"The Analects are easy to read" 12.11 Kings, subjects, fathers, sons

【Original】

12.11 Qi Jinggong asked Confucius about the government. Confucius said, "A king, a subject, a father, a son." Gong Yue: "Zenya! Faith is like a king who is not a king, a subject is not a subject, a father is not a father, a son is not a son, although there is millet, I have to eat it? ”

【Translation】

Qi Jinggong asked Confucius how to do politics well. Confucius replied, "The monarch should be like the monarch, the courtiers should be like the courtiers, the father should be like the father, and the son should be like the son." Qi Jinggong said, "Well said! If the monarch is not like the monarch, the courtiers are not like the courtiers, the fathers are not like the fathers, and the sons are not like the sons, even if there is more food, can I still eat it? ”

【Notes】

(1) "Reading Training": "Qi Jinggong's name is Pestle Mortar, duke Zhuang's half-brother." See "History of the Qi Taigong Family", "Zhou Shu Tan Fa Xie": 'Bu Yixing Just Yue Jing. ’”

(2) "Great Righteousness": "Faith is like faith, sincerity is also." You must not eat millet, nor can you have a body. ”

(3) Zhu Zhu's Note: "This is the great scripture of humanity, and the root of political affairs." It was when Jing Gong lost his government, and the grand master Chen Shi was generous to the country; Jing Gong was more inward and did not make a prince. Between the father and the son of his monarch, he lost his way, so the master told him. Jing Gongshan's words of Confucius could not be used, and the consequences were uncertain, and the scourge of the Chen clan usurping the country was ruined. ”

【Interpretation】

In the thirty-first year of the reign of Duke Qi Jing (517 BC), he returned to Lu for more than a year. At that time, the sign of Chen's usurpation of Qi had already appeared, so the Qi Jing Gongfang had this question, and Confucius fang had this answer. However, although Qi Jinggong was good at Confucius's words, he could not use them, so that more than thirty years later, Chen Chengzi (Heng) actually killed Qi Jian Gong and died in the dictatorship of Qi! (see 14.21)

In this article, When Kangzi asks about politics, Confucius replies: "Politicians, Zhengye." (12.17) The next sub-road asks: "Wei Jun treats the son for the government, and the son will xi xian?" Confucius replied, "It will also be righteous!" (13.3) The so-called "kings, subjects, fathers, and sons" in this chapter is actually the act of "correcting the name" and is "the root of political affairs." Regardless of any society, any organization, a certain order and reputation need to be maintained, and Confucianism attaches great importance to this, of course, it has its positive significance. However, why is there a situation in which "a king is not a king, a subject is not a subject, a father is not a father, and a son is not a son"? The "Guan Zi Situation Chapter" says it well: "If the king is not a king, he is not a subject, and if the father is not a father, the son is not a son." "The responsibility above is clearly the main one. Therefore, the Chen clan usurped the country, and Qi Jinggongshi could not escape his blame.

Regarding "kings, subjects, fathers, fathers, sons", there is a similar passage in the Zhou Yi Preface: "There is heaven and earth, then there are all things; there are all things, then there are men and women; there are men and women, then there are couples; there are husbands and wives, then there are fathers and sons; there are fathers and sons, then there are kings and subjects, then there are up and down, and then there are wrong rituals and righteousness." However, it is worth noting that the Prologue is from the perspective of heaven and earth, while the Analects are directly from the "Junchen", which also shows the difference in the thinking approaches of the two. And about "Faith is like a king is not a king, a subject is not a subject, a father is not a father, a son is not a son, although there is millet, I have to eat everything?" "Zhou Yi" Kun Gua Chu Liuyun: "Walking frost and ice to the point." The Kun Wen Yan explains: "The house of accumulation of goodness will have a remnant, and the house of the accumulation of unwholesomeness will have a remnant." The subject kills his king, and the son kills his father, not overnight, but his origin is gradually lost. By arguing not early argument also. "Isn't this the case with the chaos of the State of Qi?" #阅读海淀 #

Professor Sun Fuwan, born in 1964 in Linqing City, Shandong Province, is currently a professor at the National Open University and an academic member of the China Adult Education Society and the China Educational Technology Association. He graduated from the Department of Philosophy of Shandong University in 1986 with a bachelor's degree, and in 1989, he graduated from the Department of Philosophy of Chinese University with a master's degree in the history of foreign philosophy. He has been engaged in the research and teaching of philosophy, pedagogy and distance education for a long time, and has visited or studied in many universities or institutions in the United Kingdom, Belgium, Malaysia and other countries, and is responsible for teaching courses such as Introduction to Philosophy, Fundamentals of Humanities and Social Sciences, Management, and Education in the University. He is the author of "Introduction to the Philosophy of Distance Education", "Broom Collection", "Analysis of Hundred Words of Distance Education", "Introduction to Distance Education" and many academic papers.

Professor Sun's "Analects of Easy Interpretation" is his masterpiece of ten years of dedication, interpreting "#Analects#" chapter by chapter in the spirit of "#Zhou Yi#", which is a relatively comprehensive and systematic academic work that interprets "Language" with "Yi" and proves "Yi" with "Language". The book puts forward many new insights and new understandings, which play an important role in promoting the contemporary values of traditional culture. The focus of this book is on the interpretation of the Analects, which is a collection of references to the research results of previous generations, which is a good academic reference for researchers. At the same time, it is also a good popular reading for lovers of Zhou Yi and the Analects. Well, I will say this, and I would like to solemnly recommend to you Professor Sun Fuwan's "Analects of Easy Interpretation".