Notes on the Study of the Analects (295) There is no way to lose, and the wise are used

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【Translation】

We have said that Wei Linggong is still very worthy of Confucius. When Confucius first arrived at Weiguo, he gave him 50,000 stones of millet without responsibility. That is to say, you Kong Qiu do not have to do anything, I will also raise you. Of course, Wei Linggong was to win the good reputation of love, but objectively helped solve the life problems of the vast Confucius master and apprentice. But Confucius never treated Wei Linggong well. Confucius also left Weiguo because Wei Linggong asked him about some platooning. (Wei Linggong asked Confucius.) Confucius said to him: "The matter of trick beans is tasted and heard; the matter of military service is not learned." "Tomorrow." "Wei Linggong") This is a "very unauthentic" Confucian act, I can get it, I don't do things. Why? Because this chapter says that "the guardian spirit has no way." Confucius would never say that you have no way because you gave me Feng Lu, or that you have no way, or that your "no way" is "there is a way." There can be no exchange of interests here. The same was true of Confucius's attitude toward Ji Kangzi. After Ji Kangzi sent people to take back Confucius, he also asked Confucius not to do anything, and Feng Lu, who gave 50,000 stones, would often come to ask for some political affairs. Confucius also never had a good word to see Ji Kangzi. The mistake of Wei Linggong and Ji Kangzi was precisely to let Confucius only receive Feng Lu but not do anything. What Confucius needed most was the opportunity to engage in politics rather than the high amount of money. He needed a chance to achieve his ideal ambitions. In his heart, he must have placed his hopes on both Wei Linggong and Ji Kangzi. But these two people knew Confucius too well, so all Confucius could get was disappointment.

Ji Kangzi and Duke Lu Ai ascended the throne at about the same time. In the second year of the Duke of Lai, Ji Huanzi died, and LiZi Fei was for Ji Kangzi. At that time, the State of Lu, which was surviving in the gap between the two great states of Qi and Wu, was in a very bad situation. The relationship between the three Huans is not very harmonious, and Ji Kangzi's monopoly makes the Shusun clan and the Meng Sun clan very dissatisfied.

Ji Kangzi, as a powerful vassal of the State of Lu, was above the government office, and his monopoly on power and the loss of the heart of the Three Huans could be described as insufficient. However, Kang Zi can first observe the fortunes of Wu's country, second, he can use Ran You's talents, third, he can return to his master Kong Qiu, and four can use Tian Fu at the right time, which cannot be described as unwise. In the seventh year of the Duke of Lai, Wu Guo was rude and forced Lu Guo to contribute to the "Hundred Prisons", and Lu Guo was forced to contribute; then Wu Guo Dazai summoned Ji Kangzi to see him, although the country was not as good as a person, Ji Kangzi still refused, it seemed to be very dignified, but in fact he felt that Wu Guo was not a climate, could not dominate the world, and did not need to fear him. In the eleventh year of the Duke of Lai, the State of Qi invaded the State of Lu, and the Shusun and Mengsun clans complained about the ji clan's monopoly and refused to listen to Ji Kangzi's orders to keep the Qi people out of the country. Ji Kangzi appointed Confucius's disciple Ran You, repelled the Qi people, and then together with the State of Wu defeated the Qi people at Ai Ling, known in history as the Battle of Ai Ling. However, after this battle, Ji Kangzi stepped up his war preparations to prevent the return of the State of Qi. In the eleventh year of the Duke of Lai, Ji Kangzi made Gonghua, Gongbin, and Gonglin welcome Confucius with coins. At this point, Confucius, who was expelled from the Lu kingdom by sanhuan, was finally able to return to China and complete his career of studying books in his later years, leaving us with Confucian classics such as "Spring and Autumn", "Analects", and "Three Hundred Poems". It can be said that Ji Kangzi's behavior indirectly fulfilled Old Master Kong's cause as a saint. In the twelfth year of the Duke of Ai, Ji Kangzi "used the land endowment" to reform the taxation and further accelerate the process of the collapse of the ceremony, which Confucius did not want to see, but it conformed to the needs of historical development and had its positive side. Sixteen years after the Duke of Sorrow, Confucius died. Twenty-seven years after the Duke of Lai, Ji Kang died.

Overall, Ji Kangzi is a powerful minister with a big picture view, although he loves to stack power and dominate the country's politics, he can distinguish the situation and let lu guo survive smoothly in the cracks between Wu, Qi and other powerful countries, and the use of Ran You's reform of Tian Fu is a highlight in his life. The intersection of Confucius and Ji Kangzi was only five years. During these five years, Ji Kangzi often went to Confucius to ask for political affairs. Ji Kangzi asked Confucius how to govern the country. Confucius said, "Politics means righteousness." You yourself take the lead in taking the right path, and who else dares not to follow the right path? Ji Kangzi said, "What if you kill the people who have no way to become the people who have the way?" Confucius said: Where do you need to kill when you govern the country? If you want to do good, the people will do the same. The character of the incumbent is like the wind, and the character of the person below is like the grass, and when the wind blows on the grass, the grass must fall. Confucius opposed killing and advocated "moral government" ( ) . As long as those in power are good at government, the people will not commit trouble. The rule of man mentioned here is the work of a virtuous person. The tyrannical rulers who act indiscriminately will inevitably arouse the opposition of the people. Ji Kangzi suffered from too many thieves and asked Confucius for advice. Confucius also scolded him: If you yourself do not covet goods, even if you reward theft, they will not steal.

Although Confucius never treated Ji Kangzi's question well, Ji Kangzi never gave up, no matter what your attitude Kong Qiu had toward me, I would still come to ask if I had a question. This shows that Ji Kangzi can do as much honor as possible, and indirectly proves that Ji Kangzi is a studious person who is not ashamed to ask.

This dialogue between Confucius and Ji Kangzi is reasoned in chronologically after Confucius returned to the country of Lu. When Confucius and Ji Kangzi were discussing political affairs, they said that Wei Linggong was a prince without a way. Ji Kangzi said, since he is a noble prince, then why has he not lost his country? This sentence is very powerful! It was directed at the thought of Confucius. Don't you Confucians preach there every day that there is a way in the state and no way in the state? The king of the wordless will not lose the country, and the king of the way may not be able to strengthen the country, so do we still have to judge the ruler of the country with the way and the way?

Confucius said: "Uncle Zhong ruled the guests, wished the Temple of the Emperor Of the Emperor, and Wang Sun Jia ruled the army." If the husband is like this, xi qi funeral? "Zhongshu Yuan (yǔ) is the Kong Wenzi we talked about earlier. He, along with Zhu Yun and Wang Sun Jia, were all doctors of the Wei Kingdom. Zhong Shuyuan managed diplomacy, Zhu Yun managed the sacrifices, and Wang Sun Jia commanded the army, like this, how could he be defeated? Zhu Xi's note: "All three are guards, although they may not be virtuous, but they can only be used." Spirits use what they do, and each has its own talents. Zhu Zi said that the Spirit Guild would employ people, and these three people would be available, so they would not lose the country. Yin Said: "Wei Linggong has no way to mourn, and it is enough to use these three people to protect his country, and the king of the Dao can use the talents of the world?" Yin said that Wei Linggong Wudao could have lost the country, but being able to use these three people was enough to protect his country from being lost. What about those righteous kings who can use the talents of the world?

Apparently, Confucius played here again to steal the concept. Ji Kangzi's question is "Why did the monarch have no way to lose the country", and Confucius's answer was because Wei Linggong was good at using talents, so there was no loss of the country. So, is there a way or no way to use talents? As far as the original intention of Confucius in this chapter is concerned, there is no necessary connection between whether the monarch is good at using talents and whether he governs the country and the tao. This is inconsistent with the entire Analects and Confucius's concept of talent. Usually, Confucius still believed that the prince of the Tao could make the best use of his talents and make the best use of them.

In the chapter "For the Government", the Duke of Sorrow asks, "What is the people's service?" Confucius said to him: "If you straighten out the wrongs, the people will obey; if you lift up the wrongs, the people will not obey." It means that the monarch should be good at using the righteous and away from the unrighteous. In the "Yan Yuan" chapter "Fan Chi Asks Ren", Fan Chi did not understand confucius's concepts of "loving people" and "knowing people", and Confucius also explained to him: "Straightening out the wrongdoers can make the wrongdoers straight." Zi Xia further explained, "Fu Ya said! Shun has the world, chooses the crowd, lifts gao pottery, and the unkind are far away. Tang has the world, chooses the public, lifts Yi Yin, and the unkind are far away. "This is all Confucius's national employment strategy.

Confucius emphasized that those who serve the government should use people according to their own measures, so that everyone can do their best and get what they want. This view is the idea of "making the best use of one's talents". Zi Yue: "Meng Gong is Zhao Wei Lao Zeyou, and cannot be Doctor Teng Xue." Confucius expounded his views on how to appoint Meng Gongqiu. He believed that Meng Gongqi was a person who was honest and honest, contented and happy, and his moral learning was very good, suitable for being an adviser to a big country like Zhao and Wei. However, if he were to be a doctor in the small countries of Teng and Xue, it would not be appropriate to deal with trivial practical affairs. Everyone has their own strengths, but also has their most suitable position, only by arranging this person in the most suitable position, can we do their best. Therefore, managers must understand that all people are talents, and the reason why they do not shine is because they are not placed in the right place, and they are not used to the fullest. If you know how to effectively use the strengths of different talents, they will create extraordinary results.

Daoke Village:

Straighten out the mistakes because of their love, govern the people and strengthen the country to make the best of their talents,

Yao Tang's selection of the crowd is not benevolent, and the spirit and justice cannot be mourned.