7.1 "The gate of Zhongni, the five-foot erection, is ashamed to be called the fifth uncle, what is it?" said: "However, he is ashamed to be called." Qi Huan, the prosperous of the five uncles, the former is to kill the brother and fight for the country, the insiders are the aunt, sister, sister of the seven people who do not marry, in the boudoir, the pleasure, extravagance, to the Qi division of the service is insufficient; foreign affairs are deceitful, raiding, and the country is thirty-five. If his deeds are dangerous and lewd, then he is enough to be called the door of a great gentleman?"
There should be a word "person" after the word "door" in the first sentence, because "five-foot vertical" should be the same as "door person". "Wubo" refers to the "Spring and Autumn Five Ba" (the word "Bo" is pronounced "Ba"), that is, the Duke of Qi Huan, the Duke of Song Xiang, the Duke of Wen of Jin, the Duke of Qin Mu, and the King of Chu Zhuang (the latter two also have another saying), so this first sentence is asked from someone's mouth: Zhongni (i.e., Confucius), a boy who is five feet tall, all said that he was ashamed to praise the five tyrants, which is why ?—— added such a definite phrase as "five feet", in order to illustrate: this is still a young child! Note: At that time, the five feet were about 120 centimeters, and "Zhuzi" was "Tongzi" ；“ The "hu" of "hu" is "yu", and "yu" has praise and righteousness.
To understand the answer, you need to have some historical knowledge, but if it's a long story, I'll translate it first, and then explain it: yes, because the five tyrants are really not commendable. Take Qi Huan Gong as an example, he is the most prestigious of the five tyrants, but looking at his past, he actually killed his elder brother in order to compete for state power; look at his family, there are seven of his aunts, sisters, and younger sisters who are not married, and he often indulges in pleasure and extravagance in the palace gate, and it is not enough to maintain it with half of Qi's taxes; and then take foreign relations as an example, he deceived the State of Di, attacked the State of Ju, and annexed as many as 35 countries. What he did was so sinister, dirty, debauched and extravagant! It can be seen that he did not deserve to be praised by the disciples of the great Confucian saint in the first place. - "Killing his brother and fighting for the country" refers to: In 686 BC, there was a civil strife in the Qi State, Guan Zhong and Zhao Hu Feng Gongzi were separated from the Benlu State, Bao Shuya Feng Gongzi Xiaobai (that is, the later Duke of Qi Huan) went out of the Benju State, and the Duke of Qi Xiang (the father of the Duke of Huan) was killed; "Ordinary music" refers to great happiness: the word "general" also has the meaning of "happiness"; "luxury" means too luxurious: "Tai" passes "Tai" and "Tai", which is excessively meaningful; the "deeds" in the sentence "if they are dangerous and obscene" should be an inversion of "act", and "if yes" is equivalent to "like this", and the former word "also" only plays Teton.
7.2 "If you don't die, you are a tyrant, why not?" He said: "If you don't die, Fu Qihuan has the great festival of the world, and who can die of the husband? Forget his anger, forget his anger, and then he thought that he was the middle father: it is the great decision of the world. He is the middle father, and the noble relatives dare to be jealous; with the high and the country's position, and the ministers of this dynasty dare to be evil; with the book club of three hundred, and the rich Mo dare to distance themselves; the noble and the lowly, the rank and rank, all from the Huan Gong and the noble respect: it is the world's great festival. If the princes have one section, then they can die, and if the Duke of Huan has all of them, how can the husband die? ”
This dialogue is extremely important, and it shows the fundamental criteria for Xunzi and Confucianism to evaluate historical figures, which should be well understood.
The question is: Huan Gong behaved like this, the Qi State was not destroyed, and he became the overlord, why did ?—— this question is really sharp, it can be said that "straight to the point". The word "nai" in "naiba" is an unexpected tone, which is equivalent to "unexpectedly" and "unexpectedly".
The text of the answer is not difficult to understand, but it is worth playing, so I will not translate but only make a comment: "Yuhu" is the same as "woohoo"; "Dajie", here does not refer to the moral character, but refers to the factors that have a decisive effect on the rise and fall of the country, this factor can be more than one, so the following is specifically listed three: (1) First, Huan Gong "suddenly saw that Guan Zhongzhi's ability is enough to support the country" ("can" is the meaning of "ability", and "trusting the country" means entrusting the country to him to manage). This is a factor that belongs to the field of cognition and insight, so it is called "the great knowledge of the world". I think that since it is used to write "see", it is most likely to mean "calmly" ("倓" and "tan" are homophonic), because the original meaning of "tan" means flat, that is, there is no obstacle, and it is used to modify "see", which naturally means "clear", so that "seeing clearly" is equivalent to "seeing clearly" and "seeing very clearly". (2) The second is to make the "great decision of the world" (this "decision" is a decision and a decisive righteousness) for Guan Zhong. To understand this sentence, we need to understand a historical situation: Guan Zhong once served Gongzi of Duke Huan's brother Gongzi to get out of Benlu State, and then helped Gongzi Jie to compete for the throne with Duke Huan, after Gongzi Jie failed and was killed, he also wanted to murder Duke Huan, therefore, Duke Huan was originally very angry with Guan Zhong and regarded him as a great enemy. So this sentence is to say that once Duke Huan is safe and out of danger, he will no longer be angry, forget hatred, not only did not kill the enemy Guan Zhong, but made him the biggest official in the Qi State, gave the best treatment, and even privileges, and was honored as "Zhong Father". Therefore, this sentence is a summary of historical facts, according to which it shows that Huan Gong has a big mind and a large atmosphere, and in order to achieve great things, he can repay great grievances with great virtue. For individuals, this is indeed a "great decision in the world". (3) From "standing as the middle father" to "respecting him without obeying Duke Huan", it is said that Duke Huan also gave Guan Zhong a lot of great privileges, so that his status is higher than all the nobles of Qi State, and he has great authority in Qi State. This "great festival" is juxtaposed with the aforementioned "great knowledge" and "great decision", so it should be translated as "one of the great festivals" or "a kind of great festival".
The last few sentences are a return to echo the general answer to the question made earlier, saying that "if the princes have a section like this, then they can die", which emphasizes the great value of having insight (that is, having the wisdom of knowing people and discovering talents), having the means (that is, understanding and implementing the principle of "if you can't bear it a little", and daring to delegate power to your subordinates, these three are extremely high value to the supreme ruler; , not only answered the question, but also expressed a high evaluation of Huan Gong, so at the end of the sentence added: "Its hegemony, Yizai! It can be translated as: It is very appropriate for him to be the overlord of the vassal states! This is not his luck, but there is an inevitability. - Xunzi commented on Huan Gong, which shows that his insight is also the uniqueness of the talent concept. At that time, talent not only means to understand the general righteousness, but also to understand the objective law, and the talent and the objective law are two and one, so it is said that "not luck, but also number": "luck" is luck, is accidental; "number" is the law, inevitability: "Tianlun" said, "Those who are determined to be in the four times, have seen the number of people who can do things." ”
7.3 "But what is the gate of Zhongni, the five-foot erection, who is ashamed to call the five uncles?" said: "However, he is not the political religion, nor is he the highest, nor is he the scholar of the law, nor is he the heart of convincing the people; He is also the one who makes the decoration and fight, and the one who makes the difference according to benevolence, and the hero of the villain, and he is enough to be called the door of the great gentleman?"
This set of questions and answers goes to a second layer: according to the above, Qi Huan Gong is a small section is not good and the big section is excellent, so he will never lose the country, and should be, must be the overlord, even so, it should be a universally respected historical figure,—— inference to this point, the questioner remembered his original question, found a contradiction, so he moved that question out again. Note that the "yet" he said at the beginning, I mean it is best to pronounce it as "yet, and ......": the word "yet" indicates that I agree with the other party's statement, and also has the tone of "since this is the case", and then uses the word "and" as a twist (the single word "and" also has the meaning of "but, but"). This shows the logic and argumentative nature of the book "Xunzi".
The answer was beyond my expectations: instead of criticizing the "vertical son" for being naïve and lacking political acumen and awareness of the overall situation, on the contrary, he blamed Qi Huan Gong in many ways, and finally attributed him to the "masterpiece of the villain" who "fights with concessions and makes profits according to benevolence". ——The three sentences of "non-political religion, non-Zhilonggao, non-Qiwen and science" mean that Huan Gong did not regard political education as the foundation of the country, so he did not reach the highest political realm and did not establish a sound etiquette system ("zhi" through "to", "qi" through "extreme"; "Longgao" refers to the highest political realm, and "liberal arts" refers to a perfect etiquette system).
Xunzi replied like this, undoubtedly because he regarded the "heart of convincing" as more important, and Duke Huan did not rely on the heart of convincing people, but won with "deceitful heart", so he thought that morally speaking, he was not a person worthy of respect and imitation, and he presupposed, and he presupposed, "Pi Gu is enough to be called the door of the great gentleman?" - "Township strategy, judging labor, animal accumulation, and cultivating the fight and can reverse its enemy" is a noun character structure, which can be translated as: a person who pays attention to methods and strategies, pays attention to work and leisure, Accumulation of wealth and increased combat readiness, so that it is possible to subvert the enemy's people.
I would like to make three points about this. (1) Here, Xunzi does not exactly evaluate Huan Gong according to Confucius's point of view. I can't help but remember Confucius's evaluation of Guan Zhong: "The Guan family has three returns, and the official affairs are not taken, so how can you be thrifty?" Bangjun is the good of the two monarchs, there is anti-kun, and the Guan family also has anti-kun. Guan Shi knows etiquette, who does not know etiquette?" ("Analects of the Eight Hundred") At the same time, he said: "Huan Gong Jiuhe is a candidate, not a military chariot, but also the power of Guan Zhong." Such as its benevolence, such as its benevolence. (In the Analects of Confucius, in particular, when Zigong asked him: "Those who are not benevolent in charge of Zhong and Gong Huan kill Gongzi are entangled, and they can't die, and they are the same.") His answer was: "Guan Zhong Xianghuan Gong, dominate the candidates, and the people will receive it now." Microtubule Zhong, I wear the left side of the hair. According to these records, Confucius asked people to remember, respect, and praise Guan Zhong as a "benevolent person", that is, he did not exclude Guan Zhong from the list of admirable moral greats because he was "not convinced" and relied on "deceit to win"; it can be seen that Confucius advocated that when evaluating historical figures, his contribution to the country, the people, and society should be put first. If Xunzi inherited this view of Confucius, he would criticize the "five-foot vertical son", and he would definitely be the Duke of Qi Huan.
(2) Xunzi's evaluation of Qi Huan Gong is closer to Mencius's view. Mencius said: "The five hegemons, the sinners of the three kings...... Therefore, the Son of Heaven fought but did not fight, and the princes did not fight. The five hegemons, those who hug the princes to destroy the princes. Therefore, it is said that the five hegemons are also the sinners of the three kings. The meaning of this statement is that the politics of the Three Kings period is the best, it is the politics of the royal road, and the five hegemons are hegemonic politics, so it is a betrayal of the "Three Kings" (the "sinners" he said here are equivalent to "betrayers"), which is a kind of "historical regression". For those who engage in historical regression, people naturally should not and will not miss, respect, and praise him, so Mencius's views are the same as Xunzi's.
(3) This involves many big and deep theoretical issues in ethics and historical science, and the understanding of the academic circles is also inconsistent, so I will only say a few more words: Confucius values morality, that is, the heart, purpose, and motive, and Huan Gong focuses on merit, effect, and interests, and does not ask whether it meets the moral requirements of the times. This shows that Confucianism is a conservative and stable theory that conforms to the existing moral norms and lacks a reform viewpoint, while the Legalist line opened up by Huan Gong and Guan Zhong ignores the existing moral principles and focuses on utilitarianism, that is, it believes that "all actions conducive to meritorious deeds are moral," so the two are opposed. It is conceivable that in the long run, Legalism will surely win if it is correct, and in the short term, Confucianism will win more popularity. Therefore, it is said that evil is the driving force of history, and revolutionary behavior will inevitably manifest itself as "rebellion" in the initial stage, and will be criticized as immorality, a "ruffian movement".
7.4 "The other king is not: the virtuous can save the unworthy, the strong can be forgiven and the weak, and the battle will be able to destroy and be ashamed to fight with him; Therefore, the punishment of the holy king is also, Qi Province: King Wen is the fourth, King Wu is the second, and the Duke of Zhou is the king of Cheng. Therefore, how can the Tao not work? King Wen Zai, a hundred miles of land and the world is one; Therefore, if you make good use of it, the users of a hundred miles will be independent, and if you don't make good use of it, you will be a servant of the people for six thousand miles. Therefore, the Lord of the people does not practice the Tao and has a wide range of power, which is why it is dangerous. ”
1. This section is a further reason to say that those who "win by deceit rather than convincing others" are not worthy of respect, to the effect that they should absolutely only follow the road of convincing others, that is, insisting on the royal road and not being overbearing, and can also achieve the goal of preserving the country and even unifying the world. The implication of the unspoken is that whoever is overbearing is because he does not have the sincerity to solve the problem with propriety and righteousness, which means that he is not a benevolent person, and he certainly does not deserve to be praised by Confucius, who is based on benevolence and righteousness. The specific content of this section is only to enumerate the character and deeds of those who win by morality, and only talk about the civil, military, and Zhou dukes, because the two generations of this family are the representatives and symbols of those who win with the heart of convincing, that is, the king of the world. -- It is one of the basic characteristics of the writings of ancient Chinese thinkers to only talk about the facts, so that the reader can draw the conclusions he presupposes from the facts and understand the ideas he wants to expound and inculcate.
2. The first sentence says "the other king is not", which is to affirm that the "king" as the opposite of the "overlord" is different from the overlord represented by Qi Huan Gong. - The two "to" are borrowed as "to"; The "rescue" of "saving the unshy" is the righteousness of "aid" ("Poetry, Shaofeng, Gu Feng": "Where the people are mourning, crawl to save them. The first two "zhi" characters refer to the opposing side in battle; "the world is written to show the world, and the tyrannical state is safe and self-reliant" means that as long as they send a proclamation to the world in a very literary manner, the monarch of the "tyrannical state" will automatically come to naturalize (the word "commission" has a beautiful and euphemistic meaning; "tyrannical" should refer to the tyrannical state, but here it is used to refer to the monarch of those countries; "and" is equivalent to "then", "an" here is a mood particle, and it also contains "thus" The word "person" is used to indicate that the sentence is a conditional clause, so the word "have" should be read as "if there is".
3. The few sentences sandwiched between the two words "therefore" are an inference and impression drawn from the previous sentence, which is not directly related to the main purpose of the discussion, and can be put in parentheses ("Qi Province" can be translated as "really very little": "Qi" is "extreme", and "province" means to reduce), so the specific data of Wen, Wu, and Zhou Gong as to Cheng Wang's killing of the "tyrannical country" are listed later. These data are indeed based on literature, and they are recorded in the "Historical Records". So far, it has been proved that it is completely possible to achieve the goal of unifying the world by using the method of "deceitful heart" and using the method of "convincing people's heart", so we conclude here: "Isn't the way of the old way?" The word "way" refers to the royal way, the way of propriety and righteousness; "can't it be done" should be translated as: "Isn't it also feasible?" This is because the overlords do not understand or believe that they can also win the world by using the "royal way." At this point, the discussion could have ended, and then many sentences were said in order to make the argument more fully and forcefully, and more vividly and heartyly. - "Zhou Gong's death" means that Zhou Gong has completed the cause of "king of the world". The word "安以" is mostly regarded as a derivative text, and I think it is more likely to be a mistake of "安矣", or "to" borrowed as "矣". The comparison between King Wen and Ji and 纣 is to show that "Dao" is the only condition for winning the world and protecting the world, and the last few sentences clearly point out this point: the "zhi" of the two "uses" both refer to the "Dao"; "雠人" is "enemy", which refers to the king of Chu Huai who was trapped and died in Qin, and his son King Chu Qingxiang was subject to Qin, so the king of Chu must regard Qin as his enemy.
7.7 The art of the world: If you are the ruler of things, you will be successful, and if you think that benevolence is holy. Lilong and not two, and then respectful first, faithful to rule, prudent to do, dignified to guard, poor from it, and strong to reaffirm it. Although you don't know, you don't have a heart of resentment; although your merit is very great, you don't have the color of virtue; you want to do more work, and you love and respect tirelessly. If so, then there is often no inconvenience: to do things will be passed, to be benevolent will be holy, and the husband is the world's practice.
The main point of reading this passage is to clarify its structure, that is, the author's thoughts. I think the first three sentences are the commander-in-chief, which means: If there is a way to deal with the world "under heaven", then it should be: used to serve the monarch, it will make you smooth and accessible everywhere, and used to guide you, it will make you never worry-free and can be called a saint. -- "Traveling to the world" should be the modification and compression of "can be done in the world", so it means "can be used anywhere"; the word "zhi" is omitted after the two words "to"; it is generally believed that the "benevolence" of "taking it as benevolence" is the same as "people", and I think that this "benevolence" can also be interpreted as "doing benevolence", or "showing benevolence", so this understanding may be more the original meaning of the collaborators.
Since the first three sentences have the above meaning, the following words are developed under the unspecified assumption that "if such a world journey exists", that is, starting from the fourth sentence (the "Lilong" sentence), it is in response to this assumption, saying: Then act on this method at once, and do not hesitate half-heartedly...... ("Long" is to promote righteousness, and "Er" is to doubt and hesitate). - Note: "then" here does not mean chronological order, but logically, although it can also be translated as "from here" and "henceforth", the six "zhi" sentences it leads from are generally explained how to "long" it, that is, the word "zhi" refers to "the art of the world" ("respectful first" can be understood as "respectful first", but it is believed that "to" is a verbal particle here, which is equivalent to "earth" today, which seems to be better; the other sentences are understood in this way); "first" originally refers to "ancestors" and "unification" It refers to the chief, and when used as a verb, it means "to reveal" and "to honor" respectively, and the last two sentences can be translated as: obey it when you are poor and poor, and call it again and again in your heart.
The first three complex sentences of "although you don't know" are not a general statement of how to "extend" it, but an example of what kind of specific practice is used to actually embody it. Since there is no related word, this statement is not clear from the previous text, so it reads abruptly, and the translation should be translated with the necessary "technical treatment", such as adding the word "therefore". ——The first two are conditional compound sentences, in which the word "although" means "even"; the word "gong" is omitted after "do not know"; the "var" of "var" is to boast of righteousness, and "de" should be translated as merit; and the latter are two juxtaposed imperative sentences ("provincial seeking" and "multi-merit" are both verb-object structures), which are to say: to ask less of the monarch, to make more meritorious contributions to him, but also to love and respect him consistently and tirelessly.
Judging from the conclusion drawn from "such as this", Xunzi not only thinks that this kind of "world travel technique" actually exists, but also that he is promoting and peddling this "technique". He only talked about "the king of things will be passed", and did not mention a word about the promise that "if you think you are benevolent, you will be holy", which is a bit like a "river walker" who sells some kind of plaster while playing magic tricks on the streets of the city. Judging from the specific operation method he gave an example, the "technique of doing things under heaven" that he peddled can indeed receive the effect of "taking things to the king must be through", but this inevitably reminds people of the words that people who walk the rivers and lakes often say: if there is a "disability", you should review whether you have achieved "love and respect" for the monarch, and you must not have other ideas. - Therefore, I don't feel that this passage is like the meaning of Xunzi.
7.8 Less things are long, cheap things are expensive, and not good things are virtuous, which is the common meaning of the world. Some people are not on people, but ashamed of people: it is the heart of a traitor. Zhi is inevitably treacherous, and the line is inevitably treacherous, and seeking the name of a gentleman and a saint is to refute it, which is still lying in the sky and soaking the sky, saving the scriptures and leading its feet. Therefore, when a gentleman is in charge, when he is extended, when he is extended, he is also extended.
The meaning of these words has been said elsewhere. This can quite show that Xunzi has the concept of "everything that is inevitable is reasonable" in his heart. Young people wait for the elderly, people with low status wait for people with high power, and people with poor ability wait for people with strong ability, this is not only a universal fact, but also does have an objective inevitability...... provide services", then this is undoubtedly the "general meaning of the world", because the word "general meaning", that is, the facts and phenomena that make you think of it, will also include "things" such as "parents and adults waiting for children".
The problem is that this "waiting" ("thing") is actually emotional, especially here in the Chinese. "No one is born to serve people" and "people go to high places, and water flows to low places" is already the creed of the Chinese, that is, it is also regarded as "the general righteousness of the world", and it is a greater "general righteousness", and its meaning, to put it bluntly, is: no one wants to be a person who waits for others, and everyone wants to be a person who is waited for by others. Therefore, for Xunzi to denounce people who are "not above people, but ashamed to be inferior to others" as "traitors", thinking that their desire to become gentlemen and saints is completely wishful thinking, just like lying on the ground and licking the sky ("pi" through "example", "咶" through "licking"), and wanting to save the hanged person but pulling his feet ("jing", self-hanging; "leading", pulling also), not only must the goal be achieved, but the farther away from the goal ("yu" tong "more"), at least the criticism should be one-sided, that is, it does not take into account that there is another one" Bigger, "right?
However, judging from the last two sentences, the above criticism of Xunzi may not be appropriate, that is, Xunzi may be misunderstood and wronged. The translation of these two sentences is as follows: "Therefore, a gentleman submits to patience when the situation requires him to submit to patience, and exerts ambition when the situation allows him to exert his ambitions" ("shi" has the meaning of "timely", and "yi" means to bend and give in, and here it is obvious that "the person" is regarded as "e", and to be a person who is served by others is "stretch"), at least the meaning is translated correctly. It turns out that Xunzi has come to such a conclusion from what he has identified as "the general meaning of the world"! This shows that his above remarks do not contain the meaning of "since the matter is over, then we must accept our fate, and we must be at ease to the end." On the contrary, he believed that this kind of "waiting relationship" between people could be changed, and the waiter could get rid of the low position of "servant" by improving his own quality. It can be seen that what he means is only: when people are in a disadvantaged position, they must admit the inevitability embodied in this state, analyze the causes, and not blindly complain about the heavens and fantasies to be changed. What's wrong with this? Isn't it profound to incorporate this meaning into the theory of social division of labor? Isn't it inexhaustible to regard this as a kind of wisdom in life?—— in the past, we were accustomed to using the "class viewpoint" and the "class analysis method" To discuss the ideological views involved in this passage, today I would like to say: That is not completely unreasonable, it is not wrong to say that Xunzi is a thinker of the ruling class, the problem is that the criticism is too absolute, and it is not allowed to make such an analysis as I mentioned above; it would be nice if this kind of analysis was also allowed to exist, so that people can independently and freely choose and accept a certain analysis and conclusion, instead of making a certain conclusion the only correct point of view and then instilling it in people and actually imposing it on others. Another sentence: Xunzi's era seems to allow different points of view to exist, therefore, what he said must be the truth, that is, the views he preaches must be the conclusion of his own thinking, so he himself must believe, in this regard, he is much greater and happier than his descendants more than 2,000 years later.