The fifteenth chapter of the Analects.
This is the fifteenth section of the Analects, and this one expands on the idea of self in the previous article. Chapter 21 Confucius said: The gentleman seeks for himself, and the villain seeks for others, realizing the requirement of self-innovation. The meaning of seeking in the words is to seek, and seeking oneself is to be strict with oneself, as well as the public thick and thin to others, the meaning is to seek each other, to self-struggle, self-creation, do not blindly rely on others, blindly laugh at others.
Confucius had a strong sense of self-realization, which said: When a gentleman is lonely, his ears are ringing, but Confucius has always despised the vain gentleman and is not incompetent, and incompetent is not a sick person. The above two sentences seem to be contradictory, but they are not contradictory, because what I hate is not that I have no outstanding reputation, but that I have no outstanding talent and no own contributions, so I can't show value.
The self-worth of controlling the ideal lies in seeking the Tao and pursuing the spiritual value of the extremely high. The pursuit of the most important value is the pursuit of a rich and meaningful life, and a meaningful life is an ideal life. For example, I educate people and know people's wisdom, which shows the self-worth in Confucius's mind.
Wisdom is that benevolent people do not seek to survive to harm others, and there is killing to become benevolent, not the best for self, but the greatest promotion of self-spiritual strength. Self-realization of this kind of celebrity quote can be said to be earth-shattering, crying ghosts and gods, killing gods has been **, this is a value orientation. Spiritual value is higher than material interests, the maintenance of principles and morality is higher than individual life and individual personal dignity, and not succumbing to arbitrary and brutal prestige is the value orientation of human style.
Sacrificing one's life is only a last resort choice in order to realize a certain value under special circumstances, and there is no danger of death in daily life, so it is natural to have the realization of this value orientation. The value orientation is to help the way, but to help the way, but it can be all bad. The spiritual pursuit of the self must be based on the individual's down-to-earth attitude towards life and the multifaceted aspects of life, which is often emphasized in Confucius's thought.
Don't be ambitious, don't be a big duke, pay attention to neutrality, he hates rhetoric, flattery, and clever words, and if you can't bear it, you will have a big plan. If you want to do a good job, you must first sharpen your tools, and Confucius said that things often end, don't eat and end your business, don't do your poetry, and you don't have the intention to learn. The spiritual pursuit of the self should also be strengthened in daily life, and it is wrong to live in the middle of the group, and to show oneself in a small way.
The noble spiritual pursuit is above all else, not only to be in awe of the old, but to do so. Therefore, Confucius also proposed a necessary condition for the spiritual pursuit of the self, which is to cultivate virtue and cultivate excellent spiritual inner thoughts. This is why people live on fire and water, and they can't live a day. In his view, people's needs for people and even for water and fire, because water and fire only meet the requirements of the body, but people are the place where the soul rests and lives, and it cannot be left without for a day, otherwise troubles will appear.
This is the point where the spiritual quest of the self has reached a point of transcendence. From the perspective of political thought, Confucius in the fifth chapter of this film praises the rule of inaction. The rule of non-action was originally Lao Tzu's political proposition, including no desire, decisive victory, renunciation, and renunciation of righteousness, which is very different from Confucius's thought. Lao Tzu's Confucius meaningless thought can be said to be about. The idea that the monarch is doing what he is not ordered is an expression of it. Whether it is Lao Tzu or Confucius, their rule of inaction is to ask the monarch whether to interfere in specific affairs and make them lose their responsibilities, the purpose is a goal, to oppose the ruler's arbitrariness, to prevent the monarch from washing the palace and causing disasters to the country, which is a tendency to oppose autocracy.
Another feature is that there is a lot of scholarship in this article, some classic articles and wise sayings, that is, the shortcut to Confucius's long-term life experience, which has been considered by us as the motto of learning, working and life for thousands of years.