The Analects read: "Clever words make color, fresh and benevolent!" ”

1.3 Zi Yue: "Clever words, fresh ren!" ”

Confucius said, "Those who please others with rhetoric and flattery rarely have true benevolence." ”

First, the words and sentences are dissolved

Clever words - clever, and vice versa, is "clumsy", "straight" (unadorned speech) clever words correspond to "humble words", "blunt words", "sincere words". To use humble words, it is not good, it is related to human nature. Both outspoken and honest are more appropriate. Sincere words can be beautiful words, can be blunt words, can be humble words, can also be poetry, and can even be wonderful words.

Clever words are embellished statements, untrue statements. Why modify it?

- Either there is some scruples, or there is something to hide, or there is a plot.

Makes the color good. Ling, in its original sense, means "good". Address your friend's father, Ling Zun. Call a friend's daughter, call ling love.

Lingse is an unspoken word, a body language. The corresponding is the positive color.

Ling se, the context here, is not originally such a face, in order to please the object, to cover up their true intentions, in the current words is "full of smiles".

Fresh kernels

This "fresh" word, with very few meanings, Confucius did not completely define the person who made the clever words and the color of the person dead, leaving a gap. When it comes to the characters in Jin Yong, Yang Guo is a person who makes clever remarks, but Yang Guo is not an "unkind" person, although he cannot be said to be a benevolent person. The other extreme of shaping is Wei Xiaobao, I think Jin Yong just wants to seek a breakthrough in people like Qiaoyan Lingse, Wei Xiaobao has played Qiaoyan Lingse to the extreme, but Jin Yong is mixed with the national righteousness in it, and we can't say this person well. Even in modern times, when the two parties of the Kuomintang and the Communist Party were fighting, and even at the time of the War of Resistance, there were many spies who also showed the two sides of human nature, the two sides of a very separate nature. The human heart, human nature and life are a very complex relationship.

So what kind of benevolence is it? Zi Yue: Gang Yi Mu Ne, Jin Ren. (Zohar 13.27). Strong, gritty, simple, unkind, close to Ren Dao. The two chapters are cross-referenced. Or more appropriate. As for what is a benevolent person, I will not expand too much this time.

Second, the core of this chapter

The focus of this chapter is on the question of sincerity and dishonesty. It is elaborating on the relationship between an inner virtue and an external word and deed.

The ancient scholars for themselves, for themselves, is to deny themselves and restore the courtesy, that is, to be clear and clear, is to be strict with themselves, this is the way of the inner saints. Such a person is unlikely to "make clever remarks" to please others. Today's scholars are human beings, human beings. It is to perform in front of people in order to gain recognition, appreciation, and benefits. Therefore, it is easy to detect the lack of color and take people by words. But to gain the affirmation of others, this is the end. The university said, "Things have an end, things have an end, and if we know what is in order, we will be close to the road", we must find the root of being a human being.

In the previous chapter, we talked about the gentleman's business, and this is the righteousness of filial piety. This righteousness of filial piety is the true disposition of human nature, true love and true feelings, and the core lies in a sincere word. We must have a big heart to stand on this book.

Sincerity is to understand our own original heart, when we understand our own original heart, the middle way to say "sincerity is clear", we can clearly make a choice, whether to stick to the original heart, or disobey the original heart, self-deception?

Violating the nature of the heart is because there is an exchange of interests, letting go of the body, and exchanging their own "insincerity" for benefits - this is "moving in line with the interests, and stopping without the benefits."

Third, words and deeds

Sell insurance, and claims, you see, their words and colors

- Then we are thinking, isn't the Western model of running for president a typical example of clever words? Is there Ren here? So the West doesn't talk about benevolence. It's about profit. Whose interests are represented.

So we have to think again, confucius is talking about who?

Is it yourself?

Is it your own student?

Looking at the status levels at that time--Tianzi, princes, companions, scholars, scholars, and commoners, it was probably these levels. It is divided into vertical hierarchical relationships and horizontal horizontal relationships. Who's going to be clever? Obviously, it is the work of the subordinate to the superior, so will there be a peer, and the superior's clever words to the subordinate? That too will be. For example, a gentleman who says good things to a scholar and is pleasant to his face is to make a scholar work for himself and do things for himself, and when a scholar cannot do things, he forgets him, and this kind of thing is very common.

Fourth, self-denial and introspection

When we see this sentence, we have to go back to ourselves, is our heartbeat sincere, are we doing superficial work, or is it sincerely like this? It is necessary to have a self-denying introspection in it.

V. Lao Tzu's "AbsoluteLy Holy Renunciation of Wisdom"

Chapter Nineteen: "The absolutely holy abandons wisdom, and the people benefit a hundredfold; the absolute benevolence abandons righteousness, and the people restore filial piety; and the thief has nothing to do with it."

In the Book of Shang Martingale, we particularly reject the class of scholars, believing that these readers live by one mouth, speak cleverly and eloquently, do not produce, do good and bad work, and corrupt the atmosphere of a country. In fact, the reading group is indeed prone to such people, people who read books for food, people who seek things with wisdom, Lao Tzu also said that lilly is chaotic. Confucius said that clever words and bright words are also a vigilance against Confucius's ideas, cultures, and systems that may be solidified, such as wisdom, benevolence, and liturgy. Therefore, placed in the third chapter of the whole book, it plays a very eye-catching, alert, and vigilant role.

Okay, here we go.