Confucius said: "I just relayed the thoughts of the sages without creating my own thoughts. I believe and like the things of the ancients." I privately compare myself to Lao Peng. "
In this chapter, Confucius put forward the principle of "words don't mean everything", which embodies the wisdom of Confucius' thought. Completely follow the principle of "keeping your word and doing what you do", and only do good things in ancient times without creating your own thoughts. After the Han Dynasty, this kind of thought began to form the school of classical Chinese classics, and the way of "not saying enough" has a certain enlightening effect on China people's thoughts.
7.2 Confucius said: "For me, what is ignorance (1), never tire of learning, never tire of teaching (2)?"
Confucius said, "I memorize (what I have learned) without bothering to learn, and I am not tired of teaching people. What have I achieved?"
Then the last chapter comments on the contents of this chapter and continues to talk about the methods of academic research. Earlier, he said that he was "faithful to the past and faithful to the past", but this chapter said that he was "tireless in learning and tireless in teaching"; It reflects one aspect of Confucius' educational method. This had a great influence on the formation and development of China's educational thought, so that today, we are still popularizing his educational theory.
7.3 Confucius said: "If you don't cultivate morality, don't learn morality, don't move (1), if you don't do well in morality, don't change it. It is my worry. "
Confucius said: "(Many people) don't cultivate themselves, don't pay attention to learning, can't do what they hear, and can't correct what they do badly. These are my worries. "
Comment on the chaos in the world in the late Spring and Autumn Period. Confucius lamented that the world could not blame itself for what it had done, which was extremely worrying. He equated moral cultivation, reading and studying with correcting mistakes. In his view, there is also an internal connection, because moral cultivation and learning all kinds of knowledge, the most important thing is to be able to correct your mistakes or "incompetence" in time. Only in this way can we improve our cultivation and enrich our knowledge.
The original 7.4 Yanju (1), Shen Shen (2) is better; Yaoyao (3) is like this.
When Confucius lived at home, he was well dressed, gentle and carefree.
Confucius said, "I am weak! For a long time, I stopped dreaming about Duke Zhou (1). "
Confucius said, "I am very old. I haven't dreamed of Duke Zhou for a long time. "
Duke Zhou was one of the "saints" in ancient China. Confucius claimed to have inherited the orthodox ideas since the Duke of Zhou, Yao Shunyu and Tang Dynasty, and shouldered the heavy responsibility of developing ancient culture. This sentence shows Confucius' reverence and yearning for the Duke of Zhou, and also reflects his worship and support for the rites of Zhou.
Original 7.6 Confucius said: "Aim at Tao, rely on morality (1), rely on benevolence and swim in art (2)."
Confucius said, "With Tao as its ambition, virtue as its foundation, and benevolence as its foundation, it is active in the scope of six arts (ceremony, music, etc.). )."
Comment on the Book of Rites: "If you don't enjoy the art, you don't enjoy learning. Therefore, a gentleman is interested in learning, hiding, practicing, resting and doing. My husband is born, so I learn from him and kiss his teacher. I like it and believe in it. It is because I don't object to the teacher. " This explanation clarifies the meaning of the so-called "wandering in art" here. Confucius takes benevolence as the key link and six arts as the basis to cultivate students and make them develop in an all-round and balanced way. 7.7 Confucius said: "I have never failed to learn more than (1)."
Confucius said, "I will teach anyone who comes to see me with more than ten pieces of dried meat as a gift."
Confucius' analysis of this passage in this chapter shows his tireless spirit of being a teacher, and also embodies his educational thought of "teaching without distinction". It has been said before that since ten bunches of dried meat have to pay tuition fees, it is only possible for children from above-average families to enter school, and poor families naturally cannot afford to pay ten bunches of dried meat. Therefore, Confucius's "teaching without class" only stays in words and cannot be implemented in social practice. It is too idealistic and naive to deny Confucius' educational thought of "teaching without class" In any society, it is probably quite difficult to be completely and thoroughly educated, which is attributed to the degree of social and economic development.
7.8 Confucius said, "If you are not angry (1), you will not send it, and if you are not angry (2), you will not send it. Take one corner (3) instead of three corners, and there will be no more (4). "
Confucius said: "teach students not to enlighten them until they want to understand but can't;" Don't inspire him until he thinks but can't say it. Teach him one thing, but he can't infer the other three things from it, so he won't teach him any more. "
Commenting on chapter 2 1 of Yongye, Confucius said: "People above can also be spoken; Below China people, you can't say it orally. " This chapter continues to talk about his educational methods. Here, he put forward the idea of "heuristic" teaching. As far as teaching is concerned, he opposes "cramming" and "cramming". It conforms to the basic laws of teaching and has far-reaching influence, and can still be used for reference in today's teaching process.
It turns out that 7.9% of the children eat beside undertaker, and they don't have enough.
Confucius ate beside mourners and never got enough to eat.
Original 7. 10 Zi cries every day and doesn't sing.
Confucius cried and mourned on this day and stopped singing.
The original 7. 1 1 Confucius said that Yan Yuan said, "If you use it, you will do it, but if you give it up, you will hide it (1), and I have a husband and a gentleman (2)!" Lutz said, "If you worked in the three armed forces (3), who would you work with (4)?" Confucius said, "Tiger violence (5) wind and peace (6), I will die without regret, and I will not be with you. Will also be afraid of emergencies (7). Good people are also. "
Confucius said to Yan Yuan, "If you use me, I will use it.": Without me, I would hide. Only you and I can do it! Lutz asked Confucius, "Teacher, if you were in command of the three armed forces, who would you work with?" Confucius said, "I won't work with a man who fights tigers with his bare hands, wades across the river on foot and never regrets his death." "I must be looking for someone who is careful, good at planning and able to complete the task."
Comment on Confucius' proposal in this chapter not to command the army with people who are "angry as tigers and die without regret" Because in his view, although such people are desperate, they can't achieve great things without courage. "Courage" is a virtue in Confucius' moral category, but courage is not foolhardy, but a person who is "not afraid of adversity and is resourceful". This kind of person has both wisdom and courage, which meets the requirements of "courage".
The original 7. 12 Confucius said: "rich (1) and can seek (2) also; Although the person holding the whip (3), I do the same. If you can't get it, just do as I say. "
Confucius said, "If wealth can really be obtained, I am willing to do it, even if it is such an inferior job as flogging people. If wealth is inconsistent with Tao and there is no need to pursue it, then I will still do things according to my own hobbies. "
Let's comment on the relationship between wealth and Tao that Confucius said. As long as it conforms to the Tao, wealth can be pursued; If you don't conform to Tao, you can't pursue wealth. Then, he will do what he likes. It can be seen that Confucius is not opposed to being an official or making a fortune, but it must conform to the Tao. This is a matter of principle, and Confucius showed that he would not violate the principle to pursue wealth and prosperity.
The warning of the original 7. 13: Qi (1), war and disease.
Confucius was cautious about fasting, war and disease.
The original 7. 14 son heard Shao in Qi (1), but he didn't know the taste of March meat and said, "If you don't like it, you will like it."
Confucius heard Shao Le in Qi, but he couldn't taste meat for a long time. He said: "I didn't expect Shao music to be so charming."
Comments on Shaole, an ancient music popular among the nobles at that time. Confucius has a good knowledge of music and a strong ability to appreciate music. After listening to this, Shao couldn't taste the meat for a long time. This is a description, of course, but his appreciation of ancient music has reached an obsessive level, which also shows his profound attainments in music. Original 7. 15 You Ran said, "Is Master Wei Jun (1)?" Zi Gong said, "Promise ③ and I will ask." He went in and said, "Who is Boyi and who is Shu Qi?" Yue: "The ancient sages are also." Say, "Are you disgusted?" He said, "Why complain if you seek benevolence?" When he left, he said, "My Lord can't do it."
You Ran (asked Zigong) said, "Will the teacher help defend the monarch of the country?" Zigong said, "OK, I'll ask him." So he went in and asked Confucius, "What are Boyi and Shu Qi like?" (Confucius) said, "Ancient sages and sages." (Zigong again) asked, "Do they have any resentment?" (Confucius) said: "They are benevolent. Why are they disgusted? " (Zi Gong) Come out (to You Ran) and say, "The teacher won't help Wei Jun."
After commenting on Wei Guojun's accession to the throne, his father competed with him for the throne, which was in sharp contrast to Bo Yi and mutual abdication. Here, Confucius praised Boyi and Shu Qi, but he was extremely dissatisfied with Wei's father and son's violation of rank and title. Confucius' criterion for evaluating these two things is whether the symbols conform to the ceremony.
7. 16 Confucius said: "Eat less (1) and drink water, bend your arms (2) and rest, and have fun." Unjust wealth is like a cloud to me. "
Confucius said, "Eating coarse grains, drinking white water, and bending your arms as a pillow will be fun. Wealth acquired through improper means is like a cloud in the sky to me. "
Commenting on Confucius' vigorous advocacy of "being poor means being happy", he thinks that a gentleman with ideals and ambitions will not always rush about for his own food, clothing, housing and transportation, and "scrimping on food, bending his arms and resting his pillow" can be said to be a kind of enjoyment for people with ideals. At the same time, he also suggested that he would resolutely refuse to accept anything that did not conform to the prosperity of the Tao and regard it as a floating cloud in the sky. This thought deeply influenced ancient intellectuals and was accepted by ordinary people.
7. 17 Confucius said: "Add (1) to me for several years, and I will learn Yi (2) at the age of 50, which is no big deal."
Confucius said, "Give me a few more years to learn the Book of Changes at the age of fifty, and I won't make any big mistakes."
Commenting on Confucius' own saying that "knowing the destiny at fifty" shows that he has linked learning the Book of Changes with "knowing the destiny". He advocated studying the Book of Changes carefully to make his words and deeds conform to the "destiny". In Historical Records of Confucius' Family, Confucius "read the Book of Changes, and Wei compiled three unique skills". He likes reading Zhouyi very much and has been a pimp who has worn bamboo slips many times. This shows that Confucius' hard-working life and learning spirit are worth learning by future generations.
The original 7. 18 sub-lock elegant words (1), poetry, calligraphy and ceremony are all elegant words.
Confucius sometimes speaks politely. He always uses polite words when reading poems, books and compliments.
The original 7. 19 Ye Gong (1) asked Confucius about Luz, but Luz was wrong. Confucius said, "If a woman doesn't talk, she is also a human being. She forgets to eat when she is angry, but forgets her worries when she is happy. I didn't know she would be old. "
Lord Ye asked Lutz what kind of Confucius was, but Lutz didn't answer. Confucius (to Luz) said, "Why didn't you say that he was so angry that he forgot to eat and was so happy that he forgot all his troubles and didn't even know he was old? That's it."
In this chapter, Confucius described his mentality as "forgetting to eat when he was angry, forgetting to worry when he was happy", and he didn't realize it even when he was old. Confucius experienced endless fun from reading, studying and various activities. He is a typical realist and optimist. He doesn't worry about the little things around him and shows a positive mental outlook.
7.20 Confucius said, "I was not born knowing, so I am old and eager to seek."
Confucius said: "I am not born with knowledge, but a person who loves ancient things and is diligent and agile in seeking knowledge."
Comment on Confucius' "wisdom" means "being born with knowledge", but he denied that he was born with knowledge. The reason why he became a learned man lies in his love for ancient laws and literary books, as well as his diligence and agile thinking. This is the main feature that he summed up his learning accomplishment. He said this in order to encourage his students to study hard and become useful talents in all aspects. The original 7.2 1 purple didn't say anything strange, strong, chaotic or divine.
Confucius does not talk about strangeness, violence, chaos, ghosts and gods.
Comment on Confucius' vigorous advocacy of moral concepts such as "benevolence" and "rule by courtesy" From the Analects of Confucius, it is rare to see Confucius talking about strangeness, violence, chaos and ghosts and gods, such as his "staying away from ghosts and gods". But it is not absolute. When he occasionally said these questions, they were all conditional and had a specific environment.
7.22 Confucius said, "In a threesome, there must be a teacher. Choose good and follow it, but change it if it is not good. "
Confucius said, "If three people walk together, one of them will be my teacher. I choose his good character to learn from him and regard his bad place as a reference to get rid of my shortcomings. "
Commenting on Confucius' statement that "a threesome requires a teacher" has been highly appreciated by later intellectuals. His spirit of learning from others with an open mind is valuable, but what is more valuable is that he should learn from both good and bad, which contains profound philosophy. His words are helpful to guide us to communicate with people, cultivate self-cultivation and increase our knowledge.
Confucius said on July 23rd, the original text: "If you are born virtuous, what should you give Huan Xuan (1)?"
Confucius said, "God has given me virtue. What can Huan Zhen do to me? "
In 492 BC, Confucius went from Weiguo to Chen State, passing through Song State. When Huan Xuan heard this, he led troops to harm Confucius. At that time, Confucius was practicing etiquette with his disciples under the big tree. Huan Xuan cut down a big tree and tried to kill Confucius. Confucius soon left Song State under the protection of his students. On the way to escape, he said this. He thinks he is a benevolent, and God has endowed him with the status of a benevolent, so Huan Xuan can do nothing for him.
7.24 Confucius said, "Do the two sons and the three sons (1) take me as their secret? I have nothing to hide. If I do nothing and don't work with two or three sons, it's Ye Qiu. "
Confucius said, "Students, do you think I have something to hide from you? I have nothing to hide. I have nothing to do with you. I Kong Qiu is such a person. "
Original 7.25 Zi teaches four things: Wen (1), Xing (2), Zhong (3) and Xin (4).
Notes (1): documents, ancient books, etc. (2) line: refers to virtue, but also refers to the content of social practice. (3) Loyalty: Doing your best is loyalty and doing your best for others. (4) Faith: Trust is based on reality. Honesty is honesty.
Confucius taught students four contents: writing, action, loyalty and faith.
Confucius said on July 26th: "No saints! If you can meet a gentleman, Si (1) will be fine. " Confucius said, "I don't see a good man!" " If you see a constant (2), you can do it. Death is survival, emptiness is profit, and about (3) is Thai (4), which is difficult to be constant. "
Confucius said, "I can't meet a saint, but a gentleman." Confucius also said: "I can't see good people, but I can see consistent people (keep good moral character), which is ok." This kind of person pretends to have nothing, is empty but pretends to be full, and is poor but pretends to be rich, so it is difficult to have perseverance (keep a good character). "
Commenting on the social situation in the late Spring and Autumn Period, Confucius seems to feel a kind of despair, because he thinks it is difficult to find the "saints" and "good people" in his concept under such a social background, but there are many people who are "vain and make a Covenant for Thailand". Under such circumstances, it is satisfying to see "gentlemen" and "persistent people"
The original 7.27 fishing without outline (1), swimming (2) is not for lodging shooting (3).
Confucius used only fishing rods (with hooks) instead of big ropes (with many hooks). Only shoot birds, not birds staying in their nests.
In fact, there is no essential difference between fishing with a hooked fishing rod and fishing with a net, and shooting birds in flight and birds in the nest with arrows. This practice of Confucius is just to express his benevolence.
A superficial view
It is wrong to say that Confucius' behavior is only to show his benevolence. It's like an old man likes fishing, but others insist on fishing with nets. He doesn't know that the fun of the old man lies in fishing. However, it is still said that the old man is fishing to show benevolence. It is conceivable that his knowledge is shallow and his words are vulgar. However, if we can see benevolence in Confucius' art, then the sage's every move will be noticed by benevolence.
7.28 Confucius said, "What I don't know has nothing to do with me." Listen more, choose good and follow, see more and know, and know twice. "
Confucius said: "There is such a person, who may know nothing but create it out of thin air, but I have never done so.". Listen more and choose a good study; Read more and remember more. This is second-class wisdom. "
In this chapter, Confucius suggested that we should know more about what we don't know, study hard and oppose the practice of creating things out of thin air without knowing anything. This is what he demands of himself and his students. The original 7.29 mutual hometown (1) is hard to tell. When the boys saw it, the master was confused. Confucius said, "Why not make progress with (2) and (3)?" ? People can only move forward if they are clean (4). If they are not clean, they are not guaranteed to walk (5). "
Confucius thought it was difficult to talk with people in that place in the common hometown, but a boy in the common hometown was met by Confucius, and the students were puzzled. Confucius said: "I am sure of his progress, not his retrogression." Why go too far? People corrected their mistakes for the sake of progress. We believe that he will correct his mistakes and stop dwelling on the past. "
On Confucius' propaganda of his thoughts to the people of the world. But in this common hometown, some will not work. So he said, "if you don't advance, you will retreat"; "People keep their own progress, and if they are clean, they will not keep their own future", which reflects Confucius' attitude of "teaching others tirelessly" from one side. He believes that we should not cling to past mistakes.
Confucius said, "Is benevolence far away? I want benevolence, and I am benevolent. "
Confucius said, "Is benevolence far away from us? As long as I want to achieve benevolence, benevolence will come. "
Judging from Confucius' remarks in this chapter, benevolence is a kind of human nature, so we should rely entirely on our own efforts and not on external forces. "I want a benevolent person, and I am a benevolent person." The basis of this understanding is still moral consciousness, and it is possible to achieve benevolence through unremitting efforts. Here, Confucius emphasizes the subjective initiative of people in moral cultivation, which is of great significance.
The original 7 3 1 Chen Si defeated (1) asked: "Does Zhao Gong (2) know the courtesy?" Confucius said, "Know the courtesy." Confucius retreated, bowed (3) and advanced (4): "I heard that gentlemen are not party (5), but gentlemen are also party?" Jun takes (6) Yu Wu, with the same surname (7), and is called Wu Mencius (8). You know the ceremony, but you don't know the ceremony? "Oh mom period to inform. Confucius said, "Autumn is also fortunate. If there is, people will know. "
Chen Si didn't ask, "Does Lu Zhao Gong know manners?" Confucius said, "Know the courtesy." When Confucius came out, he bowed to Wu, asked him to come close to him, and said to him, "I heard that gentlemen are not partial to others." The gentleman still protects others? " Lu Jun married a woman with the same surname in the State of Wu. She shared the same surname as the monarch and called her Wu Mengzi. If lujun is a courtesy, who doesn't know it? "Wu Ma period told this sentence to Confucius. Confucius said, "I am so lucky. If there is a mistake, people will know. "
Comment on Lu's violation of etiquette by marrying a woman with the same surname as his wife, while Confucius said that he knew etiquette. This shows that Confucius is really protecting Lu, that is, he is "taboo for the venerable". Confucius took maintaining the patriarchal hierarchy at that time as the highest principle, so he had his own contradictions. In this case, Confucius had to say wryly, "Qiu is also lucky. If he had, people would know. " In fact, he has admitted that favoritism is his own fault, but he just can't solve this contradiction.
Original 7.32 If a son sings well with others, he will act in the opposite way and then make peace with them.
Confucius sang with others. If he sings well, be sure to ask him to sing again and then sing with him.
7.33 Confucius said: "Wen, Mo (1) I am still human. If you are a gentleman, then I have nothing to gain. "
Confucius said: "as far as book knowledge is concerned, I am almost the same as others, and I haven't done it yet."
Commenting on the sentence "Wen, Mo things are still human", there are different interpretations in academic circles. Some people say that this sentence means: "I am inferior to others in terms of book knowledge"; Some people say this sentence should be: "I can compare with diligent people." We have adopted the interpretation of "I am similar to others" here. He is engaged in education, not only to impart book knowledge to students, but also to cultivate their practical ability. He said that he has not achieved the achievement of a gentleman in practice, and he hoped that he and his students would work harder in this respect.
7.34 Confucius said, "How dare I be a holy and benevolent person?" ? Suppressing (1) is (2) tireless, and it can be said that people are tireless (3). "Gong Xihua said," only disciples can't learn. "
. Confucius said, "If I talk about holiness and benevolence, how dare I!" ! However, it can be said that you work hard (in the direction of holiness and kindness) without getting bored and never feel tired when teaching others. Gong Xihua said, "This is exactly what we can't learn. "
Commenting on the second chapter of this article, Confucius said "Never tire of learning, never tire of teaching", and this chapter also said "Never tire of learning, never tire of teaching", which is actually consistent. He doesn't think he deserves to talk about holiness and benevolence, but he will make unremitting efforts in this direction, and at the same time he will be happy to teach others. This is his heartfelt words. Benevolence and unkindness are based on learning, but learning can't stay in words, but on doing. Therefore, learning and enjoying it are interrelated and basically the same.
Original 7.35 sub-disease (1), please pray for Luz (2). Confucius said, "What are the (3)?" Lutz said to him, "Yes." (4) said, if "pray to the gods" (5). Confucius said, "I have been praying for a long time. "
Confucius was seriously ill, and Luz prayed to ghosts and gods. Confucius said, "Is this the case?" Lutz said, "Yes. The article in Gou says,' Pray to the God of heaven and earth for you.' Confucius said, "I have been praying for a long time."
Confucius was very ill, and Luz prayed for him. Confucius did not object to this move and said that he had been praying for a long time. How to understand this passage? Some people think that Confucius himself prayed to ghosts and gods, which shows that he is a very superstitious person; It is also said that he prayed to ghosts and gods for a long time, but his condition did not improve, indicating that he was skeptical about ghosts and gods, saying that Confucius thought that his words and deeds were not wrong, so praying didn't matter to him. Please carefully evaluate these two views on your own.
A superficial view
This chapter is regarded as a trust, or as a passport, but it should also be called the original. Hey, pray for the dead; Seek happiness for strangers. Go to heaven, go to earth, heaven is god, and there is nothing on earth.
Our prayer is the prayer of an extraordinary person, and the "utter confusion", and there has never been such a prayer. Confucius always said that Tao is pure and perfect, and it is in line with heaven, which is the chapter of blessing. If there is a god, you should let it go and protect it yourself; If not, prayer is useless. And birth, illness, death, this is the sky, and the sky is nature. The prayers here should be carefully considered by scholars. Yan Zi's Spring and Autumn Period and Gong Jing's long-term illness made him want to punish Zhu Shi. In the twelfth "Xie Yanzi's admonition", Yan Zi made a wonderful exposition of this meaning, which you can refer to.
7.36 Confucius said: "Luxury means no grandchildren (1), and frugality means reality (2). It is better to be practical than not having grandchildren. "
Confucius said, "extravagance is more polite, but frugality is shabby." . It is better to be humble than polite.
Commenting on the princes and doctors in the Spring and Autumn Period, they were extremely luxurious, and their standard of life enjoyment and etiquette were no different from those of the Zhou Emperor. In Confucius' view, it was an act that went beyond etiquette and violated etiquette. Although frugality can make people feel shabby, in order to maintain the dignity of etiquette, it is better to be shabby than polite.
A superficial view
Luxury is arrogant, not humble is frugal, and frugality is humble. Luxury and frugality are not the golden mean of a gentleman. Luxury is harmful, but frugality is solid. Scholars should not only solve the accidents in this chapter, but also know how to get rid of extravagance and thrift, and learn from them. The Analects of Confucius is a guide to Miscellaneous Notes of the Book of Rites. The next chapter says: Confucius said: Guan Zhong is a scholar, but he is a scholar, which is even more difficult. Yan worships the ancestors, but the dolphins don't hide beans on their shoulders, and it is difficult for wise doctors. A gentleman can't go up or down. Zeng Zi said: The country has no way, and a gentleman is ashamed and full of ceremony. National luxury is shown by thrift, and national frugality is shown by courtesy. This is the right way.
Confucius said on July 37, "An upright person is open and calm (1), and a narrow-minded person is anxious and worried. (2)."
Confucius said, "an upright man is open and poised, villains are always sad."
The original 7.38 son, combining rigidity with softness, is strong but not fierce, and is respectful and safe.
Teacher, he is gentle and considerate but stern, tall and powerful but not fierce, respectful and serene.