Chapter 27 Constitutional Question 14-1
The Man in the Shadow——Yuan Xian
Now let's talk about "Xian Wen No. 14".This article is the development and extension of the previous article on "Liren".
First of all, in this topic, there is an interesting question, that is, Yuan Xian is a well-known figure among the so-called "seventy-two sages" among the students of Confucius.As mentioned in the above discussion, he once took care of general affairs for Confucius. Using modern concepts, he may have held the position of chief of general affairs when Confucius was a military officer, but what kind of official rank does he fit , cannot be definitively concluded.After Confucius died, he retired among the common people in the mountains and rivers, taking the line of the half-hidden man, which is equivalent to the leader Qingliu in the past society.So Sima Qian wrote "Historical Records", and in "Biography of Rangers", he and Ji Ci were mentioned.
Sima Qian was in favor of knight-errants, thinking that knight-errants are very necessary; but some people think that they are not necessary, such as Han Feizi of Legalism, who said: "Confucianism uses literature to disrupt the law, while chivalry uses martial arts to violate the prohibition." If there is an obstacle, the thought of the Legalists has influenced later generations, and the policies of Qin Shihuang's era are all related to it.Han Feizi's reason was that Confucians had a lot of knowledge, they could speak and write, and there were many opinions put forward, with different thoughts, which made it difficult to enforce laws and regulations.On the other hand, people in the chivalrous way are generous and righteous, easy to use force, and easy to form evil forces, which is also an obstacle that prevents the implementation of laws and regulations.So Han Feizi opposed these two kinds of people.When Sima Qian wrote "Biography of the Ranger", he also mentioned Han Feizi's two words at the beginning, but he also believed that there are many things in the world that cannot be solved by morality, politics, or law. So he thinks that rangers have the benefits of rangers.Moreover, he thinks that the ancient chivalrous knights were the most remarkable, they promised their friends, and helped the poor and the weak. Among them, Ji Ci and Yuan Xian were mentioned as the best chivalry in ancient times.
After the death of Confucius, Yuan Xian did not come out to do anything, but retired to the grasslands. Now, he retired to the lower class and lived with the common people.Later, Zigong missed him very much, and one day he went to visit him with great pomp and circumstance, in the style of the so-called "riding together with a team of four", like a modern guard with several cars.Yuan Xian, however, was wearing an old rag, like a modern rag, disheveled and unbuttoned, so he came out to meet Zigong.Seeing him like this, Zi Gong asked him if he was sick.Zi Gong originally wanted to help this old classmate, but Yuan Xian said that not having money is called poverty, and those who have learned the Tao but are unable to practice are called sick. I am not sick, but poor.For his reasoning, he also scolded Zigong invisibly, which is equivalent to saying that when we studied with our teacher back then, the teacher taught us how to behave and behave. We have not contributed to this era, the country, and the world today. ?Zigong was scolded by him, and he kept it in his heart, and was always very sad.
From Yuan Xian, we can know that there are all kinds of students of Confucius.Like Yuan Xian, Gao Xing was a recluse who fled from fame and fortune. He knew that the society he lived in was too chaotic to make any contribution, so he went away to the mountains and forests to hide his strength and bide his time.
Fame is stronger than wine
Now let's briefly introduce the original constitution, which is recorded here:
Shame on the Constitution.The Master said: When a state has Dao, there is a valley; if a state has no Dao, there is a valley, and there is shame.
"Gu" means the salary at that time.Yuan Xian asked what was shameful. Confucius said that when the country and society are on the right track, people like us don’t need it. We don’t have to occupy that position, we can let others do it.It would be a disgrace if you still love the post, occupy that position, and only get a salary without achieving anything.Secondly, it is also shameful that the social state is not on the track, but standing in its position and making no contribution to the social state.The conclusion is that an intellectual reads for something, not to eat for himself, but to contribute to society and the country. If there is no contribution, no matter whether the society is stable or turbulent, it is shameful.
Speaking of this, we think of some stories, which can be used as a reference for studying these two sentences, such as Yuan Xian's life style and thoughts, he asked Confucius and the words Confucius answered, and the skill of avoiding the word "shame" can be It's so difficult.
As everyone knows, Han Guangwu Liu Xiu and Yan Guang (Zi Ling) were classmates and friends when they were young. Later, Liu Xiu became the emperor and ordered the whole country to find Yan Ziling, but Yan Ziling refused to come out as an official and hid.Later, on the Fuchun River in Tonglu County, Zhejiang Province, a man was found fishing wearing a leather jacket inside out. Everyone thought this was a strange person. The county magistrate of Tonglu County reported the incident to Beijing.Han Guangwu looked at the report and knew that this person must be his old classmate Yan Guang, so he was taken to Beijing this time, but Yan Guang still refused to be an official.Han Guangwu said, don't think that I have become the emperor. I am still a classmate when we meet now. Tonight I am still the same as when I was a classmate back then. Tai Shigong discovered the saying that "the guest star violated the emperor's seat".Later generations built an ancestral hall of Yan Ziling at the place where Yan Guang was fishing, because scholars throughout the ages highly respected Yan Ziling and regarded him as a real hermit.There was a scholar who went to test his fame, passed by Yan Ziling's ancestral hall, and wrote a poem there: "The king is for fame and fortune, and I am for fame and fortune. I am ashamed to see my husband, and I cross Diaotai in the middle of the night." This is admiration for Yan Ziling.On the contrary, there was a poem in the Qing Dynasty criticizing Yan Ziling: "As soon as he wears a sheep's fur, he has a heart, and his false name has been passed down to this day. If he was wearing a coir raincoat at that time, where would he find the mist?" To sell fame and reputation, I want to leave a high reputation in history.This is the opposite.
Here are just a few stories, as a reference for the study of Confucius' "A country with a valley of Dao, a country without a valley of Dao, and a shame."These are common phenomena in human society, as the ancients said, "Some people resign from office and return to their hometowns, while others rush to the examination room at night."
In addition, there is a very interesting thing in Chinese history.After the Manchus entered the customs, many scholars did not surrender.But Emperor Kangxi of the Qing Dynasty was very brilliant. When he ascended the throne at the age of sixteen, he pacified such a world of scholars and people. He has been emperor for sixty years and laid the political foundation of the Qing Dynasty. It can be said that he is a genius emperor, isn't he? The professional emperor.He saw too many Han people rebelling against the Qing Dynasty. In order to first recruit those scholars who were unwilling to surrender, he set up a special "erudite CI subject" in the imperial examination.For the elders who were unwilling to surrender in the previous Ming Dynasty, they were particularly gracious and careless. As long as they signed up and took a formal test, they would be given a good official position. As a result, many people wavered in this temptation and entered the " Erudite Hongci".There were still many people who refused to surrender, so many jokes were made at that time.Some of them are very sharp and satirical. At that time, there were several famous satirical poems: "A group of barbarians went down to Shouyang, and it was so desolate to wait and see for several years. I knew that Wei Fern would never be full, and I repented for no reason to remonstrate with King Wu." Open the second "Learn Hongci", and then recruit people who were not recruited the first time.Because many people saw that the first batch of "erudite CI subjects" had very good official positions, and they couldn't help it even more. (From this point of view, it is really difficult to keep the integrity that Chinese people pay attention to. It is really the highest cultivation to keep one's central idea unchanged for life.) More people went to the second time, and the examination room was full. Those who went there were pushed out of the gate, and some people even sarcastically recited poems: "If you lose your integrity, all the barbarians will go down to the first sun, and the courtyard gate will be pushed out, and it will be even more desolate. From now on, I am determined to return to the mountain, and the Wei Fern has already eaten up." Chinese scholars, Attaches great importance to integrity, that is, the firmness of the central idea and opinions.
Painful Poet——Wu Meicun
Another example is Wu Meicun, a famous poet in the late Ming and early Qing Dynasties. His poems are indeed good.He originally refused to surrender, but the Qing government hijacked his mother and threatened him, forcing him to report to the Qing government.Therefore, Wu Meicun's life was very painful.At the same time, although the Qing government treated these people who surrendered very well, when the history was written later, the Qing emperor still ordered these people to be included in the "biography of the second minister".This is the spirit of Chinese culture. No matter how good it is, it is surrendered. The bones are not strong enough. This is very serious and is looked down upon by others.Wu Meicun was later included in the "Biography of the Second Minister". He went to report at the time and felt very painful, but he was recruited by the Qing government and had to go.Therefore, his poem reads: "The only thing owed by a floating life is death, and there is no way to repay it in the world." Because of Wumei Village's great reputation, when he was summoned to go to Beijing, there were hundreds of people, known as the "Thousand People's Association" for him. farewell.A young man who did not attend the meeting wrote a letter and sent it to Wumei village at the banquet.Wu Meicun sat on the chief seat and opened it, his expression changed.The people next to him felt strange. After reading the letter, everyone's expressions changed.It turned out that there was such a poem written in this letter: "Thousands of people sit on the stone, half of the Qing Dynasty and half of the Ming Dynasty, sending a message to the scholar of Lou Dongwu, the emperor of two dynasties and one courtier." All the people present were scolded.
We have read these materials, and when asked about the original constitution, Confucius said: "A state has a valley of virtue, but a state without a valley of virtue is a shame." On this point, we must pay special attention to the spirit of ministerial integrity and loyalty in Chinese culture.
I had dinner with some classmates at noon the day before yesterday, and I also talked about this issue.A classmate who is currently pursuing a Ph.D. in France came back to write a thesis, because she is a philosophy student, and she felt strange when she heard this question. She said, "What's wrong with this?" Of course she was not considered a second minister, but she felt "even more strange".I said, if someone says you are a remarried wife, are you angry, she said: "Of course I am angry, I am not married at all." Nothing wrong, and she left her husband to be with another husband, of course others will criticize her.This is the difference between the views of Western culture and Chinese culture.The concepts of morality and integrity in this era are also different from those in the past.So today's Chinese culture, on this issue, is also in the midst of contradictions and alternations of historical and cultural concepts.
We have spent a lot of time discussing these two words of Confucius, but we have not drawn any conclusions here. We just provide some stories and opinions for you to study by yourself.However, from these two sentences taught by Confucius to Yuan Xian, we can see the difficulty of being a human being.If the society and the country are on the right track, it’s not okay to get a salary without having anything to do and don’t need to contribute. If the society and the country are not on the right track, it’s also not okay to get a salary without contributing. It’s all shameful.So how to do it well?His focus is to tell us that an intellectual has the responsibilities of an intellectual and must contribute to the society and the country. No matter in a stable era or an era of turmoil, if he does not make contributions and fails to fulfill the responsibilities of an intellectual, he will be an intellectual. shameful.
Grassland has its own economics
Yuan Xian also asked a second question, which shows why the original constitution is the original constitution.Later, it was not easy to retire in the grass. His self-cultivation is quite high, as can be seen from his second question.
Restriction, cutting, resentment, and desires can't be done, can they be benevolent?Confucius said: "It can be difficult."Ren Zewu
I don't know.
In ancient books, cutting often represents conceit, arrogance, arrogance, pride, and self-satisfaction.Yuan Xian said that a person's own self-reflection can overcome self-satisfaction, be free from arrogance, be very humble; Desire, is this the realm of benevolence?Yuan Xian did not raise this question by accident, but from his own experience.He later retired to the grasslands, and it can be said that all these points have been achieved.Now I ask Confucius, is this state of benevolence?Confucius still did not recognize this as the realm of benevolence.He said that this is rare, but as to whether it is the state of benevolence, he does not know.From this we can see that what Confucius called benevolence and the way of benevolence advertised by Chinese culture is just like Taoism and Buddhism's so-called "obtaining the Tao", which is unknowable and unfathomable. It is a very high and inconceivable state.
The Master said: "A scholar who dwells in his arms is not enough to be a scholar!"
Huaiju is tantamount to the so-called "asking for homes and fields, without great ambitions".A person who asks about the price of a house every day; who has 30 pings and wants to expand to 100 pings; buys a one-story building and wants to change it to an eight-story building, such a person has no great ambitions.The so-called "revealing the sky and revealing the earth is a genius." These are four sentences quoted from "Children's Learning Qionglin". Our old generation has read this book since childhood, accepted this kind of thinking, and still recites it to this day. It can be concluded that this concept is still the same, which is deeply rooted in Chinese culture.Confucius said that it is not enough for a person to only plan for his own life to become a scholar.Putting this sentence in "Xianwen", it can be said that after the death of Confucius, Yuan Xian retired to the lower class regardless of his fame and wealth. It is not simple. He must have solved many problems for the lower class and others. A lot of things for the public welfare.The reason why Yuan Xian was willing to give up fame and wealth can be said to be greatly influenced by Confucius' educational thought, so he insisted on blaming Zigong for "learning the Tao but not being able to practice it, and he is sick!" I didn't achieve the knowledge and principles taught by the teacher, and I just put on such a big show.
Another example is Liu Bang, the great ancestor of the Han Dynasty. When he was fighting in the front, Xiao He was the only one in the rear.Liu Bang and Xiang Yu fought more than 70 battles, all of which were defeated, but the source of troops and logistics supplies have never been lacking. This is because Xiao He is in the rear, politics and economy are doing well, and the society is very stable.And Liu Bang was in the front, and whenever he saw people coming from behind, he would ask Xiao He what he was doing.Xiao He felt strange, so he talked about it with the guests—think tanks and staff.One of them told Xiao He that the boss had doubts.Because Liu Bang is fighting in the front, the political power of the entire country is in the hands of Xiao He, if Xiao He swings it around casually, it will be terrible.The staff member suggested to Xiao He to do some things about asking for houses and fields.Later, someone reported to Emperor Gaozu of the Han Dynasty that Xiao He was accumulating wealth and occupying people's fields and houses. After seeing the report, Emperor Gaozu of the Han Dynasty was relieved of Xiao He, but laughed it off.This can understand the positive life from the negative truth.
Shelter among wolves and tigers
The Master said: When a country has the way, it is dangerous to speak and act;
The word "danger" means righteousness. The word "Sun" was used in common with the word "Xun" in ancient times.Confucius said that when the society and the country are on track, they must speak and act righteously; when the country and society are in chaos, their behavior must be correct and their words must be modest.The literal meaning is explained, let's study Confucius again.
It seemed as though he was slippery, teaching the students several attitudes.In fact, it is not slick, here is to teach people how to behave in the world, the basic principles of being a cadre, can also be said to be the basic principle of being a human being.In an era when the world is peaceful and the country and society are on the right track, an upright gentleman must act upright, speak uprightly, it doesn't matter, he has no worries, and there will be no struggle.But when you are in a turbulent society, the first principle is to behave properly, such as being a civil servant, not corrupt or breaking the law, behave in a well-behaved manner, and be upright.But in terms of words, don't complain and don't offend others.Because there are no rules in troubled times, otherwise, problems often occur.It can be seen from historical records and life experience.
As I said before, people say that the coffin will be the final decision, but in life experience, there are many people and many things, the coffin is not enough to make a conclusion, and many people insist on bringing their grievances into the coffin.After seeing through this truth, why bother to complain?
The first one is about Yue Fei. He lived in a turbulent era. He wanted the Northern Expedition, which was absolutely right. Therefore, Yue Fei's character and behavior were dangerous words and deeds, and he was wronged and died.He didn't achieve the "dangerous words and grandchildren" in this paragraph, how can he say that he is not rude? "Go straight to the Yellow Dragon and welcome back the Second Sage." It was his slogan for the Northern Expedition.The second sage is Song Gaozu's father and elder brother (in the past emperor era, the emperor was called a sage, which is very interesting.) His slogan at the time was that he must fight, and he was going to fight to the Northeast to invite the Taishanghuang and the emperor's brother back. .What he said is correct, it is righteous, but what will Gaozong do when the second sage comes back?So Qin Hui wanted to kill Yue Fei,
It's just flattering Gaozong.Because of Gaozong's own opinion, he thinks Yue Fei is really cute, but just fight, welcome back the second sage, and teach me, the current emperor, what to do?And Gaozong couldn't tell Yue Fei about this, so Yue Fei's death was because he couldn't do "dangerous words and grandchildren"!
The second one is about Feng Dao, who was mentioned earlier.During the Tang and Song Dynasties, during the decades of chaos in China, several emperors were changed, all of whom were ruled by Hu people.During the five dynasties, he was invited to hold important positions, and he died at the age of seventy-three. In his later years, he was named Changle old man.It can be imagined that this person is first of all "dangerous words and deeds". He lives a very strict life without any loopholes or faults. He is neither greedy for money nor lustful.There was a release pond in his house, and some fish were raised. His son caught a fish and ate it, and he also beat him up.However, history has criticized him for having no integrity, and for having milk is a mother.When Ouyang Xiu talked about history, he scolded him for being shameless.However, in Feng Dao's poems, he found his thinking, thinking that as long as he stands upright, he can stand among wolves and tigers.He believed that in that era, wolves were in power, and there was no need to be loyal to anyone.The only thing is to preserve the spirit of Chinese culture, the lifeblood of the Chinese nation, and wait for real talents to come out to lead our country, so we don't need to be loyal to the barbarians.He waited for decades, and it was not until after his death that a Zhao Kuangyin came out.This story shows that Feng Dao did a good job of "talking about dangerous behavior" in such a chaotic era.His own behavior is very correct and pure, and his attitude and speech are absolutely measured and he does not complain.Contrary to Ouyang Xiu's opinion, there are Wang Anshi, Su Dongpo and others, but they think Feng Dao is a person in the position of Bodhisattva.This shows that right and wrong are difficult to determine.
Confucius said: Those who are virtuous must have words, and those who have words do not need to be virtuous.The benevolent must have courage, but the brave need not be benevolent.
This is again Confucius' classification of people's talents and virtues.He believes that a truly moral and cultivated person must have written works or famous sayings to leave to future generations.People like Yao, Shun, Yu, Tang, Wen, Wu, and Duke Zhou all had virtue and words.However, some writers have good writing skills, theoretically they talk about self-cultivation and morality, and they speak quite decently, but they must have very good self-cultivation and morality.A benevolent man must have great courage, and this courage does not mean being ruthless in fighting; but a brave man does not necessarily have benevolence.What should be noted here is that "do not have to" two definite, which means not necessarily.Of course, it is better to have words and virtue, and courage and benevolence.
Virtue beyond one's means
The following is the specific facts about being virtuous, speaking, benevolent and courageous.
Nangong Shi asked Confucius, saying: "Yi is good at shooting, and the chieftain is rowing a boat. Neither of them will die."Yu and Ji contributed to the crops and owned the world.The wife didn't answer.Nangong is right out.The Master said: A gentleman is like a man!Suntech is like a human being!
Nan Gongshi is Nan Rong, who was mentioned in both the above and below.I once said that Confucius would not be so simple, just listen to Nan Rong sing the song of Bai Gui, marry his nephew, now here, we can know what kind of person Nan Rong is.
He asked Confucius a question and mentioned Houyi.According to ancient legends, there were ten suns in the world at that time, nine of which were shot down by Houyi with arrows, leaving only one sun now.He can also use spells, and some elixir, after eating, he can live forever.Chang'e, who was flying to the moon, was his wife. Because she stole his elixir, she flew to the moon palace.These are ancient Chinese myths. To study ancient Chinese history, one must go through these myths. There are many problems and many truths in Chinese mythology. Let’s ignore them for now. The king of the poor country wanted to be king but died in the end. He was killed by his courtier Han Yun.He is Han Yun's son again, with great strength.The so-called boating refers to the ability to grab a boat sailing in the river and sea with one hand and drag it on land.Later, he did not die well, and was punished by Shaokang.Nan Rong said that of these two people, one had such good archery skills and the other had such great strength, but they both died later.He cited these two examples to illustrate that if you invade others with your own force, if you want to have a good result, you will end up with a bad death instead.
On the other hand, he cited the examples of King Yu and Houji: Houji was Tang Yao's agricultural teacher, and he contributed the most to the establishment of my country's agricultural society; he was also the ancestor of the Zhou Dynasty.Nan Rong said that Yu and Hou Ji didn't have the ambitions and skills of Yi and Yi, they went to farm in a well-behaved manner, they were very ordinary and honest people, and they all won the world in the end.Yu won the world by himself, and Hou Su was his descendants who won the Zhou Dynasty.Nan Rong cited two kinds of people, one kind of people succeeds by unscrupulous means, which is remarkable. (We often meet some young people who feel a lot of emotion: So-and-so got rich by unscrupulous means, and he is very proud and popular in society. Why should I be moral? This kind of thinking is very confusing.) But Nan Rong I think these are useless, and I will eventually fall down.The other kind of person is earnestly doing his job.Which of these two people is right?He only asked the question.After Confucius heard this, he didn't answer him, because Nan Rong's views were very clever, and there was no need to answer this question.So as soon as he withdrew, Confucius told the other students that this person is such a correct and pure thought, he is really a great gentleman, and this is the highest moral character.
The Master said: A gentleman who is not benevolent has a poor husband!There is no villain but a benevolent one!
This is consistent with the connection above.Confucius said that it is true that a gentleman is not benevolent, but it is impossible for a villain to be benevolent.In today's words, a good person is not merciful, for this reason, it is impossible to say that a bad person is merciful.
We know that the thoughts of Confucius and Mencius are all in the style of "the Spring and Autumn Period blames the sages", and the main objects of Confucius are intellectuals.In ancient times, education was not popular and there were few intellectuals, so a gentleman must be kind.But people are not sages, who can be without fault?Sometimes it is unavoidable to be unkind.As for the bad guys, of course they don't have benevolence. If they have benevolence, they are not bad people. There is a saying that "a robber has a kind heart". This is very unlikely.If a real robber has a kind heart, he will stop being a robber and become a good person.
love life
Confucius said: love it, can you not work hard?Loyalty, can you not teach?
This sentence is about education, but also about personal cultivation.Really loving someone is like loving your own child, you can't spoil him, if you spoil him too much, you will kill him.To make him "work", this labor does not necessarily make him work, but to make him know the hardships and hardships of life.The day before yesterday, a wealthy friend had a very good and well-behaved child. He said that he planned to send the child to work in a factory in the south. I very much agree.In our opinion, for a family like his, no matter how good the education is, the living environment is too comfortable, otherwise it will ruin the child's life.Education is the same as "Sun Tzu's Art of War", "put them to death and live later", and try to find a way to make him suffer and make him know the hardships and hardships.in this way
If you understand the truth, you can understand the sentence "Love it, can you do nothing?" This sentence can also understand life.Secondly, regardless of subordinates or friends, even if you are loyal to yourself, don't just like his loyalty, but also educate and train him.
Next, there is a change of momentum, which is that Confucius criticized some figures and political style at that time, and used it as an external application of learning.
The Master said: For fate, Chen Cao created it, Shi Shu discussed it, Pedestrian Zi Yu modified it, and Dong Lizi produced it.
This passage hangs here alone.The four people mentioned were all doctors of Zheng Guo at that time.Why?We know that the ancient kings talked about morality, and the later generations talked about meritorious deeds.Of the five overlords in the Spring and Autumn and Warring States period, the first overlord was Zheng Guo, so Zheng Guo was quite powerful in the early Spring and Autumn and Warring States periods.But by the time of Confucius, it was equivalent to the present Britain, which has declined.Although it has declined, its impact on international politics is still quite large, because Zheng Guo has produced many political talents.The four people mentioned here are all important political figures in Zheng State.
The "fate" mentioned by Confucius in this sentence is the "appointed order" that was very important in ancient times.Patents are patents, orders are orders, and both documents are government announcements.For example, the head of state of one country issues a joint communiqué after visiting another country.The people who drafted this kind of announcement took great pains to consider every word. This kind of document not only affected the entire international relations at that time, but also left behind in history, right or wrong, as the basis for historical criticism of right and wrong.The records in the "Shangshu" in the Five Classics of my country are the documents of the ancient Chinese government.Through these materials, we can understand their past history.The orders are these documents.We now generally call it a "big article",
Not just for this generation, but a great article that will remain in history forever.
Confucius said that Zheng Guo's edict was promulgated very carefully. First, Pi Chen drafted it, and then Shi Shu discussed, checked and studied it. "Pedestrian" is the name of a diplomat, and "Ziyu is the name of a person. Then the diplomat Ziyu will modify it, and finally the prime minister Zichan will polish it in terms of literary style and rhetoric. According to the current procedure, it seems that the secretary It is not enough to start a draft, send it to the relevant units for a meeting, and then correct it by the Ministry of Foreign Affairs. Finally, the Prime Minister revised the words and sentences of the article to increase the beauty of the text.
The meaning of this passage is that Zheng Guo has always been full of talents in such a chaotic era, and the proclamation he issued was so cautious, and it was only released after these big considerations.This is Confucius’ warning to students who are engaged in politics. A person who is engaged in politics must be careful when he writes a pen or even writes a note, especially the decisions on major political issues.So Confucius mentioned the difficulty of "destiny" and told the students not to be negligent.
It is even more difficult to be in charge of politics
Or ask about childbirth.Confucius said: "It is also beneficial to people."I asked Zixi and said, "That's it!"Peter!Ask Guan Zhong.Said: "People also, take three hundred Pianyi from Bo's family, eat sparsely, have no teeth and no complaints."
Someone asked Confucius, what about Zichan of the state of Zheng?Confucius replied that Zichan was a great statesman and a great man.When Zichan was in power, he made great contributions to society and was a kind person to the people of the country.
How about Zixi from the state of Chu?Zixi was the prime minister of Chu State. When Confucius came to Chu State, he was afraid that Confucius would squeeze him out of his position.And Confucius replied, just said "he, he!" He didn't say anything more.This is the kindness of Confucius. If people nowadays would have to attack Zixi, Confucius did not do this.Of course, he disagreed with Zixi. According to historical records, Zixi was not a wise man, but Confucius just said "he, him!" without criticism.
The man asked Guan Zhong again.Guan Zhong was earlier than Confucius. When Duke Huan of Qi ruled the hegemony, he made great contributions.Every time he talked about Guan Zhong, Confucius admired him very much. This time, he seemed to give him a thumbs up to praise him, which is enough to be considered a person, really amazing!When he was in power, he was able to deprive three hundred of the good land connected to another great official in Qi State, and the Bo family was poor because of this. He resented Guan Zhong and was convinced.So Confucius said that he can be called a person, which is amazing!He didn't say that he was a great politician, and a politician is nothing special, it's just an achievement in an official position, and being able to be called a "person" is a big deal.Guan Zhong took other people's property, and the others were impoverished for life, but he had no resentment towards him, thinking that it was a fair deal.It is indeed remarkable that a person in power can do this. Few people in history have been able to do this.It can be seen that his contribution to the society and the country must have his policies and methods to deal with what other people have repaid, so Confucius must praise him again and again.
not learning is poor
What we are discussing now can be said to be the principle of "knowing people and discussing the world" in the old Chinese culture.From here, you can see the figures in history, and you can also understand yourself and know yourself.From the perspective of humanistic philosophy, it is difficult for a person to know others, and it is even more difficult to know himself, especially when he is older, has more experience, and has contact with a wide range of people, he feels that knowing himself is too difficult.The following is what Confucius said about "knowing people and discussing the world":
The Master said: It is difficult to be poor without resentment; it is easy to be rich without arrogance.
"Wealth without arrogance", with status and wealth, success is not proud.Originally, this training was difficult and not easy, but it was still easy in comparison.Some people in ancient and modern China and abroad have a good demeanor because of their high status; good demeanor is due to their appearance, and their appearance is passable without showing pride. They are already great, but in their hearts they still feel that they are great.
Just now I chatted with some students who came back from abroad. They said that in the past, for some people, the generation gap between parents and children was too far away.Some also said that their parents are not like this, and they get along with their children like friends.Some refer to the region, referring to some families in this province, where the parents still treat their children with dignity. I asked them if they pay attention abroad. In the overseas Chinese society, most parents also maintain a dignified attitude towards their children.This is the ethos of Guangdong and Fujian, and they still maintain the majesty of their parents all their lives.Parents and children are more open-minded in getting along with each other, and most of them are people who grew up in Shanghai.There's nothing wrong with parents maintaining their dignity, just being too much or not too much.Some also said that it is a kind of arrogance for parents to maintain that majesty, thinking that if I have children, my children will obey me.I said that this cannot be included in the scope of pride, let alone misuse the adjective pride.
From my personal observation and experience, it is difficult for many people not to be proud.If you are rich, you will be proud if you have a high status; Be proud of being tall.So it is really not easy to cultivate "no arrogance".However, in comparison, it is easier to be without arrogance between the rich without arrogance and the poor without resentment.
"Poverty without complaint" is not necessarily poor in the economic environment; lack of ambition is also poverty; people without knowledge see knowledgeable people and think that knowledgeable people are rich; "talent" is also property, and many people It is the poverty of knowledge.Zhuangzi once mentioned that the blind who cannot see and the deaf who cannot hear are only external physiological; the blind and deaf in knowledge are incurable.So being poor does not necessarily mean having no money, but all kinds of poverty are included.When people are poor, they will complain. The so-called grievances mean that there are many complaints, and people are very poor, so I teach people to "be peaceful and happy in poverty".This is the basic principle of an intellectual in Chinese culture.But it is not easy to be truly poor and able to live in peace.
Now some people criticize Chinese culture by using the two words "poverty and happiness, contentment and happiness", saying that China is not progressing, and they are influenced by this kind of thinking.This kind of criticism is not necessarily correct. "Poverty and happiness" and "satisfaction and happiness" are personal cultivation, and few people have truly cultivated them.Of course, we can't even talk about the Chinese nation, because of these two cultivations, we don't try to make progress.In fact, there is no such meaning. In Chinese culture, there are famous sayings such as "Heaven is vigorous, and a gentleman strives for self-improvement."These two sentences are a measure and a test for one's own conduct.
The Master said: Meng Gongchuo is Zhao Wei Lao Zeyou.It cannot be Doctor Teng Xue.
First explain the original text: Meng Gongchuo was a senior official of the Lu State, and Zhu Xi's commentary of later generations said that he was very clean and honest, a person who lived in peace and happiness, and was contented and happy.Zhao and Wei are big countries. For the following two countries, Teng and Xue, Zhao and Wei are relatively large, while Teng and Xue are relatively small.
It's harder to know people than to know yourself
Regarding "old", the official titles in the past include "three olds" and "three males".In ancient times, the status of the Sangong was very high, but after the Qin and Han Dynasties, there were few express regulations on this official title.They have lofty knowledge and morality, without actual administration. The so-called "sit and talk", they focus on advice and guidance, similar to the ministers in the modern Western political system. They don't care about anything, but they have to ask about everything.The more important the national affairs, the more important the decision, the more they should be invited to participate in the opinion.Often one sentence can overturn an entire policy, or establish a new one.As for "oldness", the same is true. In ancient times, it was a very important position. One must have good knowledge and good character.As long as any important official said a word, it would have a great influence, and the emperor attached great importance to it.Up to now, in the academic and political circles, people they respect are often referred to as a certain man, or as "old", which means "the elder of the country".
Confucius said here that Meng Gongchuo is the first-class good talent if he is asked to be the elder of Zhao and Wei, the advisor; his talent, knowledge, and morality are very good for this position. wrong.However, if the two small states of Teng and Xue asked him to be a doctor, and asked him to engage in political affairs in actual government affairs, to be a minister, or a dean, that would not work, and he would not be good.
孔子以这个问题，与学生讨论。孔子论人，认为有许多人，担任某一种大位置、大要职，蛮好；但是要他改做实际工作，去执行一个任务，就完了。平常看他，学问好，见解也好，写的文章、建议、办法都对。可是，让他去实际从事行政工作， 就不行。有些人，要他从事实际行政工作，执行任务，会办得很好，如果这样认为他很了不起，把他提拔到太高的清要地位，那他又完了。所以作领导的人，对人才的认识很难，对自己的认识也难，要晓得自己能作什么，可真不容易。
我过去在私塾中所受的教育，老师们教的一些散文和诗，都包含有人生的道理。我的一位老师曾有一首评论历史的诗，讲得非常好：“隋炀不幸为天子，安石可怜作相公。若使二人穷到老，一为名士一文雄。”这意思是说，隋炀帝运气不好，当了皇帝；而王安石很可怜，作了宰相。这两个人若是不得志，王安石将成为大文豪， 他的文章那么好，恐怕当时和后世对他的敬仰，还要更，隋炀帝如果当时不作皇帝，就是一个很好的名士，一个才子。
我们再说李后主，真是好的文学家，那么好的文学，真好，过去找不出来，以后恐怕也难找到这么好的文学家，实在太好了，可惜当了皇帝。宋朝徽宗等人也是如此。不过话得说回来，文学又谈何容易？之后，再也写不出第二部，没有像曹雪芹那样的家庭，没有像曹雪芹一样，整天和一些女孩子在一起打滚，没有那个经验，换一个人怎么也写不出来。施耐庵的，没有跑过江湖，没有和那些动辄拔刀的江湖朋友混在一起，也写不出来。文学是这样培养出
here.李后主的词好，前面曾说过，他花的本钱大，也是当了皇帝，江山又在他手里丢掉，然后才有那种文学的境界出来。可是拿人生的立场看来，这些人都是不幸。因此我们又想起另外一个人的哲学，人生得意的事，有时并不是幸福；而有时候失意的事，并不是倒楣。如在明末清初的时候，有一个人作了一首诗：“眼前乔木尽儿孙，曾见吴官几度春。若使当时成大厦，亦应随例作灰尘。”这首诗是说失意并不见得坏。第一句他感慨眼前的国家栋梁，都是他的后辈。第二句是讲自己，像山
上的大木、神木一样，自己年纪大了，看到朝代的更替、兴衰、成败多少次，假使自己当时也成为其中的栋梁，早就被烧光了。所以人生得意的事，虽不一定是坏，也不一定就是好，有时失意也不一定是差。
这些道理可使我们了解孔子讲孟公绰为赵、魏老则优，不可以为滕薛大夫的话，的确是意义深长。所以刚才提出来用人难，不但对人才的选拔、安置困难，而每个人自己认识自己更难。我们了解了历史的往事，将来自己做事业时，对于人才，对于用人，的确要能知己知彼才对。
全才——智、清、勇、艺、礼
下面讲到怎样才算是人才与全才。
Zilu asked an adult.子曰：若臧武仲之知，公绰之不欲，卞庄子之勇，冉求之艺，文之以礼乐，亦可以为成人矣！曰：今之成人者，何必然？见利思义，见危授命，久要不忘平生之言，亦可以为成人矣！
这里孔子所说的“成人”，也可以解释为全人，也可以说是人世间的全才。子路问怎样才是全才，孔子说，要求一个全才太难：第一个是智慧，像臧武仲，这位鲁国的大夫，智慧高，知识渊博；其次要像孟公绰的清心寡欲，什么都不要，本身非常清高、廉洁；光是有清廉的德操，智慧的修养，还是不够，还要有勇，如卞庄子。卞庄刺虎，是我们中国历史上有名的故事，当然不止是打老虎的勇敢，主要在有决心、决断，须要牺牲的时候就敢于牺牲的大勇；就是有了智慧、清廉、勇敢还不够，还要有冉求之艺，文学艺术的境界，样样才能都会。
这四个人的优点：高度的智慧；道德的涵养，没有私欲，没有火气，心气平和；品德好的人，往往有点像废人一样，所以又要加上勇敢、决断、侠义的精神，这样还不能算是全才或全人，还要加上文艺境界，与高度的礼教修养，这样几个条件合拢来，就可以为成人了。这该多难！但是要注意，原文“亦”字用在这里的重要意义，孔子说了如此等等，还是用了一个“亦”可以为成人矣的“亦”字。由此可知他认为还并没有完全到达理想中“成人”的那个程度。
读到这段书我们要记住，这一段孔子所提出的，可说是讲国家大才的标准，也可说是讲中国文化，讲人格教育修养的标准。
但是孔子所要求的太高了，然后自己转了一个弯，对子路说，时代不同了，不一定要把我这个观念拿来作标准。现在只要做到“见利思义”，看见对自己有利的事，能多考虑一下义的方面。义就是宜——看看这个利是不是合理、合情、合法。“见危授命”，既然身为负责人，为大家做事，要能做到临危时，接受任命，为达成任务，宁可牺牲自己。甚至交朋友也能如此。还有平时所说出的话，不管经过多少时间的考验，何等环境的考验，纵然过了很久很久，都能言行一致，说得到的一定做得到。有了这几点，在这个时代里，已经是了不起的人才了，何必要求太高呢！
我们拿“久要不忘平生之言”这句话，看现在的社会，有时很好笑，发表任何政见时，要如何如何，一旦到那个位置以后，所说的话都不见得兑现了，哪里能够作到“久要不忘平生之言”。看现代可以证历史，看历史可以懂现代，如孔子说的“温故而知新”。我们说现在社会风气不好，孔子当时社会风气也一样不好。有些同学到外国留学回来，开口就是外国如何如何好，我就告诉他们，古今中外都是一例，没有外国如何好，中国如何坏。以贪污来说，美国有许多地方，贪污得更厉害。
外国人也是人，人同此心，心同此理，十几年以前有些年轻同学去美国留学，我制了棉被送给他们带去。有位外交官说太落伍，在美国用不着。可是这个同学因为是老师制赠的，还是带了去。我又要他们带了些宫灯之类的小礼物去，要他们保持中国的礼貌，逢年过节时要对老师表示敬意。他们也曾说外国人不喜欢这一套，后来两样都对。圣诞节去向老师行个礼，送一盏小宫灯聊表敬意，说明是中国礼貌，外国老师高兴得不得了，说所教的各国学生，只有中国学生最好，最有礼貌。至于棉被，碰到冬天停电，大家冻得要命，而他们穿棉袄，盖棉被最舒服，这都是中国文化。因此也了解“人同此心，心同此理。”凡是人，感情思想是一样的，绝对没有两样，表达的方式不同而已。
所以我们处理一件事，要注意到古今中外，包括未来的时代，人情世故是一样的。纵然观念两样，其实原则还是一样，换一个角度讲就通了。譬如说某件事在道德上不通，有些外国人不会理解；说成没有价值，他马上赞同这句话。不过把“道德”与“价值”两个名词换用了一下而已。因此，我们教育子弟，不管什么时代，中国文化的人格标准，绝对是高的，绝对是对的。我们现代的人格教育，能够使每一个人，做到像孔子所讲的第二条“见利思义，见危授命，久要不忘平生之言。”就很了不起。再讲一步，如果能够做到像孔子所讲的第一条，集智慧、人品、胆识、才艺于一身的人，那就太难得了。
疑假疑真
子问公叔文子于公明贾曰：信乎夫子不言不笑不取乎？公明贾对曰：以告者过也！夫子时然后言，人不厌其言；乐然后笑，人不厌其笑；义然后取，人不厌其取。子曰：其然！岂其然乎？
公叔文子，文子是他的谥号。朱熹的考证是公孙枝，别的考证叫公孙拔。究竟谁对，暂时不去管他，不过都知道这个人是卫国的大夫。孔子除了对他自己的国家鲁国以外，对卫国的感情最深厚。公叔文子在当时名气很大，影响力也很大。孔子问公明贾——公明贾也是卫国人。孔子问他说，夫子（我们后世拿“夫子”为对孔子的尊称。孔子当时“夫子”两字，等于我们现在以“先生”称人，这里就是指公叔文子。）是卫国的闻人，社会上很有声望，政治上很有影响力，大家都说他很好，但有一点不知可不可信？公叔先生平常不随便说话，说一句话就有相当分量；也不说别人是非；也不轻易笑；也不贪。
公明贾就说，别人对你所讲的，把他描写得过分好了。其实他讲话能把握时间、要领，不讲废话，恰到好处，因此人家听了，不讨厌他的话。他高兴了、痛快了就笑，笑得恰到好处，所以人家不讨厌他的笑。譬如下雨天在街上见人跌倒而哈哈大笑，这个笑，不得平时，人家已经跌得很痛，很狼狈了，这不应该笑的，偏要笑，岂不让人讨厌？
关于取，合理的送他礼物，适可而取，不故意标榜清高。
他这样一解释非常好，但是公叔文子这个人在历史上有点问题。所以孔子听了他的解释说：“是吗？真的吗？”是表示怀疑口气。是否这个人徒有虚名，很难断定，如白居易的诗：“周公恐惧流言日，王莽谦恭下士时，若是当时身便死，一生真伪有谁知？”周公辅助成王的时候，有人造他的谣，说他企图把侄子杀掉，自己当皇帝，使周公也怕起来了。而王莽在没有叛国以前好得很，满朝文武，全国老百姓，没有人说王莽是坏的。假使这两个人在这个时候就死掉了，那么他们一生中的真假又有谁知道？这是白居易一首大家熟知的诗，他给了我们一个启示，使我们知道，有些人运气不好，把冤枉带到棺材里去了，可知人生定论很难。所以对于公叔文子，在公明贾替他作解释以后，孔子说：“是吗？难道真的吗？”存疑是可以的。
挟兵自重
子曰：臧武仲以防，求为后于鲁，虽曰不要君，吾不信也。
臧武仲是鲁国的大夫，犯了罪自己逃出去。可是不肯放下权力，在防区上整兵振武，向鲁君要求，封他的儿孙永远作这个地方的首长。他用这个方法，取得这个位置。孔子说，他这样做，表面上虽然说是提出退让的要求，不说要挟，但是这不必骗人了，我是不相信的，他分明是用要挟取得富贵功名与政权。中国历史的藩镇祸国，都是同此一例的办法。
子曰：晋文公谲而不正，齐桓公正而不谲。
由此而引出孔子对历史的批评。自周朝王道式微以后，就是霸业的开始，“挟天子以令诸侯”，表面上虽然拥护中央，而中央政府的皇帝，还是听他们的意见摆布，这是春秋战国时候的霸业。如果以中国历史文化来分王道与霸业，则春秋战国以后的汉、唐、宋、元、明、清在儒家思想的看法，并不能称为王道，统统都是霸道。真正达到三代以上，以道德维系的政治，那才是王道。以权术取得而讲事功的则是霸道。所以在春秋战国五霸的阶段，仁义道德，也只是霸主的手段而已，变成口号了。
但在五霸中比较起来，也有好坏，所以孔子说晋文公谲而不正，他对晋文公的为人，不以为然。谲就是用诡道、手段。孔子为什么说晋文公谲而不正？因为晋文公家庭遭遇变故，流亡在外十九年，他的高级部下，智囊团之一的舅父，断定他一定能复国：“重耳（晋文公的名字）在外十九年矣，险阻艰难，备尝之矣。民之情伪，备知之矣。”因为他吃尽流亡的痛苦，深深了解人心的险恶，所以便懂得如何运用权术。齐桓公就不是这样，孔子认为比较好，而齐桓公与晋文公两个人的遭遇也大有不同。根据孔子这两句话，研究历史上帝王、领导人的心理，与少年时代的遭遇、环境的培养都大有关系。
管鲍之交难
因为孔子讲到对晋文公和齐桓公的比较，而且加以评论，子路就来插话。
子路曰：桓公杀公子纠，召忽死之，管仲不死，曰未仁乎？子曰：桓公九合诸侯，不以兵车，管仲之力也。如其仁！如其仁！
子路说，老师说齐桓公好，但是我想起一件事。齐桓公和公子纠，是兄弟也是政敌。管仲没有得志的时候，原来是帮助公子纠的，那时另外还有一个大臣名召忽，当时公子纠死了，召忽也拚命作战，为公子纠而死，但管仲并没有殉职。这样说来，管仲的人格还是有问题。这是历史上有名的故事。当时帮助齐桓公成功，有名的名臣是鲍叔牙。桓公问鲍叔牙，如果想成霸业，把齐国治好，谁是好的人才。鲍叔牙就推荐了管仲。但管仲曾经在作战的时候，用箭射过齐桓公，幸好没有将齐桓公射死，而射中了衣带钩。所以齐桓公听了鲍叔牙的推荐后说，管仲这个人曾经助过公子纠，而且用箭射过我，幸好只中衣带钩，我没有杀他，已经够宽大了，你还要推荐他？鲍叔牙就说，你要振兴国家？还是要报私仇？你如果想成霸业，就不要记私仇。因为他是人才，当他帮助公子纠的时候，应该射你的。各为其主，立场不同嘛！齐桓公也有汉高祖相同的气度，因此用了管仲。
大家交朋友，常引用历史上管鲍之交，把管仲与鲍叔牙的交情，来比拟知己之交，但要真正达到那个程度太难了。中国五伦之道，朋友一伦是很重要的，也很难的。像管仲与鲍叔牙这种知己的朋友，在历史上只这么一个例子。任何人一辈子都难得有这样知己，管仲最穷的时候，生活一切都依赖鲍叔牙。共同做生意赚了钱，管仲自己就多分了红利，鲍叔牙也不在乎。这还不算太难。齐桓公成功了，鲍叔牙推荐管仲当宰相，这也还不算难。管仲晚年就说“生我者父母，知我者鲍叔。”人生得一知己太难。知己到什么程度呢？管仲临终以前，齐桓公问他，鲍叔牙可不可以接替他的职位。管仲说不可以让鲍叔牙当宰相。鲍叔牙一生都照应管仲，照普通一般情理讲，管仲临死了，应该将这个职位交给鲍叔，以为报答。现在由齐桓公提出这个意见来，他还说不可以，好像管仲不够朋友。其实他有他的道理。管仲对齐桓公说，你不要害鲍叔牙了，他这个人的人其实在了不起，气度也非常大，可是嫉恶如仇。一个当首相、当主管的，要能藏垢纳污，肮脏的东西也要包涵一点，完全要求清高是做不到的。鲍叔牙的第一个毛病就是太好、太清了，不能包容坏的一面。如把政权交给他，害了你齐桓公，也害了鲍叔牙。这样鲍叔牙也很高兴，认为只有管仲懂得他。
所以我们同事之间、朋友之间相处，都晓得讲历史上这件事情。我们文化深厚，是历史上的故事太多，前辈的经验太多了。我们读书也是为了吸收这些作人做事的经验。我曾经看到过类似的事情，有两个好朋友又是同学，其中一个当师长。当他要交卸这个师长职位的时候，上级也决定由他的同学来接他的位置，可是他极力反对。有人就问他为什么这样不帮同学好友的忙，他说我不愿害自己的同学好友，如果他来接我的事，依他的个性，结果一定会弄到坐牢。最后事实证明，果然如此。
朋友能够交到这样，谈何容易！普通人只看现实，所以介绍管仲等等的故事给诸位，我们要知道交友之难，待友之难，以及得一知己之难。
这里子路提出来说管仲这个人的做法，恐怕不仁吧？孔子说，春秋时代开始的时候，齐桓公虽然是霸主，但是把周朝中央政权的威信重新整顿，九次召集了诸侯开联合会议，安定了国家社会，从来没有用武力威胁人，固然霸业是权术，可是他权术的最高原则还是道德，致使周朝的历史能够再延续下去。这些都是管仲的力量，这已经很好了，也就是仁义之道了。何必求之太过呢？ 死生亦大矣
讨论到这里，子贡就起来辩论了。
子贡曰：管仲非仁者与？桓公杀公子纠，不能死，又相之。子曰：管仲相桓公，霸诸侯，一匡天下，民到于今受其赐；微管仲，吾其被发左衽矣！岂若匹夫匹妇之为谅也，自经于沟渎，而莫之知也！
子贡拿个人的人格来看管仲，可以说他是不仁不义。齐桓公杀了公子纠，管仲本来追随公子纠的，照理也应该殉死，他却不能以死尽忠，后来反而更进一步，投降齐桓公，居然贪富贵作宰相，就更不对了。孔子说，政治道德、人生道德，很难评论得公平中肯。管仲投降了齐桓公以后，帮助齐桓公在诸侯中称霸，把当时那么乱的社会辅正过来，对历史的贡献，对国家民族社会的贡献太大了。到现在管仲已经死了，可是我们这些人都受了他的好处，今天社会能够安定，各个诸侯的国家能够安定，都是他们的功德所赐，假使当时没有管仲，那我们即已变成野蛮民族了。“被发左衽”就是野蛮民族。中国古代男女的头发都是梳起来的，我们现在都披发，是外国文化。“左衽”，试看过去的西藏、蒙古等边疆民族，都是左肩披着衣服，右肩臂露在外面，这是文化野蛮落后的象征。可是现在我们的装束，也都是被发左衽，向原始文化投降了，好在不止我们，整个世界都在被发左衽。讲到这一点，我想我们的民族文化，总有一天会站起来。
孔子告诉子贡，管仲对历史的贡献有如此的大，没有管仲，我们的文化都可能灭绝了。这种情形，又怎么是普通男女，认为他怎么不为公子纠而死的观念可比呢？公子纠对管仲并不好，不听管仲的意见，如听管仲的意见，就不会有齐桓公，而是公子纠起来了。公子纠不以管仲为国士，管仲也不必要为公子纠殉死。这就不能拿普通一般人的情形来责备管仲了。普通人一碰到失败就自杀，毫无价值，好像倒在污水沟里，这样一死了之，又有什么意义？所以他不轻易为公子纠而死，以致后来
有这么大的贡献。那么这生死之间的价值取舍，就另是一番评估了。
公叔文子之臣大夫撰，与文子同升诸公。子闻之曰：可以为文矣！
公叔文子，就是刚才提到过的公孙拔或公孙枝，文子是他的谥号。我们先要了解，春秋战国时代，依照中国的封建制度，平民很难上来做官，但不是绝对不能。在这种制度下，公叔文子的部下撰由公叔文子的提拔，从平民而提升保荐到与自己同等的地位。孔子说，公叔文子真够得上称“文”。中国古代谥法称“文”是很难的，根据《谥法》解的记载，称文的有下面几种：一、经天纬地，二、道德博闻， 三、勤学好问，四、慈惠爱民，五、愍民惠礼，六、赐民爵位等六种。如明代的王
文成，清代的曾文正，就是这个“文”。
人尽其才
子言卫灵公之无道也。康子曰：夫如是，奚而不丧？孔子曰：仲叔圉治宾客，祝鮀治宗庙，王孙贾治军旅。夫如是，奚其丧？
孔子在卫国很久，当时的卫灵公对孔子非常敬重，但却没有启用孔子。卫灵公好像是个活宝，他宠信的妃子就是有名的南子，政治不算好，也不见得太坏，可是卫国上下对孔子都很敬重。但在一般舆论，对卫灵公颇多不满。季康子就说，卫国的这位领导人既然这么坏，怎么卫国不会亡国？孔子说，卫灵公尽管不好，但他会用人，他的部下了不起的人才很多。
这一点我们又要看历史了，翻开古今中外的历史，一个主管，是不是善于用人，非常重要。就是在商业上，一个做老板的，善于用职员，也是很重要的成功因素。如果职员用得好，公司到了危急的时候，都不会垮台。一个机构如此，一个国家的政治也是一样。人才要安排得好，而且人才处处都有，看你怎样安排，有的人这方面不行，而另一方面有所长。
所以孔子谈到卫国的时候，季康子问这样一个领导人怎么不亡国。孔子就指出，卫灵公用了最好的外交家仲叔圉治宾客，就是办外交。在国际动荡的时候，外交最重要，而他用到了好的外交家。还有祝鮀治宗庙，在宗法社会宗庙也是政治的中心，以现在制度来说，包括了教育、文化、内政，都属于宗庙的事，上论曾经提到，所谓“祝鮀之佞”是指这个人很会说话，是一个理论家、