bank, and helped a down-and-out candidate who met in a teahouse by chance to go to Beijing to fill the vacancy, but he himself was fired by the bank. But later these two people united, and the finance of the southeast half was affected by them.Later, when the Taiping Heavenly Kingdom took action, he also supported the Qing government at that time, believing that the Taiping Heavenly Kingdom would never succeed.The Huai army's military salary and many funds were borrowed from him.This person is loyal, has a good mind, and has methods. He is really a talent who "breaks prison with a single word". That's why Confucius said that if one sentence can solve a problem for others, only Zilu can do it.In my personal life experience, I also feel that a person with a personality like Zilu can do it.Just as some problems can be solved by scholars, they may not be solved in a year. When you find these friends with chivalrous spirit, you can blame them in a few words, apologize on behalf of others, and solve the problem in a few words. up.Let me talk about the reason why Zilu can do it, because "Zilu has no promises".In the past there were quite a lot of people of this type, but in the past two decades there have been very few of them. Such people are often admired and trusted.It is not easy for a person to be trusted by all his friends.You can't use tricks, you have to be absolutely sincere and faithful. Zilu has this spirit, so he can break prison with a single word. Difficult to understand From breaking the prison in a few words, we talked about the dispute between each other's opinions. The Master said: I am still a human being when hearing a lawsuit.It must be, so that there is no lawsuit! The lawsuit between the plaintiff and the defendant is a common legal matter and an ordinary lawsuit.If two friends have a problem, it is also a lawsuit to listen to the opinions of the two parties.I found that if I became a judge, I would not be able to make a ruling, because I think what Party A said is very reasonable, and what Party B said is also very reasonable, so I often quote Confucius' saying "to hear a lawsuit, I am like a human being." .Listen to whoever says, "I am a Jew", and become someone, it is difficult to strictly say who is right and who is wrong. There is such a joke in Zen: An old monk has three apprentices. One day the old monk asked them to report their experience.First of all, the old monk listened to the report of the big apprentice and said that you are right.The report of the second apprentice was just the opposite of what the first apprentice said, and the old monk heard what you said, and you were right.The youngest disciple felt strange, so he asked the old monk, "You are right when the elder brother says this, and you are right when the second brother says that, so whose right is it?"The old monk said to the young apprentice, yours is more correct. Buddhism eliminates right and wrong from a metaphysical point of view.There is no absolute right and wrong in the world, it is determined according to time and space.Confucianism starts from the bottom of the body, there is right and wrong, and it is advocated to distinguish right from wrong.As for Taoism, it is believed that right and wrong should be reconciled.This is because the focus of the three cultures is different, each has its own merits, and each has different uses.So where is the absolute right and wrong? Confucius said: "When hearing a lawsuit, I am like a human being." This sentence should be paid attention to, the real meaning is not to be subjective, when listening to the plaintiff, you stand in the plaintiff's position.When you listen to the defendant, you put yourself in the defendant's shoes.According to the concept of modern philosophy, this is absolute objectivity.Then come to judge right from wrong.But the most common mistake we often make is that we have prejudices first, so we have to put ourselves in anyone's shoes. "It must be so that there will be no lawsuits!" Why do we have to be so objective, because the main purpose of us judges of right and wrong is to make everyone have no disputes, so that everyone can have peace of mind, peace of mind, and a reasonable resolution. In my country's novels describing upright officials, such as the Bao Gong case, Peng Gong case, Shi Gong case, etc., the lawsuits cannot be separated from private visits by Weifu.Of course, did these people really exist in history, and what were their political achievements?That's another topic, for now.But this concept of private visits had a great influence on us, even in the early years of the Republic of China.We need to know that the local evil forces cannot be completely wiped out, both in China and abroad, in ancient and modern times.Don't think that private interviews can reveal the real inside story, someone will set up a trap, so that the private interviewer just falls into this treacherous trap.It is said in the above discussion: "If Qi is punished, the people will be spared and shameless." This is the truth. Perfection is not easy Zi Zhang asked about politics.The Master said: Live tirelessly, act with loyalty.The Master said: If you are erudite in literature, if you make an appointment with courtesy, you can also help your husband.The Master said: A gentleman is beautiful when he is an adult, but evil when he is not an adult.The villain is the opposite.Zizhang asked, what are the requirements for a person to enter politics and take up a public office?Confucius said: "Live tirelessly, and act with loyalty." These eight words seem easy on the surface, but it is really not easy when you think about it seriously.It is very problematic to be absolutely sincere and not tire of one's job.In many places, people with poor service attitudes can be seen. Some people say that it is because of poor treatment that they are in a bad mood at work.This is not necessarily the case. In some places, the monthly salary of 1,500 yuan is only 1,500 yuan in newspapers, but there are more than 600 applicants, and some of them are university graduates.It can be seen that it is not entirely a question of treatment, but a question of education.Knowledge, degree and occupation are inseparable. Especially in politics, one should "live tirelessly" and put all his energy into it. If he gets bored, he can change his job. This is the spirit of politics.But we see that many people have poor service attitudes, all due to boredom of the profession.As the old saying goes, "Do one line, complain about one line." If you take a psychological test, which line of work will you not be tired of doing?Probably not this line.Even if you spend money to eat and do nothing, it should be comfortable, and you will get tired after a long time.There is also "doing with loyalty". It is not easy to do everything in politics, to do one's best for the country, organization, and position, and to forget oneself. How can we achieve the spirit of these eight words?Still need to learn, still need self-cultivation. So the following Confucius said: "Study is learned in literature, and if you make an appointment with etiquette, you can also be a good husband." It depends on knowledge, which again involves the issue of literature and quality.People who are proficient in learning can do it; people who have absolutely no knowledge, ordinary people, and people with good qualities can also do it.Most afraid of being half-baked.Therefore, we must "learn erudition in the text, and treat it with courtesy." After everything is erudite, choose one point; this is also the spirit of expert education now, seek erudition first, and then seek specificity.The principle of being a human being is the same. Once everything is clear, and then choose a single-minded path in life, this is probably the same, and you will not deviate from the orthodoxy. Next, let’s talk about personal cultivation: "A gentleman is beautiful when he is an adult, but he is evil when he is not an adult; but a villain is." A gentleman is willing to help him complete any good things he sees, friends, colleagues, and good things, but he must try to prevent them from doing bad things can not complete.This is the same for politics and life.The villain is just the opposite, he likes to help others do bad things. Extending it further, it is said that "the gentleman is beautiful when he is an adult, but he is evil when he is not an adult; but a villain is." This sentence.We use the phrase "the beauty of an adult" as a colloquial term. For example, when we are a matchmaker, we often say "a gentleman is the beauty of an adult", but this sentence is irresponsible.Because both men and women are mature enough to fall in love, but when the time comes, they will just help to stamp a stamp on the marriage certificate, which is called "adult beauty".In fact, is this considered "adult beauty"?Sometimes it's hard to tell.For example, I have done several marriages for students, but not many of them were successful.So later when someone asked me to witness the marriage, I said I should not look for me, because my luck was not good.In the past, marriage was done according to the old rules and there were no witnesses. Instead, a blessed old couple with many children and grandchildren should be invited to make a bed for the new couple in order to gain good fortune.Now we don't make the bed, we invite people to witness the marriage, so I say it is best to invite lucky people.Of course this is a joke, the real truth is the "beauty" of "adult beauty". What exactly is beauty? Speaking of this, we think of the "truth, goodness, and beauty" that people like to use after the entry of Western culture.These three words are just special attention and special mention in Western culture, not that Chinese culture does not have them.But what is true or false about the concepts of people who study philosophy in the world?Good or evil?beautiful or ugly?There is no way to draw conclusions.Because many people's behaviors, concepts, morals, and standards of good and evil are different due to different time and space. For example, when you come to Tibet and meet people, you have to stick out your tongue and say "ch! chi!" The voice, the shape is not beautiful, it is regarded as a salute, is this kindness?Another example is meeting people in India, the highest courtesy Rolling on the ground, is this kindness?But there it has to be.These are superficial things.Therefore, true good and evil are difficult to say within the scope of philosophy.When we saw a person in pain on the road, we must save him in the principle of being a human being.But often after saving someone, I regret that I did a bad thing, because the person I saved was actually a bad person.Instead of saving him, he would be more straightforward. In the future, fewer people will be victimized, and he himself will be able to do fewer bad things.But after rescuing this bad guy, the consequences for society are unimaginable.There are many such experiences in our personal behavior throughout our lives.Therefore, in the scope of philosophy, there is no way to make a strict conclusion about good or evil.The same is true of beauty and ugliness. Between a man and a woman, when they are passionately in love, the person who looks ugly to others, but they think the other person is beautiful.What some people think is the ugliest, others will think it is the most beautiful.There are also people whose wives are very beautiful, but their relationship is not good, and they have a girlfriend outside that everyone thinks is ugly.Therefore, beauty and ugliness are both subjective and idealistic, and there is no standard.This is like the saying of the country people, "The bodhisattva with the head of the stinky pig has a rotten nose to eat." The meaning of this sentence is really profound. Since there is no standard for beauty and ugliness, it is even more difficult to say what constitutes "adult beauty".The following statement "the evil of immaturity" is a negative statement.It is very difficult to do good deeds, like helping orphans, an old friend warned me not to run an orphanage casually.First, if the economy is not sufficient, if one hundred people are accommodated, there is still no way to accommodate one hundred and one people.It is best not to be famous, not to put up a signboard, but to find a way to disperse the orphans for adoption, or send them to apprentices and night schools.This is more practical and more perfect.I have also interviewed orphans born in an orphanage. Out of 100, 95 complained to the orphanage.On the other hand, interviewing people who work in orphanages is full of complaints.Both sides will complain, who is at fault?So it is difficult to do a good deed and think of "adult beauty".Because children in orphanages tend to be mentally unsound.He felt that he was an orphan, and he would doubt the kindness of others.It is the same as treating the stepmother. If the stepmother is good, he thinks it is a means, but if the stepmother is bad, he thinks the stepmother is not his own mother.This is why stepmothers are difficult to do. Therefore, some work in orphanages is tantamount to failure.From this point of view, people born as orphans will inevitably take two paths in the end. One is to be very sympathetic to poor orphans and do good deeds throughout their lives.The other path is the opposite, social hatred.His idea is that when he is in trouble, no one will help him, so why should he be nice to others now?The same is true for nursing homes, which are not easy to run well.It is difficult for the person in charge to "live tirelessly and act loyally" as mentioned above. In the end, it became formalized.Therefore, we cannot quote the phrase "the beauty of a gentleman as an adult".This beauty is the beauty of goodness, not the badness of not helping others.However, we often make mistakes in the opposite meaning of these two sentences.I often think that I have done a good thing, but it turns out to be a bad thing, and I have made many mistakes invisibly.The original motive was quite good, as "the beauty of adults", but the result of the matter was not good, and it became "the evil of adults".Therefore, the principle of adult beauty is easy to understand, but it is very difficult to practice it. crooked up and down Ji Kangzi asked Confucius about politics, and Confucius said to him: "The ruler is upright."Zi Shuai is right, who dares to be wrong? Everyone is familiar with this saying. This is our Chinese interpretation of the name "politics".Politics means "righteousness," and the so-called principle of politics is to lead society on a right path.Just now we talked about the philosophical viewpoints of truth, goodness and beauty, and now we refer to the philosophical viewpoints, what is righteousness?What is evil?It's also hard to tell.This involves the concept of moral behavior in life, as well as social and historical moral concepts, etc., are all affected by time and space, and change the standard of concepts.The previous social model is not suitable for the current social model, and the standards of past history may not be completely applicable to the present.So what counts as good or evil is also a question of a certain time and a certain region. In terms of.But in any case, the principle of politics is to "justify yourself and correct others", and you must first seek to be correct before you can correct others. For example, an educator or a religious person uses persuasion education to change the social atmosphere. It can also be said to be "politician". An example of "Zheng Ye".To be handsome is to be right, this is the definition of Confucius, and it is also a famous saying of Chinese political thought since ancient times.季康子是一个当权的人，所以孔子对他说“子帅以正，孰敢不正？”只要你领导人自己做得正，下面的风气就自然正了，这是偏重于为政，偏重于领导而言的。 Ji Kangzi was suffering from robbery and asked Confucius about it.孔子对曰：苟子之不欲，虽赏之不窃。 “季康子患盗”，这是说他那里强盗土匪太多了。这是一个大问题，和政治问题、经济问题，都有连带关系。季康子问孔子，强盗土匪这样多，该怎么办？孔子说很简单，你所不要的，赏给他，他都不要。在文字上就是这样，很简单明了，但在系传上说：“谩藏诲盗，冶容诲淫。”“诲”就是教的意思。这句话是说，金银财宝，不好好保藏起来，等于教人家来偷；把自己打扮得漂亮、妖艳，就等于教人家来揩油。有的女同学，晚上回来很生气，说外面社会如何乱，男孩子如何不好。因此还是少打扮的好。所以孔子对季康子说：“你所不要的，丢在路上，人家也不要，更不会偷，不会抢。” 这个话很简单，但引伸出去，政治、经济、社会什么问题都在内。我们先谈一个哲学的笑话，佛家有个名词“颠倒”。在佛经上经常有“众生颠倒”这句话，这“颠倒”两字很有道理，人都在颠颠倒倒的。刚才也提到，孔子说的“子帅以正”，正就是不颠倒。但以哲学立场看，世界上哪一个事物是正的？下不了定义，就人的颠倒来说，随便举例：人身最尊贵的是头部，脸孔、眼视、耳听、口言，多么重要？双手能为我们做许多事，可是却和头脸一样，任它露在外面，风吹日晒。而一双脚， 除了走路以外，很少再有什么用途，却要鞋、袜、裤，给它重重包裹，如此保护，岂不很颠倒！田里的稻麦是人类不可少的粮食，何等重要？可是任它在田地上，谁都不去看管。而钞票不过一张纸而已，既不能当饭吃，又不能当衣穿，连作卫生纸用都不行，可是却绳扎，纸包，放到钱柜，铁柜还要摆到严密的库房，上了锁，另外再由人执枪守住，这岂非颠倒？这类事可多了，仔细想想，人生真的很奇妙，究竟哪样才是对？颠倒！对黄金钻石也是如此，本来无用之物，可是大家竞相以为宝物，因此形成了社会上抢购这些东西的风气。说盗窃心理，我们又想到庄子所谓“窃钩者诛，窃国者侯。”的话。庄子这一句话的意思是说一般人将黄金珠宝，隐藏妥当，只能防止小偷小盗。至于那些大盗，就怕你不把黄金珠宝等财物集中隐藏起来，你越是装得牢，锁得紧，大盗来了才拿得方便。甚至明目张胆抢劫，还要失主自己代他搬去。至于占领了人家的国土，那么就变成了英雄、侯王。所以庄子说“窃钩者诛，窃国者侯，诸侯之门而仁义存焉。”这就是历史哲学。 因此儒家思想，始终教人过俭朴的生活，走其实无华的路子。大家如此，社会就安定，盗窃也少了。如上位的人偏好某一事物，则下面会跟着偏好得更厉害。爱好而得不到，于是就行窃了。这个“窃”，是广义的窃，凡以损人利己的方法获取即称为窃，今日全世界经济危机，就是受凯因斯“消费刺激生产”理论所害的，前面也提到过这点，大家不肯节俭，尽量消费所致。昨天还对一个美国学生谈起，现在美国一般人几乎永远是穷的，因为什么都是分期付款，而生活永远也在分期付款中渡过。这就想起孔子的话，“苟子之不欲，虽赏之不窃。”现在全世界的“欲望”，风气都趋向这方面，所以大家就都想尽方法来占有，来获取。得不到了，只好去窃，又如女人的打扮，过去仿效宫廷，现在仿电影明星。事实上是一样的，过去看帝王的宫廷，现在看社会整个风气。所以要想不窃不盗，只有改正风气才是。 风吹草动 下面仍是季康子问政治方面的一个道理，当然这不是在一天之内问的，而是编书的把它连在一起： 季康子问政于孔子曰：如杀无道，以就有道。how?孔子对曰：子为政，焉用杀？子欲善，而民善矣！君子之德风，小人之德草。草上之风必偃。 季康子又问孔子说，用以杀止杀的方法，把坏人杀掉，“以就有道”，归到正道那里去，怎么样？孔子说，为政之道，并不是靠杀人而能够成功的。我们知道，老子也说过：“民不畏死，奈何以死惧之。”人并不是绝对怕死的，为政不用道德来感化，只用杀戮来威胁，是绝对压不住的。所以孔子对季康子说，用杀人来做手段是不对的，应该以自己的道德来做领导。你自己用善心来行事，下面的风气自然跟着善化了。所以他就说出一节名言：“君子之德风，小人之德草。草上之风必偃。”我们中国文字中的“风气”二字，就是由于这个观念而来的。这两句话中的'德”是一个总称，它包括行为、心理、思想等等。他说君子之德像风一样，普通人的德像草一样。如果有一阵风吹过，草一定跟着风的方向倒。风的力量越大，草倾向的力量也越大。因此一个大政治家的领导，应该造成一种风气。这都是讲政治的领导。但我们不要把它看呆了，凡是学问书本都要活用。假使做一单位主管，下面只有三个人，同样的，只要主管品德超然，下面的风气自然会好。但在政治上要造成一个时代社会的风气并不太容易，也等于在军事上构成一个“气势”，是很不容易的事。 闻人与贤达 下面讲到社会思想了： 子张问：士何如斯可谓之达矣？子曰：何哉？尔所谓达者？子张对曰：在邦必闻，在家必闻。子曰：是闻也，非达也。夫达也者：质直而好义，察言而观色，虑以下人，在邦必达，在家必达。夫闻也者：色取仁而行违，居之不疑，在邦必闻，在家必闻。 在这里，第一个要解决的问题是上古文化中“士”的观念。过去已经讲过，用现代语来说，“士”就是代表知识分子。子张问孔子，一个知识分子，要怎样才能在社会上站起来，才够得上称为通达、豁达？孔子听了子张的问题，先反问子张的观念当中，所说的“达”，是个什么样子。子张说，我所说的达的意思，是全国上下大家都知道他，名闻天下，在家乡也是各个都知道。像现代民选政治的社会，更要做到如此。子张认为的“达”就是这样。子张的这个观点很值得注意，许多人都有这种心理。几十年来看到有一些朋友就是如此，尤其一些比较活动的分子，人家一提到某某达官显宦豪商巨贾，他总说认识，或攀上些关系。记得抗战时期，曾有一位四川朋友对这样而求闻达的人开了一个很难堪的玩笑。当某人正在大庭广众中自称与某某要人有瓜葛时，他便故意问说：“喂，老兄！这两天斯福兄有消息给你吗？”这位先生一时不解，问：“哪位斯福？”那人便说：“罗斯福嘛！”这句话一出来，大家哈哈一笑，这位老兄却为之默然无语。社会上确有不少这一类型的人。 现在回转来看孔子的观念，我们要注意了，孔子听子张对于“达”的观念所下定义之后，便说，你对“达”的观念搞错了。一个人到处知道他的名，那叫作有名气。这个名气是不是好的，就成问题。有名气的人叫作“闻人”，不是“达人”。孔子为“达人”下的定义是“质直而好义，察言而观色，虑以下人。”这样的达人，在中国历史上很多，不一定出来做官。现在有一个名称叫“社会贤达”，就是有道德、有学识，的确在社会上众望所归，可是只想做事，不想做官。当然，他也有条 件：饭是吃得饱的，生活也不愁，有丰富的正义感，这种人就是达人。 依据孔子对达人的定义，第一是本质的正直，没有歪曲的心思；作人做事，不用手段，不用权术。第二是好义，这个义字的解释，近乎墨子的义，所谓慷慨好义。第三是“察言而观色”。这句话被后世误解为很坏的意思，而本来的意思是有眼光，看得清楚，有先见之明；听了一些理论，根据一些资料，加以智慧判断，就可以看出态势来。例如对于国际大事，时代的趋势，许多事情，都可以在事前看出来。第四“虑以下人”，“虑”就是智虑，包括了思想与学问，“下人”是对人谦虚，绝不傲慢，自己并不以为自己了不起。要具备这样几个条件，才能算是贤达的人。 孔子又告诉子张，他所说的只是闻人——出名的人，往往只做些表面工作。以前某名都有一位先生，非常非常有名，凡是各项募捐，一定请他去。而他拿起笔在捐簿上第一个写，每次一写，就是一笔很大很大的数字，至少等于现在的几十万元，每次都如此大手笔。可是真去向他收捐款，他说：“我写这样多，是为你作个倡导，别人看我写了这样多，自然都会多写一点。”此人也确是某名都当年的闻人之一，他这个做法就是“色取仁而行违”。表面上做的都是善事，态度取的是仁，而真正的行为不是那么回事。而且“居之不疑”，他这样搞久了，自己也觉得这样没有什么不对。犹如许多说谎话的人，说成了习惯，就不觉得自己在说谎，对自己这样说，一点也不怀疑对或不对，甚至，认为是应该如此的。像这一类人，虽然也会出大名，但到底不算是达人。成为达人要有达人的条件，达人的道德。 修养上的三叉路口 下面是讲个人修养的问题： 樊迟从游于舞雩之下，曰：敢问崇德、修匿、辨惑？子曰：善哉问！先事后得，非崇德与？攻其恶，无攻人之恶，非修匿与？一朝之忿，忘其身以及其亲，非惑与？ 樊迟是孔子学生。“舞雩”，犹如现代的交谊厅，有一次，他跟孔子在“舞雩之下”，向孔子请教三个问题。一个是如何“崇德”，充实自己的修养。这个“德”字不一定作道德讲。以现代观念说，如何使自己的心理、精神、修养到高深的程度。第二“修匿”，就是如何改进自己内心思想、情绪。第三“辨惑”，怎样才不致于糊涂，怎样才是真正的有眼光，有智慧，看得清楚。这是人生哲学的大问题了，这三句话如果严格发挥起来，非常费事，现在我们先研究它的意义。 第一点崇德。这个德，旧的观念就是德业，以现在来说，怎样养成很有教养的气质。说到气质、风度这些名称，在前面也多次说过，经常没有办法做确切的说明。 但有没有“气质”这个东西？它又的确是有，这是从内心发出来的。有如何的教养，就形成如何的气质。也有人天生就具有特殊的本质，不过还要加以力学的培养。所谓崇就是推崇。崇德就是如何把内在的气质培养到崇高的境界。兹事体大，可不简单。 举一个唐人笔记小说的事例来说：如唐初李靖、红拂女、虬髯客等风尘三侠的戏剧故事。那正是南北朝到隋唐之间，天下大乱的时代。当时想起来革命，创功立业的人很多。红拂女不过是隋朝一位大臣杨素家中的一名家伎，而李靖这位唐代的开国大将，在这时只是一个默默无闻的青年，还很倒楣，投奔到杨素那里，希望当一个职员而已。可是小说中描写武功很好的侠女红拂，一见到李靖气宇非凡，就认为是了不起的人物，而与李靖私奔。有一天，他们两人住在旅途客栈中，红拂女正 在化妆梳头，长发及于地，被虬髯客看到。虬髯客也是想起来革命，而且财富多，武功高，不愿作第二人想的人物。他看见红拂女的长发，认为是极贵之相，不禁在窗外瞪眼看。被李靖发现了，正要拔剑相向，这时红拂女也在镜中发现了虬髯客，于是目止李靖的忿怒动作。由李靖出来询问，接谈以后作了朋友。李靖说明要去投太原公子李世民，后来虬髯客也到太原访李世民，由李靖为两人介绍。笔记上记载当时李世民是“不衫不履”与虬髯客相见，一见面后，虬髯客见到李世民的气度，心里冷了，认为天下第一人该属于他而不是自己，就不多谈。转托李靖再约李世民，第二天在太原郊外一个名胜区凉亭中，和虬髯客的师兄一起见面。李靖如约陪李世民前往，虬髯客正和一位道士在亭子里专心下棋，李世民和李靖也不打扰，只在旁边看棋，那位道士就推开棋盘说：“师弟，这一着，我们输了。”起来就陪虬髯客走了。后来虬髯客把自己的兵器、财富，全部送给李靖夫妇去帮助李世民统一天下，作开国功臣。并且告诉李靖，十年后海外如有大事，就是自己成功的一天。果然唐 太宗统一天下，有一天接到扶余国（有说是吉林）来的情报，扶余的领土被一个虬髯的人征服了。唐太宗、李靖，彼此都会心的一笑，那位朋友也成功了。我们引用这个小说，便是用来说明崇德的意义。一个人德业的成就，和一个人的风格、品行、风度、气质都有关系。有了这样的成就，在外表上是可以一望而知的。 第二点修匿。所谓匿，是一种心理作用，所以这个字从心。以心理状态来说，人的理智情感，没有办法压制下去的。有许多人讲究静坐，但第一步，内心乱七八糟，思想就没有办法平静。譬如遇到一件令人生气的事情，表面虽强作无事，若能把那种忿怒的心放开，那就更好！更美！但是这种不平之气！往往是压不住的，这是内心修养很重要的一步。如果这种内心的修养做不到，外在的崇德就不会真正完备。所以修匿是内心真正的修养，在现代心理学上讲，就是把自己矛盾的心理—— 理智与情感的矛盾，求得平和与安详。 第三点辨惑，就是做到有真正明辨的智慧，对于善恶、是非、情势都了如指掌，没有迷惑了。樊迟问了这三点以后，孔子说你这个问题提得太好了，也太大了。这三点如果都做好了，就入于圣人的境界，在孔子学生中，樊迟并不是第一流学生，但是他非常勤奋。所以孔子告诉樊迟的不是深远的理论，而是其实可行的道理。孔子说作人做事只要先去做，不问自己的结果利益，以后自然会有好的成果，这便是“先事后得”的道理。 这四个字看来很容易，做到很难。尤其现代社会的风气，大家每做一件事，先要考虑有没有价值。所谓价值，就是问后果对自己的利益，这是通常的心理。可是孔子告诉樊迟，作人做事先不要考虑自己个人的利益与价值，认为是善的就先做了再说，后来自然有成果的，这就是德业。其次，专门反省自己的错误，不挑别人的毛病，这也是做起来很难的。因为人都喜欢挑剔别人的毛病，很少反省自己的错误。现在要反过来，专找自己的错误，不挑别人的毛病，就很难做到了。而儒家、佛家、道家的修养，都严格的讲究这一点，做到这一点就是“修匿”。有些人为了一点小事，生起气来，把自己身体生命都忘记了，要与人拚命。犯了法弄出纰漏来，连带父母、妻子、儿女都受了罪，这不是最笨、最糊涂的事吗？ 这三点孔子在这里是这样解释。我们要特别注意，下面一篇当中，还要提到这个问题。这里是孔子针对樊迟的程度，所作“崇德”、“修匿”、“辨惑”的解释。实际上这三点所包括的内容很多、很多。不过这里虽是引述孔子对樊迟说的道理，也就是一般人很容易犯的毛病。 樊迟问“知”“仁” Fan Chi asked Ren.子曰：爱人。问知。子曰：知人。樊迟未达。子曰：举直错诸枉，能使枉者直。樊迟退，见子夏曰：乡也，吾见于夫子而问知。子曰：举直错诸枉，能使枉者直。何谓也？子夏曰：富哉言乎！舜有天下，选于众，举皋陶，不仁者远矣；汤有天下，选于众，举伊尹，不仁者远矣。 樊迟问什么叫仁。孔子说，能够爱一切人就是仁。樊迟再问什么叫智慧。孔子说，能够了解任何人就是智。但是这是针对樊迟的程度而言。结果，樊迟对于孔子的答复，还没有通达，未曾彻底了解。孔子便更引伸地说，你还不大了解，我再告诉你，假如做一个领导人，把正直的人提拔起来，而对邪曲的人先搁置起来，这样直道而行，就可使原来邪曲的人，也变成为直道之人了，坏人也会变成好人了。 可是樊迟还是没有懂，退出之后，便来看子夏。子夏在孔子的学生中，也是较为突出的一个，孔子死后他在河西讲学。战国后其中很多人物，都是子夏的学生，所以樊迟不懂，又去向这位孔门的高材生讨教。“乡也”的乡，后来写作“向”，是“刚才”，“前些时”的意思。樊迟说，我刚才问老师什么是知，老师说“举直错诸枉，能使枉者直。”这是什么意思？子夏一听樊迟的话，就说，老师所讲的这两句话，内容太丰富了，包涵的意义太大了。子夏为了使这位同学有更具体的了解， 就举历史的故事来讲给他听他说舜当了皇帝的时候，在许多人中间，选拔了皋陶做助手，管理行政、司法。皋陶一做了他的助手以后，天下便没有冤枉的事，坏人都远离了，变好了，大家都心存厚道了。 说到这里，想起一个与皋陶有关的著名故事，宋朝苏东坡当年考功名时的论文，便是《刑赏忠厚之至论》。主考官是梅圣俞，他和欧阳修都是了不起的大学问家。欧阳修有一副名联说：“书有未曾经我读，事无不可对人言。”他一生作人，胸襟坦然，所以说“事无不可对人言”，一生没有什么缺德的事，任何话都可以对人开诚布公。而上联看起来谦虚，实际上牛皮吹得很大。他说天下那么多书，也有我没有读过的。换言之：他读的书真是够多的了。这次考题梅圣俞出的《刑赏忠厚之至 论》，依当时制度，政治司法都论在一起的。苏东坡知道这位考官学问很好，那时他还年轻，又很调皮，存心要把考官考住，让考官不懂，于是在文章中有一段引用：“当尧之时，皋陶为士，将杀人。皋陶曰：杀之！三。尧曰：宥之！三。故天下畏皋陶执法之严，而乐尧用刑之宽。”藉以说明古代判人罪刑，存心如此忠厚。梅圣俞看了苏东坡这篇文章，非常激赏，认为很好，于是录取。只是这几句话所说的典故，没有看过，不知道出自哪一本书。放榜以后召见了苏东坡，便问东坡，文章中 这个典故出自哪里？东坡答道：“想当然耳。”梅圣俞才知上了当，这是苏东坡的调皮故事。也有人说，上当的是欧阳修。 回到本文，子夏举的第二个历史例子是说，到了商汤的时候，举用伊尹。我们都知道伊尹是古代的名宰相，与后来周朝的姜尚齐名。伊尹被商汤提拔时，还正在当厨师。因为有伊尹，所以有商汤的天下。在上古历史中，第一流的大臣，并不是靠学历年资慢慢升上来，然后到六十多岁退休。只要是人才，一下子就上去了。当然后世法治社会又是另外一回事，与创业时用人的原则是要有所不同的。从古今中外的历史，我们可以看出，做事业是要人才去做的，而人才并不是学历资历可以限制的。所以商汤举伊尹出来，则“不仁者远矣”。他举这些例子，就是告诉樊迟什么叫作“举直错诸枉”。换句话说，是子夏引伸孔子这两句话，告诉樊迟，无论如何，作人处事要用正人，用品格、才能、道德好的人，提拔这样的人，自然就行了。 交友的艺术 子贡问友。子曰：忠告而善道之，不可则止，毋自辱焉。 有一天，子贡问孔子交友之道，应该如何？我们知道，有时候交朋友也是一件很难的事。上论《里仁》篇中子游曾说：“事君数，斯辱矣。朋友数，斯疏矣。”对上位者如有不对的地方，做干部的，为了尽忠心，有劝告的责任。但劝告多次以后，他都不听，再勉强去说，自己就招来侮辱了。对朋友也是这样，过分的要求或劝告，次数多了，交情就疏远了。这里，孔子告诉子贡，交朋友之道，在“忠告而善道之”。尽我们的忠