1. Look up the classical Chinese sentence in Chapter 12 of "The Analects" where Confucius views righteousness and benefit
Original text
Confucius said: "A gentleman is likened to righteousness. "The Analects of Confucius: Liren"
Translation
Confucius said: "A gentleman understands great justice, but a villain only knows small gains."
Comment
"A gentleman is understood by righteousness, and a villain is understood by profit" is a saying in Confucius's teachings that has a greater influence on later generations and is legendary. This clearly raises the issue of justice and interests. Confucius believed that profit should be subordinated to righteousness, and that righteousness should be valued over profit. His righteousness refers to the morality of obeying the hierarchical order. Blindly pursuing personal interests will lead to rebellion and destroy the hierarchical order. Therefore, people who pursue personal interests are regarded as villains. After the development of Confucianism in later generations, this thought became a sharp opposition between righteousness and benefit, an either-or view of righteousness and benefit. 2. Articles on Benefit and Righteousness
The Art of Balance between Benefit and Righteousness
"A gentleman is known as righteousness, and a villain is known as benefit." Chinese people's philosophy of life always revolves around righteousness. The word "profit" swirls around. It is such a simple and crude distinction between a gentleman and a villain. However, in life, most people are neither villains nor gentlemen, but we must at least see the existence of "profit" while also Stick to your own moral principles. As the saying goes, a real man has things to do and things he doesn't do. Our main goal is to find a balance between profit and justice. This is what is said about not being driven by profit and not serving things. Righteousness and benefit may seem to be opposites, but they are actually the same. "Righteousness" requires people to devote themselves to abstract social entities, while "profit" drives people to devote themselves to worldly material interests. Both ignore people's spiritual life and cover up people's true "self." "Righteousness" teaches people to contribute, while "profit" tempts people to possess. The former turns life into a fulfillment of obligations, while the latter turns life into a struggle for rights. Little do they know that the true value of life goes beyond obligations and rights. . The meaning of life is not devotion or possession. In creation, creation is the active unfolding of man's true nature and the emotional satisfaction that man obtains when realizing his essential power. To sum up, the so-called righteousness should be a kind of behavior and behavioral spirit with legitimate contributions and legitimate rewards. , and the so-called benefit is not just a kind of request. The key is not to take or do anything rashly. In my opinion, benefit and righteousness are connected to a certain extent. While pursuing interests, we can take into account the morality of being a human being: What businessmen pursue is the benefits of equal exchange, benefiting themselves without harming the interests of others, satisfying themselves and making it convenient for others. A gentleman pursues the interests of the world and the good. Aiming at cultivating oneself, harmonizing one's family, governing the country, and bringing peace to the world. The pillars of this country should have a big heart. Seek to benefit others, not yourself. Profits for others and the country are equivalent to profits for oneself. Although everyone has the desire to benefit others at the expense of oneself, it is only common among gentlemen. Such people deserve the praise and trust of society. The sage's pursuit of benefit lies in the long-term interests of all people; his benefits can be given to society and can be spread to hundreds of generations. Just like Confucius's thought of loving others, Lao and Zhuang are incompatible with each other. It was first introduced in the Spring and Autumn Period and the Warring States Period, and has been extended to this day, so that it can be used by the public, so it can be called this. Therefore, those who seek benefits for the country are sages; those who seek benefits for themselves are gentlemen and not villains. As long as it is earned through hard work with one's own hands, one who benefits oneself and does not harm others should be said to be a righteous person. In short, profit and righteousness are not contradictory. There is no difference between good and evil. It is our heart that distinguishes good and evil. Whether to take profit or righteousness depends entirely on our heart. Only when the profit is taken is reasonable and legal can we have a clear conscience. , justice must be upright and aboveboard in order to have peace of mind. 3. Articles about benefit and justice
An important ideological resource for "universal ethics" - the moral philosophy of "The Analects of Confucius" (Liu Demonstration) "The Analects of Confucius" has a total of more than 15,000 copies Word.
Throughout the whole book, there is always a very clear idea: to teach people to properly handle the relationship between "profit" and "righteousness", that is, to properly handle the relationship between interests and morality. This is the fundamental question of moral philosophy.
In any society and any place where people live, there is always a basic relationship. This is an issue that no one can avoid and cannot avoid. The many views expounded in the book "The Analects" are intended to teach people to use "righteousness" (that is, "morality") to control "profit" (that is, "interests"), and to use "righteousness" as a "morality" as a check and balance for "interests". "Tools in order to firmly control people's strong desire to pursue interests within the scope allowed by the overall interests of society, so as to maintain the stability, continued operation and healthy development of society.
From this point of view, those who use "Zi Han's words about profit" as a basis to conclude that Confucius and pre-Qin Confucianism only valued "righteousness" and rejected "profit". This is an unscientific conclusion that is contrary to the actual thoughts of Confucius and pre-Qin Confucianism.
In the Analects of Confucius, Confucius and his disciples had many discussions and debates on the relationship between "righteousness" and "benefit", and they also had many positive explanations, which very clearly showed that Confucius and pre-Qin Confucianism on the relationship between "righteousness" and "profit" adhere to the basic proposition and firm position of using "righteousness" to control "profit": "The Analects of Confucius. Li Ren Chapter" says: Confucius said: "Wealth and Nobleness is what people want; if you don't get it by the way, you won't get it. Poverty and lowliness are what people hate; if you don't get it by the way, you won't let it go.
Acting for profit leads to resentment. A gentleman is like a righteous person, and a villain is like a little person.
"The Analects of Confucius, Yong Ye Chapter" says: Fan Chi asked for knowledge.
Confucius said: "The righteousness of serving the people is to respect ghosts and gods and keep them at a distance. This can be said to be known."
"The Analects of Confucius: Zilu Chapter" records: Zixia was the minister of Ju Fu and asked about politics. Confucius said: "If you don't have a desire for speed, you won't see small gains.
If you want haste, you won't achieve anything; if you see small gains, you won't achieve great things." "The Analects of Confucius Xianwen Chapter" also records: Zi Lu asked adults.
...Confucius said: "What is the necessity of being a grown-up today? If you think of righteousness when you see benefit, give orders when you see danger, and do not forget the words of your life for a long time, you can become a grown-up." Zi Zhang said: "Scholar Seeing danger leads to death, seeing that one thinks of meaning,..." The remarks of Confucius and his disciples about the relationship between "righteousness" and "benefit" recorded in various chapters of "The Analects" all show that Confucius and his disciples were very important in "righteousness" and "benefit". On the issue of the relationship between "interests" and "profits", it is advocated that "righteousness" should be used to control "profits" so that the two can maintain a certain "balance" in the dynamics of social development, thereby achieving social stability and development.
This basic proposition is even more clear in Mencius, another Confucian master in the pre-Qin period. "Mencius: Chapter 1 of King Hui of Liang" records: Mencius met King Hui of Liang.
The king said: "You have come thousands of miles away, will it benefit our country?" Mencius said to him: "Why does the king need to say benefit? It's just benevolence and righteousness." Mencius was afraid of King Hui of Liang. Not understanding his own intentions, he immediately knew the benefits and harms: The king said, "How can it benefit my country?" The doctor said, "How can it benefit my family?" Scholars and common people said, "How can I benefit my body?" The superiors and inferiors are expropriating profits and the country is in danger.
If a country of ten thousand chariots kills its king, it will lead to a house of a thousand chariots; if a country of a thousand chariots kills its king, it will lead to a house of a hundred chariots. Take a thousand out of ten thousand, take out a hundred out of a thousand, it is not too much.
For the sake of righteousness and benefit first, you will not be satisfied without taking away. It is the person who leaves behind his relatives without benevolence, and the person who succeeds his king without righteousness.
The king also said that it is just benevolence and righteousness, why should he call it profit? Zhu Xi wrote an annotation after this passage: Chengzi said: A gentleman does not desire profit, but focusing solely on profit is harmful. Only benevolence and righteousness do not seek benefits and are not disadvantageous.
At that time, people in the world only seek profit and no longer know that there is benevolence and righteousness. Therefore, Mencius spoke of benevolence and righteousness but not of benefit, so he removed the source of the problem and saved its disadvantages. This is the heart of a sage.
(Commentary on the Four Books Chapters and Sentences) Mencius’s teaching to King Hui of Liang clearly shows the concept of “righteousness” and “benefit” of Mencius and the pre-Qin Confucianists, emphasizing the use of “righteousness” to restrict the relationship with others. Guaranteed to obtain greater, longer-lasting and more fundamental "profits". For this reason, we must avoid rushing for quick success.
As the king of a country, if you only focus on the immediate situation and seize "profit" by any means, the result may be the overthrow of the country and the loss of life. What "profit" is there at this time? Sima Qian, the thinker and historian of the Han Dynasty, had a relatively good understanding of this Confucian view of "righteousness" and "benefit". He said: I read Mencius's books, and when King Hui of Liang asked, "How can it benefit our country?", he sighed without discarding the books.
Said: Alas, this is the beginning of Licheng's chaos! Master rarely talks about profit, but always guard against its origin. Therefore, it is said that "acting with interests in mind will lead to more resentment".
In the daytime, as for the common people, how can they be so different from those who love advantages and disadvantages! ("Historical Records of Mencius and Xunqing Biography") Sima Qian not only understood the above-mentioned Confucian concepts of "righteousness" and "benefit", but also very affirmed and agreed with this concept of "righteousness" and "benefit". Confucius and the pre-Qin Confucians' views on "righteousness" and "profit" about using "righteousness" to control "profit" have had a profound and long-lasting positive influence on the Chinese nation since Confucius.
For more than two thousand years, it has been the most basic guiding principle for us to deal with and resolve all "profit" and "righteousness" relationships at home and abroad. Practice has proved that the basic proposition of pre-Qin Confucianism to use "righteousness" to control "profit" has strong vitality.
Especially today when our country is building a socialist market economy, the concepts of "righteousness" and "benefit" of Confucius and pre-Qin Confucianism still have various positive effects in promoting good and rejecting evil. In international exchanges, we adhere to this principle. Whether in economic or political exchanges, we can quickly gain the trust of each other and have more and more friends.
This all benefits from the rich traditional Chinese culture, especially from the extensive and profound pre-Qin Confucian culture. In the current market economy that is almost spread all over the world, many people are "fighting" for certain "economic" or "political" interests. Fight for the benefit of the world."
When we study and discuss "universal ethics" and the moral philosophy of "The Analects", we should focus on and clarify the moral principles of Confucius and pre-Qin Confucianism using "righteousness" to control "profit". Some of these basic ideas still have a positive mirroring effect on the construction of "universal ethics." 4. Translation of classical Chinese: "Be true to your word, think of meaning when you see benefit"
Original text
Zhao Rou, whose courtesy name is Yuanshun, was born in Jincheng. He is famous for his virtue, talent and learning. When Juqu was herding cattle, he was the Minister of Jinbu.
The ancestor of the throne lived in Pingliang Prefecture and moved to the capital. Emperor Gaozong practiced it and worshiped him as a writer. Later, he became the prefect of Hanoi due to his achievements in the past and was very benevolent and benevolent. Rou tasted the gold pearls left behind by the people of Ruth, and the price was hundreds of coins. Rou called to the Lord to return them. Later, someone gave Rou a few hundred pieces of vinda, and Rou and his son Shan Ming vended them in the market. I bought it from Rou and asked for twenty pieces of silk. A businessman knew that it was cheap and wanted to take thirty pieces of Rou with him. Rou said: "When dealing with others, it is settled with just one word. How can it be beneficial to move people's hearts?" So she followed him. The gentry and their ilk heard and respected him.
(Selected from "The Biography of Zhao Rou in the Book of Wei" with some modifications)
Translation
Zhao Rou, named Yuanshun, was a native of Jincheng in the Northern Wei Dynasty. He was famous in Hexi for his virtue, talent and learning when he was young. When Juqu Muqian was the emperor of the Jin Dynasty, Zhao Rou was the minister of the Jin Dynasty.
After Shizu pacified Liangzhou, Zhao Rou went to the capital to serve. After Gaozong ascended the throne, Zhao Rou was appointed as the author. Later, because of his political achievements, he came to the capital to serve as the governor of Hanoi, and his reputation for benevolence was very obvious. Zhao Rou once picked up a gold bead that someone else had dropped on the road, which was worth hundreds of pieces of yellow silk. Zhao Rou immediately called the owner back and returned the gold bead to him. Later, someone gave Zhao Rou hundreds of plowshares (ploughshares, soil-turning agricultural tools), so Zhao Rou and her son Shanming went to the market to sell them. There was a man who wanted to buy Zhao Rou's silk. Zhao Rou asked him for 20 pieces of silk. Another businessman saw that his asking price was low, so he offered him 30 bolts of silk to buy. Shanming planned to sell it to this businessman. Zhao Rou said: "When making a deal with someone else, you just have to say one word. How can you change your mind because of profit?" Then she sold it to the original person. After the bureaucrats and gentry at that time heard about this, they all admired Zhao Rou very much. 5. Composition, "Profit and Righteousness" sample essay
The students received and received, everyone criticized and praised, Confucius was happy and angry. Meditations that travel through time and space, and warnings that span thousands of years: We must treat profit and justice rationally.
Profit is the measure of justice. Morality is like a scale, with righteousness at one end and benefit at the other. Only when righteousness is measured by benefit can the moral scale remain balanced.
At the moment when crisis and morality confronted each other, Wu Juping used her fragile hands to hold up the young child who fell from the high building without hesitation. She chose morality, and she chose righteousness. Both hands were broken as a result. She did not draw a clear line between profit and justice like ordinary people. She chose profit at the same time, so she accepted the commendation of "the most beautiful mother" and even received a heavy reward. People have different opinions on this, but I think profit should be the measure of righteousness. There is no doubt about Wu Juping's choice. Benefit and righteousness are twin brothers, and their relationship seems to be that of power and obligation. Why should we be afraid of making profits when we perform righteousness? Is it possible to "let it go" as if it was something bad?
Handing over the valuables you picked up to the municipal government is a very ordinary thing in China. There is no need for grand recognition, nor for rewards and hospitality from the owner. However, patriotic young man Yang Li had such an experience in Germany: The mayor of the small town of Christo actually mobilized hundreds of police to search for him in order to let him receive a medal and a bonus of 500 euros. The mayor once solemnly told Yang Li that he didn't have to care about the bonus, but he had to accept it, because it was not only a personal recognition of him, but also the respect of the whole society for his good deeds. yes! The greater the righteousness, the greater the profit. Profit is the measure of righteousness. The students received and received the receipts, everyone criticized and praised, and Confucius was happy and angry. Meditations that travel through time and space, and warnings that span thousands of years: We must treat profit and justice rationally.
Profit is the measure of justice. Morality is like a scale, with righteousness at one end and benefit at the other. Only when righteousness is measured by benefit can the moral scale remain balanced.
At the moment when crisis and morality confronted each other, Wu Juping used her fragile hands to hold up the young child who fell from the high building without hesitation. She chose morality, and she chose righteousness. Both hands were broken as a result. She did not draw a clear line between profit and justice like ordinary people. She chose profit at the same time, so she accepted the commendation of "the most beautiful mother" and even received a heavy reward. People have different opinions on this, but I think profit should be the measure of justice, and there is no doubt about Wu Juping's choice. Benefit and righteousness are twin brothers. Their relationship seems to be that of power and obligation. Why should we be afraid of making profits when we perform righteousness? Is it possible to "let it go" as if it were a bad thing?
Handing over the valuables you picked up to the municipal police is a very ordinary thing in China. There is no need for grand recognition, nor for rewards and hospitality from the owner. However, patriotic young man Yang Li had such an experience in Germany: The mayor of the small town of Christo actually mobilized hundreds of police to search for him in order to let him receive a medal and a bonus of 500 euros. The mayor once solemnly told Yang Li that he didn't have to care about the bonus, but he had to accept it, because it was not only a recognition of him personally, but also the respect of the whole society for his good deeds. yes! The greater the righteousness, the greater the profit, and profit is the measure of righteousness. Doesn’t the measurement reflect the recognition and respect of the whole society for good deeds?
Profit is the encouragement of righteousness. Morality is like a flower, righteousness is the flower, and benefit is the gentle breeze. Only when righteousness is blown by benefit can the fragrance of morality be carried forward.
In the year of the millennium, Professor Yuan Longping accepted the "Highest Scientific Honor Award" of 5 million yuan in the acquisition session. I don’t know whether the “acceptance” that spans thousands of years will still usher in a sigh of relief from everyone? But if Sage Kong could comment again, he would definitely give praise rather than criticism. Because the promotion of Yuan Longping's two-line hybrid rice technology has fed tens of millions of Chinese descendants and hundreds of millions of the world's population, this award is well-deserved for him. What's more, the reason why the country sets up this huge award is to encourage and call on thousands of talented people, and to pass on and carry forward the good deeds.
China made a historic breakthrough at the Athens Games. After the game, the country heavily rewarded the gold medal-winning athletes. This incident aroused a lot of discussion and was full of criticism.
However, the effect of heavy rewards has achieved excellent results in China at the same time. It not only inspired more athletes to achieve good results, but also allowed the torch of "good deeds" to be passed on again and again - the Chinese women's volleyball team collectively donated money to charity, and players and stars signed autographs and sold clothes. Fundraising events and more are common. This is the best interpretation of righteousness and benefit, and the best promotion of morality.
A reflection that spans thousands of years, a wake-up call that travels through time and space. When spring comes, the running water turns into water, and the clear and transparent running water is stored in the heart, even if it is the benefit of the world. Treat profit and justice rationally, and let the flower of morality bloom in all seasons. From the Internet. Hope this helps.