Read the Analects once a year (2022.11)

Ten lectures in the Analects

Comment on each passage of the original book, and give each quotation cluster class;

The large categories were sorted according to certain rules, so there was a new Analects.

Lecture 3: Words and Deeds

Zi Yue: "Do not suffer from the ignorance of others, and do not know who they do not know." ”

The Son also said, "I don't know what I can't say, and I can't know who I am!" ”

Zhiyan is both able to speak and listen to sounds.

Words are deeds that are spoken, and deeds are words that are made.

Listen to what he says, but also look at his deeds.

Listen to his words, but also look at his deeds.

Confucius's words and deeds are all in accordance with the "etiquette" to say and act, so Confucius's words and deeds are the implementation of etiquette, and Confucius's words and deeds can also be used as a model for etiquette.

The passages about words and deeds that have been listed in lecture 2 will not be repeated in this article.

【Speech】【Level】

6.21 Zi Yue: "Above the middle person, you can also speak, and below the middle person, you can not speak also." ”

Confucius divided people into three classes according to their IQ: upper wisdom, middle wisdom, and lower foolishness.

Wise people are those who can see it, who have wisdom in themselves, and who can learn from themselves and discover new wisdom.

You can teach them wisdom, guide them, and let them follow you.

The stupid people are those who can't teach, you still give up on them early, you don't understand the reason with them, and the communication between you is not on the same channel at all. You spend half a day working hard for them is equivalent to playing the piano to the cow, and it makes no sense for you to be angry and anxious with them.

9.8 Zi Yue: "Do I know what? Ignorance also. A contemptible man asked me, empty. I tapped on both ends of it and exhausted. ”

Knowledge is knowledge.

Confucius asked himself, "Do I have a lot of knowledge?" No, I'm actually very ignorant. Under what circumstances am I "ignorant"? Listen to Confucius go on.

The contemptible husband is the countryman, the dirt bun, the fool.

Emptiness is ignorance, ignorance of nothing.

Confucius said, "There was a hillbilly who didn't know anything, and he asked me for advice. What can I teach him? I knocked up and down and told him I really didn't have anything in my stomach. ”

Confucius was saying that "there is no class in teaching", and others humbly asked him for advice, and it was reasonable to say that he should know everything. However, Confucius also believed that "lower stupidity" could not be changed, you could not communicate with them, it was not on a channel at all, so Confucius could only say that I did not understand anything when he met such a person. I don't know anything, okay? Don't ask me anything, I'm afraid of you!"

If he really met the bar, he would not admit his ignorance if he was ignorant. You say that the east is biased to the west, you say that the south is partial to the north, he does not listen to your reasoning, he is just raising the bar and lifting the bar, you have a lot of energy with such a person!

15.8 Zi Yue: "You may speak with words but not with words, and you will lose people; you may not speak with words, and you will not speak with words, and you will lose your words." He who knows does not lose his word, nor does he lose his word. ”

Confucius spoke cautiously and studied speech very thoroughly.

He thinks that if you can talk to someone without talking, you will miss it; if you talk to someone who can't talk, you will slip your mouth. Truly intelligent people make neither the mistake of "losing people" nor the mistake of "gaffing words".

【Speech】

16.6 Confucius said: "There are three kinds of sorrows in serving a gentleman: when it is not spoken, it is said to be impatient; when it is spoken but not spoken, it is said to be hidden; and when it is not seen in color, it is said to be blind." ”

Sigh, qian, 1 sound. This refers to negligence, and here refers to three indecent acts.

There are three kinds of mistakes that are often committed in serving gentlemen: rushing to express oneself when it is not yet time to speak, which is called impatience, impatience; when it is time to say, you do not say, this is called concealment, concealment; do not look at the other person's face, think of what to say, want to say what to say, this is called blindness, blind eyes to say, commonly known as "no eyes".

Speaking must master the heat, and those who are skilled in speaking can control the situation and the direction of the topic.

If the atmosphere has not yet brewed well, the opportunity has not arrived, it is anxious to say, that is, irritability. If there is no such atmosphere, I am in a hurry to perform, and I have to say that I am also impatient. Not to say that it is steady. No one will blame you if you don't say it, but if you say it, you will be looked down upon.

If the atmosphere is set off, but you hesitate, can't make up your mind, want to say dare not say, this is cain. If you miss it, you won't have another chance.

【Speech】【Ya】

7.18 The Words of The Son, the Poems, the Books, and the Rituals are all Yayan.

"Yayan" was "Xia Yan", and "Xia Yan" was the Mandarin language at that time.

Xia is the first of three generations and was a symbol of civilization in ancient times. The ancients were well aware that the difference between Xia Yi and Xia Yi was mainly the difference between Wen Ye and Wen Ye.

This passage is to say that Confucius used "Mandarin" to recite poems and books and preside over the ceremony.

【Speech】【No】

7.21 The Son does not speak strangely, forcefully, chaotically, or divinely.

Confucius never commented on "strange things, force things, chaotic things, and divine things."

Strangeness is abnormality; force, that is, violence, oppresses people with force; chaos is perverse and disorder; God is the work of ghosts and gods.

Confucius did not study these things thoroughly, so he could not talk about them. Only those who have asked for verification and think that they are right can speak. Even if you tell these things, there will be people who will not believe them. If others don't believe me, what can you do? The believer believes in himself, and the unbeliever does not believe in him.

Xie Shi said: "The sages often speak without strange words, speak virtue without strength, govern without chaos, and speak people without speaking God." ”

Cheng Shi said: "Strange, courageous, and rebellious things are unreasonable and righteous, and the saints do not speak." Although the signs of ghosts and gods and creation are not unjust, they are not poor reason, and there are those who are not easy to understand, so they do not take people lightly. ”

【Speech】【Khan】

9.1 The Son speaks of profit, and fate and benevolence.

When "Han" is "less", confucius says less in this regard.

Some people have calculated that Confucius not only said less about "profit" and less about "fate", but only said more about "benevolence", so the word "and" should be said as "approval" here.

Confucius did not pay attention to profit, but only opposed seeing profit and forgetting righteousness, and a gentleman who loves wealth has a way.

Confucius said that "fate" is the mandate of heaven, with a sense of mystery. The Mandate of Heaven is difficult to say, so he rarely mentions it. It is also mentioned in a tone of awe or exclamation.

"Benevolence" is the morality that Confucius most respects, so it is said more.

Cheng Zi said: "Calculating profits harms righteousness." "Profit" and "righteousness" are a pair of contradictions, profit is "pragmatic", and righteousness is "pragmatic", and it is impossible to have both.

【Speech】【Gentleman】【Common Encouragement】

15.23 Zi Yue: "A gentleman does not judge a man by his word, nor does he speak in a way that a man speaks in vain." ”

Being human is one thing, and talking is one thing. Good people may also say the wrong thing, bad people can also say the right thing, and what the same person says is wrong and right, so you can't use words to judge people, and you can't use words to destroy people.

Confucius said that just by listening to him say a few correct words, you should not affirm him and recommend him. Listen to his words, but also observe his deeds, but also observe his will. At the same time, because his moral or character is controversial, he should not listen to or believe in what he says.

【Speech】【Politics】

13.15 Dinggong asked, "A word can rejuvenate the country. Confucius said to him, "Words cannot be said." In the words of the people, "It is difficult for the king, and it is not easy for the subject." 'If you know the difficulty of being a king, don't you almost say a word and prosper the country?' ”

"A word and a state, there are many?" Confucius said to him, "Words cannot be said." In the words of men, "Give what is not happy to be a king, but only his words are not to be violated." 'If it is good and not against it, is it not good?' If it is not good and it is not violated, is it not almost a word and loses the country? ”

A few: Near.

MO: Nobody.

Lu Dinggong asked Confucius: "Is there any golden rule that 'one word' can make a country prosperous?" Confucius said, "You can't say that." If you have to find such a sentence, it is what everyone says, 'It is difficult to be a monarch, and it is not easy to be a courtier'. If we can understand the difficulties of the monarch, is this equivalent to 'one word can rejuvenate the country'? ”

People's hearts are all mutual, and learning to compare hearts to hearts can win people's hearts. Those who win the hearts and minds of the people, the country is not unhappy. This sentence actually means empathetic thinking, and people who know how to think empathetically are often people with great wisdom and big patterns. To understand others is to be kind to yourself. People who know how to think differently have goodness rooted in their hearts. The more understanding, the less harsh the blame; the more understanding, the less contradictions.

Lu Dinggong asked again: "Is there a 'word' that can destroy a country?" Confucius replied, "Words cannot be spoken in this way." If you have to find such a sentence, it is that everyone says, 'I have no other pleasure as a monarch, the only pleasure is that no one dares to disobey me'. Wouldn't it be nice if his order was right and no one dared to disobey it? But if his orders are wrong and no one dares to disobey them, isn't that almost the same as 'a word can be lost'? ”

Oh, so don't always think that being a leader can "decide", it is good to say it right, it is not right to say it, and it is wrong to implement it. When you become a leader, you should think more about your own responsibility, the burden on your shoulders, as heavy as weight, trembling, like walking on thin ice.

Xie Shiyi: If you know the difficulty of being a king, you must respect and persevere. But if he does not disobey his words, he who slanders his face will be the end. The state may not be prosperous, and the source of the revival is divided into this.

Fan Shi Yue: If words are not good and do not violate them, then the loyal words will not be heard, and the king will be proud and the subjects will be obedient, and there will be no one who does not lose the state.

【Speech】【Ren】

15.24 Zigong asked, "Whoever has a word that can be practiced for life?" Zi Yue: "Forgiveness! Do not do to others what you do not want. ”

Confucius gave him the Tao of "forgiveness" and specifically explained it as "what he does not want to do, what he does not want to suffer, think in a different position, and others will not be willing to do it and accept it." It is difficult not to strengthen oneself, and it is difficult to not strengthen others. ”。

Forgiveness is not forgiveness, but "as the heart", pushing oneself and others.

〖12.2 Zhonggong Qingren. Zi Yue: "When you go out, you will see the guests, and the people will be like a great sacrifice." Do not do to others what you do not want. No complaints in the state, no complaints at home. Zhonggong said, "Although Yong is not sensitive, please do something." ”〗

Zhonggong asked the teacher what exactly was "Ren"?

Confucius gave this answer: "When you are at home, you can dress and behave slightly casually, and if you want to go out, you need to be serious about it, as if you are going to meet the most honorable guests; the arrangement of work, no matter the size of the task, must be important, carefully planned, and treated seriously." Don't push yourself into something you don't want to do. Regardless of the level of the official position, the size of the platform, whether it is accessible, it must be positive, optimistic and enterprising, and full of positive energy. The Grand Duke is selfless and does not seek his own gains and losses. ”

If you go out to a banquet, dirty, beard is not shaved, face is not washed, and clothing is not exquisite, how can this not be regarded as respect for the other party.

If you inherit the great sacrifice, if you take it lightly, in the final analysis, it is to pay attention, but in fact, there is respect behind it.

Zhonggong didn't understand it too much, and out of respect for the teacher, he also said, "Although I am not smart and cannot fully understand what you mean, I am willing to do as you say." ”

Zigong asked Confucius, "Who has a word that can be practiced for life?" Confucius said, "Forgive me!" Do not do to others what you do not want. ”

"Do not do to others what you do not want" can explain "forgiveness" and "benevolence", which shows that "benevolence" and "forgiveness" are the same, and "forgiveness" is a side of "benevolence".

"Forgiveness" is like the heart, the original meaning refers to pushing oneself and others, and there are people in the heart.

The benevolent person loves others, and the benevolent person cultivates himself to reassure others, the key is to push himself and others, and treat others as people, as people like themselves. He who desires to stand up for himself, and he who wants to reach and attain.

The states are kingdoms, smaller princely states. Home does not refer to one's own home, but to dr. Qing's home. "In the state" means to do things for the princes, and "at home" means to do things for the doctors. The platform is different, the status is different, and the income is of course different.

"No complaints in the state, no complaints at home" should not mean "no complaints outside, no complaints back home". Confucius talked about benevolence and love in public, and in private he talked about filial piety and compassion.