Believe in learning, keep the way of death and goodness.
- Kong Qiu
Blue, taken from blue and blue from blue; ice, water is cold from water.
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The book "Analects" is an important source of ancient Chinese Confucian culture, and many of our moral ethics, life interests and spiritual heritage today have a genetic inheritance relationship with it. In enhancing and practicing cultural self-confidence, it is necessary to explore the essence of cultural genes, know the meaning of life that we Chinese, what our life interests and personality ideals are, and what it means to be a Chinese.
The things of life are nothing more than being a person and doing things, and doing things must be based on the basis and premise of being a person. In Confucius's thought, being human is the most fundamental cause and the greatest cause.
In the cause of life, there is not only a spiritual world: for the sake of benevolence, the task is heavy and the road is long, the joy is tireless, and the desire cannot be stopped; there is also a world of merit: pushing oneself and others, establishing people, giving alms to the masses, counselors and education.
In constructing his own two worlds, Confucius had a clear and decisive ideological proposition. This idea is contained in the Analects of Tabor, which reads:
"Believe in learning, keep the way of death and goodness." Dangerous states do not enter, and chaotic states do not live. If there is a way in the world, it is seen, and if there is no way, it is hidden. The state has a way, the poor and the lowly, and the shame is also; the state has no way, the rich and noble, the shame also. ”
In different situations in life, "believing in learning, keeping the way of death and goodness" is a lifelong perseverance and a lifelong unswerving cause.
<h1 class="pgc-h-decimal" data-index="01" data-track="53" > one of the same people's unchanging persistence: "faith in learning". </h1>
"Faithfulness to learning", as a lifelong insistence, is to regard learning as a major event in life values, and to establish it as a belief and firm belief in life. "Self-Evident Sincerity" ("Zhongyong"), as a path of dedication to life and the realization of self-worth, is to learn to be wise and achieve the sincerity of the holy light.
Adhering to the great life belief of "believing in learning" is to transform oneself through continuous and in-depth study, and then achieve lofty spiritual pursuits; it is to change others, improve society, and realize the ideal of the royal road through rich and penetrating learning.
Everyone is possible in learning; the right to learn is available to everyone, and no one else can deprive them. Through learning, we can transform ourselves, accumulate virtue, improve ourselves, and construct our own full and self-sufficient spiritual world.
If you do not believe in the Word, you cannot learn. "Virtue" ("Moderation") can only be "Taoist learning". To be "determined to learn" ("Analects and Commentaries") and to be eager to learn, it is necessary to be "determined to learn" ("Analects for Government"). If you believe in the Tao and do not learn well, you may not believe it. "Aspiration to the Tao" is a kind of life value, and "firm faith" lies in strengthening this life value.
Confucius told us with his own learning experience that "aspiring to learn" should have a conscious cognition and establish a firm attitude of eagerness to learn. For life, learning must become a life belief, a person's value belief. "Faithfulness to learning" lies in establishing and implementing this belief and belief. "Learning without getting tired" (Analects of Shu Er) and "being angry and forgetting to eat, happy to forget worries, not knowing that old age is coming" are practicing this value belief and belief.
"Faith in learning" must be based on a clear understanding of the meaning and function of learning in life. Learning can be the self-consciousness of human nature, can enhance skills, can cultivate human sentiments, can master the ability to govern the country and the world, and can establish the spiritual world and merit realm of the inner saint and the outer king.
Learning is the main path for people to expand their own quality and an important basis for improving their ability. Just like "whistling in the wind, the sound is not added to the disease and the hearers are many; the people who climb the hill and move, the arms are not lengthened and the one who sees is far away" ("Saying The Original Jianben"), blindly meditating in the shadows is not as fast as learning, and simple body experience is not as good as erudition.
In inheriting Confucius's idea of "learning and learning from time to time, but also saying what you say" (Analects of Shuer), Xunzi has a sophisticated theory of thought. Just like "blue, taken from blue and blue than blue; ice, water is cold to water" (Persuasion), if life is to excel, you must "learn no more". Only when everyone is "knowledgeable and self-conscious" can they "know and act without fault" and become a gentleman.
One of the early Confucian beliefs in life was that "those who can work with people all day long and tirelessly can only learn!" For people, the body is not enough for self-beauty, the courage is not enough for invincibility, the family name is not enough for self-esteem, and diligent study is OK, meritorious achievements, "hear the four directions and show the princes", the world is as noble as the emperor, the merit of the descendants.
In terms of the beliefs and beliefs of learning, based on the value of life that "seeing people can not be unadorned" and not decorating is unreasonable and disrespectful, it is inherently "people cannot fail to learn". This is because "those who are far away and have light are also ornamented; those who are near and beyond the light are also learned." If you don't learn, you can't be unreasonable and can't be decorated, you can't stand between heaven and earth, you can't be polite and polite, and you can become a gentleman.
<h1 class="pgc-h-decimal" data-index="02" data-track="52" > lifelong career: "keeping the way of death". </h1>
The right path in the world is vicissitudes, and "keeping the good way of death" is this cause that does not change in ambition and does not change for life. Those who "keep the dead" are the good beginnings and ends with a lifetime of perseverance, and then die and then die. It is better to die for the good than to live for the evil. If we keep our convictions and persevere in them, we will be stubborn and unswerving.
In adhering to the "good way", Confucius's value ideas such as the death of the Tao of Heaven and death, the killing of oneself and the enlightenment of Ren, and Mencius's ideological propositions such as sacrificing one's life for righteousness and honoring virtue and enjoying righteousness are nothing more than the responsibility and personality of "keeping death" of the "good way".
Those who "keep the dead" have the effect of faith; those who are "good" are eager to learn. If you don't "keep death", you can't do it well, but if you don't "keep death" enough, you will die in vain. To keep the dead and die is to cultivate one's life in order to establish one's life. There is goodness in keeping, going and judging righteously, and distinguishing between out and dealing with each other, so as to be the full virtue of a gentleman.
With the fine distinction of "keeping the way of death and good deeds", we can "not enter the dangerous state and not live in the chaotic state." The reason for this is that engaging in a troubled country, or being held back, or persecuted, will eventually deviate from morality. Dangerous and chaotic states are caused by unscrupulous politics, so not entering or living in is not to collude with them, and not to lose their vitality.
The gentleman's "dangerous state does not enter, and the chaotic state does not dwell" does not contradict the value of "seeing danger and giving orders" ("Analects and Constitutional Questions"). "Seeing danger and giving orders" is to save the danger of their country with morality, not the desirable righteousness of those who are in danger.
"Keeping the good way of death" is embodied in the different values of "if there is a way in the world, it is seen, and if there is no way, it is hidden". The world, for example, in terms of a lifetime. "If there is a way, then see" is to achieve the will and make meritorious achievements in the current world; "if there is no way, it is hidden", not to hide one's body and not to see, but to be good at one's body and walk alone.
"Keeping the way of death and goodness" can also be embodied in the personality of "the state has the way, the poor and the lowly, the shame is also; the state has no way, the rich and noble, the shame is also" personality persistence. It is a shame to rule the world and attain ambition, but to have no exploits and to do nothing in one's life. The world is chaotic without firm integrity, and it is a shameful thing to go with the flow, even if it is rich and noble. If you are poor and happy, your life is not lowly; if you are rich and disobedient, your life is not noble.
<h1 class="pgc-h-decimal" data-index="03" data-track="36" > life can only "believe in learning" to "keep the way of death". </h1>
As far as life cultivation is concerned, if you are not "committed to learning", you cannot "keep the path of death and goodness". Eager to learn and determined, in order to be able to live a lifetime of good deeds. If it is not "keeping the way of death and goodness", it is not enough to verify its "belief in learning". "Keeping the Path of Death and GoodNess" is not only the practice of "believing in learning" but also an important embodiment of its cultivation as a kung fu and realm.
In the life of a person, the early Confucians believed that there should be two worlds, one is the inner sacred realm and the other is the outer king realm. In the world of the Tao, it is possible to be holy within and king outside, and both can be consistently and both. If he encounters a world without a way, the gentleman is "alone" and walks alone. At the time of life and death, even if you kill yourself to become a benevolent person, and sacrifice your life for righteousness, you will not hesitate to do so.
In the view of liu Zongzhou, a Confucian scholar of the Ming Dynasty, it is difficult for a gentleman to know the Tao and believe in the truth. The conviction of "aspiration to the Tao" is to have the same faith in life as "knowing that water and fire cannot be followed, and believing in hunger and thirst and believing in eating" (Analects of the Analects of Tabor).
True faith lies in the fact that at the beginning of life, to be the first person in heaven and earth, to be the first thing, is not to grope and mess around, but to "take refuge in the heart", reflect on "the reason why the heavens are with me, the reason why I am spiritual to all things is what is the body", and introspect and think about "what is the reason why the scholar is Xi Xian and the reason why the sage is Xi Sheng". Think thoroughly, and believe firmly, without being vaguely ambiguous.
The real "eagerness to learn" is "there is Buddha's learning, the Buddha's ability to learn, And Fu Tso's also; there is Fu Qi, the Fu Zhi of Learning, And Fu Tso; there is Fo Si, the Fu De of Thought, fu Tso ye; there is Fo Discernment, discernment of Fo Ming, Fu Tso also; there is Fo Xing, fu du of doing, Fu Tso also." Everything in life is nothing but the knowledge of being a human being.
The real "keeping the dead" is "to live a long life, to cultivate oneself, so to establish one's life." (Mencius, Dedication to the Heart) Is both "death and longevity", then life is for the perseverance of Ren Hongdao, not afraid of the heavy road and long distance; death is consistent fearlessness, until the death of ren ren.
The true "path of goodness" is the self-attainment of cultivation and deep study, which will be good and then be accomplished. Choosing good and stubbornness, accumulating goodness into virtue, and starting and ending well, so that it "gathers great achievements" (Mencius, Under Ten Thousand Chapters). There is the essence of righteousness, the maturity of benevolence, and the essence of righteousness, and "calm in the middle way" ("The Middle Way") is the realm of life that is sincere.
Confucius's ideological theory of "believing in learning and keeping the good way of death" requires us to answer and reflect on the following life issues:
A person's life, what is a lifelong unchangeable persistence? Why have a lifelong perseverance? What is a lifelong career? Why have a lifelong career?
The answer to the question of perseverance is "faith in learning." Only by treating learning as a belief in life and a belief in values can we be unswervingly "convinced" and a "good learner" who is happy to forget our worries. Learning is endless, and life has wonderful infinity.
The answer to the question of career is "keeping the way of death and goodness." Only by regarding life as the cause of renhong Dao, can there be a "death-keeping" of "longevity and longevity", and only then can we have a "good way" that is refined and righteous. The Tao does not leave the body, and life is the vicissitudes of the right path.
The 5,000 years of Chinese civilization, which have gone through vicissitudes and have continued endlessly, have fully proved the tenacious vitality of traditional Chinese culture and the pioneering ability to meet various challenges. This cultural connotation not only comes from the search for truth of "learning, thinking, and viewing", but also presents the rational consciousness and open thinking of "learning, thinking and thinking". Let us work together to plunge into the torrent of the era of "cultural self-confidence" and contribute calm thinking, sober response, courageous struggle, and worthy of dedication to the great rejuvenation of the nation. Firmly believe in "cultural self-confidence" and practice "cultural self-confidence", the Chinese nation will certainly be able to achieve great rejuvenation.
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