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The sue said: "Sex, like a willow; Righteousness, Judah also. Take human nature as benevolence and righteousness, and take the willow as the tree. ”
Mencius said: "Can the son follow the nature of the willow and think that it is a tree? Will the thief be willow and then think that the tree is also? If the thief is regarded as a thief, then the thief is also regarded as benevolent and righteous. Those who lead the people of the world and cause harm to the righteous and righteous will be the husband of the son! ”
Translation] Gaozi said: "Human nature is like a willow tree, and the way of behavior is like a cup and plate; Making human nature righteous is like making cups and plates out of willow trees. ”
Mencius said, "Do you follow the nature of the willow to make cups and plates?" Or do you hurt its nature to make cups and plates? If you want to hurt the nature of the willow to make a cup and plate, then will you also hurt the nature of people to make people have benevolence? It must be your kind of speech that leads the people of the world to harm righteousness. ”
Guang] Gaozi once said: "Human nature is like a willow tree, and the way of behavior is like a cup and plate; Making human nature righteous is like making cups and plates out of willow trees. His metaphors vividly depict the relationship between human nature and righteousness. According to Gaozi, human nature is like a willow tree, and benevolence and righteousness are like cups and plates made according to the characteristics of the willow tree. The implication of this parable is that there is no good or evil in human nature, and that righteousness is the result of shaping and guiding on the basis of human nature. Mencius made an in-depth ** and rebuttal of Gaozi's views. He asked rhetorically, "Are you following the nature of the willow to make cups and plates?" Or do you hurt its nature to make cups and plates? What Mencius wanted to explore was how we should view and treat human nature. He further pointed out that if, according to the logic of the confession, we hurt the nature of the willow tree to make cups and plates, then in the same way, we will also harm the nature of man to make man righteous. Such an approach is obviously problematic because it is contrary to the natural nature of man. Mencius also emphasized that those who advocate the cultivation of benevolence by harming human nature often lead the world to misunderstanding and distorting benevolence. He argues that this view is not only contrary to human nature, but also contrary to the essence of benevolence and righteousness. Therefore, Mencius emphasized that we should respect and conform to human nature, rather than trying to change or harm it. Only in this way can we truly understand and practice righteousness.
Regarding the unified reply of the Oriental sage: Ignorance does not read old books, and the squirting of the Oriental Sage Mencius is under the chapter: The road of life is clearly visible, and the worry is unwilling to seek.
The Oriental sage Mencius devoted himself to the chapter: the people-oriented governance concept King Wen became a model for later generations.
The Oriental sage Mencius devoted himself to the chapters: deep and humane, impressive.
Mencius, the sage of the East, devoted himself to the chapter: enough to enable the people to live in a harmonious and stable environment.
It is good to read more old books, and see wisdom as soon as righteous words come out: "Four Books and Five Classics", "Hundred Schools of Thought", "Bible Series", "Ancient and Modern Chinese and Foreign" ......How many old books have you read and started fooling the masses? Foolishly update the chapters and sentences of old books from time to time, and share the true meaning of life! The real person understands as soon as he sees it, and the master continues to flicker! I hope that the saints will read old books systematically, and not take words out of context, hearsay, and parrot ......