Don't do unto others what you don't want done unto you.

If you want to be a man standing, you want to reach out and be a man.

Bow from thick and thin to blame others, which is to stay away from resentment.

How about seeing Si Qi? See Si Qi for introspection.

In a threesome, there must be a teacher, choose the good one and follow it, and change the bad one.

Respect life, respect deacons and be loyal to others.

A gentleman is respectful without loss, respectful to others, and brothers all over the world.

Words must be kept, and actions must be fruitful. Although it is a barbarian country, it must be done. Is it true that you are disloyal and disrespectful, although you are in a state?

Being ashamed of yourself, making it useful in all directions, and not humiliating life, is the scholar.

Confucius said, "It is a benevolent person to be able to do five things for the world." Please ask questions. Say: "public, tolerant, trustworthy, people, and benefit. Respect is not insulting, forgiveness is popular, faith is responsible, sensitivity is meritorious, and profit can make people. "

Gentleman's righteousness is quality, courtesy is action, sun is action, and faith is success. Gentleman!

If you don't change, it's too much!

If you pass, you will be anxious to change.

Don't get angry, don't cross the line.

The three armed forces can win the handsome, but ordinary people can't win the ambition.

If a person doesn't think about distant things, he will find sadness close at hand.

Make haste slowly. Haste makes waste; When you see a small profit, you can't make a big deal.

If you don't stick to morality and don't believe in morality, how can you exist and die?

Make friends and keep your word.

Take literature as your friend and benevolence as your friend.

There are three friends who benefit and three friends who suffer. Friends are frank, friends forgive and friends listen more, which is beneficial. Friends make friends, friendly and soft, and friends will be destroyed and damaged.

A gentleman talks but doesn't do it.

A gentleman should not worry about not having enough to eat, be prepared for danger in times of peace, be cautious in words and deeds, be honest and clean, and be thirsty for knowledge.

Wise words confuse morality, small pains confuse great schemes.

Clever words, fresh and kind.

Rigid, resolute, dull, lazy and close to benevolence.

Those who have virtue must speak, and those who have words don't have to cultivate themselves.

Listen to what you say and see what you do.

Don't attract people with words, don't waste words with people.

The ancients couldn't say it and were ashamed to bow their heads.

A gentleman's name must be said, and his words must be done. A gentleman's words are nothing but nothing.

You can speak in words without talking to them, which is a loss; Don't talk to it in words, it's rude. Those who know, don't lose people, don't lose words.

It's called impatience if you don't say it. If you say it or not, it's called hiding. If you don't see the color, it's called jealousy.

Kindness is not easy to learn, and its cover is also stupid; If you know well and don't learn well, your cover will waver; Honesty is not easy to learn, and its cover is also 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; It is difficult to learn, but it is also crazy.

Politeness and rudeness are tiring, caution and rudeness are embarrassing, courage and rudeness are chaotic, and integrity and rudeness are distorted.

Be a gentleman, respect his business before eating.

The use of ceremony is precious in harmony.

Do it for the benefit, but complain more.

You don't know what people are unless you know what others don't know.

Three thousand disciples, seventy-two sages.

Isn't it fun to study from time to time? Is it not delightful to have friends coming from distant quarters? Isn't he a completely moral person? Although people may not pay attention to him, he won't feel uneasy.

When you are cold, you know that pine and cypress will wither.

The knower enjoys water, and the benevolent enjoys Leshan. Those who know move, those who are good are quiet. Wise people are happy, but benevolent people live long.

Not bad. Why not?

It is not enough to discuss those who are ambitious and ashamed of poor food and clothing.

Anger and forgetting food, joy and forgetting worry, I don't know that old age is coming.

Eat less, drink more water, bend your arms and enjoy it. Unjust wealth is like a cloud to me.

Hyun-jae, come back! A spoonful of food, a spoonful of drink, in a mean alley, it is unbearable to see. Don't change your fun back.

Hyun-jae, come back!

Being rich and expensive is what people want; If you don't take this road, you will accomplish nothing. Poverty and meanness are disgusting to people;

If you don't take the main road, you won't go.

I have money to ask for. Although I am a whipper, I do the same. If you can't ask, just do as I say.

Is it not delightful to have friends coming from distant quarters?

See profit and forget righteousness, and give up life for righteousness.

Cultivate one's morality for respect, cultivate one's morality for security ... cultivate one's morality for people's security.

You can entrust a six-foot orphan, you can send a hundred miles of life, and the big festival cannot be taken away.

People with lofty ideals are benevolent, there is no harm in saving, and there is benevolence in death.

Your name is obscure, because you are ill and there is no world.

Ambitious people are straightforward and righteous. Watch what you say and what you do. Consider the following people.

A gentleman is Thai but not arrogant, and a villain is arrogant but not Thai.

It is not right for a gentleman to say (yue) is easy, and it is wrong to say (yue) and not to say (yue).

The official position of the gentleman also carried out his righteousness.

Children refer to childbirth. There are four ways for a gentleman: his way respects others, his business respects others, and his benefit supports the people.

It makes people upright.

A gentleman is harmonious but different, and a villain is not harmonious.

A gentleman is proud and does not fight, but a group is not a party.

The week of gentlemen is incomparable, and the week of villains is incomparable.

An upright man is open and poised, little people are always sad.

The benevolent does not worry, the knower is not confused, and the brave is not afraid.

Do it for the benefit, but complain more.

What's wrong with seeking benevolence and benevolence?

Quality is better than literature, and literature is better than quality. Gentle, then a gentleman.

A gentleman seeks the Tao without seeking food, and a gentleman worries about the Tao without worrying about poverty.

Is it impossible in France? Change it to Cheng Gui. Deal with it. Can you not say anything?

Huh? Deduction is expensive. Say it without deduction, so as not to change, I am at the end of what has passed.

Seeing good and seeing bad is like exploring soup.

A gentleman respects the virtuous and tolerates the masses, and Jiashan regrets it.

There is not enough room for scholars!

A person's real knowledge lies in knowing what he knows and what he doesn't know.

Linguistic dimension of Confucius' philosophy

It is to grasp the first cause of all things in the universe and the highest realm of life, reveal the principle of unity that runs through the universe and life, and then connect heaven and man to achieve a free realm of harmony with heaven and earth. Therefore, the wisdom of the Tao includes unconditional, absolute and infinite things. Obviously, it is often difficult to fully grasp the unconditional, absolute and infinite nature of Tao in daily famous sayings that take the concrete existence in a specific time and space as the object. Obviously, both Laozi and Confucius emphasized that the way of the universe transcends the daily famous sayings, which is undoubtedly insightful.

Starting from emphasizing the distance between Tao and daily famous sayings, Laozi further discussed how famous sayings express metaphysical Tao. He put forward the expression of "exactly so" (Chapter 78 of Laozi), and advocated summarizing the wisdom of Tao through famous sayings expressed in negative form. Theoretically speaking, although there is some tension between famous sayings and Tao, they are not completely isolated. It is true that the first cause of the universe and the highest state of life are beyond the daily famous sayings, but they are not completely isolated from the famous sayings: in the historical development of cognition, through the dialectical movement of concepts, people can constantly cut into the infinite in the finite and grasp the absolute in the relative; While rejecting the static form, the dialectical concept itself also contains the requirement of certainty. In this regard, while paying attention to the dialectical thinking form, Laozi seems to have not fully grasped the relationship between famous sayings and Tao and the certainty of famous sayings themselves.

Similarly, Tao's transcendence of daily famous sayings can be seen. It seems that the focus of Confucius' philosophical thought is not to put forward a unique way to express the wisdom of Tao, but to emphasize that grasping Tao is not a metaphysical process without human existence. Confucius once interpreted "studious" as "sensitive to things and cautious about words" (The Analects of Confucius, Learning). This so-called thing is the daily life of human beings, and learning includes the grasp of sex and heaven. Therefore, learning is not mainly manifested in the analysis of words, but in understanding metaphysical ways in daily life. For another example, "Confucius said,' I want to be quiet and not move.' Zi Gong said,' What will the boy say if his son says nothing? Confucius said,' What about Heaven? What are the four seasons, what are things and what are the words of the sky? "(Yang Huo) Cheng Shude's The Analects quoted Li Zhongfu's Four Books, saying:" Confucius is afraid of scholars seeking Tao by words, so he wants to silence them, so that people can know their true learning, argue with their hearts and speak with their deeds. " The analysis of spoken words first points to the logical connection between the object and the concept in the discourse, which is often manifested as the achievement of knowledge. As far as its relationship with the wisdom of Tao is concerned, the analysis of the word takes the latter as the object of cognition, so that the relationship between them presents a pattern of binary opposition between knowledge and knowledge. If we insist on the understanding of knowledge, then seeking Tao by words is bound to be a pure show of human speech, and the wisdom of Tao will always be outside the speaker and cannot become a real existence. Therefore, only by realizing the transformation from seeking Tao in words to practicing and keeping it since since the enlightenment's heart, can we truly grasp Tao. Therefore, Confucius' so-called "silence for desire" is different from silence in a negative sense and from external semantic analysis. In essence, it requires changing from objective knowledge to internal knowledge since enlightenment, so as to integrate the understanding of metaphysical Tao into the subject's consciousness structure and integrate it with human existence.

Generally speaking, Tao, as a unified principle or the most universal existence, always surpasses human beings. However, the questioning and grasping of Tao is not only an abstract metaphysics that discriminates words, it is always related to and confirmed by human existence [165438+] From the content, the wisdom of Tao is not only an understanding of the ontological world, but also an improvement of the subject's own spirit; The existence of the world and the existence of man, the questioning of the first cause and the transformation of man's own realm are essentially interrelated. Grasping the principle of the unified development of the world is to cut into the infinite in the finite and realize the absolute in the relative, and man himself has gradually reached the realm of "not knowing the whole body inside and not looking at the universe outside". Although the wisdom realm of Tao can be described by famous sayings, so that others can know its realm at the level of abstract meaning, this realm has an unspeakable side to the inner meaning of the subject: it condenses into an inner spiritual structure of the subject and permeates the whole existence of human beings.

As for the relationship between famous sayings and Tao, words and recognition, whether it is the requirement of "being sensitive to things and being cautious about words" or the warning of "wanting to be silent", it shows that Confucius recognizes the transcendence of Tao over daily famous sayings, and understands the dimension of Tao as the unity of universal Tao and individual existence. It is on the premise of the above understanding that when Disciple 23 thought that Confucius had reservations about preaching and teaching, he said, "I have nothing to hide." If I do nothing and don't work with my two or three sons, it will be Ye Qiu. "(Shuer) The so-called" don't hide "is interpreted as:" The master shows by his actions, and the master only asks for words, which goes without saying, and not hiding it as a warning, which means the same as "What does Heaven say?" "In short, the study of sex and nature is based on the existence of the subject, not just the knowledge of famous sayings and epigrams.

A threesome requires a teacher.

Only after suffering can you be a master.