Since chapter 13.16 points out that the politics of the Spring and Autumn Period needs to establish a governance centered on the society of the common people, and this kind of governance is contrary to the traditional government of the narrow sense of the tao and the government, and the traditional political desire is fast, as Lu Dinggong said in 13.15, in order to rejuvenate the country, politics needs the effect of quick success and quick profit. Politics, on the other hand, requires small favors to satisfy unsatisfactory desires. However, the people-centered governance that Renxue wants to achieve is completely opposite to the traditional aristocratic governance, with no desire for speed and no small profits, and the implementation of a silent strategy of moisturizing things in the style of wind and rain, not paying attention to small profits, but realizing the great obedience of the people's enlightenment. Therefore, the traditional government and benevolent government are completely opposite in thinking, strategies and methods. After Confucius, the connection between virtue and politics, and the evaluation of politics by virtue, became a consensus, such as the "Xunzi" said: "Receiving the people in the face of events, and responding with righteousness, giving and accommodating, respecting the first, and the beginning of the government." Then neutralize the judgment to supplement it, and Masano Takashiya. Then the reward is rewarded, and the end of the government is also. Therefore, one year begins with it and ends with three years. There is also the famous Idea of Mencius Renzheng.
13.17 Zi Xia was the father of Ju and asked for government. Zi Yue: "No desire to speed, no small profit." If you want to be fast, you can't achieve it, and if you see small profits, you can't achieve big things. ” Zi Xia became the zaiguan of Ju's father's place and asked Confucius for advice on the way to govern. Confucius said, "Don't be greedy for quick success, don't see only small profits." Greed for speedy achievements can not achieve the goal, only to see small profits can not do great things. ”
Ju Father: Xiaoyi in the west of the Lu Kingdom. Father, pronounced "甫". "Ju" is followed by "father", which is a Lu pronunciation, such as "Liang Father" and so on. "Shandong Tongzhi": "Ju shi sealed in the southeast of Gaomi County, the capital of Laizhou, is the capital of Juzi, and Zixia Zaizhi Jufu is also." In the Spring and Autumn Period, Juzi moved to Chengyang. The Han Dynasty enfeoffed Liu Zhang as the King of Chengyang and placed Ju County, which is now the capital of Qingzhou. Ju Father's Estate, gai named after Ju Zi. "Zai: The magistrate. None: Pass "no", the word of abstinence. Pros: Benefits, benefits. "Justice": "Profit means that the country benefits the people." DA: Arrival.
The traditional interpretation of this chapter is based on the literal meaning, that is, the way of government, no desire for speed, no small profit, in fact, if it is related to the above chapters, especially Lu Dinggong's question, one word can rejuvenate the country, how fast! Therefore, it is necessary to explore why the government of benevolence can do the opposite in relation to general politics. How can I be desireless? No small profit?
: Han Dynasty Dade's "Great Dai Li" said: It is good to see that small profits hinder politics. The Three Kingdoms of Wei He Yan Ji Xie, northern Song Dynasty Xing Fu "Analects commentary" said: This chapter disciple Xia is lu xia yi ju father's zai, ask for the law of government Yu Fu zi ye. Things have a period of time, there is no desire to be quick, when the general body is saved, there is no small profit. The Southern Dynasty Emperor Kan's "On Semantic Neglect" said: The government and nobles have perseverance, and they must not see small wealth and profits and bend the law. Southern Song Dynasty Zhu Xi said: If you want things to be done quickly, you will be in a hurry and disorder, and you will not be able to achieve it. Those who see the small are profitable, then those who are small are small, and those who lose are great. At the end of the Ming Dynasty, Liu Zong Zhou said: The scale of the royal road is grand and far-reaching, and the cover flows from pure heart. A move to the selfishness of calculating merit and profit, it is inevitable to seek success and success, and it is necessary to take the rules of the day and night without grandeur, and this hegemony is also. Therefore, if those who are politicians do not discuss politics and first discuss the heart, then who is sick of wanting to be fast, seeing small two thoughts? Why? If you want to be fast, the government will not be achieved, and if you see it, the small one will be destroyed, so the gentleman who has passed through, the god who exists, the upper and lower levels and the heavens and the earth flow together, is it not known that the small complement is made up? Su Shijin Shenzong wrote: "Your Majesty is too anxious to seek treatment, too wide-ranging in listening, and too abrupt in employing people." "Everyone wants to see a small disease quickly." Desire to be fast, see small, two thoughts are related. Cheng Zi said: "Those who have heavenly virtue can speak the king's way, and they must only be cautious and independent." ” Liu Baonan's "Analects of Justice" of the Qing Dynasty said: Those who are in power see great profits and must be prosperous, but they cannot see small ears. The Qing Dynasty's "Interpretation of the Four Books" says: This chapter of the book sees the rule of the Daogui to the great duration also. If you want to be quick, you will seek to cure the urgency, and there is no order, and if you seek to cure the obstacle in the hurry, you will not be able to achieve it; if you see Xiao Li, your heart is sufficient and there is no far-reaching plan, and if you seek to be one body but not the world, if you seek to be small and not to reach the world, you will be small and what you leave behind, and the big things will not be accomplished. It is impossible to say that it has been a long way to go through the path and then become desireless. So you practice the government of a pure king with the heart of a pure king. In the Qing Dynasty, Li Yong's "Four Books reflexive record" said: For the desire to be fast, it is not good governance, and it is not good to learn quickly. It is also known that if you are too anxious to seek treatment, and if you are in a hurry to get rid of the harm, you will not be able to do it gradually, either if you are busy and make many mistakes, or if you are doing a lot of things. Since ancient times, those who have become great things, their vision is broad, their scale is different, Ning Dun da chengyu, do not take the present, and judas scholars prefer to learn saints than to come, and do not want to become famous with one goodness. Qing Dynasty Huang Shisan's "Analects after the Case" said: Guan Zhongtianxiacai, and the disadvantages are small in the desire to see quickly. The people who are called the rulers of the future generations are the same as those who talk about the overlords and the same evils. Without desire to be fast, to see the heart of the small, this deposed overlord worships the king's government. Modern Tang Wenzhi: The purpose of this honorable king to depose the hegemon. Inform this, that is, the meaning of "will be the benevolent after the world", the famous saying of the politics of the ages. Modern Xu Yingyue: Lao Tzu said: "The big instrument is late, and the big sound is xisheng." "Whoever desires to become the greatest in the world, do not be close to the small, nor seek quick success." Seek speed for small, and there is no one who can become big. Whoever is narrow (biǎn) is small and fast, so the master teaches him to be ambitious.
The most prominent feature of Spring and Autumn politics is rapidity and small profits, and the sub-in chapter 13.10 says: "Those who are useful to me, the period of month is only enough, and three years are successful." "Highlight the short-speed characteristics of politics. The primary task of politics is to maintain the order of the rule, and any violation of the order needs to be suppressed by effective and extreme methods. In chapter 13.15, "to be a king without pleasure, but not to disobey what is said" was a common feature of the monarchy at that time. Any noise that runs counter to this order will be ruthlessly suppressed, such as the conflict between Zheng Zhuanggong and Gongzi Duanshu of the State of Zheng, the contradiction between Xiaobai and Gongzi Ji of the State of Qi, the entanglement of the throne of Wei Linggong, Kuǎi Kuì and The Prince of Wei, as well as the usurpation of power by the Grand Master of the Jin State and the chaotic government of the Three Huans of the State of Lu, all of which can be seen that the arbitrary princely system has enabled the personal character and desires of the monarch to be infinitely enlarged and unable to be controlled, and everything depends on the personal conscience of the king to be controlled. Taking the Duke of Qi Huan as an example, the fierce struggle for royal power and the fierce competition between the princes have made the Duke of Qi Huan have a clear understanding of his own situation and his own qualities. I am afraid that the temple will not be swept away, and the community will not be bloody, dare I ask why?"
For example, the "Wheel Flat Axe Wheel" recorded in "Zhuangzi" shows that Qi Huangong has a clear understanding of wisdom.
Huan Gong read in the hall, and the wheel flattened the wheel under the hall, and asked Huan Gong Yue: "Dare to ask: "Readers of the public place, what do you say evil?" "The words of the saints also." "Do the saints care?" Gong Yue: "Dead." "But the reader of the king's place, the dregs of the ancients have been husband!" Huan Gong said: "The widow reads, and the wheel man has to discuss!" If you say it, you can die!" "The subject also looks at it in terms of the affairs of the subject. The wheel of the axe, Xu is willing but not solid, the disease is bitter but not into, not Xu is not sick, it is obtained in the hand and should be in the heart, the mouth cannot speak, and there are a number in between. A subject cannot be the son of a subject, nor can a son of a subject be subject to a subject, but is seventy years old and the wheel is broken. The ancients are dead and they are not passed on, but the readers of the king's place, the scum of the ancients is already a husband!" A clear understanding of wisdom.
If a widow has three evils, it shows that Qi Huangong has a clear understanding of himself.
Gong Yue: "The widow has three great evils, and his judas can still be the country?" Right: "The minister has not heard." Gong Yue: "The widow is unfortunate and good in the field, and the night comes to the side of the bird, and the field does not see the bird and then turns back." The emissaries of the princes have nothing to do, and the hundred officials have nothing to do. "Evil is evil, but it is not the one who is anxious." "The widow is unfortunate and good at drinking wine, day and night, the emissaries of the princes have nothing to do, and the hundred officials have nothing to do." "Evil is evil, but it is not the one who is anxious." ”
Being able to play the role of a virtuous minister and simplify administration and delegate power shows that he has a clear understanding of politics.
Huan Gong can pretend to be the plot of his subjects to benefit his wisdom. His xiang yiwu, the doctor known as Ning Qi, Kui Peng, Bin Xu Wu, Bao Shuya. What is the work of those who use these five sons? Du Yi Guangde, following the end of Fa Shao, with his heirs, Yi Xiao Zhaomu, dominated the world, and had a rich reputation, which could not be hidden. Then only the Ming Jun is on top, and the Cha Xiang is on the bottom.
But this sobriety is not based on the long-term mechanism of institutional checks and balances, but on the king's perception of external competitive pressures and personal conscience, that is, related to the king's personal ability. And when external pressures or personal conscience are lost, this sobriety does not exist. In the Spring and Autumn Period, monarchs with this ability could not be sought, and belonged to rare corners, few and few. Qi Huan Gong's sobriety is rare in the world, but even if a person with such a huge ability, at the peak of his power, will lose his sense of crisis, and when he pursues enjoyment, he will appoint yi ya, shu diao, Chang Zhiwu and Wei Gongzi Qifang, and the country will be in chaos, and the political order will be chaotic, let alone pay attention to the enlightenment of the common people. From this there is an exclamation,
"Woohoo! What the saints see, is it not far away! If the deceased knows, how will I see the emperor in his clothes? ”
Focusing on the immediate interests, wanting to be quick, seeing small profits, and the grand talent of Qi Huangong is still like this, how many other people in the world can do the opposite?
The food is not willing, the palace is not cured, the harsh disease arises, and the dynasty is not purged. After living for three years, the public said: "The middle father is not too much!" What a father! So they all returned to the call and did the opposite.
Indeed, Zi Xia, who is deeply educated in benevolence, cannot avoid the desire for speed, and seeing the characteristics of Xiao Li, it can be seen that this is the general characteristic of ordinary people. The practical results and effects that the world pays attention to are actually the results of wanting to be fast and seeing small profits. It can be seen that the desire for speed and small profits is actually due to human nature.
Bu Shang (507 BC – 400 BC), surname Bu, Bu Shi, Ming Shang, Zi Xia, listed as one of the "Seventy-Two Sages of Confucius" and "Ten Philosophers of Confucius", known for his "literature", and was revered as Buzi. Zi Xia had a gloomy and courageous personality, and was good at dealing with himself, and served as the county commander of Ju Father. Zixia is good at thinking and summarizing, and can simplify Confucius's complex renxue thought, which is extremely easy to operate, and has innovative development of Confucius's thought.
For example, the basis of Confucius's thought: good learning is summarized, which is adopted as a classical definition in the "Learning and Chapter". Zi Xia Yue: "Virtuous and discolored; parents can do their best; they can do their best; they can make friends; they can make friends and believe in their words." Although I have not learned, I will say that I have learned. ”
Another example is the in-depth thinking of poetry, which deeply grasps the essence of Confucius's thought, which makes Confucius greatly sigh. Zi Xia asked, "'Smiling and smiling, beautiful eyes, I always thought it was beautiful.'" 'What is also?' Zi Yue: "After the painting." "After the ceremony?" Zi Yue: "Giver Shangya!" The beginning can be with the words and poems. ”
In the process of learning, it can help other students solve their doubts. Sima Niu worried: "Everyone has brothers, and I die alone." Zi Xia Yue: "The business is known: there is life in the dead, and wealth is in the sky." A gentleman is respectful and respectful, and courteous to others. Within the four seas, all brothers are also - why should a gentleman suffer from no brothers? Fan Chi asked Ren. Zi Yue: "Lover." "Ask. Zi Yue: "Know people." "Fan is late. Zi Yue: "Straightening out the wrongdoers can make the wrongdoers straight." Fan Chi retreated, and saw Zi Xia Yue: "Xiang Also I saw the Master and asked, Zi Yue, 'Straighten out the wrongdoers, can make the wrongdoers straight', what is it? Zi Xia Yue: "Fu Ya said it! Shun has the world, chooses the crowd, lifts gao pottery, and the unkind are far away. Tang has the world, chooses the public, lifts Yi Yin, and the unkind are far away. ”
Zixia had many pioneering developments in Confucius's thought, and after Confucius's death, in the face of confucius's funeral, Zixia went to the State of Wei to teach and educate people, taking Li Wu and Wu Qi as disciples, and was honored by Wei Wenhou as a master. Zixia did not strictly adhere to the way of Confucius like Yan Hui and Zeng Shan, but was a thinker with quite a tendency to experience the world. He no longer focused on "self-denial and retribution", but instead advanced with the times of the current government, proposing a set of political and historical theories that extended the orthodox Confucian political views.
However, even if they have such a profound understanding of Renxue, those who have followed Confucius for many years still have the characteristics of wanting to be fast and seeing Xiao li.
For example, Zi Xia said: "Shi and excellent are learned, and learning and excellent are Shi." "Being regarded as a classic and a guideline by tradition, in fact, this is the result of the world's desire to be fast and see small profits. Learn and excel, shi and excellent to learn, how fast! For the sake of officials, people do not live without small profits! However, this simplistic and singular induction is actually not the thought of Confucius Renxue, which does not consider the evil of politics, does not consider the adult model represented by Knee Carving Kai and Min Ziqian, and links politics with good learning in a straight line, while denying the pluralistic model of Renxue.
Another example is Zi Xia Yue: "Great virtue is not idle, and small virtue can come in and out." "This kind of thinking of grasping the big and letting go of the small is also regarded as the most precious treasure by the world, so that it can quickly become a talent." However, renxue's way of liturgy and music is to start strictly from the small way, even zixia himself, it is also zixia yue: "Although the small way, there will be considerable people; Zhiyuan is afraid of mud, and it is a gentleman who does not do anything." "Why is there a distinction between great virtue and small virtue?" Renxue is too complicated, so "the people are more than renya, more than water and fire." "Ordinary people's desire for speed and small profits hinders their deep understanding of things. As Zi Xia himself said: "A hundred workers live recklessly to achieve their own things, and a gentleman learns to do his way." "Success is often equated with the small profits of the world," and the way of doing things is the great benefit of life, but the world often turns a blind eye.
It is Zi Xia's heavy effect and practice thinking that makes his thinking very innovative, concise and easy to implement, but at the same time, it is not immune to the influence of wanting speed and seeing small profits, so there is Confucius's teaching of "for the gentleman Confucianism, not for the villain Confucianism", the practical effect of the world, the desire for speed, and the small profit, there is nothing wrong, it is the law of individual survival in the world, and it is also the most basic driving force for individual development. In fact, these attributes are inseparable from the government.
But if we want to associate politics with virtue, and virtue involves another realm that is completely different from the secular world, gentlemen are not widowed, no small, no dare to be slow, and they are not arrogant and arrogant? Virtue is about the inner personality of man, and the laws of the secular world do not apply here, but need to apply the law of wisdom or the law of benevolence. Therefore, it can be concluded that on general issues of government, such as the concentration of power, the elimination of political enemies, and the role of cronies, the principle of wanting to be quick and seeing small profits is applied; and only in the field of the people's morality and the people's hearts and minds, that is, where virtue and politics need to be linked, there will be the problem of whether there is speed and small profit. Chapter 13.18 of the Father is the Son Hidden Chapter, 13.19 Fan Chi Ask Ren Zhang, 13.20 Chapter Zi Gong Qing Shi Zhang, all talk about institutional ethics and internal personality issues, which just confirm this logic.