"The Analects of Confucius Luz" General Office of the Standing Committee of Zhejiang Provincial People's Congress He: "Fan Chi invited me to learn crops, and Confucius said,' I am not as good as an old farmer.' Please learn to be a nursery and say,' I am not as good as the old nursery'. Leave Fan Chi. Confucius said,' Little man, Xu Fan! If you give a good gift, the people will not dare to be disrespectful; If you are just, then the people dare not refuse; If you keep the letter, people will not dare to be heartless. If the husband is like this, then people in all directions are tired of their children. How do they use crops? "This passage is generally considered as evidence that Confucius despised and opposed productive labor. Can this passage show that Confucius held a negative attitude towards productive labor? To answer this question, we must first understand the exact meaning of the chapter "Fan Chi Xue Jia". The meaning of Confucius' so-called "villain" should be analyzed in detail. In the pre-Qin classics, the antonym of "villain" is "gentleman", which originally had these meanings: from the social status, "villain" is a humble person, and "gentleman" is a noble person; Judging from the cultivation of moral norms to maintain the ruling order, the "villain" is deprived of the right to education and becomes immoral, while the "gentleman" is virtuous; From the perspective of social division of labor, the "villain" works hard and the "gentleman" works hard. The meanings of "villain" and "gentleman" have been widely accepted, so here are no examples to prove them. The above three meanings of "villain" can obviously run through each other. Therefore, for the villain in Shangshu Wuyi, The Theory of Justice says that "the villain is an ignorant person, also known as a humble person. This is what humble people bow to crops. " Here, there are only laborers with inferiority, ignorance and labor characteristics, so nature with dignity, virtue and diligence is also the ruler. So "villain" refers to the laborer and "gentleman" refers to the ruler. In pre-Qin classics, "villain" and "gentleman" have two forms: single use and antithesis. Content and form are dialectical unity. From the difference between "villain" and "gentleman" above, we can see that their connotations are opposite from any angle, which is the basis for their association in the same sentence. On the other hand, this form of opposition determines that their respective connotations are opposite to each other, which is a law. Such as: "Shangshu Wuyi", "A gentleman can't escape, and a prophet knows the difficulty before he knows it" (ruler and laborer). The Book of Songs Dadong "what a gentleman does is what a villain sees" (condescending). "On Chinese Language and Shandong Language" "A gentleman is in charge, a villain is in charge" (laborers and laborers). "Zuo Zhuan Xi Gong Twenty-six Years" "The villain is afraid, the gentleman is not afraid" (those who have no virtue and those who have virtue). There are many examples of "villains" and "gentlemen" in The Analects of Confucius, such as Yang Huo's "A gentleman learns to love others, and a villain learns to be easy to use" (a politician and a laborer), and "a gentleman is righteous and a villain benefits" (virtue and non-virtue). They all abide by the above laws, so Lutz is a "mean person, Xu Fan too!"! Good gift, the people dare not ... "How can you be an exception? Here "Shang" replaces "gentleman" and refers to the ruler. It is self-evident that the "villain" in opposition refers to the laborer. Why did Confucius make such a judgment on Fan Chi? This is based on the understanding of Fan Chi's cognitive and receptive abilities. Confucius has accumulated rich experience in observing and understanding students in long-term educational practice, and summed it up as: "Look at what it is, what it is, and what its safety is for." (Politics) "Listen to what he says and watch what he does." (Gongye Chang) The main form of Confucius' teaching organization is questioning between teachers and students. He is good at using this teaching organization to deepen his understanding of students' cognitive and receptive abilities. Fan Chi asked, "Respect morality, cultivate one's morality and distinguish confusion", and Confucius said, "Good question! Get first, then get, don't advocate morality and? It is not compulsory to attack his evil, not to attack his people without evil. The anger of the dynasty, forgetting its body and forgetting its relatives, is it not confused? " (Yan Yuan) Fan Chi's three questions are only minor compared with the benevolence, righteousness, propriety and wisdom advocated by Confucius. Confucius not only affirmed them, but also gave concrete and popular answers. In Lutz, Fan Chi asked "benevolence", and Confucius' answer was "respect life, respect deacons and be loyal to others". Although it is destroyed, it cannot be abandoned. In "Eternal Night", Fan Chi asked "knowledge", and Confucius' answer was "Serve the people and stay away from ghosts and gods". Fan Chi asked "benevolence", and Confucius' answer was that "benevolence is difficult first, and then it is obtained." Confucius' answer to Fan Chi's question is also concrete and popular. In Yanyuan, Fan Chi asked "benevolence" and Confucius answered "love"; Fan Chi asked "knowledge" and Confucius answered "knowing people". Fan Chi didn't understand this, so Confucius had to make a simple explanation. "It can straighten those who are wrong." Fan Chi couldn't think of anything, so he asked Xia Zi. Xia Zi is smarter than Fan Chi, so he gave an example to further illustrate: "If you get the world, choose from many people, give it to Hao Tao, and those who are not kind will stay away." Soup is the best in the world. Choose from others and follow it. Give it to Yi Yin, and those who are unkind will stay away. "Those who can' strengthen the right' and' strengthen the right and abolish it' are' benevolence'; Knowing who is straight and giving him a ride is "wisdom". Confucius replied that "pointing out mistakes and making mistakes" is a matter of benevolence. In the chapter of "being a politician", Meng asked about "filial piety" and Confucius answered "no violation". Fan Chi didn't understand the meaning of Confucius' answer. Confucius explained to him: "the things in life are also courtesy;" Death, burial with ceremony, sacrifice with ceremony. " It can be seen that Confucius' answer directly involves "ceremony". From the above questions between Fan Chi and Confucius, it can be seen that whenever Confucius' answer directly involves such high-level profound knowledge as "courtesy", "benevolence" and "wisdom", Fan Chi is not easy to understand, and Confucius knows this very well. Therefore, in Lutz's chapter "Fan Chi Learn Crops", "If you give a good gift, the people dare not disrespect ..." Confucius was not surprised by Fan Chi's low-level problem of learning crops and learning to be a nursery, but said meaningfully: "Fan Chi, you are really a laborer." The implication is that you can learn to farm. Starting from Fan Chi's actual ability, Confucius affirmed Fan Chi's learning crops, learning is a nursery, and teaching students in accordance with their aptitude. Many of Confucius' remarks still shine with the brilliance of simple dialectics. Zi Gong asked Confucius, what should the national government do first to govern the country? Confucius replied that the name must be "corrected" first, and explained that the reason was that "if the name is not regular, the words are not smooth, and the things are not smooth, the joy is not prosperous, the punishment is unsuccessful, and the people are at a loss if the punishment is irregular" (Lutz). Governing the country can be described as a waste of time. Confucius took "correcting the name" as the key link and other matters as the purpose, and distinguished the primary and secondary contradictions. Confucius advocated "correcting the name" first, grasping the main contradiction; Confucius demanded "obedience" and "success", attached importance to "rites and music" and emphasized moderate punishment, which showed that Confucius did not ignore minor contradictions, but solved primary and secondary contradictions one after another. Confucius attached importance to "ceremony" and regarded it as the foundation of life. He said "stand on ceremony" (Taber), and said "if you don't understand ceremony, you can't stand on ceremony" (Yao Yue). "If you don't learn manners, you can't stand" (Ji's). To be a man, we should talk about "ceremony", and to govern the country should also talk about "ceremony", so Confucius said: "Ceremony is the country" (advanced). Confucius further emphasized the important role of "ceremony" in governing the country. "Good manners make it easy to keep appointments" (Xian Wen). ..... Qi Yi Li, shame and respect "("Politics "). Confucius also emphasized "righteousness" and regarded it as the norm of human behavior. He often said: "See the sage Si Qi" (virtuous article), "See the sage Si Qi" (help the world) and "Unjust letting wealth and fame drift by like clouds" (Shuer). Confucius believed that the characteristic of a gentleman is that his moral cultivation embodies the norms of righteousness, so he said: "A gentleman is more than just" (establishing a man) and "a gentleman is above righteousness" (Yang Huo). Confucius put more emphasis on carrying out and practicing the norms of "righteousness" in practical actions, "doing what is righteous to achieve the Tao" (helping the world), and "a gentleman has no position in the world, no Mo Ye, but comparing righteousness" (establishing people). "Reaching the Tao" is the goal, and "doing righteousness" is the comparison between concrete actions and means. "It emphasizes that actions should be guided by righteousness". Confucius put forward the norms and requirements of "righteousness" to the rulers, and he highly praised his son (Gongye Chang) for "making the people righteous". "Righteousness" is undoubtedly an important criterion for Confucius to measure rulers. Confucius also attached importance to "faithfulness", and "Four Things of Zi Jiao: Writing, Doing, Loyalty and Faithfulness" (Book 2) clearly included "faithfulness" in the teaching content. Confucius also advocated "faith" as a moral category. He said, "People without faithfulness don't know what they can do" (political science), and "People with faith will do whatever they want" (Yang Huo). Not only to be a man, but also to govern the country, so Confucius said that "a man cannot stand without faith" (Yan Yuan). Xia Zi further expounded Confucius' viewpoint: "A gentleman believes in serving the people" (Zhang Zi). Confucius emphasized "courtesy", "righteousness" and "faithfulness", and made such a comprehensive summary: "A gentleman's righteousness is quality, courtesy goes with him, grandson goes with him, and faithfulness becomes success" (). In Confucius' view, "courtesy", "righteousness" and "faith" are the fundamental and main contradictions in treating people and governing the country, while planting crops is the secondary contradiction. Confucius advocated grasping the principal contradiction to solve problems first, so he thought that the most urgent task of governing the country was not to let the rulers participate in productive labor, but to be "good at ceremony", "good at righteousness" and "good at faith". However, Confucius did not ignore these small contradictions. What he said about "how to use crops" is based on the premise of "courtesy", "benevolence" and "honesty", that is to say, the solution of the main contradiction is helpful to the solution of the secondary contradiction. Confucius praised Nangong (Xianwen), who said that "Yu and Ji bowed their heads to harvest crops and won the world", as a gentleman, which shows that his attitude towards politicians participating in productive labor is still positive. In a word, "Fan Chi learns from crops" not only embodies Confucius' thought of teaching students in accordance with their aptitude, but also embodies Confucius' simple dialectical thought, and these are its exact connotations. In this chapter, Confucius' attitude towards productive labor is positive, both for Fan Chi and those in power. (Autumn of Hangzhou University 1992)