Comment on These three sentences in this chapter are very familiar to people. These three sentences are not isolated, but are coherent with each other. The meaning of these three sentences is: If my theory is adopted by society, I will be very happy; to say the least, if it is not adopted by society, many friends agree with my theory and come to me to discuss issues. I also feel happy; to take a step back, even if society doesn't accept me and people don't understand me, I won't resent it. If I do this, isn't it a gentleman? I think that in the interpretation of the sentence "people don't know, they are not stunned", there is no object behind "people don't know", what do people don't know? Perhaps because Confucius spoke in a specific environment at that time, he did not need to say what he knew so that others could understand it, but he left us with a mystery. Perhaps this sentence is a continuation of the previous sentence. A friend from afar asked me for advice. I told him that he still didn't understand, but I didn't resent it. In this way, "people don't know" means "people don't know what I'm talking about." In short, this chapter proposes that learning should be a pleasure and that people should be ignorant but not stunned. This reflects Confucius's ideas of being tireless in learning, tireless in teaching, focusing on self-cultivation, and being strict with himself.

Original text 1?2 Youzi (1) said: "He is a filial brother (2), but likes to offend his superiors (3), Xian (4); he is not fond of offending his superiors, but likes to make trouble, There is no such thing as (5). A gentleman should stick to his foundation (6) and be filial to his younger brother. Is this the foundation of being a human being? If he is filial to his parents and obedient to his elders at home, he can be loyal to the country outside the home. Loyalty is based on filial piety to younger brothers, and filial piety to younger brothers is the purpose of loyalty. Confucianism believes that if filial piety is implemented at home, there will be no "rebellion" within the rulers; and if filial piety is extended to the working people, the people will absolutely obey and will not rise up in rebellion, so that the country can be safeguarded. and social stability. In the Spring and Autumn Period, the emperor of Zhou implemented the inheritance system of the eldest son, and the other concubines were enfeoffed into princes, and the same was true for the princes and below. The political structure of the entire society, from the emperor, princes to officials, was based on the feudal patriarchal blood relationship, and the theory of filial brother reflected the moral requirements of the patriarchal society at that time. Filial piety is directly related to social stability. Confucius saw this, so all his thoughts and opinions were based on this. From the point that being a filial brother will prevent you from committing crimes and causing trouble, he explained that filial piety is the basis of benevolence. Since the Spring and Autumn Period and the Warring States Period, feudal rulers and literati of all dynasties have inherited Confucius' theory of filial brother and advocated "ruling the world with filial piety". The Han Dynasty is an obvious example. They regarded moral education as an important means of implementing feudal rule, and imprisoned the common people in the shackles of moral education and ethics. It had a great impact on the people's moral concepts and moral behaviors, and also had a profound impact on the entire traditional Chinese culture. . The filial brother theory serves feudal rule and the patriarchal family system. We should have a clear understanding and analysis of this, abandon the feudal poison, inherit its reasonable content, and give full play to the role of morality in social stability.

Original text 1?3 Confucius said: Clever words make people look (1), and fresh (2) benevolence. ”

Analysis The core of Confucius and Confucianism is benevolence, and one of the manifestations of benevolence is filial piety and brotherhood. This is a positive explanation of what benevolence is. In this chapter, Confucius talks about the opposite of benevolence, that is, For rhetoric, Confucianism advocates simplicity and opposes rhetoric; it advocates speaking carefully, doing what you say, doing things first, and speaking against doing things as you please. This shows that Confucius and Confucianism pays attention to people's practical actions, especially emphasizing that people should be consistent in their words and deeds, and should refrain from empty talk and inconsistent words. This down-to-earth attitude and simple spirit have long influenced the Chinese people and become the essence of traditional Chinese thought and culture.

Original text 1?4 Zengzi (1) said: "I examine my body (2) three times a day. Are you being disloyal to others (3)? Are you friends with friends but don’t believe in (4)? Are you not used to it? ”

Commentary Analysis Confucianism attaches great importance to personal moral cultivation in order to shape an ideal personality. The self-examination discussed in this chapter is the basic method of self-cultivation. In the Spring and Autumn Period, social changes were very drastic, reflected in In the field of consciousness, people's ideological beliefs have begun to waver, and traditional concepts seem to be in crisis in people's minds.

Therefore, Zeng Shen put forward the self-cultivation method of "reflection and seeking within", constantly checking one's words and deeds, so that one can cultivate himself into a perfect ideal personality. The "Analects of Confucius" talks about the issue of self-examination many times, requiring Confucius disciples to consciously reflect on themselves, conduct self-criticism, strengthen personal ideological and moral cultivation, and correct various errors in personal words and deeds. This self-examination method of moral cultivation is still worthy of reference today because it particularly emphasizes the consciousness of self-cultivation. In this chapter, Zengzi also proposed the categories of "loyalty" and "faithfulness". Loyalty is characterized by the word "to do one's best", to do things to the best of one's ability and to do one's best before death. "Being unfaithful to others" refers to all people in general, not specifically to the monarch. It means trying our best to help everyone, including the monarch. Therefore, "loyalty" was a general moral category in the pre-Qin Dynasty, and was not only used in the relationship between monarch and ministers. As for the gradual evolution of the word "loyalty" into "loyalty to the emperor" after the Han Dynasty, this is not only related to Confucian loyalty, but also has important differences. "Faith" has two meanings, one is trust and the other is credit. Its content is to be honest and not deceive, and is used to deal with the relationship between superiors and subordinates and friends. The letter is especially related to speech, which means telling the truth and keeping what you say. This is the cornerstone of a person's conduct in life.

Original text 1?5 Confucius said: "The way (1) leads to a country of thousands of chariots (2), respecting service (3), being frugal in use and loving others (4), and keeping the people in good time (5) . ”

Analysis of what Confucius said in this chapter is mainly for the rulers of the country and is about the basic principles of governing the country. He talked about three aspects of issues, that is, he required rulers to handle all aspects of the country's affairs seriously and abide by their promises; save money and take care of officials; and the people should be careful not to miss the farming season. This is the basic point of governing the country and ensuring peace. Kang Youwei said that Confucius's teaching is "love for others" and love for all people. But this is not what we mean by “lover” in this chapter. The "people" he refers to are not common people, but officials, people with status; and "people" are the common people, the objects of servitude by the governed. It can be seen that "loving people" does not mean loving everyone, but only loving those in the ruling group. The idea of ??"being frugal and loving people so that they can take advantage of their time" is reasonable and reflects Confucius's social thoughts. But this has nothing to do with "lover" or otherwise. From another perspective, Confucius is here to provide suggestions for rulers to govern the country and rule the people. Lu Xun once pointed out: "Confucius once planned excellent ways to govern the country, but they were all methods conceived for the purpose of governing the people, that is, the powerful. They were not for the people themselves, but they were not at all." This is from the perspective of the people. View Confucius's statecraft from an standpoint. Therefore it is quite sharp.

Original text 1?6 Confucius said: "When a disciple (1) enters (2), he is filial; when he comes out (3), he is a younger brother; he is sincere (4) and trustworthy; he who is general (5) loves others and is kind-hearted. (6), if you have enough energy to do (7), then study (8)."

The issue of filial piety was mentioned in the second chapter of this article, and this issue is mentioned again in this chapter. Confucius required his disciples to first devote themselves to filial piety, trust, love for others, and kindness, and cultivate good moral concepts and moral behaviors. If they still have leisure time and energy, they should use it to study ancient classics and increase cultural knowledge. This shows that Confucius' education centered on moral education, focusing on cultivating students' moral cultivation, while the study of book knowledge was placed second. When Confucius ran education, he put the cultivation of students' moral concepts first, while cultural studies only came second. In fact, for any class in history, whether it is the slave-owning class, the landlord class, or the bourgeoisie, education serves its politics. It pays special attention to students' moral conduct and political performance, and ranks "morality" next to "knowledge". In the past, this was a class necessity. They want to cultivate talents in all aspects that meet the requirements of this class.

Original text 1?7 Zixia (1) said: "The virtuous (2) change color; serve parents to the best of their ability; serve the king to the best of their ability (4); make friends and speak well And there is faith. Even if I say I haven’t learned yet, I will definitely call it learning.”

Comments on the sentence “If you have enough energy to do, learn to write.” What Zi Xia said in this chapter is actually a further development of the previous chapter. Zixia believes that whether a person is knowledgeable or not, the quality of his knowledge does not mainly depend on his cultural knowledge, but on whether he can practice traditional ethics such as "filial piety", "loyalty" and "faithfulness". As long as he does the following points, even if he says he has not studied, he is already a morally cultivated person.

Original text 1?8 Confucius said: "A gentleman (1), if he does not attach importance to (2), he will not be powerful; if he is learned, he will not be solid (3). The main thing is loyalty and trustworthiness (4)."

If you don't have (5) friends, you are worse than yourself (6); if you have (7), don't be afraid of changing (8). ”

Commentary on this chapter, Confucius put forward the moral qualities that a gentleman should have. This part of the content mainly includes solemnity, serious study, careful making of friends, and ability to correct mistakes. As a gentleman with an ideal personality, from The appearance should give people a solemn, dignified and profound image, making people feel stable and reliable, and they can be trusted. He values ??learning, is not self-isolated, is good at making friends, and must correct his mistakes. Important. As a gentleman with a noble personality, not to correct mistakes is the correct attitude towards mistakes. It can be said that this idea shines with the light of truth and reflects Confucius's ideal moral character.

Original text 1?9 Zengzi said: "If you are cautious in your end (1) and pursue your goals (2), the people's virtue will be strong. ”

Commentary: Confucius did not believe in the existence of ghosts and gods. He said, “Respect ghosts and gods and stay away from them.” This is proved by his saying. Although he did not put forward the idea that there is a so-called soul after death, But he attached great importance to the rituals of funeral sacrifices. In Confucius' concept, sacrifices have been alienated. They are not just sacrifices to the dead, but are regarded as the continuation and expression of a person's filial piety. Cultivate personal feelings of filial piety to parents and ancestors. Therefore, this chapter continues to deepen the moral concept and moral behavior of "filial piety" because Confucianism attaches great importance to the morality of filial piety because filial piety is the basis of loyalty. One cannot be filial to his parents. A person who is filial cannot be loyal to his country. Therefore, loyalty is the extension and externalization of filial piety. The moral concepts of loyalty and filial piety often appear in the Analects, which shows that Confucianism attaches great importance to ethics and moral concepts such as loyalty and filial piety. It is hoped that people will become educated gentlemen who are loyal and filial. This is consistent with the patriarchal system of the Spring and Autumn Period. As long as loyalty and filial piety are achieved, society and families can be stable.

Original text. 1?10 Zi Qin (1) asked Zigong (2): Master (3) as for being a state (4), you must hear about its government and ask for it, or (5) do it with it? "Zigong said? : "The Master is gentle, kind, respectful, thrifty, and gives (6) to get it. What the Master seeks, are these (7) different from what others seek?"

Analysis of this chapter through Zi Qin The dialogue with Zigong outlines Confucius's character in life. The reason why Confucius is treated politely and highly by the rulers of various countries is that Confucius has moral character of gentleness, kindness, respect, frugality and humility. For example, "giving" among these five moral qualities plays a very important role in the process of shaping personality. "Give" means to put others before oneself in terms of fame and power, and to put oneself before others in terms of responsibilities and obligations. Allowing it to be used in diplomacy such as state visits is also an important condition that meets objective needs. Because Confucius had this kind of character, every time he went to a country, he was treated with courtesy by the kings of each country. Confucius believed that being competitive and striving for fame, boasting of achievements and striving for fame and fortune, resenting others when unable to win, and being greedy and insufficient in fame and fortune are not in line with the principle of giving in. It can be seen from this that the valuable thing about letting this basic principle form a social trend is: in terms of human relationships, if people are modest and give way to fame, wealth and status, people will learn more about other people's strengths and appreciate their weaknesses. The former can lead people to unity, harmony, and kindness; the latter can tempt people to envy talents and talents. The social effects of the two are completely opposite. < /p>

Comment on These three sentences in this chapter are very familiar to people. These three sentences are not isolated, but are coherent with each other. The meaning of these three sentences is: If my theory is adopted by society, I will be very happy; to say the least, if it is not adopted by society, many friends agree with my theory and come to me to discuss issues. I also feel happy; to take a step back, even if society doesn't accept me and people don't understand me, I won't resent it. If I do this, isn't it a gentleman? I think that in the interpretation of the sentence "people don't know, they are not surprised", there is no object behind "people don't know", what do people don't know? Perhaps because Confucius spoke in a specific environment at that time, he did not need to say what he knew so that others could understand it, but he left us with a mystery. Perhaps this sentence is a continuation of the previous sentence. A friend from afar asked me for advice. I told him that he still didn't understand, but I didn't resent it. In this way, "people don't know" means "people don't know what I'm talking about."

In short, this chapter proposes that learning should be a pleasure and that people should be ignorant but not stunned. This reflects Confucius's ideas of being tireless in learning, tireless in teaching, focusing on self-cultivation, and being strict with himself.

Original text 1?2 Youzi (1) said: "He is a filial brother (2), but likes to offend his superiors (3), Xian (4); he is not fond of offending his superiors, but likes to make trouble, There is no such thing as (5). A gentleman should stick to his foundation (6) and be filial to his brothers. Is this the foundation of being a human being? If one is filial to his parents and obedient to his elders at home, then he can be loyal to the country outside the home. Loyalty is based on filial piety to younger brothers, and filial piety to younger brothers is the purpose of loyalty. Confucianism believes that if filial piety is implemented at home, there will be no "rebellion" within the rulers; and if filial piety is extended to the working people, the people will absolutely obey and will not rise up in rebellion, so that the country can be safeguarded. and social stability. In the Spring and Autumn Period, the emperor of Zhou implemented the inheritance system of the eldest son, and the other concubines were enfeoffed into princes, and the same was true for the princes and below. The political structure of the entire society, from the emperor, princes to officials, is based on feudal patriarchal blood relationships, and the theory of filial brother reflects the moral requirements of the patriarchal society at that time. Filial piety is directly related to social stability. Confucius saw this, so all his thoughts and opinions were based on this. From the point that being a filial brother will prevent you from committing crimes and causing trouble, he explained that filial piety is the basis of benevolence. Since the Spring and Autumn Period and the Warring States Period, feudal rulers and literati of all dynasties have inherited Confucius' theory of filial brother and advocated "ruling the world with filial piety". The Han Dynasty is an obvious example. They regarded moral education as an important means of implementing feudal rule, and imprisoned the common people in the shackles of moral education and ethics. It had a great impact on the people's moral concepts and moral behaviors, and also had a profound impact on the entire traditional Chinese culture. . The filial brother theory serves feudal rule and the patriarchal family system. We should have a clear understanding and analysis of this, abandon the feudal poison, inherit its reasonable content, and give full play to the role of morality in social stability.

Original text 1?3 Confucius said: Clever words make people look (1), and fresh (2) benevolence. ”

Analysis The core of Confucius and Confucianism is benevolence, and one of the manifestations of benevolence is filial piety and brotherhood. This is a positive explanation of what benevolence is. In this chapter, Confucius talks about the opposite of benevolence, that is, For rhetoric, Confucianism advocates simplicity and opposes rhetoric; it advocates speaking carefully, doing what you say, doing things first, and speaking against doing things as you please. This shows that Confucius and Confucianism pays attention to people's practical actions, especially emphasizing that people should be consistent in their words and deeds, and refrain from empty talk and inconsistency. This down-to-earth attitude and simple spirit have long influenced the Chinese people and become the essence of traditional Chinese thought and culture.

Original text 1?4 Zengzi (1) said: "I examine my body (2) three times a day. Are you being disloyal to others (3)? Are you friends with friends but don’t believe in (4)? Are you not used to it? ”

Commentary Analysis Confucianism attaches great importance to personal moral cultivation in order to shape an ideal personality. The self-examination discussed in this chapter is the basic method of self-cultivation. In the Spring and Autumn Period, social changes were very drastic, reflected in In the field of consciousness, people's thoughts and beliefs began to waver, and traditional concepts seemed to be in crisis in people's minds. Therefore, Zeng Shen proposed the cultivation method of "reflection and seeking within", constantly checking one's words and deeds, and making oneself perfect. The ideal personality. "The Analects" talks about the issue of self-examination many times, requiring Confucian disciples to consciously reflect on themselves, conduct self-criticism, strengthen personal ideological cultivation and moral cultivation, and correct various mistakes in personal words and deeds. The self-examination method of moral cultivation is still worthy of reference today, because it places special emphasis on the consciousness of cultivation. In this chapter, Zeng Zi also proposed the category of "loyalty" and "faithfulness". The word means to do your best, and then die. "Being unfaithful to others" refers to being loyal to everyone, not specifically to the monarch. Therefore, "loyalty" means doing your best to help everyone, including the monarch. In the pre-Qin Dynasty, it was a general moral category, not only used in the relationship between emperor and minister. After the Han Dynasty, the word "loyalty" gradually evolved into "loyalty to the emperor". This is not only related to Confucian loyalty, but also has an important difference in the meaning of "faith". The second is trust, and the second is credibility. Its content is honesty and non-deception, which is used to deal with relationships between superiors and subordinates and friends. Letter is especially related to speech, which means telling the truth and keeping one's word. This is the cornerstone of a person's conduct. .

Original text 1?5 Confucius said: "The way (1) leads to a country of thousands of chariots (2), respecting service (3), being frugal in use and loving others (4), and keeping the people in good time (5) . ”

Analysis of what Confucius said in this chapter is mainly for the rulers of the country and is about the basic principles of governing the country. He talked about three aspects of issues, that is, he required rulers to handle all aspects of the country's affairs seriously and abide by their promises; save money and take care of officials; and the people should be careful not to miss the farming season. This is the basic point of governing the country and ensuring peace. Kang Youwei said that Confucius's teaching is "love for others" and love for all people. But this is not what we mean by “lover” in this chapter. The "people" he refers to are not common people, but officials, people with status; and "people" are the common people, the objects of servitude by the governed. It can be seen that "loving people" does not mean loving everyone, but only loving those in the ruling group. The idea of ??"spending money while loving people so that people can take advantage of their time" is reasonable and reflects Confucius's social thoughts. But this has nothing to do with "lover" or otherwise. From another perspective, Confucius is here to provide suggestions for rulers to govern the country and rule the people. Lu Xun once pointed out: "Confucius once planned excellent ways to govern the country, but they were all methods conceived for the purpose of governing the people, that is, the powerful. They were not for the people themselves, but they were not at all." This is from the perspective of the people. View Confucius's strategy of governing the country from a standpoint. Therefore it is quite sharp.

Original text 1?6 Confucius said: "When a disciple (1) enters (2), he is filial; when he comes out (3), he is a younger brother; he is sincere (4) and trustworthy; he (5) loves others and is kind. (6), if you have enough energy to do (7), then study (8)."

The issue of filial piety was mentioned in the second chapter of this article, and this issue is mentioned again in this chapter. Confucius required his disciples to first devote themselves to filial piety, trust, love for others, and kindness, and cultivate good moral concepts and moral behaviors. If they still have leisure time and energy, they should use it to study ancient classics and increase cultural knowledge. This shows that Confucius' education centered on moral education, focusing on cultivating students' moral cultivation, while the study of book knowledge was placed second. When Confucius ran education, he put the cultivation of students' moral concepts first, while cultural studies only came second. In fact, for any class in history, whether it is the slave-owning class, the landlord class, or the bourgeoisie, education serves its politics. It pays special attention to students' moral conduct and political performance, and ranks "morality" next to "knowledge". In the past, this was a class necessity. They want to cultivate talents in all aspects that meet the requirements of this class.

Original text 1?7 Zixia (1) said: "The virtuous (2) change their colors; serve their parents to the best of their ability; serve the king to their body (4); make friends and speak well And there is faith. Even if I say I haven’t learned yet, I will definitely call it learning.”

Comments on the sentence “If you have enough energy to do, learn to write.” What Zixia said in this chapter is actually a further development of the previous chapter. Zixia believes that whether a person is knowledgeable or not, the quality of his knowledge does not mainly depend on his cultural knowledge, but on whether he can practice traditional ethics such as "filial piety", "loyalty" and "faithfulness". As long as he does the following points, even if he says he has not studied, he is already a morally cultivated person.

Original text 1?8 Confucius said: "A gentleman (1), if he does not value (2), he will not be powerful; if he is learned, he will not be solid (3). He is loyal and trustworthy (4). If he has no friends (5), he is not as good as himself. (6); if you exceed (7), don’t be afraid of (8) correction.”

Commentary In this chapter, Confucius proposed the moral qualities that a gentleman should have. This part of the content mainly includes solemnity, serious study, and prudence. Make friends, pass and be able to change, etc. As a gentleman with an ideal personality, he should give people a solemn, generous, majestic and profound image in appearance, making people feel stable, reliable and trustworthy. He attaches great importance to learning, is not self-isolated, is good at making friends, and corrects his mistakes. The four principles mentioned above are very important. As a gentleman with a noble personality, the correct attitude towards mistakes and mistakes is to not be afraid of correcting them. It can be said that this idea shines with the light of truth and reflects the ideal perfect character of Confucius.

Original text 1?9 Zengzi said: "Be careful to (1) chase the far away (2), and the people's morality will be strong."

Commentary Confucius did not believe in the existence of ghosts and gods. Saying "respect ghosts and gods and keep them at a distance" proves this point. Although he did not put forward the idea that there is a so-called soul after death, he attached great importance to funeral rituals.

In Confucius' concept, sacrifice has been alienated. It is not just about worshiping the dead, but the ritual of sacrifice is regarded as the continuation and expression of a person's filial piety. Through the ritual of sacrifice, one can place and cultivate one's feelings of filial piety to parents and ancestors. . Therefore, this chapter continues to deepen the moral concept and moral behavior of "filial piety". Confucianism attaches great importance to the morality of filial piety because filial piety is the basis of loyalty. A person who cannot be filial to his parents cannot be loyal to the country. Therefore, loyalty is the extension and externalization of filial piety. The moral concepts of loyalty and filial piety often appear in the Analects of Confucius, which shows that Confucianism attaches great importance to ethical and moral concepts such as loyalty and filial piety, and hopes to shape people into well-educated gentlemen with both loyalty and filial piety. This is compatible with the patriarchal system of the Spring and Autumn Period. As long as loyalty and filial piety are achieved, society and family can be stable

Original text 1?10 Zi Qin (1) asked Zigong (2): Master (3) As for being a state (4) ) also, we must hear about its politics and seek cooperation with it, or (5) cooperate with it? Zigong said: "Master, you can get it by being gentle, kind, respectful, frugal, and accommodating (6)." What the Master seeks, are all (7) different from what others seek? ”

Commentary This chapter outlines Confucius’s character in life through the dialogue between Ziqin and Zigong. The reason why Confucius is treated politely and highly by the rulers of various countries is that Confucius has gentleness, The moral character of kindness, respect, frugality, and humility. For example, among these five moral qualities, "giving" plays a very important role in the process of shaping personality. Putting oneself first before others in terms of duties and obligations. It is also an important condition for being used in diplomacy such as state visits. Because of this character, Confucius was treated with courtesy by the kings of each country he visited. Confucius believed that being competitive and striving for fame, boasting of achievements and striving for fame and fortune, resenting others when unable to win, and being greedy and insufficient in fame and fortune are not in line with the principle of giving. It can be seen that letting this basic principle form a valuable part of social customs. The point is: As far as human relationships are concerned, if people are humble and give up fame, wealth and status, they will learn more about others' strengths and identify their weaknesses. The former can lead people to be united, harmonious, and kind; the latter can lead to jealousy of talents and talents. The social effect is completely opposite.

Original text 1?11 The Master said: "When the father is alive, observe his (1) ambitions; when his father is gone, observe his actions (2); in three years (3) there will be no change from his father. The way (4) can be called filial piety. "

Commentary This chapter still talks about the issue of "filial piety", which concretely embodies the word "filial piety". Confucius said that after the death of his father, a person cannot change the rules set by his father within three years. This set of rules is filial piety. In fact, this kind of filial piety one-sidedly emphasizes the son's obedience to his father. Song Confucianism said that if he cannot change his father's way, he will not do anything good. Filial piety. In this way, it is the greatest good to not change the father's way. Otherwise, this judgment principle is distorted as history develops and society advances. Words and deeds cannot always stay at the level of the past. "The young are better than the old." It is a historical necessity that future generations will surpass those of the past.

Original text 1?12 Youzi said: "Li (1). ), and (2) are expensive. The way of the ancestors (3), this (4) is beautiful. Small and large, there is no way to do anything. Knowing how to be harmonious and making peace without following etiquette (5) is not feasible. "

Commentary analysis "harmony" is an ethical, political and social principle particularly advocated by Confucianism. "Book of Rites? Doctrine of the Mean" writes: "The joys, anger, sorrows and joys are not expressed in the middle, but when they are expressed, they are all in harmony." It's called harmony. "Confucius believes that harmony should be the most important thing in the implementation and application of etiquette. However, harmony must be emphasized in everything, or harmony for the sake of harmony. It will not work without the constraints of etiquette. This means that we must abide by the provisions of etiquette. There should be no disharmony between different levels of society. The point of view proposed by Confucius in this chapter is meaningful. In slave society, the distinctions and oppositions between classes are very serious, and their boundaries cannot be disturbed at all. People at the upper level showed their prestige with their own etiquette; people at the lower level obeyed orders with fear. However, in the Spring and Autumn Period, this social relationship began to break down, and ministers committed regicide and sons killed their fathers. This phenomenon has become common. In this regard, Youzi put forward the statement that "harmony is the most important", whose purpose was to ease the opposition between different classes and prevent them from breaking up, so as to stabilize the social order at that time. However, this was viewed theoretically. question, we also feel that Confucius not only emphasized the importance of harmony in the use of etiquette, but also pointed out that harmony cannot be achieved for the sake of harmony and must be controlled by etiquette. It can be seen that the harmony advocated by Confucius is not an unprincipled reconciliation. This is reasonable. .

Original text 1?13 Youzi said: "Faith is close (1) to righteousness (2), and words can be restored (3); respect is close to etiquette, and far away (4) shame; because (5) ) Without losing one's relatives, one can also be a sect (6)"

Commenting on the words of Confucius's disciple Youzi in this chapter, it shows that they attach great importance to "faithfulness" and "respect". of. Both "faithfulness" and "respect" must be based on Zhou Li. You must not say anything that is not in line with etiquette. If you say it, it is not a "faithful" attitude. You must never do anything that is not in line with etiquette. If you do it, it is not "respect". "attitude. This is the basic attitude of being a human being.

Original text 1?14 Confucius said: "A gentleman has nothing to eat to satisfy his needs, and a place to live without seeking peace of mind. He is sensitive to things and careful in his words. He is (1) right (2) and (3) right." It can be said that he is eager to learn."

Commentary This chapter focuses on the moral requirements for gentlemen. Confucius believed that a moral person should not pay too much attention to his diet and residence. He should be diligent, agile, cautious and cautious at work, and should be able to review himself frequently and ask moral people to correct his words and deeds. . As a gentleman, you should restrain your desire for material enjoyment and focus on shaping your own moral character. This is worth learning from.

Original text 1?15 Zi Gong said: "Being poor without flattery (1), being rich without arrogance, how can it be like (2)?" Confucius said: "Yes. It is not as if you are poor and happy (3) "A person who is rich and courteous." Zi Gong said: "Poetry" says, "It's like discussing with each other!" Like carving or grinding (4)', what does this mean? Confucius said: "Gift (5)!" It can be said that the "Poetry" has been completed, and it can be said that those who have gone by will know what is coming (6). ”

Commentary: Confucius hoped that his disciples and all people could reach the ideal state of being poor but happy with Taoism, and rich but good at courtesy. Therefore, in his daily education of disciples, he put this thought Teach the students. If you are poor but happy with Taoism, and if you are rich but good with courtesy, you can maintain social stability, whether you are poor or rich, and you can maintain social stability. It can be seen that Zigong was able to think independently and draw inferences from one example, so he was praised by Confucius.

Original text 1?16 Confucius said: "Don't worry about (1) what people don't know (2), and worry about not knowing people." "

Comments on this passage is the way of life taught by Confucius to his students. Some interpreters say that this is Confucius's thought of being content with poverty and enjoying the Tao without seeking fame and position. This interpretation may be inappropriate. This is not in line with Confucius's consistent views. In Confucius's concept, "learning well leads to an official", which is a positive attitude towards the world. The subtext here is: in the process of understanding others, you also make others understand yourself. Original text 1. ?1 Confucius said: "Isn't it right to learn and practice it from time to time? Wouldn’t it be great to have friends from far away? Isn't it a gentleman if a person doesn't know something but is not stunned? ”

Analysis of these three sentences in this chapter are very familiar to people. These three sentences are not isolated, but are coherent with each other. The meaning of these three sentences is: If your own doctrine is adopted by society, If it is adopted by society, I would be very happy; to say the least, if it is not adopted by society, but many friends agree with my theory and come to me to discuss issues, I would also feel happy; to say the least, even if society does not adopt it, People don't understand me, and I don't resent it. Isn't it just a gentleman to do this? I think that in the interpretation of the sentence "people don't know, don't be surprised", there is no object behind "people don't know", people don't know. What? Maybe because Confucius spoke in a specific environment, he didn't need to say what he knew so that others could understand it. But maybe this sentence was followed by a friend from afar. Asked me for advice, I told him that he didn't understand yet, but I didn't resent him. In this way, "people don't know" means "people don't know what I'm talking about." In short, this chapter proposes to take learning as a pleasure and make sure that people don't know. Not being upset reflects Confucius's tireless learning, tireless teaching, emphasis on self-cultivation, and strict demands on himself.

Original text 1?2 Youzi (1) said: "He is also a filial brother (2), and he is good. Those who commit offenses (3) are rare (4); those who are not good at committing offenses but are fond of causing chaos are rare (5). A gentleman is committed to his foundation (6), and the foundation is established and the Tao is born (7). Being a filial brother, what is the basis of being a human being (8)? ”