Second, we should study hard. Reading makes people increase their knowledge, enrich their experience, broaden their horizons and cultivate their sentiments. Reading gives people wisdom, gives people ideas, makes you mature, makes you philosophical, and makes you become a wise man from ignorance to knowledge.
Third, we must abide by the rules. Without rules, there would be no Fiona Fang; Without the restriction of red light, there will be no green light. Be sure to keep the bottom line of life, don't step on the red line, don't touch the high-voltage line, be an upright person and be yourself.
Extended data
Elements of moral quality
1. Morality is the quality that distinguishes people from animals.
Virtue ethics holds that "virtue is the characteristic quality that human beings need for happiness, prosperity and a better life." Aristotle pointed out in Nicokal Ethics, "We call those praiseworthy qualities virtues." It can be seen that this quality is indispensable for a happy life of mankind.
China has a different tradition from the West in terms of what is "man", the relationship between man and things, and the relationship between man and morality. Mencius put forward: "The reason why people are different from animals is that Shu Ren went and the gentleman stayed. Shun ming has a clear understanding of human feelings for ordinary things, and acts with benevolence and righteousness, not benevolence and righteousness. "
This passage should have two meanings: benevolence and righteousness, as a moral quality, are the key boundaries between people and birds. This is very clear. It is also clear that "acting with benevolence and righteousness" is based on the inner morality of benevolence and righteousness, while "not acting with benevolence and righteousness" means that such behavior does not comply with the "norms" and "requirements" of benevolence and righteousness, but acts with morality and conscience, which also proves that "benevolence and courtesy are not external."
"saints, like me", "shun, people also; I am also a person. " Zhu said: "Benevolence lies in the heart, not outside." Let go without asking, so there are people who think far. On the contrary, if you ask, you will be here. Is your husband far away? "("Notes on the Analects of Confucius "Volume IV) Confucius vividly said:" A horse is not called strength, but called virtue. "
(The Analects of Confucius Xianwen) Praise a swift horse not because of its strength, but because of its moral character, which shows that a gentleman takes "virtue" as the first priority and "talent" as the second. The ideal personality quality, in Confucius' view, is the "three virtues" of wisdom, benevolence and courage; Mencius' ideal personality is a "gentleman", that is, the will and quality of "wealth can't be lewd, poverty can't be moved, and power can't be bent"
Benevolence, righteousness and morality are the foundation for people to settle down and live. Mencius repeatedly stressed: "Benevolence is a safe house for human beings; Righteousness, the right path of man is also. " ("Mencius Sentence Reading from Louzhang") "No compassion, no humanity; No shame, no humanity; It is inhuman to have no resignation; A heart without right and wrong is inhuman.
Compassion is the purpose of benevolence; The heart of shame and evil, the end of righteousness; The words of the heart are the end of the ceremony; The heart of right and wrong is also the end of wisdom. Man has four ends, but he still has four bodies. "("Mencius Gongsun Ugly Chapters ")
2. Morality is inclination and temperament, representing a stable personality state.
Morality and character are not born, but acquired and cultivated in practice. Aristotle saw that all our morality and virtue are not born, but developed by habit, but morality is not only a "habit", but also a mechanical procedure, and its significance is much richer.
For Aristotle, the development of a trait requires behavior with this trait. Only by doing just acts can one instill a sense of justice in oneself, and the habit of doing just things will help us become just people. This practice is internalized by repeating this behavior, and virtuous people are tempered in this way.
From doing just things to becoming just people, this statement shows that there is no sharp distinction between "doing" and "being" proposed by contemporary ethics, that is, there is no gap between "doing (what)" and "being (who)" between "how to act" and "state of life", but Aristotle does.
Morality is a person's state or temperament. If a person is generous, then he has a certain character, generous temperament, that is, habitual and reliable. Virtue requires, as a character, to do the right thing for the right reason without serious inner reluctance, and to develop your character in this way.
For example, you are wholeheartedly generous, act fairly, never break your word, and so on. This is the real motivation for good actions based on character. As Anna said, virtue is a quality, which carries ethical values (such as justice and kindness). Because these qualities are mine, they are my way of life, my personality and my characteristics, and they let me spend my life in a specific way. Therefore, thinking about virtue leads to thinking about my life.
This temperament should be transformed into an inner quality of the heart. When Confucius saw Wei Linggong's virtue and kindness, he sighed, "I have never seen a virtuous person as a lecherous person" (The Analects of Confucius, Zi Han). He hopes that a good moral character, like an innate nature, can achieve "lewdness, stench and honesty". Good virtue is like lewdness, and honesty is good virtue "(Volume 5 of Notes on the Analects of Zhu).