Classic saying: wealth can't be lewd, poverty can't be moved, and power can't be bent.
The famous saying explains obscene: chaos. Move: change. Qu: yield. Wealth cannot disturb my heart, poverty cannot change my ambition, and power cannot change my integrity. To be a real hero, these three are indispensable.
Mencius studied under Zi Si (a student who studied under Zi Si), inherited and carried forward Confucius' thoughts, and became a master of Confucianism after Confucius, known as "the sage of Asia" and also called "Confucius and Mencius" with Confucius. Mencius is the author of Mencius. Mencius has been handed down for seven times, which is one of the Confucian classics. The theory of good nature is the starting point of Mencius' theory. He believes that the people should be the center, and his main ideas are "benevolent government" and "king". Sima Qian believed that Mencius was written by Monk. "Monk didn't agree, so he retired Zhang Wan's disciples to preface poetry books, state Zhong Ni's meaning and write seven pieces of Mencius." (See Historical Records Biography of Meng Xun). However, there are also views that, judging from the language in the book, its editor is probably a disciple of Mencius, and the book was written in the middle of the Warring States Period. There are seven articles in Mencius, entitled: the first and second parts of Liang; "Gongsun Ugly" up and down; "Teng Wengong" up and down; Li Lou; "Zhang Wan" up and down; "High posture" ups and downs; Up and down "dedication". In the Southern Song Dynasty, Zhu regarded Mencius, The Analects of Confucius, Daxue and The Doctrine of the Mean as four books. Until the end of the Qing Dynasty, "Four Books" had been a compulsory part of the imperial examination. Mencius' ancestors were aristocrats in the state of Lu, but later his family fortune declined and he moved from the state of Lu to the state of Zou. He lost his father when he was three years old, and Meng Mu brought him up. Meng Mu's godson was very strict. His godson stories, such as "moving the son to teach the son" and "breaking the loom", have become eternal stories. There is a saying in Saint Amethyst that "Meng Mu used to choose a neighbor". Mencius learned from Confucius, but praised Confucius, thinking that "the life of the people is not prosperous in Confucius." Mencius traveled around Qi, Jin, Song, Xue, Lu, Teng and Liang countries to lobby his thoughts of "benevolent governance" and "kingliness". However, because the vassal States were busy with the war at that time, almost no one adopted his thought of governing the country. Mencius is one of the most important representatives of Confucianism in China, and his thoughts have a great influence on later generations. But his position was not very high before the Song Dynasty. Since Han Yu listed Mencius as the only figure in pre-Qin Confucianism who inherited Confucius' "Taoist orthodoxy", there has been a "promotion movement" of Mencius, and his status has gradually improved. In the fourth year of Xining in northern Song Shenzong (107 1), Mencius was listed as one of the subjects in the imperial examination for the first time, and later it was promoted to a Confucian classic. Zhu in the Southern Song Dynasty combined it with The Analects of Confucius, Daxue and The Doctrine of the Mean into four books. From the Yuan Dynasty to the first year of Shun Dynasty (1330), Mencius was named "Yashenggong" and later called "Yashenggong", ranking second only to Confucius. His thoughts and Confucius' thoughts are collectively called "The Way of Confucius and Mencius". Mencius' theory of benevolent governance is considered to be "circuitous and broader than things" and has no chance to be implemented. Finally, he retired to give lectures, and together with his students, he "wrote a poem as a preface, wrote a book, expounded Zhong Ni's meaning, and wrote seven pieces of Mencius". When Mencius was young, his mother found him three places in order to give him a good learning environment. Later, people called it the Three Major Movements in Meng Mu. Mencius lived in an era when a hundred schools of thought contended, and "Yang Zhu's words prevailed in the world". Mencius criticized it fiercely from the standpoint of Confucianism. Mencius inherited and developed Confucius' thoughts and put forward a complete ideological system, which had a great influence on later generations and was regarded as the "sage" after Confucius. Mencius inherited and developed Confucius' thought of ruling by virtue, and developed it into the theory of benevolent governance, which became the core of his political thought. He applied the principles of "pro" and "long" to politics, eased class contradictions and safeguarded the long-term interests of the feudal ruling class. Mencius closely combined ethics with politics, emphasizing that moral cultivation is the basis of doing politics well. He said: "The foundation of the world is in the country, the foundation of the country is at home, and the foundation of the home is in the body." Later, the idea of "nourishing qi and calming the world" put forward by University was developed according to this idea of Mencius. Mencius summarized moral norms into four categories, namely, benevolence, righteousness, courtesy and wisdom. At the same time, the human relations are summarized into five kinds, namely, "father and son are close, monarch and minister are righteous, husband and wife are different, young and old are orderly, and friends are trustworthy". The highest category of Mencius' philosophical thought is heaven. Mencius inherited Confucius' thought of destiny, removed the residual meaning of personality god, and imagined heaven as a spiritual entity with moral attributes. He said: "Honest people, heaven is also." Mencius defined the moral concept of honesty as the essential attribute of heaven, and believed that heaven was the origin of the inherent moral concept of human nature.
Yasheng-Monk
Private Shu developed Confucius' thoughts of "rule by courtesy" and "rule by virtue", advocated "kingly way" and "benevolent government", and used this to lobby the governors of Qi, Liang, Lu, Zou, Song and Teng. The people are the most important, the country is the second, and the monarch is the light. Monk's "king" is "benevolence". Monk thinks: "Different people have different opinions, and the wise have different opinions, which is irresistible." . In other words, no one can use "benevolent government" to stop the unification of the world. He believes that to implement "benevolent government", we must first win "popular support" and the rulers should treat the people with "benevolence". He also proposed to attach importance to the people. He said, "The people are the most important, the country is the second, and the monarch is the light." But at the same time, he emphasized the unchangeable position of the ruler and the ruled. He said: "Those who work hard govern others, and those who work hard govern others;" Treat people eat people, treat people eat people, and the meaning of the world is also. " Mencius' inheritance and development of Confucius' thought is to make a new interpretation of Confucius' thought from the characteristics of the times, and strive to improve the spiritual character of Confucianism on the premise of basically following Confucius' exposition, so as to develop the theory founded by Confucius and keep Confucianism alive forever. On the basis of Confucius' understanding of the reality of poetry, he put forward the theory of "opposing one's will with one's will", and made a reasonable explanation of Confucius' personality beauty based on "benevolence and righteousness" and its formation, thus developing and perfecting Confucius' thought. He boasted that "everything is ready for me, but I am sincere, and I am very happy" ("Mencius"). From the perspective of human being as the subject of life and the meaning of human existence, he strengthened the ideological connotation of Confucius' theory of benevolence and made it an ideal belief with survival value. Therefore, although there are many differences between his theory and Confucius' thought, there are internal relations that cannot be ignored, which objectively enrich, develop and deepen Confucius' theoretical views. Monk's theory of human nature is the basis of his theory of "benevolent government" and educational theory. He believes that human nature is innate, and people are born with "goodness", that is, there is a tendency to be good. These "good endings" are innate and inherent in the heart. So it is also called "conscience". Education the day after tomorrow is very important. Monk believes that although human nature has "good ends" of benevolence, righteousness, courtesy and wisdom, it is necessary to strengthen moral cultivation through education and strive to expand and develop these "good ends". He advocates that as long as people constantly explore the inner "goodness", they will reach an understanding of fate through understanding human nature. What Monk emphasizes most is inner moral cultivation. But he does not deny the influence of the acquired environment on human nature. He believes that the acquired environment can change the innate nature, and the acquired bad habits can make people lose their kindness. Monk thinks that education is more effective than politics. He said: "Good governance is not as good as good education. Good governance is feared by the people, good teaching is loved by the people, good governance is rich by the people, and good teaching is popular with the people. " In order to win the hearts of the people, he proposed to pay attention to cultivating a "miraculous" gentleman or gentleman. He said: "Teach human relations, father and son are related, monarch and minister are righteous, husband and wife are different, young and old are orderly, and friends have faith" (Teng Wengong I). Monk's gentleman, a real gentleman, refers to a person who can practice "benevolent government" and "kingly way", live a benevolent life, and be "rich and rich, but can't be lewd or bent".