Analects Introduction 2.0 The Inner Connection of Chapters from the Analects of Confucius on Politics

The Analects of Confucius 2.0 ? The Intrinsic Connection of the Chapters from "The Analects of Confucius on Politics"

Many people read The Analects of Confucius and feel that the chapters in each chapter are scattered and lack connection. Nowadays, we are unable to see the specific thoughts of the compilers of the Analects, but through careful analysis, we can still see the connections. I have always believed that when the ancients put these chapters together, they naturally had their reasons and would not have done so casually. The second chapter of The Analects of Confucius is titled "For Politics", and its content is also centered on the theme of "For Politics", which is true to its name. The connections between the chapters are analyzed below.

The first chapter of the central proposition "for the government", and for the government to virtue, is for the virtue of government, and not the other way around. So what is virtue? Virtue is to be righteous, to be in line with the justice of heaven. It is like the Big Dipper, which is surrounded by stars because its position is righteous. Politics of virtue, but also the central idea of this article, can be said to open the door.

The second chapter makes an analogy, by summarizing the core idea of the 300 Psalms of the Book of Songs is positive, pure and innocent. It shows that governance is based on virtue, and that virtue is positive, just like the ideas reflected in the Poetry Scriptures, which are positive and not crooked. Thus, it also shows that the guiding ideology of Confucius in editing the Poetry Scriptures is positive.

Chapter 3 illustrates the difference between practicing virtuous government and not practicing virtuous government through comparison, which will produce different social outlooks. Obviously, virtuous governance is good.

Then how to implement moral government, the implementation of moral government needs to be implemented by a virtuous and righteous gentleman, so what is a virtuous gentleman? The first chapter is about the saintly Confucius, who is a role model. The fourth chapter of the sage Confucius as a virtuous gentleman example, through the Confucius self-summary, a brief description of the great life of Confucius: ten five and the will to learn, thirty, forty and not confused, fifty and know the fate of heaven, sixty and ears, seventy and from the heart, not exceeding the rules.

So what are the specifics of virtue? The first thing that you need to do is to get a good deal of money. The first thing you need to do is to be filial to your parents. The first thing you need to do is to get your hands dirty. The order of the chapters is according to the order of seniority, from Meng Yi Zi, Meng Wu Bo, Zi You to Zi Xia four people asked Confucius filial piety.

So what's next is how to examine whether a person is virtuous? You can't just feel it by impression, you have to observe it comprehensively. In Chapter 9, we have the example of Yan Hui, who was ranked first in the Confucian virtue section, and how Confucius, as a teacher, assessed him.

Immediately after the tenth chapter, Confucius pointed out that the ruler of the people, we should first examine the people to know a person, from three aspects: motivation and purpose, experience, ideal and ambition.

As the ability to select and employ people for the political governor for the subordinates, to have the role of mentor coach, Chapter 11, pointed out that as a mentor of a quality: to learn from the past to understand the new. There are more powerful than subordinates.

The implementation of good governance for the government, must be a virtuous gentleman, then what are the characteristics of the gentleman, should have what qualities? From the twelfth to the seventeenth chapter, respectively, to explain the qualities that a gentleman should have: Chapter 12 shows that the gentleman is broad-minded, should have a big pattern, not a general apparatus. In Chapter 13, a gentleman is one who does not boast, who does not just talk without doing anything, but who walks before he talks, and who is sensitive to matters but prudent in his speech. Chapter 14, a gentleman is a man of circumspection and not of comparison, able to unite others and tolerate them, not calculating and fighting. Chapter 15, the gentleman is to learn and think, to learn and think at the same time, not to waste one end. Chapter 16, the gentleman is to follow the middle way, not to attack heresy, to be able to be in harmony and respect different opinions. Chapter 17: A gentleman is honest, seeks truth from facts, and is objective and fair. Knowing is knowing, not knowing is not knowing.

So how do you learn about governance? Chapter 18, through the student Zi Zhang asked Confucius to learn dry Lu. Confucius explains the principle of governance in terms of both words and deeds: if you hear a lot of queerness, you should be careful with your words; if you see a lot of queerness, you should be careful with your deeds.

Chapter 19, from the perspective of the ruler of the country, talk about how to govern, so that the people are convinced: to raise the straight wrong to the wrong. The first is to choose a person who is upright and virtuous to live in the top position.

The twentieth chapter from the perspective of the minister, talk about how to govern, so that the people respect and loyalty to persuade: the presence of the Zhuang, then respect; filial piety and charity, then loyal; lift the good and teach can not be, then persuade.

Chapter 21 says that the relationship between education and governance, engaged in education, cultivate talents for governance, educate the people is indirectly for governance. Those who are in politics should emphasize education. When education is good, it is good for politics.

Chapter 22, explains that politics should gain trust from the people, and those who govern should keep their word in order to convince the people. Honesty is the cornerstone of long-term social stability, and first of all, those in power should do it.

Chapter 23, the implementation of good governance, through the rites and laws to complete, then how the rites and laws of inheritance and development? The law of etiquette, from the Xia to the Zhou, has been improved and perfected.

Chapter 24, the implementation of moral government, abide by the rites and laws, not to see the temple to worship, to see the ghost to sacrifice, do not flatter. But to see righteousness. For to be a ruler is to be righteous, that is, to be righteous.

In summary, the twenty-four chapters of "For the Government" are centered on the theme of "For the Government", and the chapters are closely linked, not scattered, randomly arranged. The ancients did not say anything, but we can see their intention in compiling the text. Through this analysis to understand the original text, to remember the linkage clues, then memorization will not be a problem.

Attached to the original text of the Analects of Confucius on Politics

2.1 Zi said, "Politics with virtue is like the North Star, which resides in its own place and is ****ed by all the stars."

2.2 Zi said, "The 300 Poems, in a nutshell, say, 'Think without evil'."

2.3 Zi said, "The way of government, Qi to punishment, the people free from shame. The Way is based on virtue, and Qi is based on propriety, and there is shame."

2.4 Zi said, "I am ten and five, but the will to learn, thirty and stand, forty and not confused, fifty and know the fate of heaven, sixty and obedient to the ear, seventy and from the heart, do not go beyond the rules."

2.5 Meng Yi Zi asked about filial piety, and Zi said, "There is no violation." Fan Chi Royal, Zi told him, "Meng Sun asked filial piety to me, I said 'no violation'." Fan Chi said, "What does it mean?" Zi said: "Life, the matter of the ritual; death, the burial of the ritual, the sacrifice of the ritual."

2.6 Meng Wu Bo asked about filial piety. Zi said, "Parents only worry about their illness."

2.7 Ziyou asked about filial piety. Zi said, "The filial piety of today is to be able to raise. As for dogs and horses, all of them can be nurtured; if they are not honored, how can they be distinguished?"

2.8 Zixia asked about filial piety. Zi said, "The color is difficult. When there is something to do, the disciple serves his labor; when there is wine and food, Mr. Zhuanzhu, was it ever thought of as filial piety?"

2.9 Zi said, "I and back to say all day long, do not violate, such as fools. Retreat and save their private, but also enough to send, back is not stupid."

2.10 Zi said, "Be careful of what you are looking for, what you are looking for, and what you are looking for. Be concealed?"

2.11 Zi said, "If you can learn from the past, you can be a teacher."

2.12 Zi said, "A gentleman is not a weapon."

2.13 Zigong asked the gentleman. Zi said, "First, you should precede his words and then follow them."

2.14 Zi said, "A gentleman circumscribes but does not compare; a villain compares but does not circumscribe."

2.15 Zi said, "To learn without thinking is confusing, to think without learning is dangerous."

2.16 Zi said, "Attacking heresy, S harm has been done!"

2.17 Zi said, "By, teach you to know! To know is to know, and not to know is to know."

2.18 Zi Zhang learned to dry Lu. Zi said: "More hear que doubt, careful words the rest, then fewer; more see que dangerous, careful behavior the rest, then fewer regret. Words are few and far between, actions are few and far between, and the Locke is in the middle of it."

2.19 The Duke of Lamentations asked, "What is it that the people obey?" Confucius replied, "If you raise the straight and wrong the wrong, then the people will be convinced; if you raise the wrong and wrong the straight, then the people will not be convinced."

2.20 Jikangzi asked, "What is the best way to make the people honorable and loyal to persuade them?" Zi said, "Proceeding to the Zhuang, then respect; filial piety and charity, then loyalty; raise good and teach can not, then persuade."

2.21 Or said Confucius said, "Zi Xi is not political?" Zi said: "The Book of the cloud: 'filial piety, but filial piety, friends in the brotherhood, Shi to have political.' Is also for the political, Xi its for the political?"

2.22 Zi said, "People do not have faith, do not know what can be. If there is no crossbar for the big vehicle and no yoking bar for the small vehicle, how can they walk?"

2.23 Zi Zhang asked, "Can the tenth generation be known?" Zi said: "Yin because of the summer ritual, the loss and gain, can be known; Zhou because of the Yin ritual, the loss and gain, can be known. The person who may succeed Zhou, although a hundred generations, can be known."

2.24 Zi said, "Not its ghost and sacrifice, flattering; see righteousness is not, no courage."