四书类 》 論語 The Analects of Confucius 》
學而第一
孔子 Confucius
《論語》是儒傢學派的經典著作，由孔子的弟子及其再傳弟子編纂而成。它以語錄和對話文體，記錄了孔子和他的弟子言行，集中反應了孔子的政治主張、倫理思想、道德觀念及教育原則。通行本《論語》共二十篇。論語的語言簡潔精練,含義深刻,其中有許多言論至今仍被世人視為至理。
《論語》首創語錄之體。漢語文章的典範性也發源於此。《論語》一書比較忠實地記述了孔子及其弟子的言行，也比較集中地反映了孔子的思想。儒傢創始人孔子的政治思想核心是“仁”、“禮”、“義”。
《論語》以記言為主,“論”是論纂的意思，“語”是話語，經典語句，箴言，“論語”即是論纂（先師孔子的）語言。《論語》成於衆手,記述者有孔子的弟子,有孔子的再傳弟子,也有孔門以外的人,但以孔門弟子為主.
作為一部優秀的語錄體散文集，它以言簡意賅、含蓄雋永的語言，記述了孔子的言論。《論語》中所記孔子循循善誘的教誨之言，或簡單應答，點到即止；或啓發論辯，侃侃而談；富於變化，娓娓動人。
《論語》又善於通過神情語態的描寫，展示人物形象。孔子是《論語》描述的中心，“夫子風采，溢於格言”（《文心雕竜•徵聖》）；書中不僅有關於他的儀態舉止的靜態描寫，而且有關於他的個性氣質的傳神刻畫。此外，圍繞孔子這一中心，《論語》還成功地刻畫了一些孔門弟子的形象。如子路的率直魯莽，顔淵的溫雅賢良，子貢的聰穎善辯，曾皙的瀟灑脫俗等等，都稱得上個性鮮明，能給人留下深刻印象。孔子因材施教，對於不同的對象，考慮其不同的素質、優點和缺點、進德修業的具體情況，給予不同的教誨。表現了誨人不倦的可貴精神。據《顔淵》載，同是弟子問仁，孔子有不同的回答，答顔淵“剋己復禮為仁”，答仲弓“己所不欲，勿施於人”，答司馬中“仁者其言也訒”。顔淵學養高深，故答以“仁”學綱領，對仲弓和司馬中則答以細目。又如，同是問“聞斯行諸？”孔子答子路：“又父母在，如之何其聞斯行之！”因為“由也兼人，故退之。”答冉有：“聞斯行之。”因為“求也退，故進之。”這不僅是因材施教教育方法的問題，其中還飽含孔子對弟子的高度的責任心。
《論語》是名列世界十大歷史名人之首的中國古代思想傢孔子的門人記錄孔子言行的一部集子，成書於戰國初期。因秦始皇-焚書坑儒，到西漢時期僅有口頭傳授及從孔子住宅夾壁中所得的本子，計有：魯人口頭傳授的《魯論語》20篇，齊人口頭傳授的《齊論語》22篇，從孔子住宅夾壁中發現的《古論語》21篇。西漢末年，帝師張禹精治《論語》，並根據《魯論語》，參照《齊論語》，另成一論，稱為《張侯論》。東漢末年，鄭玄以《張侯論》為依據，參考《齊論語》、《古論語》，作《論語註》，是為今本《論語》。《齊論語》、《古論語》不久亡佚。現存《論語》共20篇，492章，其中記錄孔子與弟子及時人談論之語約444章，記孔門弟子相互談論之語48章。
五四運動以後，《論語》作為封建文化的象徵被列為批判否定的對象，爾後雖有新儒學的研究與萌生，但在中國民主革命的大背景下，儒傢文化在中國並未形成新的氣候。時代的發展，社會的前進，不能不使人們重新選擇新生的思想文化，這就是馬剋思主義在中國的傳播以及社會主義新文化的誕生與發展。
然而，嚴峻的事實是，一個新型的社會，特別是當它步入正常發展軌道的時候，不能不對自己的民族精神及傳統文化進行重新反思，這是任何一個社會在其自身發展過程中所不能忽視的重要環節。特別是民族文化的精粹，更值得人們重新認識，重新探索。這使我想到人類的共性與個性，文化的共性與個性，民族文化的辯證否定本性。同時，也使我感到毛澤東“古為今用，洋為中用”思想的價值之所在。
事實上，當我們擺脫了形而上學的思維方式，真正確立唯物辯證的思維方法，並用它剖析中國傳統文化的時候，就會發現其中的精華，《論語》便是其中之一。不可否認，《論語》有自己的糟粕或消極之處，但它所反映出來的兩千多年前的社會人生精論，富有哲理的名句箴言，是中華民族文明程度的歷史展示。即使今天處在改革開放、經濟騰飛、文化發展的時代大潮中，《論語》中的許多思想仍具有一定的藉鑒意義和時代價值。
孔子簡介
孔子(前551-前479)名丘，字仲尼，英文：Confucius。兄弟排行第二,故也有人稱為孔二,春秋後期魯國人，漢族。公元前551年9月28日（夏歷八月二十七日）生於魯國陬邑昌平鄉（今山東省麯阜市東南的魯源村）；公元前479年4月11日（農歷二月十一日）逝世，享年72歲，葬於麯阜城北泗水之上，即今日孔林所在地。
他的祖先是宋國貴族，大約在孔子前幾世就沒落了。孔子年輕時做過幾任小官，但他一生大部分時間是從事教育，相傳收弟子多達三千人，賢人72,教出不少有知識有才能的學生。孔子為春秋末期思想傢、教育傢，儒學學派的創始人，任魯國司寇；後攜弟子周遊列國；最終返魯，專心執教。在世時已被譽為“天縱之聖”、“天之木鐸”“千古聖人”，是當時社會上最博學者之一，並且被後世尊為至聖（聖人之中的聖人）、萬世師表。因父母曾為生子而禱於尼丘山，故名丘，曾修《詩》、《書》，定《禮》 、《樂》，序《周易》，作《春秋》。孔子的思想及學說對後世産生了極其深遠的影響。
“論語”雜談
（一）“論語”命名的意義和來由
《論語》是這樣一部書，它記載着孔子的言語行事，也記載着孔子的著名學生的言語行事。班固的《漢書·藝文志》說：
“《論語》者，孔子應答弟子，時人及弟子相與言而接聞於夫子之語也。當時弟子各有所記，夫子既卒，門人相與輯而論纂，故謂之《論語》。”
《文選·辨命論註》引《傅子》也說：
“昔仲尼既沒，仲弓之徒追論夫子之言，謂之《論語》。”
從這兩段話裏，我們得到兩點概念：（1）“論語”的“論”是“論纂”的意思，“論語”的“語”是“語言”的意思。“論語”就是把“接聞於夫子之語”“論纂”起來的意思。（2）“論語”的名字是當時就有的，不是後來別人給它的。
關於“論語”命名的意義，後來還有些不同的說法，譬如劉熙在《釋名· 釋典·藝》中說：“《論語》，記孔子與弟子所語之言也。論，倫也，有倫理也。語，敘也，敘己所欲說也。”那麽，“論語”的意義便是“有條理地敘述自己的話 ”。說到這裏，誰都不免會問一句：難道除孔子和他的弟子以外，別人說的話都不是“有條理的敘述”嗎？如果不是這樣，那麽“論語”這樣的命名有什麽意義呢？可見劉熙這一解釋是很牽強的。（《釋名》的訓詁名物，以音訓為主，其中不少牽強附會的地方。）還有把“論”解釋為“討論”的，說“論語”是“討論文義”的書，何異孫的《十一經問對》便是如是主張，更是後出的主觀看法了。
關於《論語》命名的來由，也有不同的說法。王充在《論衡·正說篇》便說：“初，孔子孫孔安國以教魯人扶卿，官至荊州刺史，始曰《論語》。”似乎是《論語》之名要到漢武帝時纔由孔安國、扶卿給它的。這一說法不但和劉歆、班固的說法不同，而且也未必與事實相合。《禮記·坊記》中有這樣一段話：
“子云：君子弛其親之過而敬其美。《論語》曰：‘三年無改於父之道，可謂孝矣。’”
《坊記》的著作年代我們目前雖然還不能確定，但不會在漢武帝以後，是可以斷言的。因之，《論衡》的這一說法也未必可靠。
由此可以得出結論：“論語”這一書名是當日的編纂者給它命名的，意義是語言的論纂。
（二）“論語”的作者和編著年代
《論語》又是若幹斷片的篇章集合體。這些篇章的排列不一定有什麽道理；就是前後兩章間，也不一定有什麽關聯。而且這些斷片的篇章絶不是一個人的手筆。《論語》一書，篇幅不多，卻出現了不少次的重複的章節。其中有字句完全相同的，如“巧言令色鮮矣仁”一章，先見於《學而篇第一》，又重出於《陽貨篇第十七》；“博學於文”一章，先見於《雍也篇第六》，又重出於《顔淵篇第十二》。又有基本上是重複衹是詳略不同的，如“君子不重”章，《學而篇第一》多出十一字，《子罕篇第九》衹載“主忠信”以下的十四個字；“父在觀其志”章，《學而篇第一》多出十字，《裏仁篇第四》衹載“三年”以下的十二字。還有一個意思，卻有各種記載的，如《裏仁篇第四》說：“不患莫己知，求可為也。”《憲問篇第十四》又說：“不患人之不己知，患其不能也。”《衛靈公篇第十五》又說：“君子病無能焉，不病人之不己知也。”如果加上《學而篇第一》的“人不知而不慍，不亦君子乎”，便是重複四次。這種現象衹能作一個合理的推論：孔子的言論，當時弟子各有記載，後來纔匯集成書。所以《論語》一書絶不能看成某一個人的著作。
那麽，《論語》的作者是一些什麽人呢？其中當然有孔子的學生。今天可以窺測得到的有兩章。一章在《子罕篇第九》：
“牢曰：‘子云：吾不試，故藝。’”
“牢”是人名，相傳他姓琴，字子開，又字子張（這一說法最初見於王肅的偽《孔子傢語》，因此王引之的《經義述聞》和劉寶楠的《論語正義》都對它懷疑，認為琴牢和琴張是不同的兩個人）。不論這一傳說是否可靠，但這裏不稱姓氏衹稱名，這種記述方式和《論語》的一般體例是不相吻合的。因此，便可以作這樣的推論，這一章是琴牢的本人的記載，編輯《論語》的人，“直取其所記而載之耳”（日本學者安井息軒《論語集說》中語）。另一章就是《憲問篇第十四》的第一章：
“憲問恥。子曰：‘邦有道，𠔌；邦無道，𠔌，恥也。’”
“憲”是原憲，字子思，也就是《雍也篇第六》的“原思之為宰”的原思。這裏也去姓稱名，不稱字，顯然和《論語》的一般體例不合，因此也可以推論，這是原憲自己的筆墨。
《論語》的篇章不但出自孔子不同學生之手，而且還出自他不同的再傳弟子之手。這裏面不少是曾參的學生的記載。象《泰伯篇第八》的第一章：
“曾子有疾，召門弟子曰：‘啓予足！啓予手！《詩》雲，戰戰兢兢，如臨深淵，如覆薄冰。而今而後，吾知免夫！小子！’”
不能不說是曾參的門弟子的記載。又如《子張篇第十九》：
“子夏之門人問交於子張。子張曰：‘子夏雲何？’對曰：‘子夏曰：可者與之，其不可者拒之。’子張曰：‘異乎吾所聞：君子尊賢而容衆，嘉善而矜不能。我之大賢歟，於人何所不容？我之不賢歟，人將拒我，如之何其拒人也？’”
這一段又象子張或者子夏的學生的記載。又如《先進篇第十一》的第五章和第十三章：
“子曰：‘孝哉閔子騫，人不問於其父母昆弟之言。’”
“閔子侍側，誾誾如也；子路，行行如也；冉有、子貢，侃侃如也。子樂。”
孔子稱學生從來直呼其名，獨獨這裏對閔損稱字，不能不啓人疑竇。有人說，這是“孔子述時人之言”，從上下文意來看，這一解釋不可憑信，崔述在《論語餘說》中加以駁斥是正確的。我認為這一章可能就是閔損的學生所追記的，因而有這一不經意的失實，至於《閔子侍側》一章，不但閔子騫稱“子”，而且列在子路、冉有、子貢三人之前，都是難以理解的，以年齡而論，子路最長；以仕宦而論，閔子更趕不上這三人。他憑什麽能在這一段記載上居於首位而且得着“子”的尊稱呢？合理的推論是，這也是閔子騫的學生把平日聞於老師之言追記下來而成的。
《論語》一書有孔子弟子的筆墨，也有孔子再傳弟子的筆墨，那麽，著作年代便有先後了。這一點，從詞義的運用上也適當地反映了出來，譬如“夫子”一詞，在較早的年代一般指第三者，相當於“他老人傢”，直到戰國，纔普遍用為第二人稱的表敬代詞，相當於“你老人傢”。《論語》的一般用法都是相當於“他老人傢”的，孔子學生當面稱孔子為“子”，背後纔稱“夫子”，別人對孔子也是背面纔稱“夫子”，孔子稱別人也是背面纔稱“夫子”。衹是《陽貨篇第十七》中有兩處例外，言偃對孔子說，“昔者偃也聞諸夫子”；子路對孔子也說，“昔者由也聞諸於夫子”，都城是當面稱“夫子”，“夫子”用如“你老人傢”，開戰國時運用“夫子”一詞的詞義之端。崔述在《洙泗信錄》據此斷定《論語》的少數篇章的“駁雜”，固然未免武斷；但《論語》的著筆有先有後，其間相距或者不止於三、五十年，似乎可以由此窺測得到。
《論語》一書，既然成於很多人之手，而且這些作者的年代相去或者不止於三、五十年，那麽，這裏後編定者是誰呢？自唐人柳宗元以來，很多學者都疑心是由曾參的學生所編定的，我看很有道理。第一《論語》不但對曾參無一處不稱“子”，而且記載他的言行和孔子其他弟子比較起來為最多。除開和孔子問答之詞以外，單獨記載曾參言行的，還有《學而篇》兩章，《泰伯篇》五章，《顔淵篇》一章，《憲問篇》和孔子的話合併的一章，《子張篇》四章，總共十三章。第二，在孔子弟子中不但曾參最年輕，而且有一章還記載着曾參將死之前對孟敬子的一段話。孟敬子是魯國大夫孟武伯的兒子仲孫捷的謚號。假定曾參死在魯元公元年（周考王五年，紀元前四三六年。這是依《闕裏文獻考》“曾子年七十而卒”一語推定的），則孟敬子之死更在其後，那麽，這一事的敘述者一定是在孟敬子死後纔著筆的。孟敬子的年歲我們已難考定，但《檀弓》記載着當魯悼公死時，孟敬子對季昭子的一番話，可見當曾子年近七十之時，孟敬子已是魯國的執政大臣之一了。則這一段記載之為曾子弟子所記，毫無可疑。《論語》所敘的人物和事跡，再沒有比這更晚的，那麽，《論語》的編定者或者就是這班曾參的學生。因此，我們說《論語》的著筆當開始於春秋末期，而編輯成書則在戰國初期，大概是接近於歷史事實的。
（三）“論語”版本和真偽
《論語》到漢朝，有三種不同的本子：（1）《魯論語》二十篇；（2）《齊論語》二十二篇其中二十篇的章句很多和《魯論語》相同，但是多出《問王》和《知道》兩篇；（3）《古文論語》二十一篇，也沒有《問王》和《知道》兩篇，但是把《堯曰篇》的“子張問”另分為一篇，於是有了兩個《子張篇》。篇次也和《齊論》、《魯論》不一樣，文字不同的計四百多字。
《魯論》和《齊論》最初各有師傳，到西漢末年，安昌候張禹先學習了《魯論》，後來又講習《齊論》，於是把兩個本子融合為一，但是篇目以《魯論》為根據，“采獲所安”，號為《張候論》。張禹是漢成帝的師傅，其時極為尊貴，所以他的這一個本子便為當時一般儒生所尊奉，後漢靈帝時所刻的《嘉平石經》就是用的《張候論》。
《古文論語》是在漢景帝時由魯恭王劉餘在孔子舊宅壁中發現的，當時並沒有傳授。何晏《論語集解·序》說：“《古論》，唯博士孔安國為之訓解，而世不傳。”《論語集解》並經常引用了孔安國的《註》。但孔安國是否曾為《論語》作訓解，《集解》中的孔安國說是否偽作，陳鱣的《論語古訓·自序》已有懷疑，瀋濤的《論語孔註辨偽》認為就是何晏自己的偽造品，丁晏的《論語孔註證偽》由認為出於王肅之手。這一官司我們且不去管它。直到東漢末年，大學者鄭玄《論語註》以《張候論》為依據，參照《齊論》、《古論》，作了《論語註》。在殘存的鄭玄《論語註》中我們還可以窺見魯、齊、古三種《論語》本子的異同，然而，我們今天所用的《論語》本子，基本上就是《張候論》。於是懷疑《論語》的人便在這裏抓住它作話柄。張禹這個人實際上夠不上說是一位“經師”，衹是一個無恥的政客，附會王氏，保全富貴，當時便被斥為“佞臣”，所以崔述在《論語源流附考》中竟說：“《公山》、《佛肸》兩章安知非其有意采之以入《魯論》為己解嘲乎？”但是，崔述的話縱然不為無理，而《論語》的篇章仍然不能說有後人所杜撰的東西在內，頂多衹是說有摻雜着孔門弟子以及再傳弟子之中的不同傳說而已。
如果我們要研究孔子，仍然衹能以《論語》為最可信賴的材料。無論如何，《論語》的成書要在《左傳》之前，我很同意劉寶楠在《論語正義》（《公山章》）的主張，我們應該相信論語來補充《左傳》，不應該根據《左傳》來懷疑《論語》。至於崔述於後代的封建道德作為標準，以此來範圍孔子，來測量《論語》的真偽，純駁，更是不公平和不客觀的。
（四）略談古今“論語”的註釋書籍
《論語》自漢代以來，便有不少人註解它。《論語》和《孝經》是漢朝初學者必讀書，一定要先讀這兩部書，纔進而學習“五經”，“五經”就是今天的《詩經》、《尚書》（除去偽古文）、《易經》、《儀禮》和《春秋》。看來，《論語》是漢人的啓蒙書的一種。漢朝人所註釋的《論語》，基本上全部亡佚，今日所殘存的，以鄭玄（127—200，《後漢書》有傳）註為較多，因為敦煌和日本發現了一些唐寫本的殘捲。估計十存六七；其他各傢，在何晏（190—249年）《論語集解》以後，就多半衹存於《論語集解》中。現在《十三經註疏·論語註疏》就用何晏《集解》，宋人邢昺（932—1010年，《宋史》有傳）的《疏》。至於何晏、邢昺前後還有不少專註《論語》的書，可以參看清人朱彝尊（1629—1709年，《清史稿》有傳）《經義考》，紀盷（1724—1805年）等的《四庫全書總目提要》以及唐陸德明（550左右—630年左右。《新唐書》對他的生卒年並沒有明確記載，此由《册府元龜》捲九十七推而估計之）《經典釋文序錄》和吳檢齋（承仕）師的《疏證》。
關於《論語》的書，真是汗牛充棟，舉不勝舉。讀者如果認為看了《論語譯註》還有進一步研究的必要，可以再看下列幾種書：
（1）《論語註疏》——即何晏集解、邢昺疏，在《十三經註疏》中，除武英殿本外，其他各本多沿襲阮元南昌刻本，因它有《校勘記》，可以參考，基本文文字出現於《校勘記》的，便在那文字句右側用小圈作標識，便於查考。
（2）《論語集註》——宋朱熹（1130—1200年）從《禮記》中抽出《大學》和《中庸》，合《論語》、《孟子》為《四書》，自己用很大功力做《集註》。固然有很多封建道德迂腐之論，朱熹本人也是個客觀唯心主義者。但一則自明朝以至清末，科舉考試，題目都從《四書》中出，所做文章的義理，也不能違背朱熹的見解，這叫做“代聖人立言”，影響很大。二則朱熹對於《論語》，不但講“義理”，也註意訓詁。所以這書無妨參看。
（3）劉寶楠（1791—1855年）《論語正義》——清代的儒生大多不滿意於唐、宋人的註疏，所以陳奐（1786—1863年）作《毛詩傳疏》，焦循（1763—1820年）作《孟子正義》。劉寶楠便依焦循作《孟子正義》之法，作《論語正義》，因病而停筆，由他的兒子劉恭冕（1821—1880年）繼續寫定。所以這書實際是劉寶楠父子二人所共著。徵引廣博，折中大體恰當。衹因學問日益進展，當日的好書，今天便函可以指出不少缺點，但參考價值仍然不少。
（4）程樹德《論語集釋》。此書在《例言》中已有論述，不再重複。
（5）楊樹達（1885—1956年），《論語疏證》。這書把三國以前所有徵引《論語》或者和《論語》的有關資料都依《論語》原文疏列，有時出己意，加案語。值得參考。
（6）楊伯峻《論語譯註》。楊伯峻先生是一位語言學家，在古漢語語法和虛詞的研究方面頗有建樹。楊伯峻先生的學術背景及其傢學淵源，使他在註解《論語》、《孟子》和《春秋左傳》等古籍時顯得遊刃有餘。他的《論語譯註》註重字音詞義、語法規律、修辭規律及名物制度、風俗習慣等的考證，論證周詳、語言流暢，表述清晰準確，不但有很高的學術價值，更是普通讀者瞭解《論語》的一本入門參考書。當然，《論語譯註》在今天來看也是瑕瑜互見的。
論語思想
1、《論語》書中的“鬼神”思想
鬼神思想是人類對自然現象神秘恐懼心理的表現，也是人類對人生命運的一種虛幻寄托。就是在科學發展的今天，當代人的鬼神思想也時有所現，甚至人造神的現象也屢有發生。那麽，鬼神現象是否存在？科學的結論是否定的。那麽當代人為什麽還有鬼神觀念，甚至有的人深信不疑呢？這是社會存在與人心理的復雜性以及人的素質的缺陷性所致。然而作為兩千多年前的古人，在巫鬼勢力旺盛、自然科學極不發達的時代，孔子是怎樣看待鬼神的呢？孔子“不語：怪，力，亂，神”（《述而》）。主張“敬鬼神而遠之”（《雍也》）。表明孔子對鬼神采取了非常慎重的態度。鬼神是否存在，孔子並未多加評說，也不反對別人對鬼神的信奉，而是采取敬而遠之的態度。這在當時的歷史條件下是難能可貴的。同時，孔子平時也不談論怪異、暴力、叛亂、鬼神，他認為這些都是對人無益的事情。有一次，孔子生病，子路請求代老師禱告。孔子說：“有這回事嗎？”子路回答道：“有的。《誄》文上說：‘為你嚮天神地祗禱告’。”孔子說：“如果是這樣，我早就禱告過了，可為什麽還會生病？”還有一次，季路請教怎樣事奉鬼神，孔子說：“活人我還不能事奉，怎麽能去事奉鬼神？”孔子雖然不反對別人信奉鬼神，但作為他自己對鬼神是抱有懷疑態度的，雖然他不能證明鬼神是否存在，但他自己是不相信鬼神的。這說明孔子已具有無神論的思想萌芽，體現了樸素唯物主義的思想。這作為孔子的世界觀，對其思想具有重要影響。
2、關於如何做人的思想及其價值
《論語》作為一部涉及人類生活諸多方面的儒傢經典著作，許多篇章談到做人的問題，這對當代人具有藉鑒意義。
其一，做人要正直磊落。孔子認為：“人之生也直，罔之生也幸而免。”（《雍也》）在孔子看來，一個人要正直，衹有正直才能光明磊落。然而我們的生活中不正直的人也能生存，但那衹是靠僥幸而避免了災禍。按事物發展的邏輯推理，這種靠僥幸避免災禍的人遲早要跌跟鬥。
其二，做人要重視“仁德”。這是孔子在做人問題上強調最多的問題之一。在孔子看來，仁德是做人的根本，是處於第一位的。孔子說：“弟子入則孝，出則弟，謹而信，泛愛衆，而親仁。行有餘力，則以學文。”（《學而》）又曰：“人而不仁，如禮何？人而不仁，如樂何？”（《八佾》）這說明衹有在仁德的基礎上做學問、學禮樂纔有意義。孔子還認為，衹有仁德的人才能無私地對待別人，才能得到人們的稱頌。子曰：“唯仁者能好人，能惡人。”（《裏仁》）“齊景公有馬千駟，死之日，民無德而稱焉。伯夷、叔齊餓死於首陽之下，民到於今稱之。”（《季氏》）充分說明仁德的價值和力量。
那麽怎樣才能算仁呢？顔淵問仁，子曰：“剋己復禮為仁。一日剋己復禮，天下歸仁焉。”（《顔淵》）也就是說，衹有剋製自己，讓言行符合禮就是仁德了。一旦做到言行符合禮，天下的人就會贊許你為仁人了。可見“仁”不是先天就有的，而是後天“修身”、“剋己”的結果。當然孔子還提出仁德的外在標準，這就是“ 剛、毅、木、訥近仁。”（《子路》）即剛強、果斷、質樸、語言謙虛的人接近於仁德。同時他還提出實踐仁德的五項標準，即：“恭、寬、信、敏、惠”（《陽貨》）。即恭謹、寬厚、信實、勤敏、慈惠。他說，對人恭謹就不會招致侮辱，待人寬厚就會得到大傢擁護，交往信實別人就會信任，做事勤敏就會取得成功，給人慈惠就能夠很好使喚民衆。孔子說能實行這五種美德者，就可算是仁了。
當然，在孔子看來要想完全達到仁是極不容易的。所以他教人追求仁德的方法，那就是“博學於文，約之以禮，亦可以弗畔矣夫！”（《顔淵》）即廣泛地學習文化典籍，用禮約束自己的行為，這樣就可以不背離正道了。同時也要重視嚮仁德的人學習，用仁德的人來幫助培養仁德。而仁德的人應該是自己站得住，也使別人站得住，自己希望達到也幫助別人達到，凡事能推己及人的人。即：“己欲立而立人，己欲達而達人，能近取譬，可謂仁之方也已。”（《雍也》）
其三，做人要重視修養的全面發展。曾子曰：“吾日三省吾身：為人謀而不忠乎？與朋友交而不信乎？傳不習乎？”（《學而》）即：我每天都要再三反省自己：幫助別人辦事是否盡心竭力了呢？與朋友交往是否講信用了？老師傳授的學業是否溫習了呢？強調從自身出發修養品德的重要性。在此基礎上，孔子強調做人還要重視全面發展。子曰：“志於道，據於德，依於仁，遊於藝。”（《述而》）即：志嚮在於道，根據在於德，憑籍在於仁，活動在於六藝（禮、樂、射、禦、書、數），衹有這樣才能真正地做人。那麽孔子為什麽強調做人要全面發展呢？這裏體現了孔子對人的社會性的認識，以及個人修養的相互製約作用，他說：“舉於詩，立於禮，成於樂。”（《泰伯》）即：詩歌可以振奮人的精神，禮節可以堅定人的情操，音樂可以促進人們事業的成功。所以，對於個人修養來說，全面發展顯得極為重要。
3、關於君子人格的塑造
《論語》許多篇幅談及君子，但這裏的君子是一個廣義概念，重在強調一種人格的追求，教人做一個不同於平凡的人。為實現這一目的，《論語》提出了君子的言行標準及道德修養要求。
其一，“君子不器”。孔子認為作為君子必須具備多種才能，不能衹像器具一樣，而應“義以為質，禮以行之，孫以出之，信以成之。”（《衛靈公》）也就是說，君子應以道義作為做人的根本，按禮儀來實行，用謙遜來表達它，用忠誠來完成它，否則就談不上君子。
其二，君子要重視自我修養。孔子曰：“富與貴，是人之所欲也，不以其道得之，不處也。貧與賤，是人之所惡也，不以其道得之，不去也。君子去仁，惡乎成名？君子無終食之間違仁，造次必於是，顛沛必於是。”（《裏仁》）在孔子看來，作為君子就必須重視仁德修養，不論在任何條件下，都不能離開仁德。同時曾子認為，君子重視仁德修養還必須註意三個方面的規範：一是“動容貌，斯遠暴慢矣”；二是“正顔色，斯近信矣”；三是，“出辭氣，斯遠鄙倍矣”（《泰伯》）。也就是說，君子要嚴肅自己的容貌，端正自己的臉色，註意自己的言辭。衹有這樣才能使人對你尊敬，信任，溫和。同時，孔子還認為“君子泰而不驕”（《子路》）；“君子矜而不爭，群而不黨”（《衛靈公》）；“君子病無能焉，不病人亡不已知也。”“君子疾得世而名不稱焉。”“君子求諸己，小人求諸人。 ”（《衛靈公》）即作為君子應心境安寧而不傲慢，態度莊重而不與人爭吵，能合群而不結黨營私；君子要重視提高自己，在有生之年對社會多做貢獻。衹有這樣才能稱得上君子的修養。
其三，君子要處處嚴格要求自己。孔子認為，君子除了自我修養，還要重視用“戒、畏、思”幾項標準嚴格要求自己。孔子曰：“君子有三戒：少之時，血氣未定，戒之在色；及其壯也，血氣方剛，戒之在鬥；及其老也，血氣既衰，戒之在得。”“君子有三畏：畏天命，畏大人，畏聖人之言。”“君子有九思：視思明，聽思聰，色思溫，貌思恭，言思忠，事思敬，疑思問，忿思難，見得思義。”（《季氏》）這些思想從不同角度提出了對君子的要求，概括起來有三點：一是要隨時註意戒除個人的欲念；二是處事中要有敬畏之心，防止肆無忌憚；三是認真處理，隨時嚴格要求自己。
其四，君子要重義避利，追求道義。孔子認為，君子和小人之間的差別還在於具有不同的生活態度和不同的人生追求。他認為，“君子喻於義，小人喻於利。 ”（《裏仁》）“君子謀道不謀食。”“君子憂道不憂貧。”（《衛靈公》）“君子懷德，小人懷土；君子懷刑，小人懷惠。”（《裏仁》）也就是說，作為君子衹有重視道義，追求道義，才能與小人區別，才能真正體現君子的精神。同時，孔子還認為，君子必須言行一致，表裏如一，即所謂：“君子欲訥於言，而敏於行。 ”（《裏仁》）“先行其言而後從之。”（《為政》）
其五，君子不黨。孔子認為，君子之見的交往應該做到“周而不比”；《論語·為政》:子曰:君子周而不比，小人比二不周。同時還要“和而不同”；《論語·子路》：“君子和而不同，小人同而不和。” 不是簡單的相加，而是一種和諧的共生關係；子曰：“君子矜而不爭，群而不黨。”
4、關於學習的態度、方法和目的
《論語》中關於學習的思想在古今中外的教育史上具有重要的地位，值得今人藉鑒。這些思想概括起來主要有以下幾點：
其一，關於學習的態度。孔子認為，追求學問首先在於愛學、樂學，這是關鍵。孔子曰：“知之者不如好之者，好之者不如樂之者。”（《雍也》）即真正愛好它的人，為它而快樂的人才能真正學好它。孔子贊揚的顔淵就有這種發憤好學的樂觀精神，“一簞食，一瓢飲，在陋巷，人不堪其憂，回也不改其樂。”（《雍也》）其次，要“默而識之，學而不厭”。（《述而》）即學習要有踏踏實實的精神，默默地記住學到的知識，努力學習而不滿足。第三，專心緻志，知難而進。孔子曰：“ 士志於道，而恥惡衣惡食者，未足與議也。”（《裏仁》）讀書的人要立志於追求道義、真理，要專心緻志，不要為 世俗所纍。同時，他還認為追求學問是一個艱難的過程，要敢於知難而進，“力不足者，中道而廢，今女畫。”（《雍也》）針對冉求在學習問題上認為自己能力不夠的思想，孔子認為所謂能力不夠的人，是走在中途就停止下來，你現在以能力不夠劃地自限，實際上是沒有堅持到底的緣故。在這裏孔子勉勵冉求要知難而進，衹有這樣才能得道。事實上孔子自己就是“發憤忘食，樂以忘憂，不知老之將至”的人（《述而》）。第四，要虛心求教，不恥下問。孔子曰：“三人行，必有我師焉。擇其善者而從之，其不善者而改之。”（《述而》）這說明學無常師，作為人應隨時隨地註意嚮他人學習，取人之長，補己之短。同時，孔子提倡和贊揚“敏而好學，不恥下問”的學習精神，“見賢思齊焉，見不賢而內自省也。”（《裏仁》）體現了孔子嚴謹的治學態度。
其二，關於學習的方法。孔子在和弟子的交談中多處提及學習方法問題，最著名的莫過於“學而時習之，不亦說乎。”（《學而》）“溫故而知新，可以為師矣。 ”（《為政》）與此同時，孔子還特別強調學思結合，勇於實踐。他說：“學而不思則罔，思而不學則殆。”（《為政》）衹讀書而不思考就會感到迷惑，衹是空想而不讀書就會精神疲殆。要求人們把學習積纍和鑽研思考相結合，不能偏廢。另外，孔子還非常重視精益求精，“如切如磋，如琢如磨”，反對一知半解，淺嘗輒止。
其三，關於學習的內容。孔子主張學習要博，要廣，不能偏頗、單一。他提出要用四種東西作為自己的學習綱要，這就是“文，行，忠，信”（《述而》）。即文化知識，品德修養，忠誠篤厚，堅守信約。這四項內容對於自己和別人都具有重要意義。孔子在重視博學的同時，也強調學習要抓根本的東西，孔子曰：“賜也，女以予為多學而識之者與？”對曰：“然，非與？”曰：“非也，予一以貫之。”這裏孔子在回答子貢的問題時，說明自己的“多學”是相對的，在多學的基礎上，我是用一個道理來貫穿自己的學說的，這個道理就是學習的根本，學習重在抓住根本。這裏孔子間接地說明了博與精的關係，值得藉鑒。
其四，關於學習的目的。孔子認為，學習必須有明確的目的，但重點在於“學以致用”。子曰：“誦《詩》三百，授之以政，不達；使於四方，不能專對；雖多，亦奚以為？”（《子路》）也就是說，熟讀《詩經》三百篇，交給他政治任務，卻辦不成；派他出使到外國，又不能獨立作主應對；這樣，雖然書讀得很多，又有什麽用處呢？又說：“德之不修，學之不講，聞義不能徙，不善不能改，是吾憂也。”（《述而》）也就是說，品德不去修養，學問不去講習，聽到正義的事不能去做，有錯誤不能改正，也就是理論和實際不能結合，這纔是我們憂慮的。由此可見，讀書的目的，不在於死記書本，而在於應用，在於實踐，在於“舉一反三”地靈活運用知識。關於這一思想，在孔子的學生子夏的思想中也表現出來。子夏曰：“仕而優則學，學而優則仕。”（《子路》）也就是說當官時有餘力就應該學習，學習後有餘力就可以做官。這一思想實質上也體現了學與用的關係，要想當好官必須學習，學習的目的應是更好地當官，體現了學習與應用的關係，也體現了孔子辦私學的目的，即通過教育培養德纔兼備的人才，讓他們直接登上政治舞臺或作教師培養政治人才，當然在孔子看來，學習的目的也在於對道義、真理的追求，“士志於道”，“朝聞道，夕死可矣”（《裏仁》）
5、《論語》書中的教育思想
孔子作為我國古代著名的教育傢，一生從事教育工作，教出了許多有才幹的學生，在教育實踐中取得了豐富經驗，《論語》一書對此有較多的概括。
其一，關於教育指導思想。孔子主張“有教無類”（《衛靈公》），即受教育者不應分貴賤、賢愚，應該機會均等。這一思想打破了教育的等級界限，擴大了教育對象，使教育擴及於廣大平民，這在當時無疑具有重大的進步意義。
其二，關於教育的基本方法。孔子主張“因材施教”，子曰：“中人以上，可以語上也；中人以下，不可以語上也。”也就是說對於中等才智以上的人，可以和他談論高深的道理；以於中等才智以下的人，不可以和他談論高深的道理。為貫徹這一思想，孔子很註意對自己學生的觀察瞭解，諸如“由也果”、“賜也達 ”、“求也藝”（《雍也》），在此基礎上采取不同的教育方法，比如冉求辦事畏怯，所以要鼓勵他；子路膽大過人，自以為是，所以要故意抑製他。即：“求也退，故進之；由也兼人，故退之。”（《先進》）孔子還重視誘導式的啓發教育，不要求學生死讀書，而貴在觸類旁通，即所謂：“告諸往而知來者”（《學而》）。子夏談詩“巧笑倩分，美目盼兮，素以為絢兮”，從而體會到“禮”應該以忠信仁義為本的道理，因此孔子稱贊他道：“起予者商也！始可與信《詩》已矣。”（《八佾》）能啓發我的人是子夏啊！現在我可以與你談論《詩經》了。顔淵聽老師講學後“亦足以發”（《為政》），子貢也說他“聞一以知十”（《公冶長》），所以孔子特別稱贊顔淵的聰明好學。這正是啓發誘導式教育的必然結果。孔子特別強調“不憤不啓，不悱不發，舉一隅不以三隅反，則不復也。”（《述而》）即：不到他苦苦思索而想不通時，我不去啓發他，不到他想講而講不明白時，我不去開導他。例舉一個道理而他不能類推出三個道理，我就不再教誨他了。孔子還強調在實行啓發誘導的基礎上，必須註意循序漸進，即：“夫子循循然善誘人，博我以文，約我以禮，欲罷不能，既竭吾纔，如有所立卓爾。雖欲從之，末由也已！”（《子罕》）這種使學生竭力鑽研，“欲罷不能”的情狀，正是對循循善誘啓發教育的寫照，在我國教育史上具有重要地位。
其三，關於教育的基本內容。孔子長期從事教育工作，教育的內容十分廣泛，但他所用的教材多是沿用周代貴族學校所用的六藝，即詩、書、禮、樂、易、春秋。“ 子所雅言，《詩》、《書》、執禮。”（《述而》）“興於詩，立於禮，成於樂。”（《泰伯》）“不學詩，無以言”，“不學禮，無以立。”（《季氏》）由此可見，孔子是以詩、書、禮、樂為普通教材教育學生的。至於“易、春秋”衹是在孔子的晚年纔進行研究並付諸教學的內容，所以孔子說：“五十以學《易》”（《述而》）。也可能因為《易》、《春秋》是比較精深的學科，衹有少數高材生才能學習，所以說“身通六藝者七十有二”（《孔子世傢》）。那麽，在這些教學內容中孔子最為重視的是什麽呢？從《論語》的許多思想中可以看出，《詩》、《禮》是孔子教學的主要課程。子曰：“不學《詩》，無以言。”（《季氏》）“誦《詩》三百，授之以政。”（《子路》）“《詩》三百，一言以蔽之，曰‘思無邪’。”（《為政》）又曰：“夏禮，吾能言之，杞不足徵也；殷禮，吾能言之，宋不足徵也。文獻不足故也。足，則吾能徵之矣。”（《八佾》）“殷因於夏禮，所損益，可知也；周因於殷禮，所損益，可知也。”（《為政》）這些思想說明，孔子不僅重視《詩》《禮》的教育，而且重視這些內容的總結挖掘與研究，它對中國古代教育內容的豐富和完善起到了重要的促進作用。
其四，關於教育的培養目標。在孔子看來，進行教育的目的除了用仁義禮淨化人們的靈魂，協調人們的社會行為之外，其重要目的在於培養具有仁義之心的“仕”、“君子”，以為當時的社會服務，這就是他著名的“學而優則仕”思想（《子張》）。正因如此，當季康子問他的弟子仲由、子貢、冉求能否“從政”的時候，孔子滿口答應可以“從政”（《雍也》）。事實上，在孔子七十有二的得意門生中，從政者為數不少，孔子自身也不反對參政。這說明孔子的教育思想及培養目標與當時的社會需要是相統一的，體現了教育的社會價值。當然，孔子的教育思想不可避免地體現着階級屬性，但作為社會的人，孔子在當時歷史條件下所倡導的許多思想，本身具有符合人類共性的成分，是中華民族傳統美德不可或缺的組成部分，應予以辯證地分析和揚棄。
6、關於務政的思想及其價值
《論語》中關於務政的思想是“學以致用”思想的具體體現，對此，《論語》中對務政的標準也作了具體說明。
其一，關於務政的對象。孔子認為衹要懂禮、有道、正直，並具備一定的從政才能的人就可以務政。季康子問：“仲由可使從政也與？”孔子曰：“由也果，於從政乎何有？”問：“賜也可使從政也與？”曰：“賜也達，於從政乎何有？”問：“求也可使從政也與？”曰：“求也藝，於從政乎何有？”也就是說，衹要人具備一定的參政素質，諸如果斷、達理、多藝就可以參政。
其二，關於務政的基本要求和標準。從政者必須勤勉忠誠。孔子曰：“居之無倦，行之以忠。”（《顔淵》）“先之勞之”，“無倦”（《子路》）。也就是說在位不鬆弛懈怠，執行政令要忠心，要帶頭、勤勉，辦事不要鬆懈。從政者必須溫良恭儉讓。陳子禽嚮子貢問道，“夫子至於是邦也，必聞其政，求之與？抑與之與？” 子貢曰：“夫子溫、良、恭、儉、讓以得之。”（《學而》）也就是說孔子來到一國就一定會知道這裏的政事，就是因為先生有溫和、善良、恭敬、節儉、謙讓五種美德。而這五種美德也間接地說明參與國政的道理。有一次，孔子在談論鄭國賢相子産時說：“有君子之道四焉：其行正也恭，其事上也敬，其養民也惠，其使民也義。”正是由於子産的這種莊重、恭敬、恩惠、道義和美德，才能使他處於鄭國的賢相位置。
第三，要言行一致，舉止端莊。孔子曰：“言忠信，行篤敬，雖蠻貊之邦，行矣。言不忠信，行不篤敬，雖州裏，行乎哉？立則見其參於前也，在輿則見其倚於衡也，夫然後行。”（《衛靈公》）也就是說要想使自己的思想主張為他人接受，必須心意誠懇，行為端莊，這樣你的主張就可以行得通了。
第四，要眼光遠大，依次而進。子夏當了莒父的縣長，嚮孔子請教怎樣理政。孔子說：“無欲速，無見小利。欲速則不達，見小利則大事不成。”（《子路》）即要求人們處理政務不要圖快，貪圖眼前利益，圖快反而不能達到預期目的，貪圖小利反而辦不成大事。而應眼光放遠，依次而進。另外，孔子還認為在處理政務時應當慎重，要深入實際，多聽多見，瞭解實情，以免犯錯誤。即所謂“多聞闕疑，慎言其餘，則寡尤；多見闕殆，慎行其餘，則寡悔。言寡尤，行寡悔，祿在其中矣。 ”（《為政》）
7、關於治國與安邦的道理
孔子作為中國古代偉大的思想傢，其有關治國的道理在《論語》中也有重要的位置。概括起來主要包含以下幾方面的內容：
其一，治國的根本在於“人倫綱常”。齊景公問孔子怎樣治國，孔子說：“君君，臣臣，父父，子子。”（《顔淵》）即要治理好國傢，君主必須像個君主，臣子必須像個臣子，父親要像個父親，兒子要像個兒子。這一思想雖然反映了孔子的宗法倫理觀念，但在封建社會的歷史條件下，這種倫理綱常確實起到了治理國傢的重要作用。事實上，在階級社會裏，不論處於什麽時代都需要各在其位，各司其職。否則國將不國，政將不政，社會將混亂不堪。那麽孔子為什麽強調以“人倫綱常”治國呢？孔子回答子路的問題時作了說明，子路問孔子：“衛國待子而為政，子將奚先？”子曰：“必也正名乎！”“名不正則言不順，言不順則事不成。”當然孔子也認為，重視倫理綱常的作用也不能脫離禮讓。子曰：“能以禮讓為國乎，何有？不能以禮讓為國，如禮何？”（《裏仁》）即用禮讓的精神治理國傢，國傢就不會有什麽問題，人倫綱常的禮才能得以保證。在這裏禮讓成為維係人倫綱常的精神紐帶。
其二，治國的前提在於君子主要嚴於律己。孔子曰：“苟正其身矣，於從政乎何有？不能正其身，如正人何？”即君主要治理好國傢，必須端正自己本身，嚴於要求自己。如果己正，管理國政就不會有什麽睏難，如果自己不端正，隨心所欲，為所欲為，就不可能去端正別人，其國傢也無法治理。孔子還以舜為例說明君主嚴於律己的重要性。孔子曰：“無為而治者，其舜也與？夫何為哉？恭己正南面而已矣。”在孔子看來，真正能從容安靜使天下太平的人大概衹有舜吧？那麽他做了些什麽呢？也不過是莊嚴端正地坐在朝廷上罷了。這裏舜的莊嚴端正行為正是他實現太平世道的關鍵所在。
當然，孔子還認為君主治國除了行為端莊之外，還應重視才智禮儀仁德的關係，這些都是治國不可偏廢的條件。孔子曰：“知及之，仁不能守之，雖得之，必失之。知及之，仁能守之，不莊以涖之，則民不敬。知及之，仁能守之，莊以涖之，動之不以禮，未善也。”（《衛靈公》）即靠聰明取得了地位，不能用仁德去保持它，雖然得到了地位，也一定會失去的。靠聰明取得地位，能用仁德保持它，假若不用嚴肅的態度來治理百姓，那麽百姓就不會尊敬他。靠聰明取得地位，能用仁德保護它，能用嚴肅的態度治理百姓，而不用禮義教化人民，那也算不得完善。可見治理好國傢對君主的要求應是全方位多方面的。另外，孔子還總結了歷代聖明君主治國的道理，重在寬厚、誠信、勤敏、公允。即：“所重：民，食，喪，祭。寬則得衆，信則民任焉，敏有功，公則說。”（《堯曰》）
其三，治國的基本方法，“選纔、富國、育人，立法”。孔子認為君主管理國傢大事，要處處從大局着眼，重視選拔優秀人才。孔子曰：“先有司，赦小過，舉賢才 ”。（《子路》）同時要重視富國，教育民衆。有一次，孔子到衛國去，冉有給他駕車，孔子說：衛國的人口真多啊！冉有曰：“既庶矣，又何加焉？”曰：“富之。”曰：“既富矣，又何加焉？”曰：“教之。”這裏孔子強調在衛國這樣一個衆多人口的國傢，要治理好它，首先要讓他們富起來，然後使他們再受教育，提高他們的素質。另外，孔子也特別重視法製對國傢的治理作用。有一次顔淵請教老師怎樣治理國傢，孔子說：“行夏之時，乘殷之輅，服周之冕，樂則《韶》、《舞》，放鄭聲，遠佞人。鄭聲淫，佞人殆。”藉鑒夏、商、周三代的古德，取其精華，捨其糟粕。在這裏孔子不僅強調了法製對治國的重要作用，而且他的古為今用的思想方法也值得今人學習。
其四，治國的基本原則，講究信用，愛護人民。孔子認為治理好國傢，君主一定要重視人品、道德，要講究信用，愛護民衆，這是治國的基本原則。子曰：“道千乘之國，敬事而信，節用而愛人，使民以時。”（《學而》）即治理一個擁有千輛兵車的國傢，就要認真對待政事，並講究信用，取信於民。同時還要節省儉用，愛護人民，役使人民要不違背農時。衹有這這樣才能處理好君主與人民的關係。
總之，《論語》從多種角度反映了孔子的思想特徵，在學習研究《論語》的過程中，很有必要把《論語》的思想體係化，科學化，更好地理解《論語》中的思想精神。要做到“古為今用”，就要研究《論語》思想的時代價值，為我國現代化建設服務。事實上，作為兩千多年前的著名思想傢、教育傢，孔子和我們今人有許多共同之處，其中的許多思想是當代人的精神和楷模。這說明古代的思想傢與我們今天的思想非常接近。當然孔子是人不是神，孔子也有自己的歷史局限性，這是不可否認的客觀事實。但是，研究孔子重在吸收孔子思想精華，而不是簡單地全盤否定或全盤肯定。
《論語》名言
1、子曰：“學而時習之，不亦悅乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？”
2、子曰：巧言令色，鮮矣仁。
【譯文】 孔子說：“花言巧語、滿臉堆笑的，這種人是很少有仁德的。”
3、曾子曰：吾日三省吾身，為人謀而不忠乎？與朋友交而不信乎？傳不習乎？
【譯文】 曾子說：“我每天都要多次反省自己：為別人出主意做事，是否忠實？交友是否守信？老師傳授的知識，是否復習了呢？”
4、子曰：君子食無求飽，居無求安，敏於事而慎於言，就有道而正焉，可謂好學也已。
【譯文】 孔子說：“君子吃不追求飽足，住不追求安逸，做事靈敏，言談謹慎，時時改正自己的錯誤，就算好學了。”
5、子曰：“不患人之不己知，患不知人也。”
【譯文】 孔子說：“不怕沒人瞭解自己，就怕自己不瞭解別人。”
6、子曰：“《詩》三百，一言以蔽之，曰：‘思無邪。’”
【譯文】 孔子說：“《詩經》三百（零五）首，用一句話可以概括，即：‘思想純正，沒有邪惡的東西。’”
7、子曰：“吾十有五而志於學，三十而立，四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不逾矩。”
【譯文】 孔子說：“我十五歲立志於學習，三十歲有所建樹，四十歲不遇事睏惑，五十理解什麽是天命，六十明辨是非，七十隨心所欲，不超過規矩。”
8、子曰：“溫故而知新，可以為師矣。”
【譯文】 孔子說：“溫習舊知識時，能有新收穫，就可以做老師了。”
9、子曰：“君子周而不比，小人比而不周。”
【譯文】 孔子說：“君子團结群衆而不互相勾結，小人互相勾結而不團结群衆。”
10、子曰：“學而不思則罔，思而不學則殆。”
【譯文】 孔子說：“讀書不深入思考，越學越糊塗；思考不讀書，就危險。”
11、子曰：“知之為知之，不知為不知，是知也。”
【譯文】 孔子說：“知道的就是知道的，不知道的就是不知道的，這種態度是明智的。”
12、子曰：“人而無信，不知其可也。”
【譯文】 孔子說：“人無信譽，不知能幹什麽？
13、 孔子謂季氏：“八佾舞於庭，是可忍也，孰不可忍也？”
【譯文】 孔子說季氏：“他用天子的舞蹈陣容在自己的宗廟裏舞蹈，這樣的事可以容忍，什麽事不能容忍？”
14、子曰：“《關雎》，樂而不淫，哀而不傷。”
【譯文】 孔子說：“《關雎》這篇詩，主題快樂卻不放蕩，憂愁卻不悲傷。”
15、子曰：“成事不說，遂事不諫，既往不咎。”
【譯文】 孔子說：“以前的事不要再評說了，做完的事不要再議論了，過去了就不要再追咎。”
16、子曰：“朝聞道，夕死可矣。”
【譯文】 孔子說：“早晨理解真理，晚上死也值得。”
17、子曰：“君子喻於義，小人喻於利。”
【譯文】 孔子說：“君子通曉道義，小人通曉私利。”
18、子曰：“見賢思齊焉，見不賢而自省也。”
【譯文】 孔子說：“見到賢人，要嚮他看齊；見到不賢的人，要反省自己。”
19、子曰：“朽木不可雕也，糞土之墻不可圬也，於予與何誅？”
【譯文】孔子說：“朽木無法雕琢，糞土的墻壁無法粉刷，我能拿他怎樣？”
20、子曰：“敏而好學，不恥下問，是以謂之‘文’也。”
【譯文】 孔子說：“靈敏又好學，嚮比自己學問差的人請教時，不覺得沒面子，所以稱為‘文’。”
21、季文子三思而後行。子曰：“再，斯可以.”
22、子曰：“寧武子，邦有道則智，邦無道則愚。其智可及也，其愚不可及也。”
【譯文】 孔子說：“寧武子這人，國傢太平時，就聰明，國傢混亂時，就愚笨。他的聰明可以趕得上，他的愚笨別人趕不上。”
23、子曰：“質勝文則野，文勝質則史。文質彬彬，然後君子。”
【譯文】 孔子說：“一個人的內在質樸勝過外在的文采就會粗野，文采勝過質樸就會浮華。衹有文采和質樸配合恰當，纔是君子。”
24、 子曰：“知之者不如好之者，好之者不如樂之者。”
【譯文】 孔子說：“知道學習不如喜歡學習，喜歡學習不如以學習為快樂。”
25、子曰：“智者樂水，仁者樂山；智者動，仁者靜；智者樂，仁者壽。”
【譯文】 孔子說：“智慧的人喜歡水，仁慈的人喜歡山；明智的人好動，仁慈的人好靜；智慧的人快樂，仁慈的人長壽。”
26、子曰：“默而識之，學而不厭，誨人不倦，何有於我哉？”
【譯文】 孔子說：“將知識默記在心，學習時，不感到滿足；教人時，不感到疲倦，這三個方面我做到了哪些呢？”
27、子曰：“不憤不啓、不悱不發，舉一隅不以三隅反，則不復也。”
【譯文】 孔子說：“不到他苦思冥想時，不去啓發；不到欲說無語時，不去開導。不能舉一例能理解三個類似的問題，就不要再重複教他了。”
28、子在齊聞《韶》，三月不知肉味。曰：“不圖為樂之至於斯也。”
【譯文】 孔子在齊國聽《韶樂》，好長時間吃肉不覺滋味。他說：“沒想到好音樂這樣迷人。”
29、葉公問孔子於子路，子路不對。子曰：“汝奚不曰：其為人也，發憤忘食，樂以忘憂，不知老之將至雲爾？”
【譯文】 葉公問子路：孔子是怎樣的人，子路不回答。孔子說：“你怎麽不說：他這個人啊，發憤時就忘記吃飯，高興起來就忘記了憂愁，竟然連自己衰老了也不知道，如此而矣。”
30、子曰：“三人行，必有我師焉。擇其善者而從之，其不善者而改之。”
【譯文】 孔子說：“三人走路，必有可作為我的老師的人。選擇他的優點嚮他學習，藉鑒他的缺點進行自我改正。”
31、 子以四教：文、行、忠、信。
【譯文】 孔子教學有四項內容：文獻、品行、忠誠、信實。
32、子曰：“君子坦蕩蕩，小人長戚戚。”
【譯文】 孔子說：“君子胸懷寬廣，小人憂愁悲傷。”
33、曾子言曰：“鳥之將死，其鳴也哀；人之將死，其言也善。”
【譯文】曾子說：“鳥將死時，叫聲都很悲哀；人快死時，說話都很善良。”
34、曾子曰：“士不可以不弘毅，任重而道遠。仁以為己任，不亦重乎？死而後已，不亦遠乎？”
【譯文】 曾子說：“士不可以不弘大剛強而有毅力，因為他責任重大，道路遙遠。把實現仁作為自己的責任，難道還不重大嗎？奮鬥終身，死而後已，難道路程還不遙遠嗎？”
35、子曰：“不在其位，不謀其政。”
【譯文】 孔子說：“不在那個位置上，就不要想那個位置上的事。”
36、子曰：“後生可畏，焉知來者之不如今也？”
【譯文】孔子說：“年輕人是值得敬畏的，怎麽就知道後一代不如前一代呢？”
37、子曰：“三軍可奪帥也，匹夫不可奪志也。”
【譯文】 孔子說：“三軍可以剝奪主帥，匹夫不可剝奪志嚮。”
38、子曰：“智者不惑，仁者不憂，勇者不懼。”
【譯文】 孔子說：“明智的人不會迷惑，仁愛的人不會憂愁，勇敢的人不會畏懼。”
39、子曰：“歲寒，然後知鬆柏之後凋也。”
【譯文】孔子說：“到了寒冷的季節，纔知道鬆柏是最後凋謝的。”
40、子曰：“君子成人之美，不成人之惡。小人反是。”
【譯文】 孔子說：“君子幫助人取得成績，不促使人陷入失敗。小人相反。”
學而第一
子曰：「學而時習之，不亦說乎？有朋自逺方來，不亦樂乎？人不知而不慍，不亦君子乎？」
有子曰：「其為人也孝弟，而好犯上者，鮮矣；不好犯上，而好作亂者，未之有也。君子務本，本立而道生。孝弟也者，其為仁之本與！」
子曰：「巧言令色，鮮矣仁！」
曾子曰：「吾日三省吾身：為人謀而不忠乎？與朋友交而不信乎？傳不習乎？」
子曰：「道千乘之國：敬事而信，節用而愛人，使民以時。」
子曰：「弟子入則孝，出則悌，謹而信，泛愛衆，而親仁。行有餘力，則以學文。」
子夏曰：「賢賢易色，事父母能竭其力，事君能緻其身，與朋友交言而有信。雖曰未學，吾必謂之學矣。」
子曰：「君子不重則不威，學則不固。主忠信。無友不如己者。過則勿憚改。」
曾子曰：「慎終追逺，民德歸厚矣。」
子禽問於子貢曰：「夫子至於是邦也，必聞其政，求之與？抑與之與？」子貢曰：「夫子溫、良、恭、儉、讓以得之。夫子之求之也，其諸異乎人之求之與！」
子曰：「父在，觀其志；父沒，觀其行。三年無改於父之道，可謂孝矣。」
有子曰：「禮之用，和為貴。先王之道斯為美，小大由之。有所不行，知和而和，不以禮節之，亦不可行也。」
有子曰：「信近於義，言可復也；恭近於禮，逺恥辱也。因不失其親，亦可宗也。」
子曰：「君子食無求飽，居無求安，敏於事而慎於言，就有道而正焉，可謂好學也已。」
子貢曰：「貧而無諂，富而無驕，何如？」子曰：「可也。未若貧而樂，富而好禮者也。」子貢曰：「詩云：『如切如磋，如琢如磨。』其斯之謂與？」子曰：「賜也，始可與言詩已矣！告諸往而知來者。」
子曰：「不患人之不己知，患不知人也。」
"The Analects" is the classics of Confucianism, the disciples of Confucius and his disciples re-transmission of a compilation. It quotations and dialogue style, recorded words and deeds of Confucius and his disciples to focus reflects the political views of Confucius, ethics, moral values and educational principles. Tongxing Ben "The Analects" a total of twenty. Simple and concise language of the Analects, profound meaning, many of which statements as to the reason still being the world.
"The Analects" first quotation of the body. Chinese is also an example of the article originated. "Analects," a book comparing the faithful account of the words and deeds of Confucius and his disciples, but also reflect the more concentrated the ideas of Confucius. Political thought of Confucius, founder of Confucianism is the core of "benevolence", "li", "justice."
"The Analects of Confucius" to record the main words, "theory" is the meaning of compilation in the "language" is words, the classic statement, motto, "The Analects" is on the Compilation (first Confucius) language. "The Analects" as in the public hand account of those disciples of Confucius, a disciple of Confucius, the re-transmission, but also a person other than Confucius, but the main disciples of Confucius.
As a fine collection of essays, quotations from the body, it concise, Embodiment of language, described the remarks of Confucius. "The Analects" of Confucius in mind in the words of the teachings of motherhood, or simple answer, a superficial; or inspired debate, eloquent; full of change, sounds and moving.
"The Analects" and at the description of voice through the expression, display characters. Confucius "The Analects" to describe the center, "Master style, overflow in the motto" ("Wenxindiaolong • sign St"); book about his manners not only a static description of behavior, but also on the temperament of his personality vivid characterization. In addition, the central focus of Confucius, "The Analects" has successfully depicts the image of some disciples of Confucius. Zi Lu's straightforward, such as reckless, Yan Yuan's Wenya Xian Liang, Zi Gong's intelligent eloquent, refined, and so was cool sages, are regarded as distinctive, can leave a deep impression. Confucius individualized for different objects, considering their different qualities, strengths and weaknesses, virtue and duration of the specific situation, given different teachings. Performance of the indefatigable spirit valuable. According to "Yan Yuan" contains, the same disciples asked about benevolence, Confucius had a different answer, A. Yan Yuan "Kejifuli for Humanity", A. Zhong Gong "Do unto others, do not impose on others," Sima answer of "benevolent to his words also Ren. " Yan Yuan cultured with profound, so answer "benevolence" study program, on the Zhong Gong and Sima in the answer to breakdown. Again, the same question, "Zhu Wen Si line?" Zi Lu Confucius replied: "and parents, Ruzhi He Adams line of the smell!" Because "too and by the people, so back to." A Ranyou: "Sri Lanka News line of. "because" demand is also back, so into it. "This is not only individualized education methodology, which is also full of disciples of Confucius on the high sense of responsibility.
After the May Fourth Movement, "The Analects of Confucius" as a symbol of feudal culture was negative as the object of criticism, although later research and initiation of Neo-Confucianism, the Chinese democratic revolution, but in the context of Confucian culture in China do not form a new climate . Development of the times and social progress, can not but make people re-_select_ the new ideas and culture, which is the spread of Marxism in China, and the birth and development of socialist culture.
However, the harsh truth is that a new type of society, especially when it when into the track of normal development, can not but own national spirit and to reflect on traditional culture, which is any social development process in its own can not ignore the important part. The essence of national culture in particular is more worthy people to rediscover and re-exploration. This makes me think of common humanity and individuality, and cultural commonality and individuality, national culture, the nature of dialectical negation. It also makes me feel Mao Zedong "historical, foreign," thought the value lies.
In fact, when we get rid of the metaphysical way of thinking, truly establish the dialectical materialist way of thinking, and use it to analyze traditional Chinese culture and they will discover the essence of "The Analects" is one of them. Admittedly, "The Analects" has its own dross or negative aspects, but two thousand years ago, it reflected the essence of social life, the famous philosophical maxim, the history of the Chinese nation shows the degree of civilization. Even today in reform and opening up, economic growth, cultural development trend of the times, the "Analects" of many of the ideas still have certain significance and value of the times.
About Confucius
Confucius (551 - 479) were Qiu, styled Zhong Ni, in English: Confucius. Brothers, ranked second, it was also known as the second hole, the State of Lu Spring and Autumn Period, the Han. 551 BC September 28 (lunar calendar August 27) was born in Lu Yi Zou, Changping Town (now southeast of Qufu City, Shandong Province, Lu Yuen Estate); 479 BC, April 11 (Lunar New Year in February on the 11th), died aged 72, was buried in Surabaya on the north of Qufu, which today Konglin location.
"The Analects" Zatan
(A) "The Analects" and the reason behind the significance of naming
"The Analects" is a book so that it records the words of Confucius, to act, but also records the words of Confucius, the famous acting students. Ban Gu's "Han Yi Wen," said:
"" The Analects "by Confucius response disciples and the disciples phase when people hear the words, and then Master of the language also. Then his disciples in mind, Master only death, the disciples in terms of phase and series compiled, so that the" Analects of Confucius "."
"_Select_ed Works of Life Debate Notes" primer "Fuzi" also said:
"Neither Xi Zhong Ni, Zhong Gong Master of the believers to recover the words, that the" Analects of Confucius "."
From these two passages, we we have two concepts: (1) "The Analects of Confucius" and "theory" is "On Compiling" means, "The Analects" and "language" is the "language" means. "The Analects" is to "pick the language heard in the Master," "On Compiling up" means. (2) "The Analects" is the name of that time, some, not others to it later.
On "The Analects" The reason behind the name, there are different versions. Wang Chong in the "Lun Heng is that chapter," he said: "At first, Confucius taught Sun Lu Kong Anguo people to help Emily, the official Jingzhou provincial governor, said the beginning of" The Analects "." Seem to "The Analects of Confucius" in the name to go to Emperor God only by the Kongan Guo, Fu Qing to it. This statement is not only and Liu Xin, Ban Gu's saying different things, but not necessarily coincide with the facts. "Book of Rites Square in mind" has this to say:
"Son says: relaxation gentleman had the respect of their parents of their beauty." Analects of Confucius ", saying: 'Father of three years of no change in the way, can be described as filial piety carry on'."
"Fang Ji" Although the writings of the age we are not sure, but not later in the Han Dynasty, is the assertion. Consequent, "On balance" of this statement may not be reliable.
It can be concluded that: "The Analects" The title is a compilation of the day who give it a name, the meaning of the language on the compile.
(B) "The Analects" and edited the age of
"The Analects" is collection of several fragments of the chapter. The arrangement of these chapters may not have any reason; is between before and after the two chapters do not necessarily have any association. And these fragments of the chapter is by no means a person's handwriting. "Analects," a book, the size of small, but there have been many times repeated in the chapter. Which has exactly the same words such as "trying to be clever little carry Ren" chapter, first seen in "learning the first chapter", and heavy for "Yang Huo chapter XVII"; "learned in the text," a chapter, first seen in "Yong articles Sixth, "and heavy for" Yan Yuan chapter XII. " There is basically a repeat of different levels of detail only, such as the "gentlemen do not re-" chapter, "Learning the chapter of the first" eleven more words, "Zaihan the ninth chapter," contained only "main faithful" The following fourteen words; "Father in view of its records," chapter, "Learning the chapter of the first" cross more, "Liren the fourth chapter," contained only "three years" the following twelve words. There is also a mean, there all kinds of records, such as "Liren the fourth chapter," said: "Do not suffer from the known, seeking for the people." "Chapter XIV of the Constitution asked," said: "No person suffering from is not known, it can not also suffer. "" Duke Ling of Wei chapter XV, "said:" The gentleman incapable Yan disease, not patients are not known. "If the words" school and the first chapter "and" people do not know instead of resentment, it not gentlemanly, "is repeated four times. This phenomenon can only make a reasonable inference: Confucius remarks, when the disciples have recorded together into a book later. Therefore, the "Analects," a book must not be viewed as an individual works.
So, "The Analects" of some people anyway? Of course, the students of Confucius. Today you can get two chapters look into the depths. A chapter in "the ninth chapter Zaihan":
"Prison, saying: 'Son says: I do not try, so Art'."
"Prison" is the name, according to legend his surname Qin, word sub-open, and the word sub-sheets (the claim was originally found in the pseudo-Su "Analects of Confucius," and therefore lead of the King "by Yi Shu Wen" and Liu Baonan's " The Analects of Confucius just "have it suspected that the prison and Qin Qin Zhang are two different people). Whether the legend is reliable, but there were no known last name, said only that this account of ways and "The Analects" style is not generally coincide. Therefore, we can make such an inference, this chapter is the piano of my prison record, edit the "Analects" of people, "the record straight while the whichever _set_ of ears" (Japanese scholar Xuan Yasui interest "Analects of Confucius _set_ that" the language .) Another chapter is "the fourteenth chapter constitutional question," the first chapter:
"Asked the shame of the Constitution. Confucius said: 'state tactics, Valley; state is no way, valley, shame also.'"
"Constitution" is the original constitution, the word Zisi, that is, "Yong sixth chapter," the "original thinking of the slaughter," the original thinking. There is also said to name names, do not say the word, obviously, and "The Analects" the general style or not, and therefore can infer that this is the original constitution own ink.
"The Analects" of Confucius chapter not only from the hands of different students, but also from different mursal his hand. Shen, which many of the students inside the record. As "the eighth chapter Tabor," the first chapter:
"Zeng was sick, called Disciples, saying: 'start to the full! Start to the hand!" Poem "cloud, trembling, standing on the edge into the abyss, such as ice cover. Now and then, I know that our husband free! Kid!'"
Shen, the door can not be said to be disciples of the records. Another example is the "sub-chapter XIX Zhang":
"Commentaries on the door asked to pay child sheets. Zi Zhang said: 'Zixia Yunhe?' He replied: 'Zi Xia said: those relating to its non-rejection of those.' Zi Zhang said: 'egregious Wusuo News: The capacity of the public Zūn Xián gentleman, Jiashan and boast not. I Yin tonight's great, others are not what? I of tonight's not-yin, who will refuse me, Ruzhi He is also the rejection? '"
This sub-section of another like sheets or records of students Commentaries. Another example is the "advanced chapter XI," the fifth chapter XIII:
"Confucius said: 'Xiao Zai Zi Qian, people do not ask their parents Kundi words'."
"Min son paternity side, models and options, such as models and options are; Zi Lu, trekking as also; Ranyou, Zigong, regaling as well. Tsz Lok."
"Analects," a book with pen and ink disciples of Confucius, but also re-transmission of the disciples of Confucius, pen and ink, then there's work has had. This, also from the use of meaning as reflected appropriately, such as "Master," the term generally refers to an earlier era of the third party, the equivalent of "His Holiness", until the Warring States Period, was generally used as the second person honorific pronouns, the equivalent of "you old people." "Analects," the general usage is the equivalent of "His Holiness", and Confucius, Confucius said students face a "child", behind only the "Master", others are on the back before Confucius said, "Master," Confucius said that only the back of other people also referred to as "Master." Only "Yang Huo chapter XVII," there are two exceptions, the words of Confucius Yan said, "Formerly, Master, Yan Zhu also heard"; Zi Lu Confucius also said, "Formerly, also heard from the various in the Master", the capital is face to face "the Master", "Master," with such as "you old people," the State of the use of war, "Master," meaning the end of the term. Cui Shu in the "Si-soo recorded letter" under which concluded that "The Analects" a few chapters of the "heterogeneous" is of course a bit arbitrary; but the "Analects" of the book, pen, after prior, during or beyond the distance of three to five years, seems to get this look into the depths.
"Analects," a book, since as in the hands of many people, and these of stray or beyond the age of three to five years, then, after the scheduled here Who is it? Liu from the Chinese since, many scholars are suspicious of the students by Shen, scheduled, and I think makes sense. First "The Analects" Shen, not only do not call no one "child", and recorded his words and actions, and other disciples of Confucius in comparison to most. In addition to opening and Confucius Q words other than a single record Shen, words and deeds, as well as "learning the chapter" two chapters, "Taber chapter" chapters, "Yan Yuan chapter" chapter, "constitutional question papers" and the words of Confucius merger chapter "Zi Zhang chapter," four chapters, a total of thirteen chapters. Second, Shen, a disciple of Confucius, not only the youngest, and also recorded a chapter Shen, Meng Jingzi before the death of a paragraph. Dr. Lu Meng Jingzi Mengwu Bo is the son of the posthumous title of Zhong Sun Jie. Shen, Lu Yuangong assumed dead in the first year (Zhou Dynasty king five years, the era of the first four in 2036. This is according to the "Que Cited in test," "Zeng Ercu seventy years the phrase" presumption), then the death of Meng Jingzi more in the following, then, must be the narrator of this matter until after the death of the Meng Jingzi Zhaobi's. Meng Jingzi difficult to test the age we have _set_, but the "Tan Gong," recorded when the death of Lu Dao Gong, Meng Jingzi son of Zhao's remarks quarter, showing that nearly seventy years, when Zeng when is Lu Meng Jingzi one of the country's ruling ministers. Is recorded in this period is written as a disciple Zeng, no doubt. "The Analects" by Syria and deeds of the characters than this, that much later, then, "The Analects" are scheduled, or is this class Zeng Shen students. Therefore, we say "The Analects" book pen when starting in the late Spring and Autumn, and compiled a book in the early Warring States Period, probably close to the historical facts.
(C) "The Analects of Confucius" version and the authenticity
"The Analects" to the Han Dynasty, there are three different book: (1) "Lu Analects of Confucius" twenty; (2) "Qi Analects of Confucius" twenty-two many of which twenty of the Chapters and the "Lu Analects of Confucius," the same, but more, "asked the king" and "know" two; (3) "classical Analects of Confucius" twenty-one, no "asked the king" and "know" two, but the "Yao said articles" and "Zi Zhang asked "The other is divided into a, so with the two" sub-Zhang chapter. " Pianci also, and "Come On", "Lu on the" not the same, word count more than four different words.
"Lu theory" and "Come On" was originally passed each division, to the Western Han Dynasty, Zhang Yu Cheong designate the first study of the "Lu" theory, and later workshop "Let's theory", then the two merge into one book, but table of contents of "Lu theory" as the basis for "the safety and harvest," No. "Zhang waiting on." Chang Yu is the EMPEROR of the master, the time is very honorable, so he's a book that scholars will be enshrined in the general at that time, after the Han Lingdi moment when the "Ka Ping Shi Jing" is to use the "Zhang waiting on."
"Classical Analects of Confucius" by the emperor in the Han Dynasty Prince Gong of Lu Yu Liu old house in the wall of Confucius, found, did not pass. He Yan, "The Analects of Confucius Annals order", said: "" ancient theory ", the only solution, Dr Kong Anguo whom training, but the world does not pass." "The Analects of Confucius Annals" and often quoted Kong Anguo the "Note." But Kong Anguo whether he used "The Analects of Confucius" as a training solution, "Annals" of Kong Anguo say whether the forgeries, Chen Zhan's "Preface to The Analects of Confucius old saying," have been suspected, Shen Tao's "The Analects of Confucius note Discrimination hole" that is, He Yan own fakes, Zheng Yan of "The Analects of Confucius Kong Note Falsification" by Su that out of the hands. Let us leave it in this case. Until the Eastern Han Dynasty, scholar Zheng Xuan, "The Analects of Confucius note" to "Zhang waiting on the" basis, with reference to "Come On", "ancient theory", made "The Analects of Confucius note." In the remaining Xuan "The Analects of Confucius note" we can also get a glimpse of Lu, Qi, the ancient three "Analects of Confucius" book of the similarities and differences, however, we used the "Analects," the book is basically "Zhang waiting on." So doubt "The Analects" people will grab it for themselves laughing stocks here. Zhang Yu is not enough for this person actually said is a "by the teacher", just a shameless politician, will be attached to Wang, the preservation of wealth, when they were dismissed as "eloquent minister," so Cui Shu in the "Analects of Confucius origin with test" in actually said: "" Public Mountain, "" Buddha strew "know that the non-two chapters of its intention to adopt into the" Lu theory "for himself and almost laugh at?" However, Cui Shu, then even if not unreasonable, and "The Analects" chapter still can not say that there is something invented by later generations, including, at most, only that there mixed with Confucian disciples and the disciples among the different re-transmission of legend.
If we want to study Confucius, is still only in "The Analects" is the most reliable materials. In any case, "The Analects" a book in "Zuo Zhuan", I agree with Liu Baonan in the "Analects of justice" ("Public Mountain Chapter"), the idea that we should trust to supplement the Analects of Confucius, "Zuo Zhuan" should not be based on " Zuo "to suspect" Analects of Confucius. " As for the future generations of feudal morality Cui Shu as a standard, in order to scope of Confucius, to measure the "Analects" of authenticity, pure split, it is unfair and not objective.
(D) slightly Tan Gujin "The Analects" Book Notes
"The Analects" since the Han dynasty, there are a lot of people comment it. "The Analects" and "Obedience" is a must read for beginners Han dynasty, be sure to read these two books, only then learning "Five Classics", "Five Classics" is today's "Book of Songs," "Book" (remove the pseudo-classical ), "Book of Changes," "ritual" and "Spring." View, "Analects" is a Han Chinese Primer. Han people commented, "The Analects of Confucius", basically all of Wang Yi, remaining today to Zheng Xuan (127-200, "Han" There are rumors) Note for the more, as Japan found a number of Dunhuang manuscripts Tang Fragments. Estimated to save six or ten; other schools, in He Yan (190-249) of "The Analects of Confucius Annals" the future, they probably only keep in "The Analects of Confucius Annals" in the. Now "Commentaries on the Thirteen Classics Analects of Confucius" He Yan to use the "Annals", Song Xing Bing (932-1010 years, "History of the Song" has passed) and "Persuasion." As for Yan, Bing Xing, there are many focused around the "Analects", the book can be found in Zhu Yizun Qing Dynasty (1629-1709 years, "History of Qing Dynasty" has passed), "The meaning of test," Ji Xian (1724-1805 years), etc. "Si Ku Quan Shu feed" and Tanglu De Ming (about -630 550 years. "New Book of Tang" on his birth and death records are not clear, this from "Ce Fu Yuan Gui" Juanjiu seventh to push the estimates) "Annotation of Classics Preface" and Miss Frederick Lent (Cheng Shi) division "commented."
On the "Analects of Confucius", which is really voluminous, and list goes on. If readers think that reading "The Analects of Confucius Annotation" There are further study is necessary, you can look at the following types of books:
(1) "Commentaries on the Analects," - that is, He Yan Ji Jie, Xing Bing Shu, in the "Thirteen Classics", in addition to Wu Yingdian this, the other followed the Ruanyuan Nan-chang of the multi-edition, because it has "Collation" can refer to the basic text of the text appears in the "Collation", and will be in that sentence, the right words for identification with a small circle, easy to trace.
(2) "Annotations of the Analects" - Song Zhu Xi (1130-1200 years) from the "Book of Rites" taken out "university" and "moderate" and collectively "The Analects" and "Mencius" for the "Four Books", his great skill with do "Annotations." While many of the feudal moral pedantry of Zhu Xi himself was an objective idealist. However, since the Ming dynasty and even a late Qing Dynasty Imperial Examination, the title is from the "Four Books" in out, Henry did the article, nor contrary to Zhu Xi's opinion, this is called "the sacred Li Yan" significant influence. Two Xi for the "Analects of Confucius", not only talk about "moral principles", but also pay attention to exegetical. So see nothing wrong with this book.
(3) Liu Baonan (1791-1855) of "The Analects of justice" - most of the Qing dynasty scholars are not satisfied with the Tang, Song of the commentaries, so Chen Huan (1786-1863 years) for "Mao Chuan Shu", Jiao Xun (1763-1820 years) for "Mencius." By Jiao Xun Liu Baonan it as "Mencius" of the law, as "The Analects of Confucius just" stopped writing due to illness, by his son Liu Christine Moore (1821-1880 year) continue to write the _set_. So this book is actually shared by father and son Liu Baonan book. Extensive citations, a compromise generally appropriate. Progress in learning more because, on the books, memo may be noted that today many shortcomings, but still a lot of reference value.
(4) Cheng Shude "The Analects of Confucius _set_ of release." Book in the "Preface" have been addressed in the not repeat.
(5) Yang Shuda (1885-1956), the "Analects of Confucius sparse certificate." This book put all three previous citations "Analects" or and "The Analects" all relevant information according to the "Analects of Confucius" thinning out the original, and sometimes out of their own pleasure, plus the case of language. Worth considering.
(6) Yang Bojun "The Analects of Confucius Annotation." Mr. Yang Bojun is a linguist, syntax and function words in the ancient Chinese study made many achievements. Mr. Yang Bojun's academic background and family history, so his comments, "The Analects of Confucius" and "Mencius" and "Annals of Zuo" and other classics when trying to cope. His "Analects of Confucius Annotation" meaning pay attention to pronunciation, grammar rules, rules of rhetoric and name of material systems, customs and other textual research, demonstration detailed, verbal fluency, expressed clearly and accurately, not only has high academic value, it is an ordinary reader to understand the "Analects of Confucius "A Primer reference. Of course, "The Analects of Confucius Annotation" In today's terms is also been mixed.
The Analects of Confucius Thought
1, "The Analects of Confucius" in the book of "spirits" Thought
Ghosts of human thought is fear of the mysterious natural phenomenon of the performance, but also the destiny of human life is an illusion sustenance. Today is the scientific development of contemporary thought from time to time people have now spirits, and even man-made phenomenon of God have repeatedly occurred. So, the phenomenon of the existence of ghosts? Scientific conclusions are negative. So why are ghosts contemporary concepts, and even some people believe in it? This is a social being and the complexity of human psychology and the quality of people due to defective. However, as more than two thousand years ago the ancients, the witch ghost forces strong, highly developed era of natural science, Confucius is how ghosts look for? Confucius "without a word: strange, strength, disorder, God" ("above and".) Advocate "with spirits, but far" ("Yong"). Confucius on the spirits that take a very cautious attitude. The existence of spirits, Confucius did not comment on more, not against other people believe in ghosts, but rather to arm's length approach. This was the historical conditions is amazing. At the same time, Confucius does not usually talk about weird, violence, rebellion, spirits, he believes these are not good for things. On one occasion, Confucius illness, Zi prayer request on behalf of the teacher. Confucius said: "There is this true?" Zi Lu replied: "Yes." Dirge, "Wen said: 'for you to only pray to the gods'." Confucius said: "If so, I would have prayed a, why would get sick? "On another occasion, to ask how to serve the spirits quarter way, Confucius said:" I can not serve the living, how can to serve the spirits? "Confucius did not oppose other people believe in ghosts, but As he himself is skeptical of ghosts and spirits, although he can not prove the existence of ghosts, but he did not believe in ghosts and spirits. This shows that the idea of Confucius is a budding atheist, the idea reflects the naive materialism. This view of the world as Confucius, his thought has important implications.
2, about how a man of thought and value
"The Analects of Confucius" as a human life involved in many aspects of the Confucian classics, and many chapters about life issues, which have a contemporary reference.
First, to be honest and upright man. Confucius said: "man is born until the neglect of the students are also fortunate to avoid." ("Yong") in the Confucian view, a person of integrity, only righteous to open and aboveboard. However, our lives devious people survive, but only rely on luck to avoid a disaster. Logical reasoning by the development of things, to avoid the disaster that people rely on luck to fall sooner or later, Gendou.
Of course, in order to fully meet the benevolence of Confucius appears to be extremely difficult to. So he taught the method pursued by Rende, that is "learned in the text, the rites, the banks can carry on her husband Vladimir!" ("Yan Yuan") that a wide learning culture, books, bound her with the ritual acts, so can not deviate from the right path. Must also attach importance to the benevolence of the people to learn, people to help with training Rende Rende. The benevolence of the people should be able to stand himself, but also allow others to be able to stand, his hope to also help others to achieve, always people who can appreciate others. Namely: "who has Yuli standing, he seeks also to enlarge others, Energy and Analogy can be described as the party has also been Ren." ("Yong")
Third, the man should pay attention to the overall development of self-cultivation. Has Master said: "I three times daily: man seeking the infidelity Down? Been trustworthy with friends to pay? Transfer was not a peace?" ("Learning") that: I have to repeatedly reflect on his day: to help others work whether the dedication it? With friends is a betrayal? Does the teacher teach the academic study of it? Starting from the cultivation of moral character emphasizes the importance of their own. On this basis, Confucius stressed the importance but also comprehensive development of man. Confucius said: "Aspire to the Tao, virtue, abide by benevolence, swim in the arts." ("Above and") that: ambition is the road, according to that moral, virtue is benevolence, activities that the six arts (ritual, music, archery, riding, writing, arithmetic), the only way to truly man. So why the emphasis on Confucian life to fully develop? This reflects the Confucian social nature of human knowledge and the role of personal cultivation of mutual restraint, he said: "give the poem, stand ceremony, as in music." ("Tabor"), namely: Poetry can inspire people the spirit of courtesy to a firm's sentiments, the music can promote people to the cause of success. So, for personal cultivation, the overall development is extremely important.
3, on the gentleman's Personality
"The Analects" gentleman talking about a lot of space, but here the gentleman is a broad concept, focusing on emphasis on the pursuit of character, teach people to make a person different from the ordinary. To achieve this purpose, "The Analects" gentleman's words and actions proposed standards and moral training requirements.
First, "One should not be." Confucius, as a gentleman must have multiple skills, not just the same as the apparatus, but should be "meaning that the quality, courtesy to the line of the Sun to the of the letter in order to become it." ("Duke Ling of Wei"), that is, gentleman as a man should be the fundamental moral, according to etiquette to practice, to express it with humility, loyalty to complete it, otherwise it would not be a gentleman.
Second, the gentleman should pay attention to self-cultivation. Confucius said: "rich and expensive, is the people is the voice can not be of its road, not be held. Poor and cheap, is the evil person can not be of its road, do not have. Gentleman to Yan, Bi fame? gentleman no breach between the end of fresh kernels, will be so rash, Dianpei will result. "" (IV ") in the Confucian view, as a gentleman must pay attention to Rende cultivation, irrespective of the conditions, Rende can not leave. Zeng also believe that the gentleman must also attach importance to cultivation of benevolence norms attention to three aspects: First, "moving face, the Sri Lankan slow carry much violence"; second, "is color, Sri Lanka in recent letters carry"; Third, "the diction Slovakia rustic times carry away "(" Tabor "). In other words, the gentleman to his face serious, his face straight, pay attention to his words. The only way to make you respect, trust, and mild. At the same time, Confucius also believed that "gentlemen Thailand without arrogance" ("Zi Lu"); "gentlemen boast not fight, the group instead of the party" ("Duke Ling of Wei"); "gentlemen's disease Yan incompetence, not the patient is not known to have died." "Gentlemen disease was not known as Yan Shi and name." "gentleman upon himself, seeking Morohito villain." ("Duke Ling of Wei") that peace of mind and not as a gentleman should be proud, dignified manner and not quarrel with others, can not clique, gregarious; gentleman to the importance of improving yourself, make more contributions to society in their lifetime. Only this way can be called a gentleman's accomplishment.
Fifth, the gentleman is not the party. Confucius, a gentleman to see exchanges should be "weeks rather than the"; "Analects": The Master said: Gentlemen weeks and not more than, than the two ill-villain. While also "and different"; "Analects, XIII": "Gentleman and different, without and with the villain." Is not a simple sum, but a harmonious symbiotic relationship; Master said: "Gentlemen boast not fight, the group instead of the party. "
4, on the learning attitude, methods and purpose
"The Analects" thinking about learning in the ancient and modern history of education has an important place, it is worth drawing people today. These ideas can be summarized as the following:
First, about the attitude of learning. Confucius believed that the pursuit of knowledge is the first love of science, music school, which is the key. Confucius said: "Those who know better than the good, good of the person not the music." ("Yong") or true love its people, happy people for it to really learn it. Confucius praised Yan Yuan had such energies studious optimism, "a food basket for cooked rice, poured drinks, in the alley, who bear the sorrow, did not allow his music." ("Yong") Second, to "silence, insight, insatiable in learning. " ("Above and") that have a sense of the spirit of learning in silence to remember the knowledge learned to study hard and not satisfied. Third, concentrate, despite the difficulties. Confucius said: "Shi Chi in the Road, the shame of those bad clothes bad food, not enough and the proposal also." "(IV"), the person reading should be determined in the pursuit of moral truth, we should concentrate, not to secular tired. Meanwhile, he also believed that the pursuit of knowledge is a difficult process, must dare to overcome difficulties, "force is insufficient, the middle and waste, this woman painting." ("Yong") for the Ran Qiu problems in learning that their skills not enough thought, Confucius, the so-called lack of capacity that the person is walking in the middle to stop, you are not competent enough to place limits, in fact, did not insist in the end the reason. Ran Qiu here Confucius encouraged to overcome difficulties, the only way to enlightenment. Confucius himself is in fact "Gassy forgot to eat, music to the lotus, I wonder if old age is coming" ("the state and"). Fourth, we must humbly ask for advice, help in the field. Confucius said: "Three-line, must be my teacher. Choosing the good from it, instead of their bad." ("Above and") This shows that the division of impermanence, as a person should pay attention to others anytime, anywhere study, take people long to make up our own weaknesses. At the same time, Confucius advocated and praised the "sensitive and eager to learn, help in the field," the spirit of learning, "seeing someone who is not virtuous, self-reflection also." "(IV") embodies the rigorous academic attitude of Confucius.
Second, with regard to learning. Confucius and his disciples in the numerous references in conversation to learn methods, most notably "to learn with it, is it not." ("Learning"), "Reviewing the Old, to be a teacher. "(" the government ") At the same time, Confucius also emphasized that learning thinking combined with the courage to practice. He said: "Learning without thought is labor lost, thought without learning is perilous." ("The government") will only read and not confused thinking, but the spirit of fantasy instead of reading will be exhausted perilous. Asking people to study the accumulation and study the combination of thinking, can not be neglected. In addition, Confucius also attaches great importance to excellence, "such as cutting, such as consultations, such as cut, such as grinding" against the little knowledge, a little.
Fourth, with regard to learning. Confucius believed that learning must have a clear purpose, the focus is "Learning." Confucius said: "reciting" poetry "Three hundred, to teach him to political, not reached; to the Quartet, not specifically on; though many, are Xi that?" ("Zi Lu"), that is, familiar with the "Book of Songs" three hundred, to his political mission, but can not accomplish; sent his envoy to a foreign country, can not independently decide response; Thus, while the read too much, what use it? Said: "virtue or revision, learn the do not speak, smell sense can not migration, poor can not be changed, is I should be worried." ("State while") that is, not moral cultivation, learning not to workshops, listening can not be the right thing to do, there is an error not corrected, that is, theory and practice can not be combined, this is our concern. Thus, the purpose of study, not to memorize books, but in the application, is to practice, is "giving top priority" to flexible use of knowledge. On this idea, the thought of Confucius's students Zixia also shown. Zi Xia said: "Shi talents were learning, learning and talents were official." ("Zi Lu") that an officer should learn when there is spare capacity, spare capacity after learning can become an official. This idea also reflects the fact the relationship between learning and use, officials must learn to want to be a good learning should aim to better government officials, and reflects the relationship between learning and application, but also reflects the purpose of Confucius to do private school, both ability and integrity through education and training personnel to enable them to direct the political arena or for teachers to nurture political talents, of course, Confucius seems, lies in learning but also the moral purpose, the pursuit of truth, "Shi Chi in the Road," " hear the Tao, Xi die without regret "" (IV ")
5, "The Analects of Confucius" in the book Thoughts on Education
Confucius, a famous educator in ancient China as a lifetime career in education, to teach many talented students in the educational experience gained in practice, "Analects," a book which has more general.
First, the guiding ideology on education. Confucius advocated "No Child" ("Duke Ling of Wei"), that the educated should not be divided and poor, Xian Yu, should be equality of opportunity. The idea to break the boundaries of education level, and expand the educational object of education extends to the majority of the civilian population, which was undoubtedly of great progressive significance.
Second, the basic method of education. Confucius advocated "individualized," Master said: "more than human, you can also language; human following, not language, also." That is for people over the medium intelligence, and he can talk about profound truth; to the Medium wisdom below, can not talk to him about profound truth. To implement this idea, Confucius very careful observation of the students understanding of their own, such as "the is also fruit," "give up too," "ask, Art" ("Yong"), on this basis to take a different approach to education, such as Ran Qiu act timid, so to encourage him; Zi Lu and extraordinary daring, self-righteous, so he deliberately suppressed. Namely: "Please also back, so into it; also and by the people, so back to." ("Advanced") Confucius also attach importance to education, inspired by induction, death does not require students to read, and your in the analogy, the so-called: " to all those who report to the conceivable "(" learning "). Commentaries about poetry, "Qiao Xiaoqian points, eyes hope Xi, Xi Xuan Su thought" so understand the "gift" should be faithful Benevolence reason, Confucius praised him thus: "The business is also starting to who! Before with the letter "poem" are gone. "(" Eight-yi ") to inspire me was Zi Xia ah! Now I can talk with you, "Book of Songs" was. Yan Yuan, after listening to the teacher lecture, "is sufficient to send" ("for the government"), Zi Gong said he "heard a ten to know" ("Gongye Chang"), so a special tribute to Confucius, Yan Yuan's smart, studious. This is what inspired the inevitable result of induction of Education. Confucius emphasized "no anger does not start, do not but can not speak no hair, do not give a corner with three anti-corner, not too complex." ("Above and") that is: less than he pondered and puzzled, I do not inspire He, less than he wanted to talk about and do not understand, I do not enlighten him. Examples of a class of truth and he could not release the three token, I no longer taught him. Confucius also emphasized the introduction of inspiration based on the induction, we must note that step by step, that is: "Master, through natural goodness through attractive, Bo, I text, about me courtesy, let them go, I was both exhausted and, if the legislature Chelsea. Suiyu from it, has by the end! "(" Zi Han "), which enable students to strive to study," unable to stop "of situation, it is the portrayal of motherhood inspired education in the history of education in China has an important position.
Third, the basic content of education. Confucius long been engaged in educational work, education has a very wide range of materials used, he followed the Zhou Dynasty more than used in the six arts school, that is poetry, books, ritual, music, easy, Spring and Autumn. "Ya Yan Son," Poems "," book ", the Executive ceremony." ("Above and") "Xing in poetry, stand ceremony, as in music." ("Tabor") "do not study poetry, no the words "and" Miller, not to stand. "(" Jishi ") Thus, Confucius is poetry, books, ritual, music teaching for general education students. As for the "easy, Spring and Autumn" is only late in life in the study of Confucius and put the content of teaching, so that Confucius said: "Fifty to learn the" easy "" ("above and".) May also be because the "easy", "Spring" is a more profound subjects, only a few top students to learn, so that "the body through the six arts were seven Shiyou Er" ("Confucius family"). Then, the content in these teaching of Confucius is the most important what is it? From "The Analects" many ideas can be seen, "Poetry", "li" is the teaching of Confucius, the main course. Confucius said: "No theory of" poetry "beyond words." ("Jishi") "recited" Poetry "Three hundred, teach him to government." ("Zi Lu"), "" Poetry "Three hundred, one word cover it, said, 'Thought to'。"(" for the government ") Again, he said:" summer ceremony, I can speak of, Qi deficiency symptoms also; Yin Li, I can speak of the Song is also less than sign. literature Enough also. foot, then I can sign the carry on. "(" Eight-yi ")," Yin because in the summer ceremony, the profit and loss, we can see him; weeks due to Yin Li, the profit and loss, we can see also. "(" the government ") These thought that, not only the importance of Confucius, "Poems" and "ceremony" of education, and attention to a summary of the content excavation and research, its wealth of ancient China and improve the educational content played an important role in promoting.
6, on the ideological and political value of service
"The Analects" is thinking about the business affairs of "Learning" a concrete manifestation of thought, which, "The Analects" of the business affairs of the standard had a specific instructions.
First, about the business affairs of objects. Confucius understood that as long as the ceremony, hence the saying, integrity, and to have a certain politician who can service the government. Ji Kang asked: "Zhong also politicians from the can?" Confucius said: "the fruit also, in almost any politician have?" Q: "thanks also enable politicians also?" Said: "give up too, in politics He almost had? "Q:" Please also give politicians also? "said:" ask, arts, in politics there is almost what? "In other words, politics as long as people have a certain quality, such as decisive, of science, and more Art can politics.
Third, we should practice what they preach and agreeable manners. Confucius said: "Words faithful, line Piety, though very silent of the state, line carry on. Words are not faithful, the line does not Piety, though states, the line off? Legislation is reflected in its participation in the former also, in the opinion then see its reliance on the value also, the husband and then the line. "(" Duke Ling of Wei ") that is advocated in order to make their thoughts for others to accept, you must mind sincere, dignified behavior, so you can claim works out.
7, on the country and bringing peace to the truth
Confucius as a great thinker in ancient China, the country the truth about the "Analects," also has an important position. Summed up includes the following aspects:
First, the fundamental rule is that "human relations Tsunatsune." Qi Jinggong asked how the rule of Confucius, Confucius said: "Jun-Jun, Chen Chen, the father father, son son." ("Yan Yuan"), that is, to govern the State, the monarch must be like a king, courtiers like courtiers to be the father to Like father, like son, son. Although this idea reflects the patriarchal Confucian ethics, but in the historical conditions of feudal society, this ethical Tsunatsune indeed played an important role in governing the country. In fact, in a class society, no matter at what age will need all in their place, their duties. State will not state otherwise, the government will not be political and social will be chaotic. So why the emphasis of Confucius, "human relations Tsunatsune" rule it? When answering the question of Confucius explained Zi Lu, Zi Lu asked Confucius: "Patriotic to be the Son, and for the government, the child will be the first XI?" The Master said: "must also name the peace!" "Name is not correct then the words will not ring true, the words ring true then nothing will be accomplished. "Confucius of course, also believes that the emphasis on the role of ethics can not be divorced Tsunatsune comity. Confucius said: "the comity for the country to peace, where there? Not to give way for the country, such as the gift that?" "(IV") that govern the country with the spirit of comity, the state would not have any problems, the gift of human relations Tsunatsune can be guaranteed. Here courteous as to maintain the spiritual bond of human relations Tsunatsune.
Of course, Confucius also believes that in addition to act dignified and sovereign country, should also attach importance to the relationship between intelligence etiquette Rende, these are the conditions governing the country can be neglected. Confucius said: "Knowing and the, Jen can not keep it, though was it, will lose it. Knowledge and the, Union to keep it, no village to hand it, then the people disrespect. To know and the, Union to keep the Zhuang to hand the , move not with propriety, not good people. "(" Duke Ling of Wei ") is made by the smart status can not be used to keep it Rende, though has been the status, they will certainly lose. Achieved by the smart status, Rende can keep it, if not a serious approach to the management people, then people will not respect him. Achieved by the smart status, Rende can protect it, can seriously control the people, educate people instead of propriety, it would improve the lot of money. Good governance can be seen the request of the sovereign state should be the full range of multi-faceted. In addition, Confucius also summarizes the reasons the rule of successive monarchs Holy Spirit, focusing on generosity, integrity, diligence and sensitivity, the fair. Namely: "The re: people, food, funeral, festival. Width is too public, believing the people Yan Ren, Min active, the public is saying." ("Yao Yue")
Third, the basic method of governing the country, "before the election, the rich, educating people, legislation." Confucius believed that the sovereign administration of state affairs, to everywhere from the overall situation in mind, attention to the _select_ion of talents. Confucius said: "First Yousi, pardon small too, give talented people." ("Zi Lu"), while rich countries should pay attention to educate the public. On one occasion, Confucius to defend the country to go, Ran You give him a car, Confucius said: defending the population so much ah! Ran You said: "Shu both men, and how adding Yan?" Said: "the rich." Said: "both the rich men, and how adding Yan?" Said: "teach." Confucius emphasized here, such a large number of the Great Patriotic population of the country, to govern it, let them get rich first, and then make them longer education and improve their quality. In addition, Confucius also pay special attention the role of the legal system of governance of the country. Once Yan Yuan to ask the teacher how to govern the country, Confucius said: "The line of summer, when, by Yin chariot, services Zhou Mian, music is the" Shao "," Dance ", put Zheng sound, far Ningren. Lascivious Zheng, Ning Ren perilous. "Seeing the Xia, Shang and Chou dynasties of the Good, essence, homes of its dross. Here Confucius not only stressed the important role of the legal system of the country, and his past serve the present way of thinking is also worth studying modern people.
Fourth, the basic principles of governing the country, pay attention to credit, protect the people. Confucius believed that good governance countries, the sovereign must pay attention to character, morals, to pay attention to credit, love the people, this is the basic principle governing the country. Confucius said: "Road Qian Cheng of the country, Keiji and letters, prudence and love, so that people in time." ("Learning") that has one thousand soldiers governance of a state car, we must take seriously the conduct of public affairs, and pay attention to credit, gain public trust. Roy, while also saving and caring for people, servitude or else the people against the farming season. The only way to deal with the relationship between monarch and people.
"The Analects" famous
1, the Master said: "While Learning, is it not pleasure? Have friends from afar? People do not know instead of resentment, it not gentlemanly?"
2, the Master said: trying to be clever, fresh carry benevolence.
Lesson of Confucius, said: "rhetoric, smiles, this is a little benevolent people."
3, was Master said: I three times daily, for others seeking the infidelity or Down? Trustworthy in contacts with friends? Communication was not a Down?
Lesson Zeng said: "I reflect on their own several times a day: ideas for others to do things, whether the faithful? Friends are trustworthy? Teachers to teach the knowledge, whether the review of the case?"
4, the Master said: Gentlemen without seeking fresh bread, home without seeking security, sensitive to things and slow to speak, there is a positive Yan Road, described as eager to learn also.
Lesson of Confucius, said: "Gentlemen do not eat the pursuit of satiety, not the pursuit of easy living, things sensitive, cautious speech, from time to time to correct their mistakes, even learned it."
5, the Master said: "No person not known suffering, suffering people do not know."
Lesson Confucius said: "No Pa Moren understand themselves, afraid of their people do not understand."
6, the Master said: "" poem "Three hundred, in a word, saying: 'Thought to Be'."
Lesson of Confucius, said: "" The Book of Songs "Three hundred (Lingwu) first, can be summed up in one sentence, namely: 'ideological purity, no evil.'"
7, the Master said: ", I have been on learning, Sanshierli, aged and middle age, fifty to know your destiny, but the ear sixty, seventy and I act, not breaking the rules."
Lesson of Confucius, said: "Fifteen-year-old determined to learn, three-year-old to accomplish something, not failing to four-year-old puzzle, fifty understand what is destiny, and sixty right from wrong, seventy arbitrary, no more than rules."
8, the Master said: "Reviewing the Old, you can be a teacher."
Lesson of Confucius, said: "study the old knowledge, to have the new harvest, a teacher can do."
9, Confucius said: "weeks rather than a gentleman, not weeks than villain."
Lesson of Confucius, said: "Gentlemen unite the masses and not colluding with each other instead of uniting the masses collusion villain."
10, Master said: "Learning without thought is labor lost, thought without learning is perilous."
Lesson of Confucius, said: "Reading is not deep thinking, the more study, the more confused; thinking do not study to danger."
11, Master said: "To know know it, I do not know as I do not know, that is knowledge."
Lesson of Confucius, said: "I know is that know, do not know just do not know, this attitude is wise."
12, Master said: "People without faith, I wonder if the can also."
Lesson of Confucius, said: "no credibility, I do not know can you do?
13, Confucius said that Jishi: "Eight Yiwu on the court, is also can be tolerated, what can not they?"
Lesson Jishi Confucius said: "He's dancing with the emperor in his own ancestral line in the dance, can tolerate such a thing, what can not tolerate?"
14, Master said: "" Guan Ju ", music and not obscene, sadness and without injury."
Lesson of Confucius, said: "" Guan Ju "This poem, the theme is not dissipated happy, sad but not sad."
15, Master said: "be done not say, then do not bridge, and let bygones be bygones."
Lesson of Confucius, said: "Do not comment on things in the past, and done things not to talk, and passed to blame for not catching."
16, Master said: "hear the Tao, Xi die without regret."
Lesson Confucius said: "Good morning to understand the truth, is worth at death."
17, Master said: "The superior man justice, small man profits."
Lesson Confucius said: "The gentleman through Xiaodao Yi, the villain who know self-interest."
18, Master said: "seeing someone who is not virtuous, self-reflection also."
Lesson of Confucius, said: "Seeing the sage, he would like to par; see is not virtuous people, to reflect on their own."
19, Master said: "朽木不可雕也, not masonry wall of dirt also, and what was to punish?"
Lesson of Confucius, said: "can not carve rotten wood, dung, can not paint the walls, I can take him?"
20, Master said: "sensitive and eager to learn, help in the field, is that the 'Man' also."
Lesson of Confucius, said: "sensitive and eager to learn, learning to poor people than they ask, do not think there is no face, so called 'culture'."
21, Wen-son to think twice. Confucius said: "No, Sri Lanka can be."
22, Master said: "Ningwu Zi, the state proper way the wisdom, the state is no way stupid. The wisdom can be and also, the stupid people."
Lesson of Confucius, said: "Ning Wuzi this man, when the national peace, to smart, national confusion, to stupid. He's smart to catch up, keep up with his stupid people."
23, Master said: "quality wins wen, Ye, Wen-Sheng quality is history. Gentle, and gentleman."
Lesson of Confucius, said: "A person outside the inner literary talent will be better than plain rude, literary talent will be better than simple vanity. Only with the proper literary grace and simplicity, is a gentleman."
24, Master said: "Those who know better than the good, good of the person not the music."
Lesson of Confucius, said: "I know better than learning like learning, like learning to learning as fun."
25, Master said: "The wise enjoy manpower and special equipment; wise move, benevolent static; wise are joyful, benevolent life."
Lesson Confucius said: "wisdom like water, kind people like mountains; wise man restless, quiet, kind man; wisdom happy, kind people live longer."
26, Master said: "silent and knowledge of, insatiable in learning, tireless in teaching, what are my holy?"
Lesson of Confucius, said: "memorization of knowledge in mind, study, do not feel satisfied; teach people, do not feel tired, these three aspects which I do it?"
27, Master said: "No, anger does not start, do not but can not speak no hair, do not give a corner with three anti-corner, not too complex."
Lesson Confucius said: "He tried to think less when not inspired; not want to say silent when not to enlighten. Can not give an example to understand the three similar problems, would not have to teach him repeatedly."
28, the child in Qi Wen, "Shao," I do not know meat in March. Said: "The picture shows the music of The Sri Lanka does not have."
Lesson of Confucius in Qi listen "Shao music", a long time to feel the taste of meat. He said: "I did not expect good music this beautiful."
29, Ye Zi Lu asked Confucius on, Zi wrong. Confucius said: "Ru Xi does not say: the man is also excited, forgot to eat, music to the lotus, I wonder if old age is coming on?"
Lesson Ye Zi Lu asked: Confucius is the kind of person, Zi did not answer. Confucius said: "how can you not say: He is, ah, forget to eat when energies, was happy and forget the sorrow, not even his aged and do not know, so and carry on."
30, Master said: "When three rows, there must be my teacher. Choosing the good from it, instead of their bad."
Lesson of Confucius, said: "Three to walk, there must be people as my teachers. Choose his advantage to learn from him, learn to self-correct his shortcomings."
31, son of four teaching: text, line, loyalty and faith.
Lesson of Confucius teaching four components: literature, conduct, loyalty, faithfulness.
32, Master said: "The gentleman is open and at ease."
Lesson of Confucius, said: "broad-minded gentleman, villain sorrow sorrow."
33, Zeng Yan Yue: "The bird will die, the Ming also the sorrow; person will die, his words good."
Lesson Zeng said: "The birds will be dead, the sounds are very sad; people dying, the words are very kind."
34, was Master said: "who can not not Hony, long way to go. Benevolence to their responsibility, not a heavy or Down? Dying, not a long?"
Lesson Zeng said: "who are not Hong Dagang not strong and perseverance, he was a heavy responsibility because the road far away. The realization of jen as their own responsibility, are not significant it? Struggle for life, dying, do not walk also not far away? "
35, Master said: "not in its place, did not do their government."
Lesson of Confucius, said: "not in that position, do not want to do on that position."
36, Master said: "Houshengkewei, how can we know to those of today are not?"
Lesson of Confucius, said: "Young people are awesome, how to know better than the previous generation after generation it?"
37, Master said: "army may have won the handsome, not every man wins chih."
Lesson of Confucius, said: "Armed Forces to deprive coach, every citizen the inalienable ambition."
38, Master said: "The wise are free from perplexities, the virtuous from anxiety, fear the brave."
Lesson Confucius said: "The wise man does not confuse, caring people do not sorrow, not fear a brave man."
39, Master said: "cold of winter, and then withered after the known pine also."
Lesson Confucius said: "to the cold season, to know pine is the last fading."
40, Master said: "Gentlemen oblige, not bad qualities. Villain does the opposite."
Lesson Confucius said: "The gentleman helping people get results, do not make people into failure. Villain opposite."
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