Yongye's Original Text and Translation

Original 6. 1 Confucius said: "Harmony can also make South."

Confucius said: "ran yong is a person who can govern a country."

Interpretation ran yong, whose surname is Ran, whose name is Yong, and the word Zhong Gong, is a disciple of Confucius and an outstanding student of Confucius' German subject. South, it faces south. In ancient times, people thought it was a noble position to sit in a position facing south, and officials such as emperors and princes all sat in seats facing south. Here, Confucius not only evaluated ran yong's moral integrity, but also praised his disciples' moral integrity.

Original 6.2 Zhong Gong asked his son Sang Bozi. Confucius said, "Yes, Jane." Zhong Gong said, "Why don't you leave some respect and keep it simple to be close to the people? Is a simple life simple? " Confucius said, "What you say is natural."

Ran yong asked what kind of person Sang Bozi was. Confucius said, "This man can live a simple life." Ran yong said: Isn't it ok to govern the people in a solemn and simple way? Is it too simple to do things by yourself in such a simple way? Confucius said, "ran yong has a point."

Interpreting this chapter is a very targeted dialogue between Confucius and his disciple ran yong. In fact, the master and the apprentice were discussing the realm and understanding of Jane, because Confucius praised ran yong's ability to "make the south", and his talent contained such a virtue as simple life. But ran yong felt that his "Jane" was different from that of his son Sang Bozi, who was not recognized at that time, so ran yong had such doubts. Ran yong wants to know the difference between "Jane" and "Sangbozi" from Confucius' evaluation. Confucius generally commented on Sang Bozi's "Jane" However, Ran Yong further analyzed the "simplicity" in personal behavior and the "simplicity" in handling administrative affairs, which is actually a matter of degree. Confucius believed that ran yong's understanding was correct.

The original 6.3 Ai Gong asked, "Who is a studious disciple?" Confucius said to him, "Those who have Yan Hui are eager to learn, will not be angry but will never fail. Unfortunately, short-lived death! I am going to die today, and I have never heard of a good scholar. "

Lu Aigong asked Confucius, "Who is your disciple who learns best?" Confucius replied, "There was a studious man named Yan Hui. He never takes it out on others and won't make the same mistake. Unfortunately, I can't. I'm short-lived! Now there is no more, and I have never heard of anyone who is eager to learn. "

The interpretation of this chapter is based on Lu Aigong's questions and Confucius' words about what kind of students are eager to learn. On the one hand, it is important to talk about personal accomplishment, not rote learning. Zhang explained that "moving, moving, is angry with others, and moving to others is called anger", and the second is repetition. That is to say, Yan Hui never complains or takes it out on others, so he might as well make the same mistake. These are mostly areas of personal cultivation, as Zhang said, "The knowledge of sages is not at the end of reciting poems, but between body and mind!" On the other hand, Confucius hinted that he tried to warn Lu Aigong that as a king, he was angry with others and his deviant behavior was harmful, and he should not govern the country and people cautiously.

It turned out that at 6.4, Ranzi invited Sue as his mother. Confucius said, "Let it go." Please benefit. Yue: "Go with you." Ranzi and Sue. Confucius said, "Red is symmetrical, riding a fat horse and wearing light clothes. I've heard that a gentleman can't be rich. "

So he was sent to Qi, and Ran Qiu asked for food for his mother. Confucius said, "Give her a pot." Ran Qiu is more. Confucius said, "Then give her another piece." . (Result) Ran Qiu gave Hanako's mother five rations. Confucius said, "When Ran Qiu went to Qi, he took a good car and wore a good leather coat. I heard that a gentleman's words are not hands-on, which is icing on the cake. "

It is interesting to interpret this passage recorded in The Analects of Confucius. This happened around the time when Confucius was in Sikongsikou, Lu. He sent his disciple Hua Zi to Qi. His surname is, and his first name is Chi. Zi Hua was 42 years old. Ran Zi is a student of Confucius and a classmate of Gong Xichi. His surname is Ran, Qiu and Zi You. Little Confucius is 29 years old. Pot, tripod and tripod were all units of measurement at that time. A pot is about six buckets and four liters, a tripod is two buckets and four liters, a tripod is sixteen hoops, and a hoop is ten hoops. When Hanako goes out, You Ran asks for rations for his classmate Hanako's mother and takes care of his classmate's mother. This classmate's affection is really hard to get, but the problem is that Hanako's family is not difficult, but You Ran took this opportunity to apply for more rations for Hanako's mother. Considering the feelings between classmates and between teachers and students, Confucius agreed to increase these feelings. However, You Ran took this opportunity to give more. Confucius said that "a gentleman is not in a hurry to achieve success", which is not only an education for You Ran, but also a principle that people have borrowed from financial management for thousands of years. The emotional relationship between people deserves careful consideration.

The original 6.5 thought of killing it, and it was 900, so I resigned. Confucius said, "No! Let's make friends with our neighbors!

Yuan Xian is the head of Confucius' family. Confucius gave him 900 Gu Mi, but Yuan Xian declined politely. Confucius said, "Don't refuse, you can give it to your neighbor!" " "

The original interpretation: Yuan, a famous man, Zisi, a young Confucius, is thirty-six. Compared with the previous chapter, we can understand the humanity of Si Yuan and You Ran. Similarly, Confucius gave it to You Ran but took the initiative, while Si Yuan gave it to others. Confucius gave too little and too much. Do the two attitudes towards money reflect two kinds of people?

The original 6.6 son called Zhong Gong, and said, "The son of a plowman _ and the horn, though not used, what mountains and rivers?"

Confucius said, "A cow with yellow hair and black hair gives birth to a naked calf. Even if it is not used as a sacrifice, will the gods of mountains and rivers abandon him? "

This chapter explains and records Confucius' evaluation of disciple ran yong. Zhong Gong, surnamed Ran, was named Yong, the word Zhong Gong, and the young Confucius was twenty-nine years old and from Shandong. It may be that Nakamiya feels inferior because of his father's bad conduct, but Nakamiya is kind-hearted. Confucius praised his ability to "govern the people in the south". On the one hand, Confucius comforted Zhong Gong, on the other hand, he looked at people's growth from a developmental perspective. People's growth is not viewed by birth.

6.7 Confucius said: "When I return, my heart will not go against benevolence in March; All that's left is the sun and the moon. "

Confucius said, "Yan Hui! His heart can do it for three months without violating benevolence; Others can only do it for a month or a day, without violating benevolence and righteousness. "

Interpretation of Confucius' high evaluation of Yan Hui's learning and being a man. The key here is the understanding and practice of "benevolence", which is the core of all Confucius' thoughts and knowledge and constitutes the background of the whole Confucian culture. Confucius said that "a gentleman is not a tool" and told his disciples to be a complete person, so don't stick to it. As a complete person, a very important aspect is a sound personality, and a sound personality is closely related to benevolence. Because benevolence is the sum of many virtues, it is a very active element in itself. On the other hand, however, people think that they should not violate the law of human nature to be good. However, good and evil always coexist in human nature. If "benevolence" always exists, we must overcome the inhumanity in our hearts. It can also be seen from here that Confucius' educational ideal is lofty, but "benevolence" is difficult to grasp and understand.

Ji Kangzi asked: "Can Zhong You engage in politics?" Confucius said, "What does it matter to be in politics?" Say, "Can giving also make politics work?" He said, "You give, you get. What is the political significance? " Yue: "Can asking make politics?" Yue: "What's the point of pursuing art politically?"

Ji Kangzi asked, "Can Zhong You let him go into politics?" Confucius said, "Zhongyou is decisive. Why not go into politics? " He asked again, "Can Zi Gong let him go into politics?" Zi Gong is eloquent, why not go into politics? Ask again: "Can Ran Qiu go into politics?" Confucius said, "Ran Qiu is versatile. What are the political difficulties? "

Reading this chapter, we can regard it as a dialogue between the employer (Ji Kangzi) and Confucius to recruit political talents. As an employer, he asked the three students whether they were competent for political work, and Confucius, as a teacher, gave a realistic answer. Confucius tried his best to give answers to students' strengths, or their characteristics, or outstanding talents. Actually, it's the same. Lutz was resolute and decisive. Sima Qian, a Zigong, praised Zigong in Historical Records: "When Zigong came out, Wu Qiang was defeated and Yue Wu died. Zigong broke the situation, and in ten years, five countries changed. " It can be seen that his speech talent is fluent. And Ran Qiu has mastered many skills, which will certainly meet their needs in different aspects of political work. What we see here is Confucius' personalized educational achievements. As long as he uses his strengths politically, he will certainly achieve something. Confucius introduced his disciples' strengths and warned candidates to give full play to their strengths. Unlike today's job recommendation, we often talk about which prestigious school graduated, which outstanding student, and how high the education is, but rarely ask about the skills of the selected person.

It turns out that 6.9 Ji treated Min Zikai as a fat boy. Min Zikai said, "Be nice to me! If someone answers me, then I am in Brunei. "

Ji Jia wanted Min Ziqian to be the land manager. Min Zikai said to the visitor, "Please take good care of this for me! If you come to me again, I will definitely flee to the north bank of Wenshui. "

Interpretation Min Ziqian is a student of Confucius, who is 15 years younger than Confucius. Because Ji was not loyal to the king of Lu, Min Zikai refused to be an official there. One of the purposes of Confucius' education is to seek officials, support parents and be filial. But between morality and wealth, Confucius still pays attention to morality first. Min Ziqian will also experience a painful struggle in his heart, and finally choose morality, taking the ideal of benevolence advocated by his teacher Confucius as his lifelong pursuit goal and practicing it. However, compared with Boyi, Yi Yin and his teacher Confucius, there is still a gap in his accomplishment. Although virtue is high, it is not good for society. In such a lawless society, its choice is only a retreat, not the best choice.

Original 6. 10 Bo Niu is sick. When the son asked him, he held his hand and said, "If you die, you die!"! People also have their own diseases! People in Sri Lanka are also sick! "

When Ran Boniu was ill, Confucius went to see him, took his hand out of the window and said, "I'm afraid there is no cure. It is really fate. Such a good person should get such a disease! Such a good person actually has this disease! "

The explanation in this chapter records Confucius' words and deeds of visiting the sick student Ran Boniu. Ran Boniu is a student of Confucius, a 7-year-old boy from Lu. Gao Fei is a disciple of Confucius. From Confucius' words, we can feel Confucius' deep feelings for Ran Boniu.

Original 6. 1 1 Confucius said, "OK, come back! A spoonful of food, a spoonful of drink, in the mean lane, people can't bear their worries, and they won't change their fun when they go back. Xian zai, you come back! "

Confucius said, "The truly virtuous person is Yan Hui! A box lunch, a ladle of water, living in a simple street, poverty that ordinary people can't stand, but Yan Hui didn't change his happiness. What a virtue, Yan Hui! "

This chapter interprets and records Confucius' high praise for Yan Hui's spirit of caring for the poor and helping others. Confucianism attaches great importance to happy experience. What we see here is Yan Zi's happiness, and Confucius' happiness is "saving clothes and eating, drinking water and thinking about the source, bending his arms and resting on his pillow, and happiness is also among them." Injustice and wealth are like clouds to me. " There is a difference between the two. The joy of Confucius is the joy of saints, and the joy of Yan Zi is the joy of saints.

Original 6. 12 Ran Qiu said, "If you don't say what you say, you can't do it." Confucius said, "Those who lack strength will abandon themselves in the middle. This female painting. "

Ran Qiu said: "It's not that I don't like the teacher's idea, but that I don't have the ability to do it." Confucius said: "the so-called lack of ability means that you can't walk half way." Now it's your turn to stop. "

Interpreting this chapter is a conversation between Confucius and his political department, high flyers and Ran Qiu. It embodies the relationship between theory and practice, and it is very important to study and do things persistently. Ran Qiu said it was not that he disliked the teacher's theory and was weak, but that it was difficult to combine theory with practice. Afraid of difficulties, Ran Qiu had the idea of giving up. Confucius helped him analyze the problem and told him that it was not that you were not competent enough, but that you did not persist. No matter what you do, it's really important to stick to it.

6. 13 Confucius said that Xia Zi said, "Women are gentlemen and scholars, doing nothing but villains."

Confucius said to Xia Zi, "You should be a Confucian like a gentleman, not a Confucian like a villain."

Xia Zi is the high flyers of Confucius Literature Department. This chapter has different views on the dialogue between teachers and students. First of all, Confucius told Xia Zi to be a Confucian like a gentleman, not a Confucian like a villain. There is a question of defining a gentleman and a villain. Confucianism refers to people with knowledge and culture. Secondly, it means that Confucius told Xia Zi to be a teacher of a gentleman, not a teacher of a villain. Specifically, the meaning of Confucius depends on the shortcomings of Xia Zi's character, because Confucius' words are very targeted. My view is closer to the first category.

Original 6. 14 Ziyou is the butcher of Wucheng. Confucius said, "How can a woman smell?" He said, "If you kill yourself with a platform, you can't go anywhere, it's not official business, and you can't be locked in a room."

Ziyou served as the chief of Wucheng. Confucius said, "Did you get any talents here?" Zi lobbied: "There was a man named Mingming. His behavior never took the right path, not official business, and he never came to my office."

The interpretation of this chapter records the dialogue between Confucius and his literary subject, high flyers Ziyou, about talents. It is very important for the ancients to be a political party, and it is very important to choose talents and appoint people, which is also the reason why Confucius asked Ziyou this way. And Ziyou answered the teacher's question, talking about Dan Tai's ignorance of this person, saying that this person's behavior is no better than others, never enters through the back door, does not curry favor with others, and is aboveboard, not because of business, and will not come to his office. The implication is that such an upright person is hard to come by. It is also said that Dan Tai is also a student of Confucius, so Sima Qian said in Historical Records: Biography of Zhong Ni that "I judge people by their words, but I lost my words; Judge a book by its cover. That's Dan Tai's ignorance of this man. It is said that Dan Tai looks very ugly. When Confucius first met this man, he didn't like it very much. But when he heard about his achievements and moral character, Confucius said after introspection. But judging from this article, Dan Tai was not a student of Confucius at that time.

Original 6. 15 Confucius said: "If Meng refuses to cut down, he will rush to the temple, get his entry and take care of his horse. He said,' If you dare not walk behind, the horse will not advance!' " "

Confucius said, "Mencius does not boast. When he was defeated by the army, he bravely broke through the rear. As he was about to enter the city gate, he whipped his mount and said,' It's not that I dare to stay, it's that my horse can't run!' " "

Interpretation of Meng Ke's rebellion as Doctor Lu. In (1 1), Lu was defeated in Qilu World War I, and Meng Zhizhi's rebellion took the initiative to retreat to the second line to cover the retreat of troops. In this chapter, Confucius highly praised Meng's virtue of not boasting. This is the virtue of Mencius' rebellion, which is intended to warn and educate his disciples to "see the sage Si Qi". Explaining this chapter, Mr. An Deyi said that there are four major problems for human beings: "Suppressing resentment". G, competitive; Cut and brag; Complain, complain about others; Desire is insatiable. Well summed up, these are the problems of ordinary people. If people want to succeed, they must get rid of these four problems.

Original 6. 16 Confucius said: "Without happiness, only the beauty of Song can't escape from this world."

Confucius said: "Without the eloquence of making a wish, it is difficult to avoid disaster in such a society."

Zhu is a doctor who defends his country, and he is favored by people for his clever language. Song Guo's son Song won the favor of Wei Linggong's wife Nanzi for his beauty. Confucius means that in such a chaotic world, only those who are eloquent and flattering can avoid disaster.

6. 17 Confucius said, "Who can't leave the house? He Mo You, Ye Tao? "

Confucius said, "Who can leave the house without going through the door?" Why doesn't anyone go my way? "

The interpretation of this chapter shows Confucius' style of lamenting the world. It is common sense that no one will leave home without going through the door. In other words, this is the right way of life. Confucius derived the right path of society and the right path of life from this sentence. Confucius pointed out that the right way of life and society is the way of righteousness, but no one walks. It is in the face of such social reality that Confucius lamented.

6. 18 Confucius said: "Quality is better than literature, and literature is better than quality. Gentleness is a gentleman. "

Confucius said: "if a person's natural nature exceeds his cultural accomplishment, he will behave rudely;" If a person's external cultural accomplishment exceeds his internal simplicity, he will show melodrama. A man's inner nature and outer cultural accomplishment are coordinated and unified, which is a gentleman. "

In this chapter, Confucius talks about the explanation of content and form. It is said that content exceeds form, and form exceeds content. Only when the content and form are coordinated and unified is the best state. The same is true of being a man. It would be impolite to focus only on content and not on form. It will be futile to focus on form and ignore content. The best state is the coordination and unification of the two. This also reflects the harmony of Confucian "golden mean".

6. 19 Confucius said: "People are born straight, and those who fail are lucky to be spared."

Confucius said, "People live because they are true and honest, but dishonest people can survive and escape the disaster by luck."

Interpretation of "straightness" is an important moral category of Confucian culture and a basic requirement for human morality. What Confucius called "straightness" is different from what we call "straightness" today. Confucius' "straightness" is the true state of human emotions. There is a cloud in chapter 13 of Luz: "Ye Gong said,' Our party is straight-bowing, and his father is proud of sheep, and his son proves it.' Confucius said:' The straightness of our Party is different. The father is the son, and the son is the father, straight in it. ""such a record. This is exactly what Confucius understood as "straightness", which is based on a person's inner true feelings, rather than external legal reference. In this chapter, Confucius believes that "life without friends is lucky to survive", which means that those who have unreal feelings are lucky to survive. The reason is that liars are often more and more confused, it is difficult to justify themselves, and finally they have to bear the cost of lying. We are lucky that we didn't suffer a disaster. Here tells us a basic life truth, that is, to be honest, dishonesty comes at a price, and even if it doesn't, it's lucky. In fact, the world is complicated because people are not honest enough, and people always tell lies, so the original uncomplicated life is due to the existence of people who were born without help.

Confucius said, "Knowing is not as good as being kind, and being kind is not as good as being happy."

Confucius said, "Those who know are not as good as those who love, and those who love are not as good as those who enjoy." "

Interpretation of this chapter Confucius talked about the role of human emotional world in learning. The reason why people who know, good people and people who are willing to know are different is because they have different feelings about their knowledge and career. For reading and studying, people with deep feelings will be people with strong interest. With interest, there will be sustained motivation. As far as reading and learning are concerned, people who know may not use emotions. Ok, although you can use emotions, it is still far from practice. Only those who are willing to learn can use their emotions in the process of reading and learning, and they can also enjoy practicing knowledge. It serves to show that a knowledgeable person is a person who combines knowledge with action. Only such people can create and have a happy life. The same is true of doing things. Zhang, the prime minister of the Ming Dynasty, has a wonderful exposition on the understanding of the relationship between the three in the royal reader of Comments on Zhang-"The husband is three, and the status theory is not as good as knowing." As far as kung fu is concerned, the musician is good at himself, and the good knows it. If you don't know, you will see that the Tao is unknown. If you are not good, you will see the road is unknown. If you are unhappy, you will not have a deep body. " For reference. Combining the thoughts in The Analects of Confucius, we can understand this sentence as follows: "knowledge" is only a general understanding, and the mind fails to participate in cognitive activities in depth, far from emotional participation; "goodness" has a good taste of "goodness is like lewdness", and personal feelings and hearts are highly involved in cognitive activities; And "music" is the highest criterion pursued by Confucianism, and it is the "music" of Confucius and Yan Zhile. This kind of music not only reflects the high participation of heart and emotion in cognitive activities, but also reflects the results of this cognitive activity and the transformation of practice and self.

The original 6.2 1 Confucius said: "Above the middle, it can also be spoken; Below China people, you can't say it orally. "

Confucius said: "people with secondary education or above can talk to him about profound knowledge;" People with secondary education or below can't talk to him about profound knowledge. "

It is good to interpret An Deyi's interpretation of The Analects of Confucius and talk about this chapter. He talked about Confucius teaching students in accordance with their aptitude, and knowing others and discussing the world. This is not only reflected in teaching life, but also in daily life. As a teacher, before teaching students in accordance with their aptitude, it is the basic premise to be able to distinguish students with different qualifications. As a member of our life, only by communicating with others and distinguishing the qualifications of different people can we find people with sound hearts. The same is true of being an official. I realized that Confucius summed up knowledge into two parts: metaphysical and metaphysical. Corresponding to this trip, there will be two kinds of people in life, one who knows the metaphysical way and the other who only knows the trivial things of metaphysical life. The same is true, he will disdain those who fall in love with the metaphysical avenue to talk about trivial things in life; Talking about metaphysics to those who take pleasure in family trifles is tantamount to casting pearls before swine and asking for trouble.

The original 6.22 Fan Chi asked. Confucius said, "I know the significance of serving the people and staying away from ghosts and gods." Seek benevolence. He said: "A benevolent person can be said to be benevolent if he suffers first and then benefits."

Fan Chi asked how to be smart. Confucius said, "It is wise to devote yourself to Shu Ren's moral tendency, treat ghosts and gods seriously and stay away from them." Fan Chi asked Confucius what benevolence was. Confucius said, "A benevolent person must work hard first and then reap. This is benevolence. "

The narrator is a student of Confucius, a 46-year-old young Confucius, who was born in Lu at the end of the Spring and Autumn Period. This chapter records that Confucius answered Fan Chi's questions about wisdom and kindness. According to the Analects of Confucius, Fan Chi was diligent and studious. Fan Chiwenren's The Analects of Confucius has three places. In addition to this chapter, there are two places that we can look at together. Yan Yuan 12: "Fan Chi begged for benevolence. Confucius said,' Love.' Seek knowledge. Confucius said,' Know people'. "Lutz XIII" article: "Fan Chi is benevolent. Confucius said,' Respect for life, respect for deacons and loyalty to others. Although he is a savage, he can't be abandoned. "Asked for three times, Confucius answered three times is not the same, so I don't understand. This may be because Fan Chi lived in different environments three times. It can be seen that Confucius not only teaches students in accordance with their aptitude, but also teaches them in accordance with the time and place. And each answer is different, which embodies the essence of benevolence. In addition, Fan Chi also asked Confucius for knowledge, filial piety, "respecting morality, raising children, distinguishing doubts" and "cultivating gardens", and seemed to be the best student among Confucius' disciples. No wonder Fan Chi has so many problems. That's because he is too young to know anything. None of Confucius' disciples is younger than Zhang Zi. Confucius was only 27 when he died.

Confucius said, "The knower enjoys water, while the benevolent enjoys Leshan. Those who know move, those who are good are quiet. Those who know are happy, and those who are benevolent are longevity. "

Confucius said, "Wise people like water, while benevolent people like mountains. The wise are active, while the benevolent are quiet. Wise people enjoy water, and benevolent people live long. "

The interpretation of this chapter reflects the idea of harmonious coexistence between man and nature in ancient culture. The characteristics of human life and nature are in harmony.

Confucius said: "As for Lu; When Lu changes, as for Tao. "

Confucius said: "once the state of qi changes, it will become the state of Lu;" Once the weather changes in Lu, it will return to benevolent government. "

The explanation of this chapter is about the political influence between countries. The founder of Qi is, while the founder of Lu is Duke Zhou. Confucius made the above statement from the perspective of "Liv"

Confucius said, "No, no! Hey! "

The wine glass is not a wine glass, it is a wine glass! Wine glasses!

The interpretation of this chapter records that Confucius held a glass on the wine table and lamented the social atmosphere of moral decay and disobedience at that time. As someone said today, "Teachers are not like teachers, and students are not like students". Full of great helplessness!

6.26 The butcher asked me, "The benevolent man said to me,' There is benevolence in the well.' Did it come from it? Confucius said, "What is it? A gentleman can die, but he can't be sleepy; You can bully, but you can't ignore it. "

I asked Confucius, "A benevolent man, if someone told him,' A man fell into a well', would he jump down to save him?" Confucius said, "Why? A gentleman can save people, but he can't trap himself in it; You can be cheated, but you can't be unreasonable. "

Goofy, understanding, Confucius language department. In this conversation, I want to embarrass my teacher and give him a difficult problem. In fact, I want to find out the relationship between benevolence and stupidity of Chu Zhen. Confucius' answer is to tell him that the true benevolent cannot be fooled.

Confucius said: "A gentleman can be a gift or a husband by taking the text as his knowledge!"

Confucius said: "A gentleman can learn all kinds of literary knowledge extensively and regulate his behavior with courtesy, so that he will not go off the rails."

Interpretation? In this chapter, Confucius talked about the relationship between theory and practice, and the relationship between knowing and doing. Etiquette is a code of conduct that people abide by in their lives. When a person learns knowledge, if he can't strictly restrain his behavior with the standard of etiquette, he will go off the rails. Therefore, it is important to study extensively, and so is self-discipline according to the requirements of etiquette. Only such a person can ensure that he is on the right path in life all his life.

It turned out that 6.28 Zi looked at Nanzi, but Luz didn't say anything. The master said, "If you can't give it, you will never be bored!" " ! Endless! "

Confucius went to see his wife, Nan, and was very unhappy. Confucius said, "If I do something I shouldn't do, God will hate me, and God will hate me."

The interpretation of this chapter records the encounter between Confucius and Nanzi, and the image of Confucius is extremely lovely. Among Confucius' disciples, Zhong Zilu is an older student, only nine years behind Confucius. Teachers and students are very close, and children are often inseparable from teachers. It is said that Nanzi is beautiful, but her conduct is not correct and her reputation is not good. Therefore, Luz was very unhappy and didn't understand why the teacher wanted to see such a person. Because Confucius has always taught his students to "believe in learning, be good at dying, stay away from danger, and be born in troubled times." When Lutz was unhappy, Confucius was so anxious that he didn't know how to express it. He swore that if I did something I shouldn't have done, God would hate me and God would hate me. Naive, you can also see the kind of teacher-student relationship.

Confucius said: "The golden mean is also a virtue, even worse! People eat for a long time! "

Confucius said: "The doctrine of the mean has reached the highest level! People have long lacked this virtue. "

Interpreting this chapter is Confucius' moral evaluation of the golden mean. The doctrine of the mean is embodied in moral theory and life methodology. It is by no means a simple concept of neither good nor bad. The essence of the golden mean should be harmony.

Zi Gong said, "What if we can give alms to the people and help them?" Can you call it a benevolent person? Confucius said, "The benevolent will be holy! Yao Shun is still sick! Benevolent people want to be a man, but they want to be a man. It can be said that the benevolent side is already there. "

Zi Gong said, "What if there is such a person who can widely benefit the people and help them live a good life?" ? Can you be considered a benevolent person? Confucius said, "It's more than benevolence. It's a saint! Yao and Shun are hard to do! For a kind person,