Confucius said: It is a harmful behavior to attack people and things that have different positions and opinions from one's own.

This sentence is selected from "The Analects of Confucius·Wei Zheng Second".

There have been many differences in the solutions to this chapter for a long time, among which there are two solutions that are the most different. Sun Yi of the Song Dynasty wrote in "Lu Zhai Shier Bian": "Attack is like attacking someone's evil; "Hai" means stopping. It means attacking the heresy to make me enlightened, and then the heresy will stop harming others." Because: By attacking those different opinions, you can end the harm they cause. Zhu Xi's annotation: "To govern exclusively and to be refined is to do great harm." It means: only delving into one end of the principle is a harmful behavior.

Let’s start with the analysis of “It’s already a bad thing”. Huang Kan of the Liang Dynasty wrote the "Yi Shu" based on He Yanzhi's "Analects of Confucius" in the Wei Dynasty. He changed the ancient characters in the original text of the Analects into characters popular in later generations. The Analects sentences contained in the Huang Shu were also better than another one written by Xing Bing in the Song Dynasty. "Justice" sometimes has one more word, sometimes one less word, and sometimes it has one different word. This chapter of the Weizheng chapter in the Huangshu is "The Master said: Attack the heresy, and the harm has already been done", with an extra word.

In the Analects of Confucius, the word "Ji" appears 47 times in 40 chapters. These "Ji" words may be interpreted as "stop" or "stop". As for "Ye has already", it appears 15 times in 14 chapters. In 7 chapters, there is also the word "矣" at the bottom. These "Ye has" or "Ye has already" are all interpreted as "了". should.

Therefore, we can deduce: The later part of this chapter in the Weizheng chapter, "The harm is done" may not be able to follow what Sun Yi said, and it can be interpreted as "The harm it brings is enough." Terminate" should be interpreted according to Zhu's annotation as "it is a harmful behavior." It is more appropriate.

However, the problem of "attacking heresy" in the first part of this chapter still cannot be solved. Since words with the same name can be understood with the same interpretation, the same interpretation should be used first. This is one of the principles of reading the Analects that I have learned. As I said in "The Analects of Confucius: The Second Interpretation of the Analects" 0032, I think that the word "Gong" in the Analects of Confucius appears 4 times in Chapter 3, and the other 3 times are all interpreted as "attack". When attacking the solution, the meaning can echo well with other related chapters in the Analects. Therefore, I personally support using attacks to solve the problem.

Therefore, the first half is the same as what Sun Yi said, and the second half is like the third interpretation noted by Zhu Zi, "It is a harmful behavior to attack people and things that have different positions and opinions from one's own. ” just came into being. Mr. Chen Daqi, the former president of Peking University and the president of Chengdu University, and Mr. Fu Peirong, chairman of the Department of Philosophy of National Taiwan University, also support this solution in their works. And this solution is my favorite.

However, there is a small problem with this third solution, that is, Confucius did not have Yang, Mo, and Shi at that time, so what does this heresy mean? This issue has also been mentioned in the works of Mr. Qian Mu and Mr. Xiao Minyuan, and this is one of the reasons why they oppose using attack to interpret the word "Gong". In this regard, I secretly believe that anyone who is different from his own life ideals or any single point of view can be called heresy.

Therefore, it seems that his own students have different opinions. For example, in the Yang Huo chapter, Zai Wo asked: Three years of mourning have been long overdue. If a gentleman does not practice propriety for three years, his etiquette will be ruined; if he does not practice happiness for three years, his happiness will collapse. The old valley has disappeared, the new valley has risen, and the drilling of flint has been transformed into fire. The period is over. Confucius said: If you feed your husband rice and clothe him with brocade, how can you be at peace with your daughter? Said: An. Nuan, then do it. When a husband and a gentleman are in mourning, they are unwilling to eat, are not happy when hearing music, and are uneasy in their residence, so they do not do anything. Now that my daughter is safe, I will do it. Kill me. Confucius said: It is unkind to give him. A son is born for three years and then escapes the care of his parents. A husband is mourned for three years, and the whole world is mourned. I have been in love with my parents for three years. (Zai I asked for advice: Three years of mourning for your parents is too long. If a gentleman does not perform rituals for three years, the rituals will be ruined; if he does not play music for three years, the music will be scattered. The old grain has been eaten and the new grain has been harvested; the firewood wheel has been used once, so it is enough to mourn for one year. Confucius said: If you mourn for less than three years, you can eat white rice and wear brocade clothes, and you will feel at ease. Are you worried? Zaiwo said: Peace. Confucius said: If you feel at ease, just do it! When a gentleman is in mourning, he doesn't feel happy when he eats delicious food, and he doesn't feel comfortable when he lives at home, so you don't do it now. Feel at ease, just do it! After Zaiwo left the room, Confucius said: I have no sincere emotions! After a child is born, he can only leave his parents' arms for three years. This is what everyone in the world does. . Did Yu also have love for his deceased parents for three years?)

Maybe there are people who have different life ideals from Confucius. For example, in the Xianwen chapter, Zilu stayed at Shimen, and the morning gate said: Xi Zi? Zilu said: From the Confucius family. Said: Those who knew it was impossible and did it and (Zilu spent the night at Shimen, entered the city early the next morning). The defenders asked Zilu, "Where are you from?" Zilu said, "I am from the Kong family." The gatekeeper said: Is he the one who knows it won’t work but still insists on doing it?)

And in the same chapter, Zi struck the chime at the guard, and someone passing by the gate of Confucius said: "You are so determined, strike the chime." Then he said: What a shame! If you don't know it, that's all. Deep is severe, shallow is exposed. Confucius said: Well, the end is difficult. (When Confucius was defending his country, one day he was playing a chime (a musical instrument).

A man carrying a straw basket passed by the door. Hearing the sound of Confucius hitting the chime, he said: There is a profound meaning in the sound of the chime! He listened for a while and then said: This voice sounded harsh and too persistent. Since no one understands you, just mind your own business. Doesn’t the Book of Songs say: ‘If the water is too deep, just walk over with your clothes on; if the water is shallow, you might as well lift up your clothes and walk over. ’ After Confucius learned about it, he said: With such an independent mind, the secular affairs of this world are indeed not difficult for him).

In the Weizi Chapter, Chu Kuang took the song and passed by Confucius and said: Feng Xi Feng Xi! What is the decline of virtue? Those who have gone by cannot be admonished, but those who have come can still be pursued. That’s all! Today's politicians are almost dead. Confucius came down and wanted to talk to him. (A wild and uninhibited man from the state of Chu was passing by Confucius' carriage while singing a song: Phoenix! Phoenix! How come your style has become so downcast? ? The past is irreversible, but there is still time to grasp the future. Forget it! Forget it! People who are involved in politics are very dangerous. Confucius got out of the car and wanted to talk to him, but he quickly avoided it. Confucius couldn't talk to him).

In the Weizi chapter, Changju and Jie indulged themselves in farming, but Confucius passed them, which made Zilu pay attention to them. Chang Ju said: "Who is the one who is in charge of public affairs?" Zilu said: It is Confucius. Said: Is this Lu Kongqiu? Said: Yes. Said: This is Zhijin. Asked Jie Dun, Jie Dun said: "Who are you?" Said: It's Zhongyou. He said: Are you a disciple of Lu Kongqiu? He said: Yes. Said: Those who are eloquent are all in the world, but who can change it? Moreover, instead of following the scholars who pioneered others, how about following the scholars who pioneered the world? Persistent and unyielding. Zilu went to tell him. The Master said with dismay, "Birds and beasts cannot live together in the same group. Who can live with me if I am not a disciple of this human being?" There is a way in the world, and Qiu does not follow Yi. (Chang Ju and Jie were plowing together. Confucius passed by and asked Zilu to ask them about the location of the ferry. Changju asked Zilu: Who is the one holding the reins? Zilu said: It was Confucius. Chang Ju asked again: "Is it Confucius from Lu?" Zi Lu replied, "He must know where the ferry is." Zi Lu had no choice but to ask Jie Zhong. "Who are you?" Zi Lu said, "I am Zhong Yu." Jie Zhong asked again, "Are you a disciple of Confucius of Lu?" Zi Lu said, "It's like a flood. Flooded, who can change this situation? I think instead of following those who run away from bad people, why not follow those who run away from the world? After saying this, Zilu came back and told Confucius the result. Confucius said sadly: After all, it is impossible for us to live with birds and beasts. If we don't get along with people, what else will we get along with? If the world's politics were on track, I wouldn't have to lead you to reform.)

In the Weizi chapter, after Zilu came, he met his father-in-law and held him with his staff. Zilu asked, "Have you seen Master?" My father-in-law said, "If you don't pay attention to the four etiquettes and don't distinguish between the five grains, who can be the master?" Plant its staff and turn it into a flower. The road is arched. When Zhizi stayed on the road, he killed a chicken and ate it for millet. He saw his two sons. Tomorrow, Zilu will tell you. Confucius said: It is also a hermit. Make Zilu see it instead. When it comes, it will work. Zilu said: If you are not a scholar, you have no righteousness. The relationship between elder and young cannot be abolished. How can you abolish the righteousness between the king and his ministers? If you want to clean your body, you will mess with your family. A gentleman's official position is to act righteously. It is already known that the Tao is not good. (Once Zilu was far behind Confucius and met an old man carrying a straw tool with a wooden stick. Zilu hurriedly asked him: Have you seen my teacher? The old man said: You Ah, my limbs are not working, and I can't distinguish the grains. How can I know who your teacher is? After saying this, Zilu put down the wooden stick and stood aside with his hands folded. That night, the old man stayed at his house to kill chickens. After dinner, Zilu introduced his two sons to Zilu. The next day, Zilu caught up with Confucius and reported the matter to Confucius. He then told Zilu to go back and explain to him. The old man had gone out. So Zilu told his family: It is not right to stay in politics. The etiquette between elders and children cannot be abandoned, so how can the righteousness between kings and ministers be abandoned? It corrupts the larger ethical relationship. It is only a suitable behavior for a gentleman to enter politics. As for the fact that political ideals cannot be realized, it has long been known).

Can Mr. Shaozhengmao and other strange and chaotic gods be called heretics?