Now ask the fourteenth.
Let's interpret the people and things in this article, which is very broad, but its central idea is very clear, that is, to vigorously promote self-cultivation and cultivate a perfect personality. Although Confucius tried his best to emphasize the idea at different times, and the ideas to be practiced and the things to be done were varied, he believed that the key to achieving it was the most important thing, which was to cultivate an ideal personality.
Regarding self-cultivation, Confucius put forward many profound ideas and formed a complete ideological system. The theoretical basis of the Confucian theory of self-recklessness is self-should, which is the focus of people's attention. First of all, we must understand ourselves, examine ourselves, reflect on ourselves, enrich ourselves, develop ourselves, and improve ourselves.
Confucius once said: The scholars of the past are themselves, the scholars of today are people, the scholars of the past represent the style of study, the correct seekers, and the scholars of today are those who indulge in the crooked wind and lose their way and go astray for themselves. The connotation is extremely rich, and naturally contains the meaning of enriching and developing self-improvement, as well as the meaning of self-innovation.
The two brothers Cheng Ji and Cheng Hao, philosophers of the Northern Song Dynasty, explained that they wanted to get it for themselves. At the end of the words, it shows that Confucius's heart is the opposite of being a person and being a person, which shows that the purpose of learning knowledge is to show off to others, or to make others appreciate, for fame and fortune, these are the values of others, and thus lose their self-worth.
As Cheng Yi and Cheng Ao said: Today's scholars are human beings, and their ultimate superiors control have always advocated caring for others and serving the society and the country, and avoiding the trap of self-centeredness first. But in his view, everything should be premised on self-development and self-improvement, and should not be replaced and hindered by self-cultivation.
Therefore, Confucius said: Cultivate oneself to appease others, cultivate oneself to appease the people, and if you don't cultivate yourself, of course, you will not be able to reassure the people and the people. It can be seen that self-cultivation is a general outline of Confucius's doctrine. From the point of view of crisis, self-cultivation is not a passive adaptation to others and the environment, a passive observance of external changes, and a fixed behavior of sincerity, but a positive enrichment of self-improvement and the cultivation of inner spiritual vitality. That is to say, self-cultivation is for self-realization.
Confucius said this many times, and this is a kind of self-realization. Self-consciousness is freed from a state of blindness and insensitivity, and recognizes the ugliness of one's own thoughts, words, and actions, thus forming a pursuit of perfection. Confucius emphasized on many occasions that external things should not hinder the pursuit of inner perfection.
Chapter 29 says: Zigong likes to talk about the strengths and weaknesses of others, and it is human nature to like to criticize others, but Confucius still criticizes him. Confucius thought that people should first pay attention to their own strengths and weaknesses. Confucius also proposed not to be affected by the understanding and voice of others, and always consider what you have and what you lack to make up.
The goal of self-cultivation is the ideal personality. Confucius is not a single person with an ideal personality, nor is he sure that he is not a narrow-minded, poor-minded, and rule-abiding person, but a humble gentleman who has a spiritual motivation for a layout, perfects himself, develops himself in an all-round way, and consciously improves his spiritual realm.
The ideal personality is extraordinary intellectually and spiritually. Confucius said: If Zhang has no ambition, justice does not want to argue, and Zhuangzi's intention to ask for something, he will hear it and say: It can also be **. This shows that Confucius's requirements are very specific, the benevolent are not by the wise, not confused, and the content is richer.
The ideal personality has its own ideals and ambitions, and believes that the gentleman is enlightened, benevolent and righteous, and the villain is mercenary, and living a comfortable life is not enough to become a poem. He prevents a person from having firm beliefs, daring to challenge fate in order to realize the ideals in his heart, and not afraid of setbacks and failures. It's like saying to Confucius: know that you can't do it. The ideal personality is upright, reflecting the idea of integrity.
The ideal personality should help others with practical actions so that the people can get practical benefits. Confucius said: The energy of love is not to work on fire, and the Central Plains can understand it very much. He particularly admired the assets of the famous statesman, because the policies he implemented were able to benefit the people, so Confucius called him the wise man to assist the Guan Zhong of the Seven Ring Palace.
During the time of Confucius, he was criticized, but Confucius praised him many times because he contributed to the people and the Chinese nation. Confucius praised him for his wine and princes for not using ice carts, which shows that he brought peace to the people. Confucius also praised him for preserving the traditions of the Chinese nation and protecting the Central Plains from foreign invasions. Confucius attached great importance to self-cultivation in order to appease the people, and he even said that it was difficult for even a saint like Yao Shun to do it, indicating that self-cultivation was a difficult one.
This chapter also proposes that the ideal personality should be generous, not deceitful, unrighteous and unbelieving, not resentful of others, and not complaining about others, all of which are easy to understand and have been perfected to this day. In his view, the situation of poverty is the most likely to make people's mentality unbalanced, and it is the most challenging for people to have a noble sentiment and a broad mind. That's why Confucius said: Poverty without resentment, difficulty with wealth without trade.
In short, self-cultivation is the emergence of Confucian intellectuals and some outstanding representatives in various fields of society and culture after the comprehensive development of human nature, which has a great relationship with Confucius's theory of self-cultivation.