Learning without thinking is useless, thinking without learning is dangerous (wearing four tones)
Learning without thinking is useless-China's ancient philosophy pays attention to improving self-cultivation through introspection, and Confucianism is no exception! So my understanding is: if you only bury yourself in reading and learning, but don't reflect on yourself to correct your mistakes, improve your self-cultivation and cultivate good moral character, then you will lose your way and the knowledge you have learned will be used in crooked ways.
Thinking without learning is dangerous-and if you only pay attention to yourself, but don't learn from the outside, and don't contact with the outside, you will lose the foundation of survival, let alone progress! This is also similar to "a threesome must have my teacher"!
In a word, Confucius told his disciples that even if they were busy with their studies, they should not give up their cultivation and conduct. Correctly handle internal and external relations!
3. The original text of this chapter is: "Confucius said:' Learning is not dangerous, is it? "Have friends come from afar, joy? People don't know, but they don't care Isn't it a gentleman? "
Up to now, almost no one attaches great importance to this chapter ideologically. It doesn't talk about "benevolence" or "courtesy", which seems to be only the beginning of arrangement, not the inner beginning. But if we go deep into the context of The Analects of Confucius, we will realize the profound meaning of this chapter and even the first sentence that Confucius said in this chapter, and only through it can we enter the ideological realm of Confucius.
Traditional annotators have two views on the word "Xue". The first kind is thought to be a "function word" or a transitive verb, meaning "learn something". For example, Zhu argued in the Notes to the Four Books and Chapters: "Learning is also effective. Human nature is good, and there is an order of awareness. Those who are aware of it first serve what they feel, so that they can realize the good and restore their true colors. " "Effect" must mean imitating something. Pressing Zhu here certainly means "doing what the effect is expected". Another point of view is that the word "Xue" can only be "content word" or "noun", otherwise it cannot be used as the object of "learning". Mao Qiling's "Four Books of Error Correction" criticized Zhu: "To learn function words, you must have real words. Such as learning etiquette, learning poetry, learning to shoot, and obeying, this is also empty. If you are determined to learn, you can learn from * * *, and when you read it, you will learn from it. The word "open book" has its own meaning. ..... and what is "effect", can you learn from it? ..... Shi, the floorboard of Taoism. " There is a similarity between these two explanations, that is, "learning" is completely subordinate to "learning", regardless of whether this learning refers to prescient actions or Taoist actions. But Confucius only talked about "learning from the times" here, not "learning from saints" or "learning from Taoism". Moreover, from the perspective of the Analects of Confucius, "learning" cannot be replaced by "what to learn" or "what to learn" in some important places; No matter what "learning" is, Confucius always has a purer and more vivid meaning when he talks about "learning".
Generally speaking, "learning" and "what have you learned" seem inseparable, so when we talk about "learning", we must implement what we have learned. But Confucius often wants to "restore" what he has learned and only talks about "learning". This is not only for abbreviation, nor for reaching a universal concept, but should be understood as "simplicity" itself is "change", so that "meaning" can reach the "middle pole" that no matter how much "learning" can achieve. In this case, Confucius paid attention to the primary phenomenon or state of "learning". In a negative way, it is: "learning is not solid." (1.8) "solid" means "stubborn" in some ready-made people, so it is "hidden" in Sri Lanka. It represents a big kind of life style and way of thinking that Confucius is most opposed to. "Viscount: I don't care, I don't care, I don't care, I don't care." (9.4) The four things forbidden by Confucius-"meaning, necessity, solidity and self"-all belong to this category, which refers to the rigid and autistic attitude that is out of date. Learning breaks the stubbornness of adults (whether material or conceptual), thus attracting people into the country.
In the "learning paradox" that the ancient Greeks realized, we can feel the meaning of "learning" itself more truly. Plato's Meinuo Pian (80E) talked about this paradox. According to this train of thought, "learning" is "logically impossible" in terms of "learning", because the reader is either you already know or you don't know; Both of these situations make learning impossible or meaningless: you don't have to learn if you know, and you can't learn if you don't know what to learn. "Learning" inevitably requires an intermediate state between "known" and "unknown", but in the western traditional philosophy of dualism, truth and reality, this is a problem that cannot be really explained and can only be blurred by inserting a "third party". Until the end of19th century, phenomena (virtual images), generation, movement, time, etc. Did not get a transparent and reasonable explanation. Therefore, "Socrates" or Plato can only put forward "the immortality of the soul (thus knowing everything)" and "the theory of recollection" to illustrate the possibility of learning, and "all learning is just recollection". Of course, this is just a "fuzzy" strategy.
In the Spring and Autumn Period, there seems to be no such argument on the territory of China. However, of course, Confucius deeply understood the meaning of this intermediate realm required and triggered by "learning" itself. "Confucius said:' In a city with seven rooms, there must be faithful people. It is better to learn from the mountains. (5.28) It can be seen that "studious" is unique to him. Among his disciples, he only allowed Yan Yuan to be "studious". "Aigong asked:' Who is a studious disciple?' Confucius said to him,' Yan Hui is eager to learn, but he doesn't take it out. Unfortunately, he died short-lived, and now he is going to die, and he has never heard of any good scholar. " (6.3; See also 1 1.7) Zi Gong's keenness, Zeng Shen's sincerity, Xia Zi's brilliance, and the richness you have are not easy to learn. It can be seen that "eager to learn" does not refer to "learning" and "learning" in the general sense, but should be understood as "enjoying the intermediate state of learning itself without leaving". So we read in the eighth chapter of the Doctrine of the Mean: "Confucius said,' If you repay others, you will get a good hand and then lose your fist. "The Doctrine of the Mean is Confucius' middle pole." Confucius said:' The Doctrine of the Mean is also virtuous, and its extreme makes the people fresh for a long time. (6.29) It is the most subtle timing wisdom that transcends all binary ways, and it is called "timeliness". Chapter 1 of The Doctrine of the Mean describes it like this: "The joys and sorrows are in the middle; All the hair is in the festival, which is the sum. " Here, "undeveloped" can be more deeply understood as an original state in which the distinction between ideas and binary logic is not yet effective, that is, the so-called "great foundation of the world"; This is the state that "learning itself" requires and enters, otherwise there will be no real learning. In this state, there is a contextualized or original echoing learning method that transcends the simple "learning success", that is, "learning without being tired, gaining without thinking, gaining easily"; That is, the so-called "hair is in the festival, and it is called the sum".
Indeed, only Yan Hui can feel this state most. "Yan Yuan sighed:' The higher you climb, the harder you drill. You look forward, but suddenly you fall behind. The master coaxed me and wrote me articles, asking me to be polite and unable to stop. I have exhausted my talents, if I have made outstanding achievements; Although I wanted to follow, there was no reason in the end. "(9. 1 1) This lament not only has the meaning of Zigong's" learning from a master is beyond the reach of heaven "(19.25), but also is much more profound and implicit, full of the experience of being in a learning environment rather than the outside world. Confucius is "kind and charming", which allows disciples to enter their own learning environment in the process of being unknown and not isolated from what they know; Then let him feel the trance-like centrality of the realm itself more and more deeply. The words "Mi" and "Looking Forward and Looking Back" both show that the learning environment itself is always beyond what you can learn, the principle that you can "stand" and the way that you can "walk". However, this kind of transcendence is not as lofty and infinite as the sky that can't be stepped on, but it will always produce rich meaning, which makes people feel relaxed and happy. Because of this, there is the so-called "Confucius' joy", which is the most intimate place between master and apprentice: "Confucius said,' Just come back! A spoonful of food, a spoonful of drink, in the mean lane, people can't bear their worries, and they won't change their fun when they go back. Xian zai hui ye! "(6. 1 1)
From this, we can know the meaning of "time" and "music" in the sentence "learning from time to time is not as good as music". This "time" is not only "often" in the general sense, but also required and contained by "learning". Learning must be in a state where the known and the unknown have not been logically separated, that is, the middle of the present is maintained by the intersection of the original past and the future, that is, the middle of the time that Yan Hui experienced. In this way, science itself requires and contains primitive rather than physical temporality, or an endless ultimate (intermediate) nature living in the context of opportunity. This kind of learning itself will be "the learning of Xi", and it also requires "anti" and "complex" from its nature, so as to "see the heart of heaven and earth" This repetition is not only to find and maintain the learned again, but also to create new possibilities, such as "learning new things by reviewing the past", and (2. 1 1) conflicts constantly in the middle section. Learning is impossible without such intensive music. Therefore, the learning environment itself is always ahead of the readers, and it attracts people with its pleasant environment, which makes the readers happy. "Eating and drinking water is fun." (7. 16) It can be seen that people who have an understanding of learning itself must be Xi and will be "happy". This passage is about the state and realm of learning itself, leading the whole book and even all Confucianism. From the perspective of "art", it is the key to understand "ceremony", "poem", "book", "music", "Yi" and "Spring and Autumn Period". From the perspective of "being a man", it is the beginning to "gentleman" and "benevolent".
Because learning itself always makes people "unstable" and makes people do as the Romans do, it is in a special position compared with many virtues. Confucius put it this way: "kindness is not easy to learn, but it is also stupid;" Good learning is a thief. Straight board is difficult to learn, and the cover is distorted; If you are brave and study hard, your cover will be messy; This is difficult to learn and crazy. " (17.8) Any virtue will be "fixed" and "covered" by itself if it is well praised as "what it has learned". To get rid of it, only by entering the realm of "studious" and feeling the situation that "if you do something outstanding, you have done it in the end" can you return to benevolence, knowledge, faith, directness, courage and honesty. Of course, this kind of "studious" or "learning" is by no means limited to books and mentoring; It is one of the most independent forms of human existence, and can have many forms of expression. Confucius said,' A gentleman is not satisfied and does not feel safe. If he is sensitive to things and careful about what he says, he will have appropriate methods and he will be eager to learn. ( 1. 14)
In short, "learning" is such an activity, which enables people to surpass all ready-made people and enter a changeable, moving and music-filled world.
This sentence shows the spirit of Confucius' self-cultivation and humility. It includes two aspects: on the one hand, it is the spirit of being open-minded and eager to learn; On the other hand, people who have not changed well should take warning from their shortcomings and reflect on themselves. This is the spirit of self-cultivation. In this way, no matter how good or bad people get along, they can be teachers. It is recorded in The Analects that Gong Sunchao once asked Zi Gong about defending the country. Where did Confucius learn his knowledge? Zi Gong replied that the ancient sage's preaching remained among the people, and the sage knew the bigger point, while the wicked knew the smaller point. There are ancient saints. "Why didn't the master stop learning and often invited teachers?" (The Analects of Confucius, Zhang Zi) He learns from everyone anytime and anywhere. Anyone can be his teacher, so there is no fixed teacher. There are many records in The Analects of Confucius, such as Confucius entering the ancestral temple and "asking everything" (The Analects of Eight Shu); Zaiyu slept during the day, and Confucius said, "I started with others, I listened to what I said and believed what I did;" Today, I am also a person, listening to his words and observing his actions. Giving and changing are. " (The Analects of Confucius, Gongye Chang) Zi Gong told Confucius that Zi Gong could only "smell one and know two", but Yan Hui could "smell one and know ten". Confucius said, "The Buddha is as good as it is. "I'm just like you." (The Analects of Confucius Gongye Chang) embodies this spirit. This spirit and attitude is worth learning.
The attitude and spirit of "three people must have a teacher" and "choose the good and follow it, change the bad and follow it" also embodies an important principle of getting along with others. Always pay attention to learning from the strengths of others, and always take the weaknesses of others as a warning. You will naturally look at the strengths of others, be kind to others, be lenient with others, and be strict with yourself. This is not only the best way to cultivate and improve oneself, but also an important condition to promote interpersonal harmony.
Although "three people, there must be my teacher." It can be said to be a household name, but people don't always do it. A common fault that people often make is that they often pay more attention to their own advantages and the shortcomings of others, but less attention to their own shortcomings and the advantages of others; Or only see their own advantages and the shortcomings of others, but can't see their own shortcomings and the advantages of others; Love to compare one's strengths with others' weaknesses. When getting along with others, people who are better than themselves are not convinced; Despise and hate those who have shortcomings and mistakes; Be strict with yourself and be lenient with others; Take the correct truth as a flashlight, only shine on others, not yourself. In this way, it not only blocks the way to learn from others and improve yourself, but also inevitably leads to disharmony and even conflict in interpersonal relationships.
Therefore, to revisit the "threesome", there must be my teacher. Choose good and follow it, but change it if it is not good. "It is still very meaningful to understand its profound connotation and work hard.