Eight hundreds.
Chapters 1 and 2:
Confucius said of Ji's: "Eight dances in the court, is it tolerable, which is unbearable?"
The three families are Yongche. Zi said: "'Xiangwei Pigong, Son of Heaven Mumu', ridiculed in the hall of the three families? ”
These two chapters record Confucius's comments on the unscrupulous behavior of the three Lu families, and from this, we can also understand the reality of the Lu state at that time. The three families, namely Sanhuan, are after Lu Huan's three sons, Qingfu, Shuya, and Ji You. The history of the relationship between Sanhuan and the Lu office is the history of the rise and fall of the Lu State in the Spring and Autumn Period.
The Book of Rites: Ming Hall Position": "King Cheng took the Duke of Zhou as a meritorious worker in the world, and was to seal the Duke of Zhou in Qufu, a place of 700 miles, a thousand leather cars, and ordered the Duke of Lu to worship the Duke of Zhou with the rites of the Son of Heaven. ”
This is also the reason why "Zhou Li is all in Lu". Cheng Zi's point of view: "The merits of the Duke of Zhou are solid, and they are all the sons of the courtiers, and Lu An has to use the Son of Heaven alone?" The gift of the king, the receipt of the bird, is not either. ”
Is it Jephiah? ——The quoted Ming Tang position sentence is preceded by the following words: "King Wu collapsed, became a young and weak king, and Duke Zhou practiced the position of the Son of Heaven to rule the world." In the sixth year, the princes of the dynasty were in the Ming Hall, making ceremonies and music, awarding measurements, and the world was in great service. Seven years, to become the king. —The gift of the king, the receipt of the birds, and the enjoyment of the Son of Heaven by the Duke of Zhou, this is only because they already have the status of making ritual music. Regarding the inheritance relationship of etiquette and music in Xia Shang Zhou, "The Mean" quoted Confucius's words: "I say Xia Li, but it is not enough to levy; I learn Yin Li, there is Song Cunyan; I learn the Zhou ceremony, and now I use it, and I follow the Zhou. In the fourteenth chapter of "Eight Hundreds", he said: "Zhou Jian is in the second generation, and he is depressed! I'm from Zhou. Regarding Zhou Gong himself, Zi said: "Even if I am declining! For a long time, I no longer dreamed of Zhou Gong. "Zhou Gong had a profound influence on Confucius, or Zhou Gong was the sage that Confucius wanted to follow, and in the process of following, he gradually entered the realm of a sage without knowing it, which is the first teacher Confucius. The master is like this, I don't know why Houru is so stubborn again. King Wen, King Wu, and Zhou Gong did what they did, which is the model of the revolution of etiquette and music, and the system of etiquette and religion has also reached its peak.
Cheng Zi then said: "Because of the disadvantages of the attack, the Ji family was arrogant, and the three families were arrogant, so Zhong Ni ridiculed him." ”
The fact that the disadvantages of the attack are the result of later developments shows that the development of history is not subject to subjective will, and therefore it makes no sense to say that what should not be done. - What is feasible for King Cheng and Duke Zhou is not feasible for the Ji family and the three families. (Isn't that what Jonny is ridiculing?) - If the conditions are not met, it is difficult for the three to have ideas; When the conditions are met, the three families will not encroach on this, but they will also encroach on that, so there is no point in blaming the sages.
The reason for the occurrence of an event at that time and the cause of the later change are different. Time passes, and later reality distorts the form of the events that took place in the past in its own right, but this is also its own movement, however, this is not directly so. The reason why Cheng Zi commented on this and simply regarded the gift of the king and the receipt of the bird as the arrogance of the three families was the result of the narrowness of the theoretical development at that time.
Zi said: "People are not kind, what is the courtesy? People are not kind, how can they be happy? ”
This chapter deals with the relationship between the individual and propriety. In the previous article "Confucius on the Essentials of Government", my point of view is that etiquette is the objectification, actualization, and objectification of the way of heaven. Rite is a systematic object existence that can be inherited, practiced, and entered into the real life of each of us. This is the unique spirit that distinguishes the national culture from the rest of the world. Zizhang asked, can you know the changes in the world? There is the way of heaven, but the way of heaven is difficult to speak, but there is the way of heaven that dwells in it and realizes its own object existence, which is the system of etiquette and religion. However, "courtesy and pleasure come before acting", therefore, man also enters his own social reality as an independent and free person. Here, without exception, there is a dichotomy between freedom and necessity. First of all, the two are independent, and one side shows itself as an independent active being without the other; Further, the two are interrelated, each acting as the result of the other, and their actual existence is the product of their interaction; One side is active, and the other is passive. However, as an individual, human beings have to face two kinds of objectivity, one is the natural world and the other is society. The natural world exists freely, and man expresses the laws of the natural world in the form of concepts. On the one hand, the concept is for me, and on the other hand, the result of the movement of my concept is the change of the object I face, which is the experience, and I have to adjust my concept to conform to the object. Here the relationship between me and the object is the relationship of cognition, the essence of the object is the existence of certainty, and the existence of negation of the self itself. In society, people enter society as self-conscious actors. When people enter the process of social and historical development with ideals and beliefs, the way of heaven also acquires its own objectivity and reality, and the system of etiquette and religion is this objective reality. In this process, objectivity emerges along with its truthfulness when the person dies as an individual. Thus, again, here man, man himself is the existence of negation, and objectivity, together with truth, is the existence of essential certainty.
Cheng Zi said: "The benevolent person is the right principle of the world." "Righteousness is the combination of humanity and heaven, and reason in man is the manifestation of my own self and my freedom, but because of my negative nature, righteousness is also my limit and limitation, so "if you are out of principle, you will be disordered and discordant." ”
Zi said: "People are not kind, what is the courtesy? People are not kind, how can they be happy? Zhu Xi: "However, the reporter's preface is after Ba Yu Yongche, and he is suspected of being a person who is a liarity." It is most appropriate to say that those who are unscrupulous are "unkind."