Zhang Zi asked Confucius how to be an official and manage political affairs. Confucius told him to advocate five virtues and abandon four evils. What are the five beauties and four evils? Confucius gave a detailed explanation. Through reading the Analects of Confucius, we can know that these five beauties and four evils are just a big summary of Confucius' thought of governing the people. This chapter of The Analects of Confucius has come to an end. The editor of The Analects put this chapter here, but he still thought of the previous chapter. It's time to make a summary.
The first virtue that an official should respect in politics and governance is "no-cost benefit".
"Benefit without cost" has now become an idiom in Chinese, which means giving benefits to others without any loss or expense. How do we do this? Confucius said that "man benefits from what he wants"-a gentleman benefits the people only because of what the people want. For a gentleman, there is no cost and no loss, but the people get benefits, that is, benefits without spending money. China people have always had a strong sense of history, and it is not only gentlemen but also villains who are willing to do such a thing at any cost.
Or someone asks, is there such a good thing? The answer is yes.
There is an old saying in China that "practice is good for all". As a first-class political official, he has certain rights, so it is easier to do good deeds than ordinary people. There are too many examples to show that a good method and a good measure can be formulated and implemented in society without spending a penny under the guidance, so that more people can get tangible benefits and welfare, but it is not harmful to the officials themselves, not only to them, but also to the officials themselves. For ordinary people, there is an opportunity to stay out of politics, depending on whether you want to do it or not.
The second virtue that an official should respect in politics and governance is "working without regrets".
Confucius said, "Those who are in charge of their parents should admonish them several times, instead of following their words and disobeying them, and work hard without complaining." Confucius said, "Children are parents. If your parents have ever been humble, persuaded or expressed their wishes. If their parents don't listen, they should be respectful as usual, don't disobey, and protest when they see the opportunity. Although they are so worried and tired, they don't resent their parents. " If a first-level official is required according to the standards of a dutiful son, then "working without complaining" should be interpreted as "a gentleman working without complaining". However, from Confucius' explanation to Zhang Zi, "Who will complain if you choose to work hard"-"A gentleman chooses what the people can do and let the people do it, who will resent it", it seems that Confucius is answering irrelevant questions. Therefore, some people advocate that "the people complain without pains, and the people do not complain." So, what is labor without regrets? who is it?
I think that for Confucius to teach students, being a virtuous gentleman should be diligent without complaining, which is the standard for a gentleman to become virtuous. Confucius teaches people, but sometimes it is not so straightforward. Confucius said, "Don't be angry. Don't worry. No three turns,no. " (Confucius said: "teach students not to enlighten them until they want to understand but can't;" Don't inspire him until he wants to say it but can't say it. Teach him the east, but he can't infer the west, south and north from it, so he won't teach him anymore. " Therefore, when Confucius told Zhang Zi that the second virtue that a gentleman should cultivate is "working hard without complaining", he also told him in his explanation that it is reasonable to choose what the people can work hard, which is consistent with the consistent style of Confucius' teaching method.
As a first-class political official, it is painstaking for officials to choose what the people can do and let them do it. As far as ordinary people are concerned, what can they complain about from benefiting from it? Sure. Is there such a good thing? The answer is yes. I don't want to give specific examples, but I remember Confucius' famous saying: "People can make it happen, but they can't make it known." Confucius said: "Ordinary people can make them follow the path we designed, but it is difficult for them to know why." Maybe people can't understand a gentleman's behavior for a while, but history will prove it. Under such circumstances, a gentleman should think more about "working without complaining".
The third virtue to be respected for official politics is "desire without greed".
People have thoughts, desires and desires, and the difference lies in what they want. From Confucius' explanation in the following article, we can know that Confucius educated Zhang to be benevolent and pursue benevolence, not excessive greed; And a gentleman needs benevolence to get it, not greed. When it comes to benevolence in the Analects of Confucius, the meaning is wide. Confucius educated his disciples to grow into "benevolent" and cultivate "benevolence". But judging from Confucius' evaluation of his disciples and himself, few people are recognized as "benevolent people" in reality. Confucius also recognizes talented people, good people, kind people and wise people in reality, but when evaluating whether this person is benevolent, Confucius often ends up with "I don't know if he is benevolent." Therefore, the realm of benevolence, in Confucius' view, can be described as "supreme virtue", which is the ideal and goal that a person will pursue all his life. This ideal goal is really too difficult to achieve, so Confucius taught Zhang to "desire without greed"-one should take the ideal of benevolence as his life's ideal, but because this ideal is difficult to achieve, don't be too greedy for this life. It seems that Ren's ideal goal is really difficult to achieve. This "benevolence" is really a good thing, but we pursue it as an ideal goal. Can we call it greed? Of course not. If everyone in this world had become "greedy", the world would have been harmonious.
The fourth virtue that is respected by officials and politicians in governing the country is "Thai but not arrogant".
? Thai but not arrogant, flat but not hegemonic, Confucius once regarded this as a standard to distinguish gentlemen from villains. Confucius said, "A gentleman is Thai but not arrogant, and a villain is arrogant but not Thai." Confucius said, "A gentleman is peaceful in Shu Tai, not proud of bullying others; The villain is arrogant, but Shu Tai is not peaceful. " ) In this chapter, Confucius explained that when a gentleman gets along with others, no matter the number or power of the other person, he will take it seriously and dare not neglect it, so Shu Tai is peaceful. Even if you are in a high position, you will not be arrogant.
People should not be arrogant, but not arrogant. The pride of a gentleman lies in his bones, and the pride of a villain lies in his spirit. When getting along with others, a gentleman is ambitious, determined, humble and poised. Even if he is talented, he will not show arrogance. "I won't move, no matter what, north or south." Once the villain succeeds, he is overbearing, attacking others to improve himself, and lacks calmness and calmness. Once he is down and out, he is arrogant. As the saying goes, "an upright person is calm, and a petty person is anxious." Confucius said, "an upright man is open and poised is broad-minded, but the villain is often embarrassed and sad." )
Peace without arrogance is the quality that an ideal official should have, and it is also the moral cultivation that an ideal gentleman should have.
The fifth virtue respected by officials and political dignitaries is "strength but not fierceness".
Powerful but not fierce, dignified but not fierce, this is exactly what disciples once commented on Confucius. Unlike Li, Wei is not fierce, respectful and safe. Confucius was gentle and stern, dignified but not fierce, solemn and serene. Confucius explained that power is not fierce, that is, as a first-class official, you should "dress properly and respect your eyesight"-tidy up your clothes and correct your appearance. This reminds me of official clothes. Throughout the dynasties, officials at all levels have dress codes, so officials need to dress according to the requirements and do things and speak according to the prescribed etiquette. This makes them look serious and dignified, and makes them feel awe.
Say five beauties, and then say four evils.
In order to be an official, the four evils to be abandoned are "killing without teaching", "not refusing to regard merit", "delaying the deadline" and "being stingy with the cashier".
Confucius explained that killing people without education and making mistakes is cruel; Without warning, it is cruel to only examine their achievements; Give orders slowly, but suddenly ask for a deadline, which is called a thief; You have to give to others, but when you spend, you are inevitably stingy. This is called petty.