In The Analects of Confucius, tabor was not in office and did not seek his own government. That's what he meant, but there are more arguments in the doctrine of the mean. For example, a gentleman does what he wants and doesn't want to surpass it. Prosperity, prosperity. Poor, poor. Flat shovel, close shovel. There's always trouble, always trouble. A gentleman is not complacent. Don't help superiors, don't help subordinates, and if you are right, don't complain or ask others. I don't complain, but I don't care about others. Therefore, a gentleman is easy to live in, and a villain is desperate and lucky. Confucius said, "Shooting seems to be a gentleman, but it is not correct, but the body." ...

This is the so-called way of loyalty and forgiveness, that is, to maintain a neutral position in interest disputes (of course, the injustice you mentioned will happen), not to blame any party, but to think of them from their respective positions, and to persuade people not to argue again. Even if they suffer, they should find ways to make them feel that they should suffer, so that bring disgrace to oneself is the right way. Therefore, the so-called Chinese studies are mostly used by vested interests. They push their luck and bully the weak, but those who are damaged or not should behave like gentlemen and let them do whatever they want ... Hehe, the sage may be right, but the so-called homesickness really depends on the holy population, eating people without vomiting blood ... How can such a thing be called "Chinese studies"?