What is the concept and understanding of "ren" in Confucian culture?

An ancient Chinese moral category with a very broad meaning. It originally refers to the mutual love between people. Confucius took "ren" as the highest moral principle, moral standard and moral realm. He was the first to integrate the overall moral norms into one, forming an ethical thought structure centered on ren, which includes filial piety, brotherhood, loyalty, forgiveness, etiquette, knowledge, courage, respect, leniency, trust, sensitivity, and beneficence. Among them, filial piety and fraternal duty is the foundation of benevolence and one of the basic pillars of the ideological system of benevolence. His idea of sacrificing one's life for the realization of benevolence, i.e., "killing one's body to achieve benevolence," had a great influence on later generations. The Analects of Confucius. Yan Yuan (颜渊)："Fan Chi asked about benevolence. Zi said: 'Love people'." Zi said, 'Love people.'" He also said, "Behave yourself and return to the rites as benevolence. If one day one returns to oneself, the world will return to benevolence." Wei Linggong: "Zi said: 'A man of honor has no desire for life to harm benevolence, but kills his own body to fulfill benevolence.'" Zhuangzi. Zaiyu: "Those who are kind and cannot help but be broad, are also benevolent." Tan Sitong, "The Study of Benevolence. Boundaries": "Ren is the source of all things in heaven and earth, so it is a false heart, so it is a false knowledge." The core of Confucianism - "Ren" Ren: The highest principle of the moral code of Chinese Confucianism, the theoretical core of Confucius' system of thought. The original meaning of "ren" is a kind of goodwill between people. Confucius defined ren as "loving others," and explained: "To be benevolent, one must do unto others as one would have them do unto others, and to do unto others as one would have them do unto oneself. Do not do unto others." In response to Zi Zhang's question about benevolence, Confucius also said, "If you can do the five things in the world, you are benevolent." The five things are respect, generosity, trust, sensitivity, and beneficence. Mencius played on Confucius' idea of linking benevolence with righteousness, and regarded benevolence and righteousness as the highest standard of moral behavior. Its "benevolence" refers to the human heart, i.e., the "compassionate heart" and the heart of benevolence that all human beings have; and its "righteousness" refers to the right way, "righteousness, the right way of human beings. "

Confucius is a man of the right path.

Confucius's central idea is a benevolent human performance is

I want to stand up and establish people

I want to reach and reach people

What you do not want to be done to you, do not do to others

such as benevolence for the body

expressed in the specific behavior

parents as filial piety to brothers as brotherly love

friends as trust to the country as loyalty

to people, there is love and love.

Love for others

"Ren" is the core of Confucianism and has had a significant impact on the development of Chinese culture and society. The word "ren" was first used in the Confucian classic "Shangshu - Jinteng": "I am ren as if I were kao." Ren refers to good morals. Confucius first took ren as the highest moral code of Confucianism and put forward a set of doctrines with ren as the core. Ren has a wide range of contents, the core of which is loving people. The character ren is derived from the word for people and from two, which means people's mutual coexistence, mutual assistance, and mutual love, so its basic meaning refers to respect and friendship for others. Confucianism applies the doctrine of ren to politics, forming the doctrine of benevolent government, which has had a significant impact on the history of the development of Chinese political thought.

Based on Confucius' doctrine of benevolence, Mencius put forward his famous doctrine of benevolent government, which called for implementing the doctrine of benevolence into concrete political governance, practicing the way of the king and opposing hegemonic politics, so as to make the politics peaceful and the people live in peace and work in contentment. Mencius put forward a number of practical ideas, focusing on improving people's livelihood and strengthening education. The first point is "the production of the system of people", requiring the implementation of "five acres of house, tree with mulberry, fifty can be clothes and silk carry on; chickens, dolphins, dogs and swine of animals, no loss of time, seventy can eat meat carry on; a hundred acres of land, do not take away the time, eight families can be free of hunger carry on; respect for the ziangxiang of the teachings, and the application of the filial piety and brotherly love of the righteousness of the road, the award of white not negative to the road. If we honor the teachings of the Ziangxian school and apply the righteousness of filial piety and fraternal duty, those who issue white papers will not be burdened by the road. The old man is clothed in silk and meat, the people are not hungry and not cold, yet the one who is not the king is not yet there". The benevolent government said with the king's political connection. Thinking that all people have compassionate love, that is, intolerant heart, advocating "intolerant heart, intolerant politics, rule the world can be transported to the palm of your hand. The world can be governed by a benevolent government; if not, the world will be difficult to govern. Mencius believed that even a small country of a hundred miles, if it practiced benevolent government, the people of the world would return to it and become its king. He said to King Hui of Liang, "A place of a hundred miles can be a king. King such as the implementation of benevolent policies in the people, provincial penalties, thin tax convergence, deep plowing and hoeing. Strong people to spare time to repair their filial piety, fraternal duty, loyalty and faith, in order to serve their fathers and brothers, out to serve their elders, can make the system coupled to tart the Qin and Chu of the firm armor and sharp soldiers carry on." The implementation of benevolent government must be implemented to "save punishment, thin tax convergence", the development of agricultural production and other important things, only in this way, in order to consolidate the foundation of the country's economic and political life, on this basis, cultivate virtue and practice teaching, so that the benevolence and love of the heart of the broader, even if it is the strong armor and sharp soldiers can be defeated. Emphasizing the unification of the world by benevolent rule, and then governing the whole world, advocating the "kingly" politics of convincing people by virtue, opposing the "hegemonic" politics of convincing people by force, and criticizing violence and opposing war. This is the basic starting point of the Confucian theory of benevolent government.

Connected with the doctrine of benevolent government and the theory of emphasizing human rights and meeting people's basic material needs, Confucianism attaches importance to people's livelihood from the perspective of the practice of political governance and the actual needs of people's survival and development, and advocates the idea of enriching the people, emphasizing that wealth is the first thing to be taught, so that the people will follow the good, and the regime can be stabilized. Mencius said, "The only person who has no constant production but has a constant mind is the scholar. If the people, there is no constant production, because there is no constant mind. If there is no perseverance. The people who have no constancy of mind are the only ones who have no constancy of mind, and have no constancy of mind. Is trapped in the crime, and then thus the penalty, is also reckless. How can there be a benevolent person in the position, reckless people and can be? Therefore, the Ming ruler system people's production, must make up enough to serve their parents, down enough to animal wife, happy years of life satiety, the bad years from death. Then drive and the good, so the people from the also light." Confucianism believes that the people's livelihood is the basis of governance, the people to food for heaven, food and clothing, food and clothing enough, there is constant production to have constant, to meet the people's food and clothing needs, the country can be solid and be governed.

Confucianism advocates the idea of enriching the people by emphasizing their livelihood. Confucian classic "Zhou Li" put forward "to protect the interest of the people," the six measures, namely, "one is said to be young, two is said to pension, three is said to vibrate the poor, four is said to compassionate the poor, five is said to broaden the disease, six is said to be rich." Rich and secure, reflecting the early Confucian idea of enriching the people. Confucius put forward the idea of rich and teach, "Zi fit Wei, Ran You servant. Zi said: 'Concupiscence!' Ran You said: 'Both concupiscent, and how to add to it?' Ran You said, 'I am rich.' He said: 'If you are rich, how can you add to it?' He said, 'Teach it.'" To make the lives of many people satisfied and rich, and then to teach the people to have morality. The importance attached to enriching the people can be seen by making enriching the people the prerequisite and foundation of teaching. Confucius also linked the enrichment of the people with the benefit of the people and the fulfillment of their material interests. He said, "Benefit the people because of their interests." The emphasis on benefiting the people, enriching the people, protecting the people, loving the people, and being sensitive to and responsive to the people's aspirations is characteristic of Confucian thinking on enriching the people. Mencius also envisioned that the people would still be unkind when material wealth was greatly enriched and satisfied. He said, "The sages rule the world so that there are beans and millet like water and fire. Beans and millet are like water and fire, and the people are not unkind?" If the people's needs are met and they are enriched, then the people will reach the state of benevolence and the country will be at peace. But if the people are poor, they will fight, and if they fight, they will start a riot, and the country will be difficult to rule. It can be seen that only when the people are rich can the country be at peace, so that the people can live and work in peace and contentment, and when the people are rich and the country is rich, is the basic point of Confucian political thought.

Confucius's highest state is benevolence, but this is not a personal world of benevolent or small favors women's benevolence, but the governance of the people for the benefit of the great benevolence and righteousness of the people; "Kegel to return to the rituals, benevolence," as if benevolence is a very easy to reach this realm, but Confucius is not talking about the benevolence of a person, but a ruler with the power in the hands of benevolence, to these people to overcome themselves, and to make the people of the country rich, the country is rich. But Confucius was not talking about the benevolence of an individual, but the benevolence of rulers with power in their hands. It is never easy to ask these people to overcome their selfish desires, to abide by the order, and to manage the country step by step, and very few people with power in their hands can do so since the ancient times.

Confucius and the doctrine of ren

Confucius is one of the greatest thinkers and educators in China and in the world, and the founder of Chinese thought and culture. Confucius' thought is all-encompassing and profound, and all the rich features of Chinese cultural development can find their roots in Confucius. One of the main features of Confucius' thought is that he put forward the famous idea of "benevolence", so much so that some people later summarized Confucius' thought as "benevolence". So, what are the characteristics of Confucius' thought on ren? In the book "Analects", the word "ren" appears as many as 109 times, which shows that "ren" occupies a very important position in Confucius' thought system. So, what does Confucius mean by "ren"? On different occasions, at different times, and for different subjects, the meaning of "benevolence" elaborated by Confucius is not exactly the same, which creates a free space of understanding for different value subjects in the process of practicing "benevolence", and any kind of doctrine can be realized from Confucius' exposition. The theory of "benevolence" can be found in Confucius's discussion.

Specifically, we should grasp Confucius' "ren" from the following four aspects:

I. Attitude toward "ren". Confucius advocated that all people should have a desire to be benevolent, and that they should seek benevolence with all sincerity, and if they did so, they would obtain benevolence. If one does so, one will get ren. The root of achieving ren lies in one's own way of doing it, rather than being pushed by others, and it is only through the subject's own active pursuit that the ideal state of ren can be achieved. This shows that Confucius believes that "to be benevolent" is a kind of conscious inner emotional behavior that cannot be replaced by anyone else, and that as long as one's attitude is correct, one can realize the requirements of "benevolence". Confucius emphasized that the first thing to do is to make clear the attitude toward ren in terms of inner values. Confucius' idea of pursuing the value of ren in his heart was later extended by Mencius into the theory of "Four Ends". This idea of Confucius' pursuit of the value of ren in his heart was later extended by Mencius into the theory of the "Four Ends. The importance that Confucius attached to the idea of "benevolence" shows that the idea and doctrine of "benevolence" is the core of Confucius' whole system of thought.

The value connotation of "ren". From the viewpoint of Confucius on ren in the Analects of Confucius, its value connotation mainly refers to the emotional and self-compassionate nature of ren. Confucius' thought is a study of how to deal with the relationship between human beings, human beings and society, and human beings and the self, and a study that focuses on the development of human beings. What Confucius advocates is how to achieve the ideal personality in practical life, and an important embodiment of the spiritual value of "Ren" is "to have set up a man, to have reached a man," and "Do not do unto others what you would not have them do unto you. Do not do unto others what you would not have them do unto you." According to Confucius, "benevolence" means "loving others". From the theoretical source, Confucius' view of "loving others" comes from the early Zhou Dynasty's idea of "protecting the people" and "respecting the people". As an important spiritual connotation of "benevolence", "love of people" has wide applicability, and in the value connotation of Confucius' "benevolence", "love of people" is derived from "love of people". In the value connotation of Confucius' "ren", a series of contents derived from "love of man" profoundly reflect Confucius' concern for the general public and the realization of harmonious development among people in the development of human society as a whole, which all established Confucius' status as the greatest thinker in China and even in the world. Not only that, today, thousands of years later, a series of ideas put forward by Confucius still have universal applicability and eternal value.

Third, the expression of "benevolence". To love and care for the people with a broad and generous mind is a way of expressing "benevolence", i.e., "to love the people and be kind to them." This is, first of all, a sublimation of self-cognition and an internal reflection of one's spiritual condition. As a reflection of the inner spiritual state of the subject of value, "benevolence" is indispensable in the process of realizing the ideal personality. Only the inner standard of "benevolence" strictly demands itself, and the realm of "benevolence" is the prerequisite to reach the lofty realm of truth, goodness and beauty. The way of expression of Confucius' "benevolence" is also embodied in the fact that it is always people-oriented, with people as the object of study and concern, and the development of thoughts and behaviors of "people" as the main content. In Confucius' view, it is impossible for a person who has problems in nature and evil thoughts to reach the realm of "benevolence".

Fourth, the practical value of "ren". Confucius's thoughts on "benevolence" have a strong practical character, and he focuses his attention on the society and the reality, and always pays attention to how to realize the comprehensive development of human beings in real life. Confucius' doctrine of "ren" is not a purely discursive metaphysical theoretical system, but more of a combination of specific behaviors to tell people what they should do, which is not the embodiment of practical rationality in the philosophical sense, but the ultimate concern for the sublimation of the general public personality and the emancipation of human nature. Confucius also believes that "the aspirant is not seeking life to harm benevolence, but to kill oneself to fulfill benevolence." In order to achieve the lofty realm of "benevolence", they will never do anything against the highest moral standards, and if necessary, they will not hesitate to sacrifice themselves to achieve this cause. So much so that "kill oneself to become benevolent" has become the code of conduct for some intellectuals in later times to serve the country and sacrifice their lives, how many "benevolent men and women" under the guidance of this principle to fight for the country, for the cause of the nation and fight for their lives.

The connotation of this important concept of "benevolence" in Confucius' thought system is extremely rich, with the internal realm of how to achieve "benevolence" and the external ways and means of realizing "benevolence". "The concept of ren is extremely rich in connotations, ranging from internal ways to achieve the state of ren to external ways to realize ren, from the cultivation of individual ideal personality to the ideal social behavior of governing the country. It is a system of ideal personality cultivation with profound connotations, including individual and group life in all aspects of thoughts and behaviors. Confucius' thought on "benevolence" still has a certain degree of rationality and applicability today, which is also where the strong vitality of Confucius' thought lies. This is also the reason for the strong vitality of Confucius' thoughts. Confucius' thoughts provided theoretical references for the way of "inner saint and outer king" advocated by Mencius and Xunzi, and some of these behaviors have even been completely absorbed by the descendants, which has become the eternal "unquenchable fire" of Confucian humanistic thoughts. The "benevolence" in the Analects of Confucius

1-2 Yuzi said, "If a man is filial and brotherly ② and is good at offending his superiors ③, there are few ④; if he is not good at offending his superiors but is good at committing crimes ⑤, the gentleman should take care of the root ⑤, the root is the base, and the base is the root of the man's behavior. The gentleman is the foundation ⑤, the foundation and the road ⑥ born. Filial piety and brother is also, it is the basis of benevolence ⑦ and ⑧?" Note: ①Yu Zi: a student of Confucius in his later years, his name is Ruo. The Analects of Confucius students are generally referred to as the word, only Zeng Sen, Ruoruo, Ranji, Min Ziqian four people called Zi. ② Filial piety and brotherhood: two basic moral norms promoted by Confucius and Confucianism. Filial piety stipulates the attitude that children should have toward their parents; brother, the same as brotherly love, stipulates the attitude that younger brothers should have toward their older brothers. Ancient note: good service to parents is called filial piety, good service to the elder brother is called brother. (3) good offenders: good, read hào number, favorite. Offense, offense, offense. On refers to the person in the upper position. ④ fresh: read xiǎn risk, less. ⑤ Serving this: Serving, concentrating and devoting oneself to. (5) The essence of service: service, dedication and commitment. ⑥ Dao: In ancient Chinese thought, Dao has many different meanings. The Dao here refers to the way of benevolence advocated by Confucius, i.e., the entire system of moral thought centered on benevolence and its embodiment in practical life. (7) For the essence of benevolence: benevolence is the highest moral category of Confucius. To be the root of ren means that filial piety and fraternal duty are the fundamentals of ren. Another interpretation says: for ren, the meaning of practicing ren. The former speaks in terms of the content of ren, the latter in terms of its implementation. Others explain that the word "benevolence" in "for benevolence" is the word "human being", and that "the foundation of benevolence" means "the foundation of being human being "(8) The same as: second to none. (8) With: with the second one. It is an expression of doubt. Ancient note: Humble and retiring, not daring to question. 1-3 Zi said, "To make a show of clever words and colors1 is seldom to be benevolent." Commentary: ① Coquettishness: Both coquettishness and ordering mean goodness. Ancient note: "To speak well, to color well, and to adorn one's face, and to make sure that one speaks to others." 4-2 The Tzu said, "Those who are not benevolent cannot live in a long time and cannot enjoy themselves for a long time. Those who are benevolent are at ease with benevolence ②, and those who know are favorable to benevolence." ? Note: ①Yo: poor. ②Anren and Liren: Anren, resting on the path of benevolence. Beneficence is only practiced when one believes that benevolence is beneficial to one's own self, "If it is beneficial, then it will be practiced; if it is not beneficial, then it will be stopped". 4-3 Tzu said: "Only the benevolent can be good ① people, can be evil ② people." Note: ①Good: Goes to the sound, sound number. Favorite. Wickedness: ② Wickedness: de-vocalized, sound wù wrong. Hate; detest. 4-4 The Son said, "If you aspire to benevolence, there is no evil ①." Note: ① Evil: There are two interpretations: First, the evil of good and evil, different from the word evil in the previous chapter. Second, the evil of good and evil, which is synonymous with the word evil in the previous chapter. 4-5 The Tzu said, "Wealth and nobility are the desires of men, and if they cannot obtain them by their way, they do not go there; poverty and lowliness are the evils of men, and if they do not obtain them by their way, they do not go there. If a gentleman goes to benevolence, is it bad for him to become famous? Gentlemen do not end food between the violation of benevolence, making times? ② will be so, and the ups and downs? ③It will be so." Note: ① Wicked: Wicked, wūu. The first is the one that is not. (2) ①wicked: wicked; wūwu. (3) Upside down: falling down, used to describe personnel difficulties and social unrest. 5-5 Or he said, "Yong①is also benevolent but not sycophantic②." The son said, "How to use sycophancy? The emperor gives ③ by his mouth, and he repeatedly hates people, not knowing his benevolence ④. How to use sycophancy." Note: ① Yong: Confucius' student, Ran Yong, the word Zhong Gong. ② Sycophant: sound nìng muddy. ①Sympathetic: nìng muddy. ③ mouth to give: convenient speech. ④ I don't know his benevolence: there are two interpretations: first, referring to sycophants, sycophants are hated by people, thus I don't know that they (sycophants) have benevolence; second, referring to Ran Yong, I don't know whether Ran Yong is a benevolent person or not. 6-20 The Son said, "He who knows is better than he who is good, and he who is good is better than he who is happy." 6-22 Fan Chi asked for knowledge, and Zi said, "To serve the righteousness of the people1 and to honor the ghosts and gods, one can be said to know." Fan Chi asked about benevolence. Tzu said, "A benevolent person who is first difficult and then gains, can be called benevolent." ? Note: ① service of the people's righteousness: "the Analects of Confucius": dedicated to the appropriate humane. The meaning of "serve the people" is as follows 6-30 Zigong said, "If you have the ability to help the people by giving to the people, how can it be called benevolence? Can it be called benevolence?" Zi said, "What is the matter with benevolence? It must be holy! Yao and Shun are still sick. If one wants to be benevolent, one should be able to stand up for others, and if one wants to reach out for others, one should be able to reach out for others. To be able to take an example from a person who has been in the same position as him, can be called a formula of benevolence. Note: ①Yao and Shun: the two sons of heaven in the ancient times, the saints that Confucius admired. (2) Analogy: a metaphor. 7-6 Zi said: "Aspire to the way, according to the virtue ①, according to the benevolence, travel in the art ②." Note: ①De: Ancient Note: De, get also. To be able to carry out the Way in one's heart without losing it is called virtue. ②Yu Yu Yi: Yi refers to the six arts taught by Confucius to his students, namely, ritual, music, archery, imperialism, calligraphy, and mathematics, all of which are used on a daily basis. Swimming, there are different interpretations: First, the arts are not enough to be guarded and relied upon, so it is said to be swimming; second, swimming, practicing the arts has the pleasure of swimming at ease; third, when there is nothing to do, one swims in the six arts, and swimming means not to be in a hurry or haste. 8-7 Zeng Zi said: "A scholar cannot fail to promote his vigor and perseverance.1 The task is heavy and the road is long. The task is heavy and the road is far away. And until death comes, is it not far away?" Note: ①Hongyi: great, strong and resolute. 9-29 The Tzu said, "Those who know are not confused, those who are benevolent are not worried, and those who are courageous are not afraid." ? 12-1 Yan Yuan asked about benevolence. The Tzu said, "To be benevolent is to be able to return to one's own self and to the rites of one's own country. The world will be benevolent if one day one returns to one's self. If one day one returns to one's self, the whole world will return to one's benevolence. Yan Yuan said, "Please ask him about the purpose ③." Zi said, "Don't look, don't listen, don't speak, don't move." Yan Yuan said, "Although I am not sensitive, please ask the matter ④ S language is carried out." Commentary: ① Kegel and Restore Rites: There are different interpretations: First, Kegel, restrain and constrain; Restore, practice. Restrain and restrain yourself to practice the rites. Second, Ke, to overcome; Repeat, to return. To overcome one's own words and deeds that have left the rites and return to the requirements of the rites. The two explanations are similar in meaning. The world returns to benevolence: there are several interpretations: First, return means with, praise, once you have done to restrain yourself and return to the rites, you will get the praise of the world. Secondly, it refers to the fact that if the monarch is able to restrain himself and return to propriety, all the people in the world will submit to the benevolent ruler. Third, once one has achieved self-restraint and returned to propriety, everything under the sun will be subordinated to benevolence. Cheng Zi's note: "If you restrain yourself and return to propriety, then everything will be benevolent, so it is said that the world will return to benevolence." The third explanation is more reasonable. Here, the subject of the phrase "to restrain oneself and return to propriety" does not seem to refer to an individual, but to all people in general. That is to say, if everyone can do self-restraint and return to propriety, the whole world will return to benevolence. ③Measure: entry. ④事：从事，实行。 12-2 Zhong Gong asked Ren. Zi said, "Go out as if you were meeting a great guest, make the people as if they were bearing a great sacrifice①; do not do unto others what you would not have them do unto you; have no grudge in the state, have no grudge at home②." Zhong Gong said, "Although Yong is not sensitive, please do something about it." Note: ① Going out is like meeting a great guest, and making the people as if they were undertaking a great sacrifice: to receive a distinguished guest and to perform a great sacrifice, caution and respect are required. This sentence is to say that when you go out to do business and serve the people, you have to be as respectful and cautious as when you receive VIPs and perform major sacrifices, that is to say, you have to be respectful. There is no complaint in the state, no complaint at home: in the state means to be an official in the vassal state, and at home means to work in the house of the ministers and dukes. There are two interpretations of "no grudges": first, it refers to the effect of benevolence. When one has achieved the respect and forgiveness mentioned above, others will have no grudges against him. Second, it refers to oneself, which is also a requirement of benevolence. In addition to doing the two things mentioned above, one must also not grudge against others. 12-3 Sima Niu asked about ren. Zi said, "Ren is slow in his speech1 ." He said, "If he is slow in speech, is he already benevolent?" Zi said, "For the difficult, the words can not be slow?" Note: ① Slow: difficult, slow. According to the Records of the Grand Historian, Sima Niu was talkative and impatient. Confucius' words were directed at his shortcomings. 12-22 Fan Chi asked Ren. Zi said, "Love people." 13-19 Fan Chi asked Ren. Zi said, "Reside respectfully, serve respectfully, and be loyal to others. Even though they are ② barbarians, they should not be abandoned." Note: ① respect, respect: serious, cautious and polite, the performance of the outside is called respect, contained in the heart is called respect. ② of: verb, to. 13-27 Zi said, "Gang, perseverance, wood, and nephew are close to benevolence." 14-1 Charter ① Ask about shame. Zi said, "If the state has the way, Ceres; if the state has no way, Ceres, shame." "If the grams, vainglory, grudge, and desire do not work, can we be benevolent? ② "Zi said:" can be difficult to carry on, Ren then I do not know." Note: ① Xian: Confucius' student Yuan Xian. ② grams, cuts, grudges, desire not to carry on, can be for benevolence: this sentence is the original Xian's question. K, good victory. The first is that the people of the country are not the same as the people of China. Grievance, resentment. Desire, greed. 14-4 The Tzu said, "He who has virtue must have speech1 , and he who has speech need not have virtue. Those who have benevolence must have courage, and those who have courage need not have benevolence." Commentary: ① Words: speech. To have speech means to speak out, to show something in speech. 15-9 Zi said, "A man of ambition has no need to seek life in order to jeopardize benevolence, but has the need to kill himself in order to become benevolent." 15-35 Zi said, "The people's desire for benevolence is even greater than water and fire. Water and fire I have seen the death of the dead, I have not seen the death of benevolence." 15-36 Tzu said, "When benevolence is not allowed to be a teacher①." Commentary: ① Don't let the teacher: The word "teacher" has two interpretations: first, teacher; second, as the word "multitude". When the people should do something, they should take the lead to do it without yielding. 17-6 Zi Zhang asked Confucius about benevolence. Confucius said, "To be able to do five things in the world is to be benevolent." Please ask. He said, "Respect, generosity, trust, sensitivity, and favor. Respect is not insulted, wide is to get the crowd, the letter is the people appointed, the keen is to have success, the benefit is enough to make people." 19-6 Tzu Hsia said, "If one is erudite and has a strong will,① if one asks questions,② if one is close to thinking, one is benevolent." Note: ① Duche Zhi: Zhi has two interpretations: First, Zhi Tongzhi, memory in the heart; Second, ambition. ② Che asked: Che has several explanations: one, earnest; two, near, refers to things that are relevant to the body; three, urgent, eager, urgent.