3·1 。 Therefore, it is difficult to go to the river with a negative stone, and Shentu Di can do it, but the gentleman is not noble, and it is also indecent and righteous. The mountains are flat, the heaven and the earth are compared, Qi and Qin attack, into the ear, out of the mouth, the hook has a beard, the egg has hair, it is said that it is difficult to hold it, and Hui Shi and Deng Xi can do it; The thief groans, the reputation is like the sun and the moon, and Shun and Yu are endless, but the gentleman is not noble, and the incivility is also in the righteousness. Therefore, it is said: A gentleman is not expensive and difficult, it is said that it is not expensive to be inspected, and his name is not expensive to pass on, but it is only deserved. "Poetry" says: "Things have their own, but only their time." That's right.
【Translation】
A gentleman does not consider an improper but rare act to be honorable, a doctrine that is improper but can be discerned, a reputation that is not justified but is circulated, and only a righteous one. Therefore, although it is difficult to commit suicide by throwing himself into the river with a stone in his arms, and Shentu Di can do it, the gentleman does not think it is noble, because it is not in etiquette. The mountains and the abyss are equal, the heavens and the earth are equal, the Qi and Qin are connected, they enter by the ear, come out from the mouth, women have beards, and eggs have hair, all of which are difficult to grasp doctrines, and Hui Shi and Deng Xi can grasp them, but the gentleman does not think that it is noble, because it is not in etiquette. Everyone will say that the thief is like the sun and the moon, and the name of the thief and the name of Emperor Shun and Emperor Yu are spread endlessly. But a gentleman is not honorable and stealing, because he is not in propriety. Therefore, a gentleman does not consider an improper but rare act to be noble, an improper but discerning doctrine is not considered noble, and an improper but circulating reputation is not considered noble, but only a legitimate one. The Book of Songs says, "Things already exist, but at the right time." That's what it means.
[Interpretation]
Xunzi doesn't think that people who are aware of their eloquence or can do what others can't be a gentleman. The gentleman does not consider these unusual and famous people to be honorable. It can be seen that Xunzi attaches more importance to not only ability, but also virtue. Isn't this worth reflecting on for modern urbanites who pay attention to training their abilities?
[Notes]
(1) Gou: Reluctant and improper.
(2) Shentu Di: A person from the Shang Dynasty, because the Tao is not good, he committed suicide by throwing a stone into the river.
(3) The mountains are flat, the heaven and the earth are compared, the Qi and Qin raids, the ears are in the ears, the mouths are out, the hooks are bearded, and the eggs are hairy: these are all the expressions of famous masters in terms of concept. than, equal. Attack, join. hook, pass "姁", women.
(4) Hui Shi Deng Xi: Both of them were famous figures in the Spring and Autumn Period and the Warring States Period.
(5) Mouth: Speaking in the mouths of many people.
1. The first four sentences are the whole meaning of this verse, that is, the thesis that is put forward: although people's actions and speeches have been evaluated as "difficult" and "discerning", or their reputation has indeed been "passed on to future generations for a long time", if this result is not achieved by righteous means, the gentleman does not think it is valuable. The implication is that a gentleman must not use that kind of means to gain fame, which is actually a bad reputation. -- "It is not expensive to do and difficult to do" is the "compression" of "in terms of behavior, it is not expensive to be 'difficult'", and "difficult to do" refers to "the evaluation of 'rare' obtained by the way of behavior". The last two sentences can be understood in this way, and the meaning of "only what is deserved" should be understood accordingly. Although this kind of sentence structure is not surprising in ancient Chinese, it is also mostly used in isomorphic sentences, in order to make it easier for readers to understand.
2. The following is to cite three examples to confirm the above statement, because these three examples can also be said to be the inference of the above-mentioned "theoretical viewpoint", so the word "therefore" is used. Although the Shen Tu Di and the thieves and their deeds mentioned here are all legends, people must have been convinced of them at that time; the first three of the propositions put forward by Hui Shi, Deng Xi and other famous scholars are one category: the sky is invisible, and the space above the ground is called the sky, so when people are in the mountains, the sky is also high, and when people are in the abyss, the sky is low, and in this way, the distance between the mountains and the abyss and the sky is the same, so it can be said that "the mountains are flat, and the heaven and the earth are compared" ("than" is "equal" In the same way, from the perspective of the vast universe, the distance between Qi and Qin is simply negligible, that is, "Qi and Qin raids" ("raid" is a garment on top of clothes, so it can be used to indicate "connected"). This can be called a "proof of relativity", you can say sophistry, but it's hard to refute it. For example, if you understand that "eggs have hair" means that chickens are transformed from eggs, then the feathers of chickens must have existed in eggs in some form, and you can understand what "hook has whiskers" ("hooks" pass "姰", referring to women; "whiskers" means whiskers)) is to say, and also know that "into the ears, out of the mouth" means that people only speak after listening to adults, so language enters the ears and comes out of the mouth. Of course, this presupposes the general principle that "there is no uncaused effect, and the effect already exists in the cause", which is of great truth. Xunzi also admitted that they were conducting "inspection", but in his opinion, this is a meaningless "inspection", so "a gentleman is not expensive", the reason is "not in etiquette" (not in line with the principle of etiquette). This shows that Xunzi, like Confucius, seems to be "excessive" in his emphasis on reality, and his long-term rites are biased, so that he does not attach much importance to the necessary theoretical research. The quoted poem is from "Poetry, Xiaoya, Yuli".
3.2 A gentleman is easy to know but difficult to be fearful, easy to fear but difficult to threaten, afraid of trouble but not to avoid righteous death, desire for profit but not do wrong, friendship without comparison, and argument without resignation. It is very different from the world.
Let me explain these sentences in lieu of translation: a gentleman is easy to make friends but difficult to hook up, easy to make him afraid but difficult to coerce him, he fears calamity but never shies away from sacrificing for justice, he also wants to benefit his righteous interests, but does not do what he thinks is wrong, he interacts with people, but only intimates, but does not collude with each other, he may speak sharply and eloquently, but he never plays with rhetoric. How broad-minded is such a broad-mindedness! It can be seen that a gentleman is different from a worldly person. - You don't need explanatory words, do you?
3.3 A gentleman can be good or not, a villain can be ugly, and a villain can be ugly, and if he can't, he will be lenient, tolerant, easy, and straightforward to open the way, and if he can't, he will be respectful, respectful, reckless, and fearful; if the villain can be arrogant, arrogant, secluded, and arrogant, and if he can't, he will be jealous, jealous, and resentful to overthrow people. Therefore, it is said: If a gentleman can be honored, he will be honored, but if he can't, he will be happy to tell him; if a villain can be a lowly learner, if he cannot, he will be ashamed to tell him. It's a gentleman and a villain.
[Notes]
① 繜（zǔn）：通“撙”，节制。
【Translation】
It is beautiful for a gentleman to have talent, and it is beautiful to have no talent; a villain is ugly if he has talent, and he is also ugly if he has no talent. If a gentleman has talent, he will be tolerant and enlighten others easily and uprightly, and if he does not have talent, he will serve others respectfully and humbly with reverence. If a villain has talent, he will be arrogant and unreasonable, and if he has no talent, he will be jealous, resentful, and slanderous to overthrow others; therefore, if a gentleman has talent, others will feel honored to learn from him, and if he has no talent, others will be happy to tell him what to do; if a villain has talent, others will feel inferior when he learns, and if he has no talent, others will be ashamed to tell him what to do. This is the difference between a gentleman and a villain.
[Interpretation]
A gentleman will also be ordinary, and a villain will also be capable, Xunzi believes that the difference between a gentleman and a villain is not whether he is talented or not. It can be seen that Xunzi attaches great importance to the value of virtue and is higher than the value of talent.
In the Analects, Confucius compared the difference between a gentleman and a villain in personality in many aspects, such as "the gentleman is in righteousness, and the villain is in profit", "the gentleman is superior, the villain is down", "the gentleman asks for himself, and the villain asks for others", and so on. As can be seen from the following, although the word "can" means "capable", it actually refers to "when you are in an advantageous position over others"; "Good" is "good" righteousness, and it specifically refers to "treating people well", and "ugly" is just the opposite. In this case, people's reactions to the "can" and "cannot" of the gentleman and the villain are naturally opposite. This is undoubtedly a logical conclusion, but it is still an aspect that distinguishes a gentleman from a villain, so the use of "therefore" to lead out: adding the word "said" after the word "therefore" is to dilute the "launch relationship" here and explain the "extraneous meaning" of "this is a recognized fact". At this time, it is just right to conclude and say: "This is the difference between a gentleman and a villain. "——Reading "Xunzi", you should also play with its words so carefully. Note: "Wide and easy to straight" and "respectful" are the opposite words of "arrogant and disobedient" and "jealous and resentful", so each of them is a list of four similar qualities, the meaning of these sixteen words, it is best to recognize through the relationship between "similar" and "treat", not just by looking up the dictionary. The "enlightener", "fearful person", "arrogant person", and "overturned person" can also be roughly understood in this way. We should grasp "Rongxue", "Cheap Learning", "Happy Confession" and "Shameful Confession" even more so. Because I must understand, understand, and grasp it, I don't need to talk about it, but just talk about it: "Tao" leads to "guidance". "繜" through "撙", inhibiting righteousness.
[Original]
The gentleman admires the virtue of others, promotes the beauty of people, not flattery; justice (1) points directly, lifts people's faults, not destroys flaws; speaks of the beauty of his own light, intends to be in Shunyu, participates in (2) in heaven and earth, not exaggerated; bends and stretches with the times, softly follows like a reed, not cowardice; strong and resolute, (3) does not believe (4), not arrogant; changes with righteousness, and knows when it is right. The poem says: "The left is suitable for the gentleman, and the right is the right, the gentleman has it." "This is a gentleman who can bend faith with righteousness.
【Translation】
A gentleman who respects the virtues of others and praises the virtues of others does not mean that he is flattering others. A gentleman argues justly, and points out with integrity, citing the faults of others is not to slander others. The gentleman said that his glorious virtues can be compared to Shun Yu, and he is juxtaposed with heaven and earth, which is not exaggerated and absurd. A gentleman is like a reed when he is weak and obedient, not cowardly and timid, but when he is strong, brave and resolute, there is no one who does not straighten, and he is not arrogant and irritable. but to respond because of righteousness, knowing that there must be right in due time. The Book of Songs says: "The left should be on the left, the gentleman should be on the left, the right should be on the right, and the gentleman is sometimes on the right." This is because a gentleman bends and adapts because of justice.
[Interpretation]
Xunzi believes that a gentleman should do something and not do something. And some of what seems wrong is actually right. A gentleman must be able to adapt to the times. Therefore, a gentleman is not a stubborn person who sticks to some moral rules and does not make changes.
[Notes]
(1) Righteousness: "Discussion".
(2) Reference: Tie.
(3) Nothing: None.
(4) Shin: "Shin".
[Original]
The opposite of the gentleman and the villain:. The villain is not: the big heart is slow and violent, the careful is lewd and leaning, the knowledge is stealing (1) stealing gradually, the foolish is poisonous and chaotic, seeing the reason is redeemed (2) and stubborn, seeing the closed is resentful and dangerous, happy is light and fierce (3), worry is frustrated and intimidating, the general is arrogant and partial, and the poor are abandoned and abandoned (4). It is said: "The gentleman enters twice, and the villain wastes twice." That's right.
【Translation】
A gentleman is the opposite of a villain. When a gentleman expands his benevolence, he will respect heaven and do the right thing, and even a small benevolence will revere propriety and righteousness and exercise moderation. A wise gentleman will be able to penetrate all kinds, and a dull man will be upright and disciplined and conform to the law. If a gentleman is used, he will be respectful and not indulgent, and if he is not used, he will be respectful and tidy. If a gentleman is happy, he will be harmonious and organized, and if he is worried, he will be quiet and tidy up. If a gentleman is prominent, he will implement the literary system and promote it, and if he is poor, he will live a simple life and study the truth in detail. This is not the case with villains, who will be arrogant and irritable when their minds are expanded, and lewd and sideways when their minds are small. The wise of the villain will rob and steal and have a plan, and the dull will be vicious, cruel and chaotic. If the villain is used, he will be happy and arrogant, and if he is not used, he will be resentful and sinister. If you rejoice, you will be frivolous and impatient, and if you worry, you will feel frustrated and timid. If the villain is prominent, he will be proud and sideways, and if he is poor, he will give up and go to humbleness. The ancient book says, "A gentleman will progress in both cases, and a villain will fall in both cases." That's what it means.
[Interpretation]
A gentleman is the opposite of a villain. In different situations, the gentleman will make appropriate responses, showing moral values, which are different from the personal interests of villains.
[Notes]
(1) Grabbing: Seizure.
(2) Redemption: Tong "Yue".
(3) 翾(Xuān):通"懁",急。
(4) 儑(án):人格卑下。
3.7 A gentleman governs, not chaos. He said: Etiquette and righteousness are rule, and incivility and righteousness are chaos. Therefore, the gentleman is also the one who governs propriety and righteousness, and the one who does not govern incivility and righteousness. However, the national chaos will be governed by the law, and it is said: Those who are ruled by the chaos of the country are not ruled by the chaos of the case, and they are ruled by the chaos. Those who are polluted and repaired, it is said that they are not polluted and repaired, and it is easy to repair by decontamination. Therefore, it is necessary to remove chaos rather than control chaos, and to decontaminate rather than repair pollution. In the name of governance, it is still said that the gentleman is to govern and not to be chaotic, and to cultivate but not to be dirty.
[Notes]
(1) Case: through "press", according to.
【Translation】
A gentleman governs the country that should be governed, not the country that is chaotic. Answer: A country that is polite is called a country that should be governed, and a country that violates etiquette is called a country of chaos. And a gentleman is a person who governs etiquette and righteousness, not a person who violates etiquette and righteousness. But if the country is chaotic, will it not be governed? Answer: The state is governed by chaos does not mean to govern according to chaos, but to eliminate chaos and govern it. The purpose of cultivating a person is not to cultivate according to the impurity, but to remove the impurity and cultivate and change it. Therefore, the gentleman is to remove chaos rather than cure chaos, and to remove filth rather than cultivate filth. The name of governance means that the gentleman does governance instead of chaos, and does cultivation instead of filth.
[Interpretation]
Xunzi believes that governing the country is to make the people's lives orderly, which must start with the most fundamental moral cultivation in order to remove the dirt and chaos, rather than just using force to prohibit chaos is called governance.
1. This passage is a bit "winding". Xunzi made the first two judgments based on the basic meanings of "governance" and "chaos". Therefore, when used as a transitive verb, there is a meaning that is to modify an object according to the standard of "governance", that is, the standard of a certain order, so that the object, that is, its subject and object, should be able to enter the "state of order", otherwise, it will cause the so-called "improper collocation" language disease. This is the same reason that only the "standard scale" can be used to identify the accuracy of other scales, and the "standard scale" can be used to check whether there is an error in other rulers, and cannot be substituted for each other. Therefore, Confucius said "father, son, king, minister" (the first word of each group refers to the standard, and is also used as a verb), and does not say "father", "son", etc., and does not need to say "father bad father" and "jun faint". It is according to this reason that Xunzi believes that it should be said that "a gentleman governs", not "a gentleman governs chaos". It should be said that purely from the grammar and the habit of people at that time to use the word "zhi", his request was correct. ——The three sentences derived from "盍 means evil (= what is it)" are explained by him, which means: etiquette and righteousness are obeyed is "governance", and the destruction of etiquette and righteousness is "chaos", and the gentleman is governed by etiquette and righteousness (the word "therefore" in "so the gentleman is ......" is equivalent to "husband"), so it should be said that the gentleman governs, not the gentleman governs chaos. This is like sophistry: the "governance" of "governing etiquette and righteousness" is not the same concept as the "governance" of "governing governance", and he is confused with each other.
2. Of course, Xunzi does not deny that there may be turmoil in the country, and he must "rectify" it at this time. However, he believes that the so-called "treatment" at this time does not mean "to treat according to the standard of chaos" ("case" through "press"), but refers to "remove chaos and then let it achieve treatment" ("be" is "covered" righteousness), which is like a person who has stains on his body to be modified, but not according to the standard of "dirt", but to remove the stains and then decorate. After "then" to a few sentences of "easy to repair", this is what Shen means. That's exactly what I said above. Remove the first few sentences and use this meaning as an argument alone, and there is nothing wrong with this whole paragraph.
3. The ending of the word "therefore" is the real foothold of this passage, and I think it should be translated like this: from this, it can be seen that to go to chaos is not to control chaos, just as decontamination is not to repair pollution; "governance" as a proper name and concept means (equivalent to affirming) that what a gentleman wants to do is to govern rather than to quell chaos, that is, to strive for goodness rather than to remove dirt ("seeking righteousness" for "being", "repairing" has "beauty, goodness" righteousness; the sentence "repairing ......" should be regarded as a "clear word" for "governing ......"). From this, it can be seen that Xunzi objected to the use of the term "rule of chaos" and put forward the slogan of "rule by a gentleman", not just to correct a misnomerical language disease, but to emphatically affirm that a wise ruler cannot wait until the country is in chaos to govern, and must always carry out effective management when there is no chaos, that is, when the country is in the world of governance and the society seems to be very stable, and use the standard of "governance", that is, to use etiquette and righteousness to supervise, measure, and inspect all personnel, in order to find mistakes in time = rudeness, disrespect, Correction of the transgression. This is what he advocates, that is, the "governance of the Tao" that he proposes, so he specifically explains that the main body of this kind of governance is the "gentleman", that is, the "rule of the gentleman". - I'm confident that this passage should be understood in this way, but unfortunately no one has interpreted it that way so far.
4. If my above understanding is correct, then I have two more meanings. (1) Xunzi talked about the rule of a gentleman in this way, which was obviously influenced by Lao Tzu. In "Lao Tzu, Chapter 63", it is said: "For doing nothing, there is nothing to do, and the taste is tasteless; According to my understanding, this means that the first three sentences and nine characters are to teach the monarch to "do, do, and taste" when the country has not yet experienced turmoil (it can be said that the word "yu" is omitted after the three characters), so as to discover any small unstable factors and deal with them in a timely manner to avoid causing turmoil (that is, the so-called "prevention is better than prevention"); the last three sentences are to explain the methods and policies for dealing with the "signs of turmoil": it is necessary to deal with small matters as major matters, treat individual phenomena as general conditions, and use the method of benevolence to calm down the people's grievances. Is it inappropriate to say that Xunzi's "rule of a gentleman" is based on Lao Tzu's "doing nothing, doing nothing, and having no taste"? (2) Judging from Xunzi's explanation of the "rule of a gentleman" in this way, it can be concluded that his political theory, and indeed the entire Confucian political thought, are mainly the "theory of maintaining stability" to protect political power and secure the world, rather than the "revolutionary theory" of making a revolution and seizing the country In other words, it is reformist, and it requires that the specific rules and regulations that are designed, that is, the suggestions and measures at the "operational level", must be acceptable to both the upper rulers and the broad masses of the lower classes, so as to avoid major national turmoil and ensure that society is always moving towards a goal of consensus and fairness.
[Original]
A gentleman is not good at sincerity, and sincerity has nothing else to do. Only benevolence is keeping, and only righteousness is action. Sincerity and benevolence are forms, forms are gods, and gods can be transformed. Sincerity and righteousness are reasonable, reason is clear, and clarity can change. Change is called Tiande. The sky does not speak and people push it up, the earth does not speak and people push it up, and the people look forward to it at all times. The husband has always done this, and even those who are sincere. The gentleman is virtuous, hey (1) However, he is not angry, and he is not angry. Those who are good are the way, if they are not sincere, they are not alone, and if they are not alone, they are not formal, although they are done in their hearts, they are seen in their colors, and out of words, the people are like (2) not obeying them; Heaven and earth are great, and if you are not sincere, you will not be able to transform all things, and if you are insincere, you will not be able to transform all people, and if you are insincere, you will not be able to transform all people, and if you are insincere, you will be sparse, and if you are not sincere, you will be humble. Those who are honest are also guarded by the gentleman, and the foundation of political affairs is only the kind of residence they live in. If you do it, you will gain it, and if you give it up, you will lose it. If you get it, you will be light, and if you are alone, you will be able to do it alone. The material is exhausted, and the long-term relocation is not the opposite, and it will be dissolved.
[Notes]
(1) Hey: Same as "silent".
(2) Young: Yes.
(3) Economy: Done.
【Translation】
A gentleman should cultivate benevolence, there is no better way than sincerity, and there is nothing else to do to be sincere. As long as you keep your benevolence, as long as you practice etiquette and righteousness. Keeping benevolence with a sincere heart will show benevolence, and benevolence will be manifested as wonderful, and divine wonder will nurture all things. A sincere heart practicing etiquette and righteousness will be organized, and if there is order, it will be bright, and if there is light, it will change all things. Change and all things rise in turn, which is called Tiande. The heavens do not speak, but people will exalt the heavens as high and the earth will not speak, and people will exalt the earth as thick, and the four seasons will not speak, and the people know the seasons of the four seasons. These manifestations have a common way, because people have a sincere heart. A gentleman has the ultimate virtue, so he does not speak and others understand, he does not give but others will be close, and he does not get angry but he will be majestic. This is obedience to the mandate of heaven, because a gentleman will be cautious when he is alone. People who are kind and practice the way of heaven will not be cautious if they are not sincere, and they will not show it if they are not cautious. If it is not manifested, although it is intentional in the heart, in the countenance, and in the words, the people will still not follow. Even if you follow, you will definitely have doubts. Heaven and earth are so big, and without sincerity, all things cannot be nurtured. The saints are so wise that if they are not sincere, they will not be able to educate the people. Father and son are so close, and if they are not sincere, they will be estranged. The monarch is so dignified, insincerity will turn into humility. Therefore, sincerity is what a gentleman holds, and it is the foundation of governing political affairs. If you have sincerity, you will gain from practice, and you will lose if you give it up. If you feel sincere through practice, you will be cautious about your personal behavior, and if you are cautious about your personal behavior without giving up, you will be able to complete your practice. When practice is done sincerely, one will be able to give full play to one's talents, and one will be able to leave the bad habits for a long time without returning to the habits of the beginning, and in this way will be able to educate all the peoples.
[Interpretation]
This passage specifically says that a gentleman cultivates his heart, and the most important thing is sincerity. This is the common principle of Confucianism, and the doctrine of the later Song and Ming Dynasty also said this sincerity. Cheng's work is well cultivated, and it can penetrate heaven and humanity, Xunzi has explained it here.
3.8 A gentleman who cleans his body and is in harmony with him, and he who is good at his words and is like others should be in harmony. Therefore, the horse roars and the horse responds, and the cow roars and the cow responds. Therefore, the new bather vibrates his clothes, and the new bather plays his crown, and the love of people is also. Who of them can be swept away by others with his own outpouring of his own?
The word "and" in the first two sentences is equivalent to "then", so the direct meaning of the first sentence is that if a gentleman can clean himself, people with the same interests will cooperate with him, which naturally means that those people will gather under his banner, and the latter sentence can be understood in this way. The first of the two words "therefore" is obviously used to draw out reasons and reasons, so it does not mean "therefore, therefore", but is equivalent to "husband" (which can be translated as "because"). "If you don't know, your potential is also", as far as I can see, there is no translation error, but there is no correct explanation: here "knowledge" and "potential" are opposites, so "knowledge" is the same as "wisdom", which refers to acquired rational cognition, "potential" refers to innate instinct, and "its potential" means that the neighing of cows and horses in this way is out of instinct. This is a metaphorical affirmation that what is said in the first two sentences is not actually a gentleman's characteristic, but an expression of "universal humanity". Therefore, this section is to point out that the actions of a gentleman are based on "human nature." - My explanation must be good, as evidenced by the following: the three sentences drawn from the second word "therefore" are to cite more subtle "instinctive actions" to show that people still have the desire to be recognized by others (people of the same kind), and the "affection" of "human affection" is exactly the meaning of "common feelings, nature, and essence" ("Mencius Tengwen Gong I": "The husband and the thing are not even, and the affection of the thing is also. "The affection of things" should refer to "the nature and essence of all things"), which should echo the "potential" in the previous article. Only in this way did he finally ask rhetorically: Will anyone accept the defilement of others with his own whiteness? - "潐潐": bright and white appearance, "掝掝": turbid and dirty appearance. Note: The instinctive expression of talking about "new bathers" and "new bathers" is not limited to proving that "people want others to respect themselves", but also means that they use the methods of "shaking their clothes" and "playing their crowns" to gain respect, which means that what people respect, that is, "together" and "should" will only be their own kind.
3.9 A gentleman is not good at sincerity, and if he is sincere, there is nothing else to do. Sincerity and benevolence are the form, the form is God, and God can be transformed; sincerity and righteousness are reasonable, reason is clear, and clarity can be changed. Change is called Tiande. The sky does not speak and people push high, the earth does not speak and people push thick, and the people look forward to the four seasons: the husband has always and even his sincerity.
1. The first long sentence is the topic and theme of this section, and the meaning is very clear: a gentleman should first cultivate which virtue should be cultivated, and there is no better choice than choosing honesty ("goodness" is "good" righteousness); because as long as you achieve "sincerity" ("to" and "to"), then you don't have to go directly to benevolence and righteousness through other virtues, that is, with the heart of "sincerity", your actual performance will inevitably reflect benevolence, and it must meet the requirements of righteousness. -- This sentence is generally translated literally, and the result is a misunderstanding: it seems to say that after achieving "sincerity", it is only necessary to strive to "keep benevolence" and "do righteousness". In fact, the relationship between "keeping" and "doing" and "sincerity" here is not superimposed, but that the act of sincerity itself embodies benevolence and righteousness. In addition, some people translate "nourishing the heart" as "cultivating the body and mind", which is a mistranslation: from the following, this "heart" refers specifically and specifically to the "moral heart", that is, it refers to the moral character, because the "heart" has the meaning of "character" ("Han Feizi Guanxing": "Ximen Leopard's nature is urgent, so Peiwei is relieved, Dong Anyu's heart is slow, so Peixian is anxious. "Heart" is obviously used as a synonym for "sex").
2. This long sentence reminds that in Xunzi, morality and virtue self-evidently mean that people's behavior embodies the principle of "benevolence" and "righteousness", and he presupposes this definition of morality as the consensus of society, so he feels that there is no need to demonstrate. I think that this must be the case, which shows that Xunzi has nothing new in the question of what exactly is morality, and he has completely accepted the concept of Confucius, or the traditional concept since Confucius.
3. The following sentences until "Tiande also" are proof of the above assertion. The two terms "sincerity and benevolence" and "sincerity and righteousness" show that my above interpretation of the relationship between "sincerity", "benevolence" and "righteousness" is correct: "sincerity" means "sincerity", that is, treating others with benevolence without selfishness and acting according to the principle of righteousness, that is, it is equivalent to saying "sincerely abiding by benevolence and doing righteousness sincerely", not that there is a "sincerity" that has nothing to do with benevolence and righteousness. If a person is so "sincere", his "benevolence" will be confirmed by his actions, and then, according to the aforementioned law of "the same kind must be compatible", others will believe that he is really a good person ("God" here refers to man's "understanding" of the actions of others), so that they will identify with him and converge with him, and follow him to his goal ("transformation" has the meaning of "reform"). In the same way, the principle of "righteousness" that he advocates is explained by his actions and proved to be justified and rational in reality ("li" here is also a verb because it corresponds to the word "form" in the previous sentence, and it means "to be recognized as reasonable"; because the word "li" has the meaning of "distinction"), he will appear above board ("ming"), and others will not doubt him but "obey him", that is, he will be able to change others and convert them to his ideas ("change"). Whoever can constantly influence and change people in this way can be called "heavenly virtue". ——"Dai" has the meaning of "alternating and turning", and "Xing" has the meaning of "doing", but here, "Daixing" obviously only expresses the meaning of "continuously". "Heavenly virtue" is just a term for "the highest morality", and I don't think there is anything wrong with the translation of "heavenly morality".
4. The last four sentences say that the operation of heaven, earth, and the four seasons are "constant" (regular), and people's expectations of it will not be wrong, so they have won people's trust. This is to add to the situation: we must always "sincerely abide by benevolence" and "sincerely do righteousness", this is the true "sincerity", in order to receive the effect of the above-mentioned "changes". -- The "push" of "pushing up" and "pushing thick" is the meaning of "respecting" and the connotation of "not doubting"; "to" is the same as "to" and "incurring, and attaining" righteousness; the purpose of using three "non-words" in a row is to emphasize: Winning the trust of others is not by confession, but by one's own actual performance, and people will not be disappointed. As for the word "husband" at the end of the sentence, I have not seen anyone explain it, so I have to take a risk: "husband" can also be used as a demonstrative pronoun (equivalent to "that", "this"), so the words "husband" and "this" are used together to play the role of "umbrella word", which is equivalent to "all of them" today, and can be preceded by a comma. The same can be said of the word "husband" in the next verse.
3.12 There are those who are generalists, there are those who are officials, there are those who are straight, there are those who are nobles, and there are those who are villains. The upper can respect the king, the lower can love the people, and the things should be answered, and the matter will be distinguished: if it is, it can be described as a general. Not less than in the dark, not in the same way as the disease, divided in the middle, not to harm privately: if it is, it can be described as a public servant. The strength of the body, although the upper does not know, do not disobey the king, the shortness of the body, although the upper does not know, do not take reward, the length is not decorated, with self-exhaustion: if so, it can be described as a straight man. Vulgar words must be believed, mediocre deeds must be cautious, fear the law and customs and dare not be unique: if so, it can be described as a gentleman. Words are impermanent, deeds are impermanent, mercenary, and all-encompassing: if so, then it can be described as a villain.
1. This paragraph is divided into five levels according to the level of virtue, and the name and definition of each are given, which is easy to understand, but it should be noted: (1) "Things should be dealt with, and things should be argued" means that "things can be dealt with when they come, and problems will be dealt with when they occur": the word "thing" can be used to refer to people, things, and things in ancient times ("Zuo Chuan: Zhaogong 28 Years": "And the death of three generations, the abolition of the common son, are all things", in which the word "thing" refers to people); The doctor is the official to defend the matter, and the official is responsible for the duty". (2) The words "than", "darker", "same" and "sick" in the definition of "public servant" should be translated as "collusion", "blindness", "pandering" and "criticism" in turn; "Divide in the middle" means that "personnel disputes are involved"; The "harm" of "harm" is the meaning of "hindering". (3) When talking about "straight man", the "contradiction" is to conceal righteousness, the "body" is equivalent to "self", and the "self-exhaustion" means to be satisfied with the true situation, that is, this "feeling" means "the truth". (4) The following "mediocre words" and "mediocre deeds" refer to ordinary and ordinary words and deeds, and "faith" means "to be trustworthy"; Fear of law and customs and dare not be unique", which can be translated as "for fear of violating laws and regulations, always choose the most common way to do things, and dare not show their uniqueness at all": the word "flow" has the meaning of "seeking, choosing" ("Poetry, Zhounan, Guan Ju": "Jagged vegetables, left and right. Mao Chuan: "Flow, begging." The word "to" in this sentence is a verb, which means "to do, to engage". (5) "Words are impermanent, and deeds are impermanent" does not mean that sometimes they are trustworthy and loyal, but they use two sentences together to express the meaning of "words and deeds are not fixed", so the next thing is to say "as long as it is profitable, it is desperate": the word "only" is equivalent to "just because".
2. Obviously, here is a dichotomy of all those who can be morally evaluated: those who lack virtue are villains, and the rest are called "scholars", and then according to the level of morality, "scholars" are divided into four levels. Although such a concept of "scholar" is the opposite of "villain" (the two are completely different in extension), it is obvious that they are not both gentlemen. So, who exactly is the "gentleman" in the book "Xunzi"? It seems that it is not very clear, and it is not clear whether we do not understand him and therefore do not know, or whether Xunzi's own thoughts are not clear enough to explain it clearly. I think that in the study of Xunxue, we must first clarify this last point.
3.13 The public is bright, the partial is dark, the end is good, the deception is plugged, the integrity is the god, and the boast is confused. These six living people, the gentleman is cautious, and Yu and Ji are divided.
These sentences are out of context. The meaning is clear, I don't need to explain it, but I just point out one point: the "god" of "honesty gives birth to God" is the "god" mentioned in the sentence "sincerity and benevolence are forms, forms are gods, and gods can be transformed" in the ninth section of the previous text, and this sentence is the "compressed conclusion" of the first two sentences there, and some people translate this "god" as "god", which is quite inappropriate.
3.14 The right to choose between desire and evil: When you see what you want, you must consider what you want and what you hate, and when you see what you can benefit, you must consider what you can do harm. If so, it is often not lost. The troubles of mortals are also harmful: those who see their desires do not care about their hatefulness, and those who see their benefits do not care about their harmfulness. If you move, you will fall, and if you do, you will be humiliated. It is a problem of partial injury.
[Notes]
(1) Weight: Trade-off.
(2) 孰: Same as "ripening".
【Translation】
The trade-off between pursuit and disgust, striving for and giving up, is as follows: when you see something you want to pursue, you must think about whether there is anything disgusting about it. When we see something that is beneficial, we must think before and after whether it is harmful or not. Weigh both at the same time, think it over before you decide to pursue or loathe, fight for or give up. In this way, you will not always get caught up in materialistic desires. The scourge of ordinary people lies in the side and hurts. See what you want to pursue, and don't think about what you hate about it. See what is good and do not think about its harm. Therefore, if there is activity, it must be lost, and if there is action, it must be humiliated, and this is the scourge of hemilateral injury.
[Interpretation]
This is to summarize the choice and trade-off of a gentleman's words and deeds, weigh right and wrong, and when it is manifested in the objective world, it is necessary to think carefully so as not to be biased.
There is no need to explain this passage, but you only need to pay attention to these two points to understand it all: here, "evil" is the opposite of "desire" and refers to the reason for "giving up"; "partial" refers to only one aspect of the "both" mentioned above, that is, the meaning of "one-sidedness"; "which" is the same as "familiar". - If the word "injury" in the two sentences "mortal suffering, partial injury" and "is the suffering of partial injury", if they are both understood as "harm" or "harm", although it can also be explained, but it has to make a big detour, which is very awkward from a grammatical point of view, and if it is interpreted as the meaning of "cause", it will be very smooth, and it is more in line with the needs of content and logic. Therefore, I simply assume that this "injury" is the righteousness of "making" and "making". The basis of my admonition is: "injury" leads to "strong" ("Xunzi Music Theory": "Bringing a baby to sing in the ranks, making people's hearts sad", this "injury" word should be read "strong"). And "strong" is used as a transitive verb, which is naturally "to make...... The meaning of "growth" and "cause".
3.15 I am also evil to those who are evil, and those who are rich and noble are proud, and those who are poor and lowly are to seek softness: the love of right and wrong is also the love of the people, and the traitor will steal the name of the world, and the danger is great. Therefore, it is said: "It is better to steal a name than to steal goods." "Tian Zhong and Shi are not as good as thieves.
1. It should be noted in this passage that the first three sentences are used as the subject together, and then the word "yes" is used to refer to the judgment below: This is not the feelings of the benevolent, but the practice of treacherous and evil people who use to deceive the world and steal their reputation when the society is dark, and their practice is really insidious and evil. - The "class" of "like pride" is equivalent to "all", and "seeking softness" can be translated as "blindly appeased" ("seeking softness" and "class pride" are opposites, and "seeking" is an adverbial for "softness"); "It's a big deal" is a direct comment on the previous sentence, which seems to be a linguistic problem in modern Chinese, so my translation adds its subject.
2. The names of the two people in the last sentence are briefly annotated in this book, so I will copy them: "Tian Zhong: also known as Chen Zhongzi, a native of Qi during the Warring States Period, his brother was an official in Qi State, he thought that his brother's Lu was an unrighteous Lu, and his brother's room was an unrighteous room, so he left his brother to live alone and did not eat his brother, so he was known for being honest and noble. Shi : The word fish, so also called Shi Yu, the Spring and Autumn Period Wei Guo doctor, once persuaded Wei Linggong to dismiss Mi Zifang, when he was dying, told his son not to be buried, to the corpse of Linggong to be loyal, Confucius praised him for his integrity. Xunzi thinks that these two people are actually thieves who deceive the world and steal their reputation, and they are not as good as thieves who rob property. It shows that he does not always take the right and wrong of Confucius as right and wrong. Since specific people are involved here, what is important is, of course, the facts, that is, whether or not these two people are "traitors" who deceive the world and steal their fame must be corroborated by their other manifestations, but I think the general assertion expressed in the first few sentences is not only good, but also very profound. Generally hateful, condemning the rich and noble, sympathizing with and supporting the poor, it seems that the rich and the poor are inherently sinful, and the poor and the lowly themselves are the initial motive for all the virtues and achievements of mankind; this is not only a malicious provocation, but also an attempt to incite the poor and lowly to rise up and rebel against the rich and noble and at the same time to make profits from it, so it is indeed the theory of "rebellion is justified" of "traitors"; in theory, this is even more impractical and completely violates the law of human development: Let me ask, isn't the development of mankind from poverty to wealth? Isn't it the fundamental pursuit of every individual to hope to shake off poverty and achieve prosperity? In what era and in which place is it not the poor and lowly who are looking up to the rich and noble? In this case, is it not "anti-human" to propagate that "the rich and noble will be proud, and the poor and lowly will seek softness"? What a simple and clear truth is this? What a regrettable and clear truth that really needs to be explored is that this anti-human theory has existed and gone crazy in our country for several decades.