The sixth part of the Analects is interpreted.
This is the sixth part of the Analects, and the first half of this one also comments on its address as the fifth. However, the focus of the discussion began to move towards the ideal of the value of life**. Confucius pioneered the school of Confucianism, setting the highest standard of exemplars as sages. In Confucius's view, a sage is just an ideal, and it is difficult to find people who can become sages except for Yao, Shun, Yu, King Wen of Zhou, and Duke of Zhou in history.
Of course, Confucius also denied that he was a saint. When Zigong asked: If there is a doctor who can concentrate on the people, can it be called meeting the standard of human beings? Confucius replied, "This is not only for men, but also for others." In other words, Yao Shun also has many worthlessness in terms of being able to concentrate on Dr. Yu Min. It can be seen that the advice of virtue and the great benevolent person are a kind of ideal personality advocated by Confucius that is more specific and can be pursued in reality.
Human beings are also the embodiment of Confucius's life and practice, and they are also the highest ideal standards for following the teachings to practice. Since this standard is very high, not all ** can understand it. Even if he has one of the most powerful addresses or the most proud addresses, Yan Hui is an example of practicing people's moral spirit, and he will say that he will win. There is also an address that is Yan Hui, what are his characteristics?
The first is to live in poverty. For Yan Hui Yi Dan, Yi Piao groan, in the appearance of people are unbearable, regret and do not change their happiness. Confucius praised twice before and after, and now recalls, this also reflects Confucius's satisfaction with Yan Hui, reaching the point of full praise.
The second is studious but not handsome. It can be said that there are many good scholars among Confucius, and Yan Hui is outstanding. Otherwise, Confucius would have said sadly after Yan Hui's death: Now there is nothing to do, and there is also to learn well. It must also be ordinary, Yan Hui's studious is not poetry, but good at thinking. Among them, Confucius said in the chapter on politics that Yan Hui seems to be stupid, but he retreats to his teacher, and one is enough to make a fortune.
The third is not to be angry. These six words are very difficult to encounter things that make people angry, and not complaining about others, not being angry with others, and benefiting oneself are in line with Confucius's teaching that self-righteousness and thinness are in line with Confucius's teachings on being generous and being thin. Ordinary people are infallible, and it is common for them to repeat their offences later. Yan Hui has the character of no two mistakes, and Hou Confucianism also has mixed admiration, and will also say that Yan Hui is not good, he does not know it, and he does not know it, and he does not repeat it, that is, Yan Hui is not a double one.
The fourth is that Tanabata is not a person in March. Other people talk about themselves, but March here is not the number of hours, but that many good deeds should be affirmed if they are not for others, and it is not easy to persist in not being a person for a long time. It is easy to find that Yan Soul's spirit of peace and happiness, studious and tireless spirit is actually a copy of Confucius's willingness to forget worries, sensitivity and studiousness.
The thinkers of the Song Dynasty explored the Confucian Paradise and regarded it as a noble example of moral cultivation. The spiritual life of human beings in the noble life is often the unity of truth, goodness and beauty. Confucius sometimes talked about the relationship between man and wisdom from an aesthetic point of view, and he said that the wise man has a potion, and the benevolent person enjoys the mountain of yam. Zhu Xi also explained that the wise man is reasonable and reasonable, and he has no ambition and power in water, so the potion benevolent person is content with perseverance and is not humble. There is something to do in the mountains, so be kind. This shows that the aesthetic appreciation of natural landscapes reflects the noble pursuit of ethical spirit.
It can also be seen that the traditional culture is about the harmony of heaven and man.
First, the profound insight of beautiful unity. How to achieve a lofty ideal? What are the ways to achieve humanity? Confucius put forward the method of being able to forge ahead, believing that the principle of grasping opportunities and benefiting others, and reaching people in times of difficulty.
If you want to become a person, the so-called enterprising wall is to take the things around you as your strength, compare your heart with your heart, and push yourself and others. A cultivation method that all people here can grasp. The so-called self-interest and self-benefit of others, the principle of self-achievement. Another principle of Confucius: Do not do to others what you do not want to be done to what you have done to yourself, and descend to the Buddha and others. If you can stand up and work, you should also let others stand up and work. Do not impose on others what you do not want to be imposed.
These two principles are indispensable for the harmonious relationship of human beings. These two principles also achieve an ideal state for all those who are not villains and gentlemen. Specifically, through erudition and foolishness, it is said to be reasonable. On the one hand, it is necessary to extensively study poetry, books, rituals, and music, and edit literature, and on the other hand, it is necessary to make contributions to practice and strictly restrain one's behavior with rational norms. The two go hand in hand to achieve the ideal state of life cultivation, that is, to achieve the quality of civility, and then to be a gentleman.