Chapter 28 Constitutional Question 14-2

for whom to read The Master said: The scholars of ancient times were for themselves, but the scholars of today are for others. There are several aspects worth noting in these two sentences.The first point that should be noted is that this is Confucius' view on the history of Chinese cultural development.The second point is to study these two sentences, how to be yourself and how to be others.Generally speaking, it is selfish to be selfish; to be a person is to be for everyone, and it can also be emphasized that it is for the public. "Ancient scholars are for themselves", the ancients studied knowledge for themselves. "Today's scholars are human beings", and nowadays people study knowledge for others.Here comes the problem. From the surface of the text, it can be said that people of later generations are better at seeking knowledge than ancient people, because they are not for themselves but for others. This is a point of view.

Just yesterday, a classmate discussed this issue.When he wrote a doctoral dissertation, there was a paragraph in the middle where he quoted these two sentences and made a comparison between Eastern and Western cultures, and he held this point of view.I told him that this point of view can be established, but there is a fact that most of us Chinese have maintained the traditional style of studying in the past.This traditional style is similar to the latest education in modern universities, or the latest elementary school education in the West. The so-called emphasis on "sexuality education" means to cultivate and educate according to the tendency of individuality and what one likes, and there is no need to force it.It is impossible for a person who likes engineering to force him to study literature.There are many children, since childhood like

Playing with broken watches and tearing apart toys, the parents must punish him for breaking things.In the eyes of educators, this child is a mechanical genius, and he should be trained in this respect.We Chinese used to study, but to be honest, we did not seek knowledge for others.Now, when ordinary people seek knowledge, they really seek knowledge for others.It is a common phenomenon that tertiary students study for the society. If they fail the exam, their parents seem to feel ashamed, and they can't explain it to their friends.Reading is often for the sake of parents' face and social pressure, not for themselves.At present in universities, in some important departments, the number of boys is less than one-third, and almost all the rooms are girls.For example, in the Department of Philosophy, there are seventy or eighty students,

Do they really like philosophy?God knows!I don't even know what philosophy is, why did I get into this department?After graduating in the future, no one wants to go out to teach.The society hears that the Department of Philosophy thinks that it is either fortune-telling or fortune-telling or neurology.But for what?In good conscience, it's just for the diploma.What are some girls doing after studying philosophy?Of course, one can also become a philosopher, but without a good family life, one cannot be a good wife or a good mother, then it will be miserable.But the current education, in any department, rarely studies for its own will.A student once told me that when he was in his sophomore year, one day he was really forced by his parents, so he said to his parents: "If you keep pushing me like this, I won't study for you!" I really feel that I study hard for the sake of my parents' glory in front of my friends, but I have no interest in it myself. Then people read books today, from the surface of the text, "today's scholars are people", and reading for others, at least Read for society.The society needs it, and I feel that it is necessary for the future.It is said that I am really interested in a certain knowledge and want to study and pursue it in depth. In today's society, there are not many such people.

According to the current situation, if there is a lack of foresight, I dare say that in 20 or 30 years, our nation will feel that the problem is very serious.Because cultural thoughts are getting less and less ignored, and they are getting lower and lower.Everyone only cares about the reality, and for the education of the next generation, they only hope that they will have a future in society and earn more money, so they all squeeze in the direction of business, engineering, and medicine.Theoretical sciences such as physics and chemistry have all gone downhill, and those who study mathematics have been miserable.In the United States, a doctor of mathematics can't find food, so he has to work as a bartender in a tavern, bartending drinks for others, and can earn seven to eight hundred dollars a month.

To magnify it, this is not only a problem in China, but cultures all over the world are in decline.After 20 or 30 years, when the culture declines, I feel that the problem is serious.Young friends present here still have time, work hard, spend ten or twenty years of hard work, and when you are gray-haired, come out to revitalize Chinese culture, and you will definitely be able to catch up with the fashion. Judging from past historical experience, when the times have come to decline, human civilization has hit a wall, and it is time to go back.So today's talk about inheriting the past and ushering in the future does require preparation.However, the cultures of the whole world have no way to turn back at present, and those who cannot be woken up or beaten will have to wait until human beings suffer a great loss.Without humanistic thinking, human beings become machines, and there will be pain in the future.Therefore, these two sentences can also be interpreted as: "In the past, people read books for selfishness, but now people read books for the sake of the public", but this interpretation is wrong.

From another point of view, in our Chinese culture, Mr. Zhang Zai, a great Confucian in the Song Dynasty, Mr. Hengqu said: "Build a heart for the world, and a life for the people; for the sages to inherit the learning, and to create peace for all generations." These four famous sayings have been After the Song Dynasty, it became the common goal of Chinese intellectuals.Scholars study for this purpose, as they should. Speaking of this gentleman, he was a Confucianist after Confucius and Mencius, and among the Neo Confucians of the Song and Ming Dynasties, he was a very influential one.When he was young, he was tantamount to a "taibao". He was very energetic, physically strong, open-minded, and liked to make trouble.Later, when Fan Zhongyan led troops to manage the frontier in Shaanxi, Zhang Hengqu was only in his twenties, very young, and rushed to the front line to join the army to participate in the battle.Seeing that he was a good-looking talent, Fan Zhongyan asked him to talk, persuaded him to go back to study, told him that there would be many opportunities to serve the country in the future, and came back slowly when he finished his studies, and at the same time gave him a copy of "University".He should have read this book at that time, but Fan Zhongyan asked him to read it again, telling him that it contained his career and his world.After hearing Fan Zhongyan's words, Zhang Hengqu went back and read "The Great Learning" again. From then on, he put down everything and concentrated on learning, and later became a famous Confucianist.In fact, several great Confucian scholars in the Song Dynasty were greatly influenced by Fan Zhongyan.Fan Zhongyan is at the front, he is a general and a prime minister, and he is a literati as the commander in chief. Doesn't he want to cultivate good military talents?But when he saw that Zhang Zai was not a general, but a person who had contributed to the thinking of later generations, he could not be buried like this, so he immediately used this educational method to train him.Sure enough, it had a great impact on Chinese cultural thought, especially the four sentences he flaunted, which were very far-reaching.Today we are going to talk about the central idea of ​​Chinese culture, and we can focus on his four sentences.If we study these four sentences, scholars should be human beings; they should not only study for themselves, but also for others.This "person" expands and expands, for the country, for the society, and for the entire human culture.

Competent messenger The following is about the external use of the school room: Qu Boyu sent someone to Confucius, and Confucius sat with him and asked him.Said: Master, why?Confrontation: Master wants to be less guilty but fails.Messenger out.The son said: "Even so!"Why! Yun Boyu was a famous virtuous doctor in Wei State, and Wei State was a country that Confucius had more affection for.When Confucius came to the state of Wei, he lived in the house of Yunboyu. The life of Confucius and many disciples was provided by Yunboyu.After Confucius returned to the state of Lu, Qu Boyu sent a personal representative to see Confucius.Confucius sat and talked with the visitor from afar.Confucius asked him, what does Mr. Qu do at home?The envoy said, we, Mr. Qu, do self-cultivation at home every day, and hope that we will make fewer mistakes every day. (This is what Confucianism emphasizes on self-examination every day. In the first article, I mentioned "I examine myself three times a day". It is remarkable to check my own thoughts and behaviors every day, and to be able to make few mistakes. ) But he felt that he could not do it yet, that he did not meet this standard.

After reading this dialogue, when someone asked about the officer, he acted so modestly and decently as his supervisor, so after he left, Confucius immediately told some of his students that this person is worthy of being a representative and a fool. Ambassador, he answered for the executive who sent him, modestly and appropriately.In other words, we can also see the self-cultivation and knowledge of the envoy himself. We must pay attention to this point. If you go out to represent a friend in your own country, or are sent by the supervisor to do something, it is very difficult to take a good stand first.Some people praise the supervisor too much; some complain about the supervisor and scold their own supervisor first. If it is even more serious when they become ambassadors abroad, it depends on their self-cultivation and demeanor.Therefore, diplomatic talents are rare, especially in the diplomacy of poor and weak countries, and it is difficult to grasp the position of speaking.

Through the records of this text, the first thing I understand is that Qu Boyu's self-cultivation after retirement in his later years, indeed has the demeanor of a minister retreating to the forest, which is indeed different.Second, it shows that the cadres used by Qu Boyu and the people who represent him on his missions have excellent coping skills.Third, it can be seen that there is a cooperation between supervisors and cadres in self-cultivation.Fourth, Confucius took this educational opportunity to tell the students that only such people are qualified to be envoys and representatives.Well-spoken, humble and inclusive mean a lot.If Confucius wanted to blame Qu Boyu, or some shortcomings of Weiguo, when the envoy said this, he would have silenced Confucius, making Confucius embarrassed to say any more words of blame, so Confucius praised him very much. .

The Veteran Returns the Mountain Regardless of Soldiers Therefore, Confucius’ usual theory is introduced to illustrate this truth: Confucius said: If you are not in your position, you will not seek your own government. This is very important. It was mentioned in "Taibo Eighth", and it is repeated here. A cadre must abide by this principle in the cultivation of ministers and even the cultivation of scholars themselves.It also has to do with political thought.For example, from the standpoint of political science, some people say that the affairs of the country are shared by everyone, so people are political animals and political elements.The Chinese say, "Everyone is responsible for the rise and fall of the world." Everyone should care about it.However, there is a principle, "If you are not in the position, you will not seek the government." He is not in that position, and he does not talk about things in that position lightly. It seems to me that it is better for intellectuals to talk less about politics.Because what we talk about is only on paper, and we have seen that in the past sixty years, it was intellectuals who first started the turmoil in this area, and it was very serious.Especially when people are old and have more contacts, they find that those who study science prefer to talk about politics. If scientists are dictatorship in the future, human beings may be even worse.Because politics requires generalists, while scientists have "specialized" minds, and are prone to make mistakes of overgeneralization. Therefore, these two sentences of Confucius are the basic cultivation of government. On the surface, it seems that the emperor can use these two sentences to implement autocracy and ask people to keep their hands off their own business.In fact, there is a reason for it, because I am not in that position, I have no experience of the things in that position, and the information I know is not enough, so it is impossible to gain insight into the inside story.Therefore, we found that many ministers in history did not ask about politics after they came down.For example, Han Shizhong, a famous general in the Southern Song Dynasty, because Qin Hui came to power, after his military power was abolished, he rode a donkey every day, drank and enjoyed the scenery in the West Lake, and never talked about national affairs. All the elders convert to Buddhism, and the old general returns to the mountain regardless of the soldiers." This It is also a portrayal of the principle of "not in the position, do not seek the government". Confucius did not mean to leave politics to those in power, and we all don't care about it at all. Another meaning is that Confucius and Qu Boyu used to be politicians in Lu and Wei respectively, and now they are both retired. Although they still live in their own countries, they have already retired, so they don’t need to ask about state affairs anymore. , So from this passage, it is indeed not wise to understate the politics of Lu and Wei at that time.Therefore, Confucius had no choice but to say, "If you are not in his position, you will not seek his own government." thinking innocent The following is supplemented by Zeng Zi's words. Zeng Zi said: A gentleman cannot think of his position. This sentence can also be used as an explanation of the sentence "Three hundred poems in the "Poetry", summed up in one word: thinking is innocent" in the second chapter of the above discussion, "Wei Zheng".At the same time, it is also a comment on the above "not in his position, not seeking his own government".A person, especially with regard to realistic thoughts, should not be too irresponsible.Failure to keep one's duty is fantasy and delusion, which is futile and useless.Of course, we can object to this statement from a social and cultural standpoint.Studying science is not afraid of people's illusions.To emphasize one point, history is also created by fantasy, and scientific inventions were also created by fantasy in the beginning.There are few real scientists who are not eccentric, and the environment affects him.Every day in the laboratory, life is not emotional. If when the research is in-depth, he holds the bread he is eating in his hand and replaces it with a piece of rotten meat. He doesn't know it and eats it.But he would never be a real scientist if he didn't work like crazy.The same is true of learning, if you want to achieve success in learning, you must get in, like crazy, and then jump out, and you will be successful.Less than madness, there is no hope of success.Those who are generalists can do everything and fail to do everything well, so they commit the problem of being too smart.People who have achieved scientific achievements can be said to be stupid people, and they are also the smartest people in the world, so it cannot be said that they "can't think of their place".So now young people are disgusted when they read these books, and they are often charged with many crimes such as "controlling thoughts" and "controlling thoughts". In fact, that’s not what he said. Zeng Zi didn’t talk about these issues, he just talked about the basic cultivation of people.This sentence is compiled here, which is equivalent to saying that it is the basic cultivation of the personality of politicians themselves, and it is not within the scope of their own duties, so there is no need to interfere too much with their powers.To interpret the meaning of this sentence in terms of current political thinking, it means "don't violate the laws of thought".If it is used in doing things, it can also be said, don't make up for others.From this understanding, the meaning of this sentence will make sense. Wisdom, benevolence, courage The Master said: A gentleman is ashamed of his words and exceeds his deeds. Many words have the same meaning.But this place, Confucius said it in a different sentence.That is to say, you must keep your word and keep your words; if you are boasting, you can't do it in fact, which is a shame for a gentleman.Don't talk more than your own performance, if you can't do it, never brag. Confucius said: There are three ways of being a gentleman, and I am incompetent: the benevolent will not worry, the wise will not be confused, and the brave will not be afraid.Zi Gong said, "Master, he has taught himself!" This amounts to a small conclusion.One day Confucius sighed and said that there are three necessary conditions for the cultivation of knowledge to meet the standards of a gentleman.Confucius said very modestly, I have not done any of these three things. The first is "the benevolent have no worries".A benevolent person has no worries, only happiness.In a nutshell.There are no worries about the affairs of the country and the world, and there are ways to solve them. Even if there is no way to solve them, you can deal with them calmly.There are more personal matters, and life is full of sorrows, and people are in sorrow every day.And the cultivation of the benevolent can transcend the fetters of the material environment, and reach the no-worry state of "being happy with fate". The second is "the wise do not confuse".With a truly high degree of wisdom, there are no difficult problems that cannot be solved, and there is no confusion or doubt. From the problems of the universe to the personal problems, they are all clear to the heart.As we do not have real wisdom, we will never know what will happen tomorrow.Even things at this moment are often self-righteous and self-righteous.Finally, "the brave are not afraid".As long as there is righteousness and a clear heart, there is no fear in life.The words and sentences that Confucius said here, between the lines, express his humility, indicating that his own knowledge and cultivation have not reached the realm of a gentleman.But Zigong said to the students, don't make a mistake, the teacher has done all these three points, we should learn in this way, he just himself I'm humble and don't want to flaunt myself. A native of Zigong.Confucius said: "Gift, is it worthy?"Husband and I are too busy! Zigong is sometimes quite straightforward. When he sees someone who is not pleasing to the eye, he will criticize them in person, and if he offends someone, he will punish you in person.The word "Fang" is often heard in the dialects of Sichuan and western Hubei.For example, if you say "Farewell to him" to someone, you might as well offend him.Sometimes it is said that a certain person is too straight, and also said that a certain person is from the outside world. This kind of person is very straightforward and often easily offends others. Zigong is like this.So Confucius said, Zi Gong! "Worthy?" Don't ask too much of others, don't expect others to be sages!Sometimes you have to be a little sloppy (this is slightly different from the ancients' interpretation of "Xianhuzai".) And it's not good to always offend people.If it were me, I wouldn't have the time to criticize others. Here are two quotes from Confucius. Confucius said: Don't worry about people's ignorance, worry about their inability. These two sentences have already been said in the final conclusion of the first part of the above discussion.Although the last sentence is written differently, it has the same meaning.This means that a person is not afraid that others will not understand him, but he is afraid that he has no real ability, no real knowledge, no real talent, otherwise he will eventually succeed.This sentence is placed under the section of Zigong Fangren, which is also very interesting. Treat people Here is what Confucius said about dealing with people and making friends: The Master said: Those who are not rebellious, do not have billions, do not believe, and who are also enlightened, are virtuous! It is obvious that others come to deceive oneself, but do not embarrass others face to face, this is "not rebellious".In my life experience, I have indeed encountered many such things. I know that the other party is full of lies, but let him lie for the time being.After he finished speaking, the goal he expected and required was also achieved by him.But we know it well and know that he is lying.At the same time, I also found that some people are completely deceiving, but they no longer feel that they are deceiving. After they become a habit of deceiving, they don’t even feel that they are deceiving others, and it has become his normal way of life. , Even the lies he told himself seemed to be true. "Not to cheat" means not to expose some people's fraud.Of course, this must be used well. If we do not use it well, we will commit a serious crime, and we will easily become "tolerate and support adultery", which is not allowed.Some people are really in trouble and have to cheat a little money. If they don’t rob or steal, it’s already considered good. If they know they’re cheating, they might as well cheat them once, but try to influence them. This is “not cheating”.It is also possible to expand this truth to a larger aspect, but it must be just right, and when it is time to expose it, it must be educated. "No billion" means not casually estimating or speculating.Relying on imagination, casually estimating and guessing, thinking that this is probably the case, is committing a subjective problem, which is not very good. "Unbelief" means doubt. "No billion" and "don't believe it" are equivalent to saying don't believe subjectively, and don't disbelieve too objectively.If a person has such a broad-mindedness and self-cultivation, he can be regarded as a wise foresight, and he can also be said to be a virtuous person.what is the master Now begins another climax. Wei Shengmu called Confucius and said: "Qiu, what is the one who dwells?"Is nothing a sycophant?Confucius said: If you don't dare to be a sycophant, the disease is solid. Weishengmu is a hermit of Taoist figures.Speaking of this, we must first make it clear that Taoism and Confucianism have two different basic attitudes.The basic idea of ​​Confucianism is to be the mainstay.In the eyes of Taoism, what is the mainstay worth?For example, if the Shimen Reservoir is released today and a stone is placed in the middle, will it be able to stop the flowing water?But the stone stood on its own and was not washed away by the water, but the water still rushed down and couldn't stop it.Taoism never takes this path.The basic attitude of Taoism is always to follow the path of "response" - conform to nature.A trend has formed in an era, and it cannot be reversed. The so-called "river flows eastward and never returns", it is impossible to bring history back.Taoism is about prophets, and a thing knows its definite consequences from its antecedents.For example, when the Shimen Reservoir releases water, there is no way to restore the water potential, but when the water flows to a certain area, gently open a ditch to evacuate the water flow.This is the principle of Taijiquan, which is popular in Taoism now, the principle of pulling a thousand catties by four or two; it is also the main point of military strategy, using the few to attack the many.Therefore, in Chinese history, those who came out to adapt to the current situation and set things right were all Taoist figures. Here we are talking about a ideological problem: our Chinese "children" are truly remarkable.In addition to Confucius, the book "Laozi" has been translated into dozens of foreign countries so far.More than 30 years ago, a female doctor in Chengdu told me that when she was studying abroad in Germany, she went to dance and summoned a gigolo who actually knew the Chinese "Lao Tzu" and could recite it in our Mandarin. She said Fortunately, I was born in these old books in China, otherwise I would be ashamed in front of foreigners. The book "Sun Tzu's Art of War" is listed as a compulsory course in many countries, including the Army University of the Soviet Union.Now that Confucius has also gone abroad, what will be the cultural trend of the world in the future? And know. Speaking of "Sun Tzu's Art of War", I think of the famous "Position" in "Sun Tzu", which talks about the situation.This term is difficult to explain. The current military thinking in the world does not focus on power, but on the comparison of forces.Every country pays attention to the statistics of how many soldiers, materials, weapons, and forces it has.If you only talk about these, it is just a comparison of forces, which is not surprising.Chinese boxing also reflects China's military thinking, which emphasizes strength rather than force.With one punch and one punch, the opponent was knocked down.Jin is not force.The Chinese mainly talk about power, Taoism says "know its power and use its power", so it can use four or two to pull a thousand catties, use the weak to make the enemy strong, and use the few to attack the many.A person with third-stage lung disease can knock down the world's Hercules, that's his ability.ten Individuals can destroy tens of thousands of enemies, that is, using power. What is "potential"? The conclusion of the last sentence of "Sun Tzu's Art of War·Position" says: "Turn the stone on the mountain of thousands of feet." This is "potential".A round stone spinning at an altitude of 10,000 to 20,000 feet is "potential".If a stone weighing four catties hovered only 5,000 feet above Taipei City, all the people in Taipei City would have to hide, because everyone might be hit and killed. It is potential.When this stone falls to the ground, not only us, but also children can bully it, and there is nothing it can do when it goes up to urinate, but anyone can lift a stone weighing four catties, and if it is lost, it will be lost.Once you understand this principle, you can apply it in dealing with the world, especially strategic and tactical thinking, are all based on this principle.When the situation has not been formed, there is no sure chance of winning the political and military battles against the enemy.Sun Tzu is also very ingenious. He wrote here and did not continue to write.It is for those who want to read his books to experience and use it by themselves. Through a story, we can understand the principle of "potential".It is said that when the boa constrictor wants to eat, unlike other snakes that want to bite, it only needs to open its mouth, and it can suck things within a certain distance into its mouth and swallow them into its abdomen.As soon as it attacks, with a swing of its tail, it can sweep off a thick tree with a diameter ruler, which is extremely powerful.But there was a blood feud between a little spider and such a big python, and they wanted revenge on the big python.A thread hung down from the tree at the entrance of the snake cave, and when it was waiting for the python to come out of the cave to look for food, it fell down quickly and hit the deadly seven-inch part of the python's head.Whenever the boa constrictor stretched out its head, the spider dropped rapidly, and the boa constrictor immediately retracted into the hole, not daring to come out. Such a powerful python was restrained by a fragile little spider.Conversely, if the boa constrictor can rush out of the hole and avoid the blow to the head seven inches above, it can easily suck the little spider into its stomach and digest it with just one opening of its mouth.But when the boa constrictor is unable to exert its inhaling poison, such a fragile little spider can kill the boa constrictor, which is the principle of the art of war and the principle of strategy.In history, in Zishu, many such stories can be used flexibly in political strategy. Because Wei Shengmu, who is discussing the issue with Confucius here, is a hermit and a Taoist figure, so before understanding this passage, let’s briefly introduce the differences in thought between the two.Confucius was deflated when he met several hermits.In the history of ancient Chinese culture, hermits had a great influence.Especially from an economic point of view, after the Spring and Autumn Period and the Warring States period, most people tended to be realistic. In troubled times, economic reality must become very important; the worship of material things is getting higher and higher. This is also a big problem in political philosophy and historical philosophy.But there are a small number of people, such as Taoist hermits, whose realistic desires, wealth and fame have no seductive effect on them; they can eat vegetables and drink porridge, but they are "out of line" and stand alone.And they themselves are noble, knowledgeable, and talented.As we mentioned the story of Han Gaozu's reverence for Shangshan Sihao, it can be seen that the influence of Chinese hermit thinking is great.Politics over the past few thousand years has been greatly influenced by this thought.From another perspective, this group of people seems not enthusiastic about reality, but they are actually very enthusiastic.Because they stood by, they made the rulers pay attention.They seemed to stand by, and they seemed to be escorting. Wei Shengmu is such a hermit. One day he said to Confucius, you are in a state of desolation all day long. This section has been replaced.) Busy, traveling around the world, preaching and giving lectures everywhere, what is the purpose?What's the use of lecturing and propagating everywhere?Don't you think it's too much?Confucius replied, "I'm not good at saying flattering words. It's because my faults are too deep. In modern terms, I have serious faults."This interpretation is different from that of the ancients.The ancients interpreted the word "disease" as "hate this kind of obstinate and unwilling to use the world." I think this kind of explanation is too far-fetched.This is because the Confucianism of later generations opposed Taoism and hermits, so they borrowed Confucius' words to scold people and blamed these people for not willing to come out and do their best for the country and society.In fact, it's just a facade for them to want to be an official.But Confucius never had such an attitude. He respected hermits very much.Here, he is just confessing himself. Translating this sentence into the vernacular is equivalent to saying, your brother is right to advise me not to worry about the times.The reason why I run around calling signs all day long is my fault.This is his humble and humorous attitude towards hermits.The real intention is, anyway, if you don’t come out to do things, I will come out to do things, and each will go his own way. I will do my best for the society and the country. It's just my heart, let it be my problem! Confucius said: A horse is not called its strength, but its virtue. Ji is the name of a famous horse, a good horse, and a thousand-mile horse in ancient times.He said that a real Chollima does not mean how powerful it is, but how good its virtue is.The ancient Chinese Maxima is amazing.When we watch Western horse racing, when the horse runs, it jumps and jumps, and it is really uncomfortable to ride on it.When a good Chinese horse runs, its left and right legs alternately gallop, and it is as fast as the wind. Riding on it is like sailing a boat on smooth water, without feeling any bumps at all.If a good horse encounters its owner falling off the saddle, it will stop immediately, and when the owner gets up, it will never trample on the owner or drag him away.If the girth is not fastened and the saddle is not complete, even if you ride on it, it will not go away, even if you beat it with a whip.Another example is that an old horse knows the way, etc., all of which are the virtues of a good horse.This kind of good horse can only be trained with genius.A bad horse will roll over, scrape against walls, and injure or even kill its rider. Compiling these two sentences here is equivalent to answering the question Wei Shengmu asked Confucius.It means that a person who is a human country and society does not ask about the immediate effect, but only asks whether he should do it or not.Even the seeds planted today, when will they germinate?What day will the result be?Do not know at all.The seeds are planted, and one day they will bear fruit.From here we think that Confucius' thought has always been the center of the national culture for thousands of years, and it does have its eternal value. Complaints and rewards Or say: How about repaying grievances with virtue?Confucius said: How can I repay virtue?Repay grievances with straightness, and repay virtue with kindness. In the book "President Chiang's Secret Records" recently published by Japan's "Sankei Shimbun", the Japanese reporter quoted the phrase "repaying grievances with virtue" and said it was Confucian thought, which was a mistake. "Repaying grievances with virtue" is a Taoist thought, and this sentence comes from "Lao Tzu".Confucianism is "repaying grievances directly". Confucianism has a chivalrous spirit. If you punch me, I will kick you back; if you treat me badly, I will ignore you. That's straight!If you treat me badly, I still want to treat you well, as the Christian Bible says, you slap me on the left cheek, and I will send you a slap on the right cheek.Just like Lou Shide in the Tang Dynasty told his younger brother that he had to do it himself.But for Lou Shide's words, we need to understand that this is the cultivation after the middle Tang Dynasty.At that time, the world was peaceful and the society was stable, and Lou Shide was a son of a family. He had been a high-ranking official in the past dynasties and had a high reputation. He himself was a high-ranking official in Beijing.His younger brother went to Daizhou to be the prefect. Before taking office, he bid farewell to him.Lou Shide said, our Lou My family has been greatly favored by the country and the imperial court. My two brothers are now officials. Most people will criticize our aristocratic sons for being proud. When you go out to be an official, you must recognize this point, be patient, and don't embarrass our Lou family. .His brother said, I know this, even if someone spits on my face, I just wipe it off myself.Lou Shide said that it is not good to do so!If you wipe it off, it will still go against your grievances, embarrassing others!The younger brother said, I understand, let it dry on my face.Lou Shide said, that's right.If all Chinese people have this kind of self-cultivation, then it’s okay!So having said that, don't take the meaning out of context when doing learning, regardless of the context, just grab a sentence or two in the middle to do it, Then something goes wrong.Every thought needs to be studied as a whole.As I have just stated, since Lou Shide was born in the middle Tang Dynasty, the country and society have been stable for more than two hundred years, and his family has been officials for generations, and he himself is a minister in the central government.With such a time background, such a family background, his younger brother's position and position in such an environment are different from ordinary people.When a poor boy comes out to be an official after passing the exam, he can be a little arrogant.If Lou Shide's younger brother has a little arrogance, people will criticize him, saying that he is bullying others by relying on the power of the family, so Lou Shide's lesson to his younger brother is not wrong, not to say that in the troubled times, he drew his sword and rose up So it is with time. In such an era, don't say spit on our faces, if a foreigner stares at us impolitely, I will punch him twice.Times are different, environments are different, and attitudes towards things are different.Therefore, learning should not be taken out of context. Someone here asked Confucius, "How about repaying grievances with virtue?" It is tantamount to referring to Taoist thought.Confucius' reply did not directly oppose it, but just made a logical argument.He said, if others treat me badly, I treat him well; then how should I repay others for treating me well?Therefore, he advocated "reporting grievances with straightness" and proceeding with straightness.Right and wrong, good and evil, good and evil, of course I am good to others, and of course I don't care about others, this is the thought of Confucius.He advocates distinguishing right from wrong. self-knowledge The master said: I don't know if I know the husband!Zigong said: "Why is it Mo Zhizi?"Confucius said: Don't complain about the sky, don't favor others, go to school and go to the top.I know, its God! Confucius lamented one day that no one understood him.When Zigong heard this, he said, "Why is the teacher so pessimistic!"How can no one understand you?Confucius said, in my life, I "do not blame heaven or favor others"; I started with basic knowledge and arduous life experience, but I was not trapped by reality, and I was able to sublimate and enter the metaphysical realm.This is the self-description of Confucius, because Confucius was born in poverty, and in a difficult and difficult environment, he realized the philosophy of life, achieved the virtue of wisdom, sublimated himself, and surpassed the world. God knows. The above is equivalent to the end of a paragraph since Weishengmu, and the following turns into another wave. Gongbo Liao sued Zilu to Jisun, and Zifu Jingbo told him, saying: Master is inherently confused by Gong Boliao, but with my strength, I can still control all markets.The Master said: The Taoist will follow the actions and fate.The Tao will be abolished, and life will be.For example, what is the fate of Gongbo Liao? Gong Boliao was a person of political and social status in the state of Lu. At that time, the Lu state was in the hands of the three brothers of the Ji family. Indirectly criticized Confucius.At that time, there was a student of Confucius whose surname was Zifu, first name He, courtesy name Bo, and later posthumously named Jing, who was a doctor of the State of Lu at that time.One day I came to tell Confucius that Gong Boliao was causing trouble, spreading rumors everywhere against the teacher, and speaking ill of Zilu at Jisun’s house, adding to the troubles of the teacher. Today, my power in the government can control everything, and I can do it freely. Black sheep, I have the power to get rid of him.It means to ask the teacher for instructions on how to deal with such a bad person. Confucius said, don't be so impulsive, you can't do this, I am walking the right way for the nation, mankind, and heaven and earth, and it is destiny to be able to walk well.If this cultural lifeline is really going to be interrupted, it is also the fate of the nation, the country, and the times.Gongbo Liao's troubles like this can't affect anything.What does it matter?In this passage, the first point is to see the firmness of Confucius' thought and will; the second point explains Confucius' character and morality.There are such powerful people among his students, and there are more than one, but he never uses them.He believed that this kind of realistic power had no effect on the rise and fall of Wenyun and the world, so he rejected Zifu Jingbo's suggestion to use power against Gong Boliao.This leads to another chapter below. It may not be safe to enter the mountain 一些人说孔子思想与隐士相对，其实一点都不相反，甚至孔子也有避世隐遁的观念。 子曰：贤者辟世，其次辟地，其次辟色，其次辟言。 这好像是孔子告诉了我们很多故事的权谋。我们知道“不学无术”这句成语， 反过来说，就是除了学问要好，把握住原则以外，还要懂得处世之方。孔子所讲的这些话都是术，也就是方法。这里的“辟”就是“避”的古写。“贤者辟世”，时代混乱的时候，不与现实发生关系，脱离这现实社会，和隐士一样修道去。再其次是“辟地”，一个地方太混浊，不同意这环境，就离开这个地方。再其次“辟色”，处世的态度上要注意，在乱世动荡的社会中，对人对事，言论思想要端正谨严，对 任何人的态度都要和善，能够包容别人，不要有傲慢、鄙薄的态度。相对的说，看着风头不对，他大概与我合不来了，那自己就早一点离开吧！再其次“辟言”，不发牢骚。这是孔子告诉我们的四辟。由此看来，孔子对于隐士思想，何尝不赞成！他教弟子们的四辟，已经走上隐士的路子了。 根据这四辟，可以看到从前知识分子的处世方针。不过讨论起来，涉及到个人思想的问题，有点类似于西方讲的个人自由主义。例如“辟世、辟地、辟色、辟言”，这是中国过去知识分子处乱世，在“邦无德”这情形下，所采用的个人自由主义，宁可退守自清，不愿同流合污，隐士路线就是如此。但是在拨乱反正，能够对国家社会有所贡献的时候，他所采用的原则是“成仁取义”的路线。这两个路线，不但是中国知识分子的思想问题，全世界的人都是这样。研究西方的政治思想、西方文化，包括了欧洲各国，一直到美国，都是如此。所谓个人主义、自由思想，到了最高度，就是绝对的个人自由，这是必然的发展。所以古旧的自由思想，必须要法治，要人人能够守法，才能谈自由。可是现在到了中国来，年轻人搞不清楚东西文化这个思想潮流的精神所在，学西化，动辄讲自由，又不懂西方自由主义的真精神，而完全变成个人的自私主义。 这一段表面上看，孔子反对隐士，实际上这一段包含着浓厚的隐士思想。“贤者辟世”，时代不对了，觉得无能为力，挽回不了的时候，只有避世。那么避世干什么呢？就是保持有用之身，等待机会，做更大的贡献。讲不好听一点，也就是消极的自全其身。不但在这一段，里有许多地方，孔子都提出这种主张：如“邦有道危言危行，邦无道危行言孙。”乃至对南容的奖评：“邦有道不废，邦无道免于刑戮。”可见孔子的观念中，何尝完全抹煞隐士思想？所以严格的研究起来， 我个人认为问题很大。至少几千年来，一直到近五六十年前，中国知识分子，书读好了的人，就缺乏一股冲劲。我们大家也是一样，理论会讲，冲劲不足。有冲劲的时候，往往学识又太欠缺，不能成事。所以我常和一些老朋友谈起，以我们现有的这么一点不太少的知识，而让我们的体能年龄，退回到二十几岁时一样，大家就有可为。一般人等到知识比较丰富，头脑思想比较完备的时候，由于年龄的增进，勇气就消退了。历史上无论中外的人物，往往是老年人的智慧比较成熟，如配合了年 轻人荣誉感的冲劲勇气，就会开创出新的历史境界。 子曰：作者七人矣。 这句话是紧接上面而成一段。总共有七个人已经避世了。这七个人究竟是谁？没有指名明说，我们也不必乱加牵强罗织。讲到这里，我想起古人一首绝句很好： “十年橐笔走神京，一遇钟离盖便倾。未必无心唐社稷，金丹一粒误先生。”这首诗是指吕纯阳而作。以诗论诗，其中“未必无心唐社谡”一句，正好借用来说明孔子所说“作者七人矣”的苦心。其实，人未必真肯为金丹所误，只是“英雄退路做神仙”。自求千秋事业，另玩一套花招而已。你求上天堂，他求极乐国，无非所求另有不同，谁又真肯甘于寂寞，除非大圣。 上面孔子说到避世的圣人已经有七个了。这七个人，可能就是中提到的一些人。孔子经常被这班人骂得很难堪。事实上，不是骂，是他们之间的互相幽默。其中之一的楚狂，就是楚国的一个狂人。所谓“狂”，并不是疯子，而是满不在乎，不受拘束。这一类的隐士，孔子提到很多个，一般的注解，不敢确定是哪七个。在中记载的有楚狂、长沮、桀溺、荷蓧丈人，乃至荷蒉者、晨门都是。晨门是一个人，就是守城门的，为古代的一个小官，相当于现在的公务人员，在此 以他的职务代替他的名字。现在就讲到这位先生了。 大隐市朝 子路宿于石门。晨门曰：奚自？子路曰：自孔氏。曰：是知其不可而为之者与？ 有一天，子路在石门这个地方过夜，早晨起来，有一个晨门问子路，从哪里来的？子路说是从孔先生那儿来的。这个晨门说，就是那个姓孔的孔丘？那个明知道做不到，硬要做的人吗？这个晨门就是隐士，他学问很好，道德很好，可是隐居在一群下级干部当中。古代有所谓“小隐在山林，大隐于市朝。”当隐士跑到山林中是小隐，消极的，是孔子所谓的辟世、辟地。有些人一生作官，而在最后临死时，才知他在当隐士。此即“大隐于市朝”。所以有些朋友想退下来，我常劝他们不必退下来，有一分力量贡献完了算了。有的人说退休下来做生意，但有一位做生意的朋友说，做了几十年公务员，想退下来做生意发财，那我们一辈子几十年都做生意的人，岂不白做了？所以我常劝朋友不要退，何不把自己这点力量贡献出来，该有多好！这就是大隐法，如苏东坡的诗所说“万人如海一身藏”，非常妙。现代是工业社会，当隐士与农业社会不同，只要有一点生活费，租一个公寓式的房间，在里面读书也好，静坐也好，不与人往来，死在里面烂了，别人都不会知道，所以现在当隐士，更可以隐于市朝。（一笑。） 上面讲隐士的路线。但为什么要当隐士？因为对时代没有办法。晨门这位隐士，就说孔子并不是不知道做不了，他明知道做不到却硬要做。这位晨门老兄，批评得很恰当，没有骂孔子不对，也没有说孔子对，只对子路说，就是那个“知其不可而为之”的姓孔的吗？在中，这里又出现了一个隐士了。 孔子为圣人，重心就在这个地方。而孔子的难学之处也在这里。另如老子、庄子等很多学问高超、修养深邃的人，知道面前这个时代无可挽回，他们就退隐了。后来唐代有位知名的文中子，（本名王通，写《滕王阁序》的王勃，就是他的孙子。）儒、释、道三家的学问都通。在隋炀帝的时候还年轻，有志于天下，但到处碰壁行不通，看到当前的时代不宜施展才学，于是退下来讲学，培养下一代，教化年轻的学生，传播种籽。后来唐太宗的开国名臣，如房玄龄、杜如晦这一班人，都是他的学生，他的目的达到了。所以他死后，门人尊谥他为“文中子”。 收场不易 子击磬于卫。有荷篑而过孔氏之门者，曰：有心哉，击磬乎！既而曰：鄙哉，硁硁乎！莫己知也，斯巳而巳矣！“深则厉，浅则揭。”子曰：果哉！末之难矣！ 这一段书，我个人与古人的意见稍有不同，对宋儒朱夫子的注解也不敢苟同，这一段又是讲碰到一个隐士的事。 磬，是古代用玉石之类制成的敲击乐器。后世庙中敲的，铜制圆形的磬，下面不是石字而是缶字。有一次孔子敲罄，正好一个挑草器的人，走过孔子门前。一听到孔子敲出的磬声，他说这里面敲磬的人，可不是一个泛泛之辈，是一个有心人。我们后世朋友之间谈话，对于一个忧世忧时的人，就每每说“老兄！你是个有心人。”这句话就是从里来的，有心于天下国事，志在济世救人，就是有心人。这个人就说孔子，不是普通为音乐而音乐，而是把满腹济世救人的挚诚深心，寄托在音乐上发挥出来。 他讲了这句话，又在那里听，然后说，这个人太固执了。“鄙哉！”并不是骂人，而是上面“知其不可而为之”的意思。这磬声里充满了不肯放手的，那种硬骨头的风格。他自己太不自量，明知道做不到，却硬要去做。太肯定！太自信！“斯已而已矣”是说这个时代已经这个样子了，你拉不回来的。“深则厉，浅则揭”这两句话，是出自《诗经·卫风气·雄雉章》。这个荷蒉者在这里引用，意思是说，如果时代可以挽救，那你就应尽力去做；如果时代到了回天乏术的地步，那么最好退隐去韬光养晦，省得惹人讨厌。就好比涉水过河，在浅的地方，可以拉起衣服；水深的地方，再怎么拉衣服也还是会弄湿，干脆就这么走过去。 这位荷蒉者在门口作这样的批评，被孔子的学生们听到了，告诉老师。孔子说，真的吗？“末之难矣”——我与古人的解释不同，就在这句话上。古人对“末”解释为“没有”，就是没什么困难的意思。我认为“末”是“最后”的意思。孔子说人生最后的定论实在很难下，我们作一辈子人，尤其断气的时候，自己这篇文章的末章最难下笔。无论大小事情，都是“末之难矣”。同时孔子这里也在讲乐理，最后的余音是很难处理。演奏停止了以后，乐音仍绕梁三日，使人回味无穷，这是很 难的。如果认为孔子说，天下事没有什么困难的，那这个孔子就太粗率了。 我们再回头讨论，为什么我对这句话的解释，和古人有所不同！我们看了朱熹等的注解，发现古人的解释，有一个主观，就是把孔子看成一个宗教教主式的偶像，那是后世儒家的一般偏见。到了宋儒更是变本加厉。我们知道孔子是圣人，非常伟大，但是一个真正的大圣人，绝不会自己当教主，绝不会把自己的言行、态度，做成教主一样，那就不足以成为一个圣人。不必说孔子，就像普通的人，所谓“学问深时意气平”，自己真到了那一步学问修养的时候，就觉得自己非常平淡，没有什么了不起。如果心中还有一个观念，认为自己很了不起，比别人都高明，那就完了。所以这种观念要去掉，去掉了这种观念以后，再看这位荷蒉者的隐士，引用“深则厉，浅则揭。”这两句的话，真正的意思就是指人处世之难而言。人处在社会里，许多事情要随宜权变，不但是动乱的时代要如此，有时候对朋友，乃至在家里对配偶、儿女也是一样，深不得，浅不得。能在深浅之间恰到好处，就是最大的本事。 不合时宜 我们就是不引用上古的，引用唐代朱庆余的名诗：“洞房昨夜停红烛，待晓堂前拜舅姑，妆罢低声问夫婿，画眉深浅入时无。”也是这个意思。唐人的诗，很多喜欢用男女相悦，尤其以女孩子的感情作比喻，来表达自己的思想感慨。诸如功名富贵的得意，坎坷落拓的失意，往往都用女孩子的情感来形容。这首诗就是表示功名考取了，非常高兴得意，马上就要去见长官了，见长官之前，自己精心的“化妆”，希望自己能够使长官在“第一印象”中，产生良好的观感。一切都准备好了以后，环境还摸不清楚，只有在师友同事之间，悄悄地打听，是不是合长官的意？我们一辈子做事，每到一个新的环境，究竟要浓妆或淡抹，可还真难恰到好处。“画眉深浅入时无？”能不能合于时代？若不合时宜，就没有用。 古人还有两句名诗说“早知不入时人眼，多买胭脂画牡丹。”表面上看起来是题画的，其实这是牢骚的诗，他说若早知人是势利的，这样喜欢攀着富贵，（中国牡丹花是代表富贵的花。）对于清高的格调看不惯，那我就率性俗气一点，多用一些胭脂画富贵花好了。我们不懂诗的，只把它当文学作品看，所以有人说，写诗的是无病呻吟。实际上，许多是政治哲学、人生哲学，整个摆在诗里，我们作一辈子人，就是不知道如何能“画眉深浅入时无？”这就是人生哲学。所以中国哲学难研究，因为必须同时通文学。又知秦韬玉咏贫女诗：“蓬门未识绮罗香，拟托良媒益自伤。谁爱风流高格调，共怜时世俭梳妆。敢将十指夸针巧，不把双眉斗画长。苦恨年年压金线，为他人作嫁衣裳。” 为什么今日谈这些诗与哲学关系？我们中国从前一些读书人，到了晚年退休在家，写字、作诗、填词，一天到晚忙得不得了，好像时间不够用。而现在的人，退休下来，或者是老伴不在身边了，儿女长大飞了，感到非常空虚落寞。有一位某大学教授，在六十岁后，就有这样的感觉，他又不信仰任何宗教，我劝他作诗。他说不会，我说可以速成，保证一个星期以后就会作，不过是易学难精。后来果然他对作诗有了兴趣。如今已七十多岁，居然出了一本诗集，现在可够他打发余年的了。所以中国这个作诗的修养很有用。而且不会见人就发牢骚，有牢骚也发在诗上面，在白纸上写下了黑字，自己看看，就把牢骚发完了，心中还能有所得。 就像这首咏贫女的诗，表面上是描述穷人家的女儿，但实际是影射一个人学问很好，但不得志，所谓“怀才不遇”的人，就像有的公务员，学问很好，但是特考、高考都考不取，这里碰壁，那里行不通，就只有做个小公务员。而这首诗，描写一个住茅屋的贫家女，对那些高贵华丽衣服的香味，闻都没有闻过，本来想托媒人找个婆家，但自己很伤心，不愿意这样折节自荐。比喻一个有学问才具的人，不愿意托朋友为自己吹牛找工作。而在这个时代中，一般人都很现实，很低俗，绝不欣赏 青松明月一样的格调。虽然时代如此，可是觉得这些人太可怜了，自己还是保持固有的俭朴纯真，并不跟着世俗走。这也就代表了作者自己。大家很现实，要人家介绍、吹嘘，或者上电视，登登报出了名就有办法，社会风气不太对，何必那样呢？这些路都不走，还是保持自己的朴素。这就可见他的修养，他也很自负，如贫家女一样，敢于夸称自己的女工，比任何人都精巧，这岂不自负自己的学问本事，比任何人都要高？可是不合时宜，苦恨自己在这样的时代里，永远不能得志，没有机会对国家社会有直接的贡献。这也是牢骚。中国的诗文，微言大义，往往就在一个字，“不把双眉斗画长”的一个“斗”字，就是点睛的。所谓斗就是和人家竞争，你打扮得这样漂亮，我就打扮得比你更漂亮，就这样出锋头，找机会。说到画眉，古人描写这一类事的诗很多，也是一些文人吃饱了饭，真的看了女人化妆等等而作的，但那些是所谓“香艳体”。像贫女这一类的诗，则不属于香艳体，而有寄托的涵意。回过来说，这个荷蒉者引用诗经“深则厉，浅则揭”这两句话来说孔子，和“画眉 深浅入时无？”有异曲同工之妙。从孔子所奏的音乐当中，他听出了孔子济世救人的心太切了，一般人不能接受，时代是挽回不了的。虽说袖手旁观的话，就辜负了人生的责任，但是做起来深不得浅不得，何苦做这种徒劳无功的事？这是我和古人稍有不同的解释。其次对于“果哉！末之难矣！”我同古人的解释也有不同。也就是孔子说，结论难，人生的最后一章很难下笔。不过，对不对，我也不知道，只有各说各的吧！ 子张曰：书云：“高宗谅阴，三年不言。”何谓也？子曰：何必高宗？古之人皆然。君薨，百官总己，以听于冢宰，三年。 这是一个疑案，高宗是殷商时代非常贤明的皇帝，名武丁。 “谅阴”，几千年来的解释，皇帝的父母死了，守制居丧，称作“谅阴”。不过这一点颇有怀疑，谅阴到底是不是守制中，无法彻底考证。我们现在就沿用以前的解释，认为高宗在守制中，三年当中没有说话。What does it mean?实在有点过分得不近人情。比起宋孝宗的愚情，尤其过分。孔子说，你何必问高宗，实际上中国古代文化，以孝道立国，大家都是一样。如果皇帝死了，每个人都各守岗位。 “百官总己”就是百官各守岗位，每个问题，自己都知道负责处理。有的解释，认为这句书是说把事情都交给首相处理。事实上，“总己”是每个人自己负起责任来。以现在的体制讲，就是希望每个公务员都负起责任来。很多小问题，不需要开会就可以解决，倘使怕负本分的责任，就是没有总己。 “百官总己，以听于冢宰”是大家负起责任，处理事情，解决了问题，报告给首相知道，不必报告新皇，因为他这时很悲痛，没有心情问事。 “不言”也很可能是三年当中，不敢讲到先王的丧事；或是指对某些事不忍再说，这种沉重的心情，大约要持续三年。 这一段只好作这样的解释。老实讲，这段书我还是有点怀疑，可是资料无法查考，我只知道“谅阴”是与丧事有关，这一段现在只好照古人的意思，暂时保留，将来再看。因为我读的书，到底有限，也许将来别的地方会发现新资料。 子曰：上好礼，则民易使也。 另一段这里的重点，我们要把握住。《春秋》责备贤者，就是要求领导的人，主管的人，以仁爱待人，能够好礼，下面容易受感化，慢慢被主管教育过来了，就容易领导。孔子这句话的精神，还是专责在上位的人，所以对于社会上有声望、政治上有地位的人，孔子要求特别严格。普通人还可以马虎，因为他是普通人，没有责任，就不必苛求了。 圣人头痛的事 下面子路问君子了。 Zilu asked the gentleman.子曰：修己以敬。 ：曰：如斯而已乎？曰：修己以安人。曰：如斯而已乎？曰：修己以安百姓。修己以安百姓，尧舜其犹病诸。 子路问，人究竟做到怎样，才合乎一个君子的标准？儒家对学问道德到了相当标准的人，有一个名称叫“君子”。你能以非常严肃、庄重、恭敬的态度，修正自己心里的思想，和外表的行为，这就是君子。子路说，只是这样就可以了吗？孔子说还有，你自己的修养做好了，随时能够庄严、恭敬以后，进一步要利人、利社会。子路又说，这样就对了吧？孔子说，这不过是第二步，还要利天下、利百姓；（以现在的话来讲，就是人民，再扩大就是人类。）利益所有的人，这才是君子。but 孔子又补充了一句说，如果自己的修养做到了，能再把这种修养，在行为上表现出来，可以利社会、利国家、利世界、利天下，以安百姓。就在尧舜做起来，也不能说完全没有缺憾，还是可以挑毛病，总难做到十全十美的，何况我们？ ! 原壤夷俟。子曰：幼而不孙弟，长而无述焉，老而不死，是为贼。以杖叩其胫。 这是孔子有名的故事。原壤是一个人名，根据《孔子家语》的记载，这个人是孔子的老朋友。 讲起老朋友来，常听到一些人说，张三当官了，架子也大了。我听见这话就说，不是张三架子大，是你李四不懂事、糊涂。因为张三、李四都是我的朋友，所以我可以这样讲他们，我说我过去的观念也是一样，现在读了很多历史才懂，一般人都骂朱元璋不够朋友，当了皇帝以后，把过去贫贱时的一些老朋友，都一个个杀掉。 试翻开历史看看，是怎么回事？朱元璋当了皇帝，实际上很想念那些当年光着脚板种田，脸上涂了泥巴打架的朋友。他下个命令把这些朋友找来，还给他们官做。这些乡巴佬，到了朝廷，开了会（上朝）下来，和一些大官们摆龙门阵：“这个皇帝算什么？想当年我还把他屁股哩！”专门瞎扯这些事。朱元璋听了，自