"Biography of the Later Han Dynasty Huan Dian": "Xian Di ascended the throne, and before Sangong played Dian, he and He Jinhe murdered eunuchs. Although his achievements are not successful, he is loyal and upright. " Tang Cuirong's poem "The Western Expedition Meets the Wind": "Mu Lao is elegant, but still lonely and straightforward." The second time in Travel Notes of Lao Can: "Later generations respected their loyalty, so in the Spring and Autumn Period, scholars continued to come here to make pilgrimages." Act I of Hong Shen's Zhao Haoqi Speech: "Are all mortals kind, virtuous, upright and loyal fools?"

2. refers to loyal ministers and righteous men.

"The History of the Later Han Dynasty Zang Hongchuan": "Is it God's will that a general does great things to eliminate violence for the world, but punishes loyalty first?" The Biography of Lang Qian by Chen Kangqi, a Qing Dynasty, Volume 7: "When the four towns were guarding Zhoushan, the army and the people were reconciled and loyal to each other, and westerners had lost heart and thought about it." Guo Moruo's "Three Hundred Years' Sacrifice to Shen Jia": "The mistake of Ming's state administration lies in remaking subjects and following qualifications. It is the country that breaks the king's death and rarely sees loyalty. "

Loyalty and righteousness were two independent concepts in the pre-Qin period. In the quotations of Confucian ancestors, "loyalty" means doing things for others wholeheartedly, regardless of right or wrong. Such as "Disloyalty for Others" (Analects of Confucius) and "Teaching people to be loyal to goodness" (Mencius Teng Wengong); "Righteousness" refers to doing things accurately, including dealing with almost all relationships between people, such as "Ill-gotten wealth is like a cloud to me" (The Analects of Confucius), "There are four ways for a gentleman to refer to his wealth, which makes the people righteous" (Mencius Liang Wang Hui).

"Righteousness": righteousness, justice, fairness, justice and fairness. Traditional culture in China regards righteousness as the ultimate goal and value orientation of life. The Book of Rites The Doctrine of the Mean: "Righteousness is appropriate. Respect for capital is great. " China's traditional culture takes both benevolence and righteousness as the core content of traditional morality, and puts forward the ideas of "benevolence and morality", "benevolence and righteousness are exhausted" and "sacrifice one's life for righteousness". "Righteousness" means propriety, righteousness and propriety, and it is the highest morality that people should follow. Altruism, not to hurt and betray others, especially friends, in exchange for their own survival and interests. "Righteousness", as well as friendship and kindness, include mutual care, care and support between people. Affection and friendship, when developed to a perfect level, have the element of "righteousness". There is righteousness, which makes friendship long-lasting, friendly and pure. With righteousness, friends will not betray friends, and husbands will not abandon their wives and children. Righteousness is the lofty moral expression of the Chinese nation. In ancient China, it was a moral category with a wide meaning, which meant that what should be done was just and reasonable. Confucius first put forward "righteousness". Mencius further elaborated on "righteousness". He believes that both "faith" and "fruit" must be based on "righteousness, discomfort, Mo Ye and the ratio of righteousness" and says: "A gentleman means righteousness, a villain means profit." Mencius Li Lou: "Adults don't have to believe what they say, and what they do doesn't have to bear fruit."

(1) the truth of justice; Honest behavior: justice | morality | courage.

② Affection: loyalty | faithfulness | affection | ruthlessness.

③ Meaning: meaning | meaning | word meaning | definition.

(4) The kinship relationship of support or worship: adopted son | adoptive father | adoptive mother.

(5) false; Artificial: Prosthesis | Denture. ⑥ surname.

easy

(I know. From me, from the sheep. "I" is a weapon and a ceremonial; "Sheep" is a sacrifice. Original meaning: justice; Appropriate morality, behavior or reason)

be synonymous

Never kill anyone. -"Mozi's public loss"

Righteousness does not kill less.

Life is what I want, and righteousness is what I want. You can't have both. Those who give up their lives for righteousness are also. -"Mencius Gao Zi Shang".

Metaphor is meaningless. -Zhuge Liang's "Model"

Measure your integrity before you act. -Answering Sima Suggestions by Wang Song Anshi

The Prince of Yan, from the beginning, stayed away, kept his land, and was not loyal to Qin. (righteousness, adhere to justice. )-Su Song Xun's Six Kingdoms

Another example: Zhang Yi (upholding justice); Cut off righteousness (cut off kindness and morality); obligatory

Friendly feelings

Yi (yi) y √.

1. Justice and proper morality, reason or behavior: justice ~. ~ angry and pretentious. ~ be strict. See ~ brave. If you don't do much, you will die.

3. Italy, Italy: Italy ~. Word ~。 Release Wang Wensheng.

3. Friendship: Family ties.

4. Be a relative: ~ Father. ~ female. Artificial (part of human body): ~ teeth (embedded dentures). ~ limbs (assembling artificial limbs).

⒌

① Responsibility: Do everything well.

(2) Free: ~ service labor.

Yi y 1. Appearance; Appearance. 2. Instrument system; laws and decrees

Loyalty: loyalty, loyalty and forgiveness. Loyalty is an excellent moral character advocated by China traditional culture. When it comes to loyalty, people often think of "foolish loyalty", which is actually a misunderstanding. In Confucius' view, it is not only a question of loyalty to the monarch, but also a question of loyalty to ordinary people and everyone. In the era of Confucius, "Jun" was not unusual, and there were large and small "Jun" everywhere. In fact, Confucius was very opposed to foolish loyalty, and only by being right can he be loyal. In the traditional culture of China, "loyalty" refers to the monarch and the people: "thinking about the people and being loyal." Loyalty means seeking goodness from the heart and doing one's duty from the outside. Since ancient times, the Chinese nation has a fine tradition of serving the country faithfully and sacrificing one's life for righteousness. "Every man is responsible for the rise and fall of the world" is the common wish of people with lofty ideals throughout the ages. Loyalty to the cause, the motherland and the people is the highest and most sacred value pursuit of the Chinese nation. Xiao Zhuan: loyalty, obedience and sincerity; The original meaning is' respect', see Shuowen, which is based on unremitting efforts in ancient times; You must try your best to be tireless; Therefore, loyalty comes from the heart. In China, it also means impartiality. Loyalty is the virtue of integrity, so it comes from China.

It means:

1. Do your best to be loyal to human virtues (nouns).

Such as "left? In the twelfth year of Xuan, "Loyal to my thoughts, I have made up for it. "

Try your best to do what you want to do and do your duty.

For example, The Warring States Policy? Qin dynasty "loyal to its monarch, the world wants to be a minister."

3. Sincere and selfless. Such as loyalty; Another example is Zhuge Liang? Pre-model

"This is all good and true, loyal and pure."

4. Do things wholeheartedly. Such as loyalty and loyalty; Another example is Historical Records? Tian danchuan

Loyal ministers do not serve the two kings.

5. straightforward. Such as "Confucius family language? Six books, "Advice is not pleasant to hear, but beneficial to action".

6. Sincere and frank. Such as loyalty and advice, and the Analects of Confucius? Yan Yuan "

Give advice, be good at it, and stop if you can't.

As can be seen from the word-making of Xiao Zhuan, loyalty and righteousness are deliberately centered and upright. It is a sign of loyalty for a person to perform his duties wholeheartedly. The ancients said: loyalty is also the meaning of virtue. Only self-righteousness can transform people, so self-righteousness can cultivate self-cultivation, and even manage the country and the world. Loyal people will be able to exert their greatest wisdom and talents, because they are open and dark; As "The University" said, "Knowledge is in things"-after getting rid of selfish desires, everything becomes clear. Therefore, whether in a big career or in an ordinary post, if you want to do well, you can't leave loyalty for a moment.

Ceng Zi reflects on himself every day. First of all, "Is it cheating for others?" ",which means" have you done what others entrusted to you faithfully and wholeheartedly? For example, as a civil servant, did you try your best to finish what the leader asked you to do? As a mother, do you do your duty to your family and raise your children responsibly? As a father, can you set an example for your children? As a student, have you studied hard? Are they loyal to their duties? If you can really follow Ceng Zi's example and reflect on yourself every day to see how loyal you really are, it's a good way to improve yourself.

Loyalty is really the foundation of being a man.

For a long time, Water Margin is generally regarded as a novel that reflects and praises the peasant uprising. Nowadays, many scholars believe that in fact, there are few real farmers among the heroes of the Water Margin, and more people are yearning for life. No matter from which angle we look at this work, several ideological tendencies conveyed by Water Margin are noteworthy:

Carry forward the thought of loyalty and righteousness. This is the most prominent ideological tendency in the objective existence of Water Margin. First, the title of the work is Loyalty. In the Ming Dynasty, Ding Yang saw the Complete Biography of the Loyalty and Righteousness of the Water Margin, and thought: "The loyalty of the Water Margin, the loyalty of the Water Margin." Secondly, "loyalty and righteousness" is the basic moral principle of Liangshan hero's action. On the apricot yellow flag hanging high in the water margin of Liangshan, there is a big word "for heaven" as the slogan of Liangshan uprising. In the feudal society of "the imperial power is given by heaven", the significance is obvious. Third, a group of loyal ministers headed by Song Jiang was created. Especially Song Jiang became the embodiment of loyalty. Loyalty is for the emperor. Song Jiang's foolish loyalty is not only an insurmountable moral boundary for the author, but also a political and moral guarantee for the novel to be widely circulated in the past. The profundity of the novel is that Song Jiang's "loyalty" was poisoned, which is undoubtedly a satire on the author's promotion of loyalty. If the "righteousness" advocated in The Romance of the Three Kingdoms is mainly characterized by gratitude, then the "righteousness" advocated in Water Margin is mainly characterized by drawing swords to help each other and getting along on an equal footing, which embodies the ideals and values of citizens in life.

The thought of "loyalty" and "righteousness" in Sanjin culture

One side's soil and water support one side, and one side's culture also supports one side. Children of Sanjin, nourished by Sanjin culture, accumulated too much charm of Sanjin culture, haunted, dominated or influenced them, or praised, criticized, inherited or deviated from the classics. However, no one can deny that the thought of "loyalty" and "righteousness" occupies a very important position in Sanjin culture and affects its development. In the end, it was the thought of loyalty and righteousness that made the glory of Sanjin culture, or it was the thought of loyalty and righteousness that made the glory of Sanjin culture. Loyalty and righteousness have an unshakable and irreplaceable position in Sanjin culture, and their far-reaching influence is unparalleled.

"Loyalty" means loyalty to the country, people, life, career and friendship; "Righteousness" is an obligation to the country, people, life, career and friendship. Strictly fulfilling responsibilities and obligations is the correct way of life. In the traditional thought of Jin State, "Shang Xian" made Jin State always proceed from the national interest in employing people and selecting talents and appointing people, so as not to bully or insult; "Shanggong" made the scholar-officials of Jin state selfless in times of crisis, and enough is enough; "Worship for law" made Jin abandon tumor diseases and embark on the right path. These traditions are the basis of the concept of "loyalty" and "righteousness" in Sanjin culture.

In fact, since the Jin Dynasty, the ideas of "loyalty" and "righteousness" have been constantly developing and perfecting. In the era of Jin Wengong, the ideas of "loyalty" and "righteousness" were strongly advocated and developed. In Jin Wengong's series of political thoughts, such as respecting the king, valuing righteousness, collecting information, honoring ceremony, Shang Xian, and rewarding merit, loyalty and righteousness occupy a very important position.

After moving eastward to Luoyang, the Zhou royal family gradually declined, but it was still nominally the master of the world and played a role in safeguarding the spirit of the Chinese nation. Therefore, if you want to dominate the princes, you must respect Zhou Tianzi. Shortly after Jin Wengong ascended the throne, there was civil strife in the Zhou royal family, and the prince took King Xiang of Zhou away. When King Xiang of Zhou was in an emergency in Qin Mugong and Jin Wengong, he stationed troops along the Yellow River to prepare to escort King Xiang of Zhou back to China. Seeing this, he hurried out and ordered people to tell him that, as a member of Qi State, Jin State should send troops to escort Zhou back to China, and asked Qin State to withdraw its troops. Subsequently, Jin Wengong led the troops to defeat the Di Guo Jun team, killed Wang Zidai and settled the royal family. Although respecting the king is out of the need of hegemonic politics, it has objectively produced the effect of respecting the king and made it an important part of his political thought.

In Jin Wengong, vassals fight for hegemony, bully the weak and fear the hard, and the following offenses lead to chaos. Jin Wengong acceded to the throne, the first thing, is to let the people know justice. The so-called righteousness, that is, straightness, is not the appropriateness determined by the enfeoffment system at the beginning of the Zhou Dynasty, but the relationship between various classes and strata was reconfirmed in accordance with the new requirements of stabilizing the country after the political situation of Zhou Dynasty's unification of the whole country was broken. He seized the opportunity to settle the Zhou royal family, and another important purpose was to let the people and vassal States understand the significance of being a monarch. At home, he promulgated a series of laws to make people live in peace. It also awards posts, determines posts, rewards meritorious families, and enjoys salaries according to posts and positions. In this way, on the new basis, Jin Wengong made clear the position that all classes should have in the political life of the country, that is, their "righteousness".

If "respecting the king" and "valuing righteousness" are direct expressions of "loyalty" and "righteousness" in Jin Wengong's political thought, then "inviting credit", "honoring honour" and "rewarding merit" are indirect expressions.

The so-called "credit investigation" is to win the trust of the governors and all walks of life in China. At that time, there was perennial distrust between governors. An important reason why Jin Wengong can think highly of himself is that he keeps his promise. For example, in the "Chengpu War" with Chu, facing the army of Chu, Jin Wengong ordered "staying out of the three clans", thus realizing his promise of becoming the king of Chu. When Jin Wengong ascended the throne, the original country refused to accept it. He ordered the soldiers to bring three days' food, saying that the original country could be captured in three days. However, three days later, the people of the original country swore not to surrender, and he ordered to retreat. At this time, I got information that the country was ready to surrender in a day or two. Therefore, the generals demanded to continue the attack. However, Jin Wengong believes that if the troops do not withdraw, they will lose the trust of soldiers and people. Finally, 8 jin j retreated.

On the basis of "credit investigation", Jin Wengong also pays attention to "Dunli". He believes that without a proper set of etiquette, people will not respect their superiors and obey orders; Without the corresponding superstructure and ideology, the country will not be stable. An important thing for him to let the people know about etiquette is to hold a grand military parade in the original place, so that the people can see the etiquette that the country should abide by, cheer them up and feel the power of the country. This is also telling people what to do and what not to do. What to do is to assume due obligations to the country, the people, life, career and friendship.

As for "rewarding meritorious service", it is to reward those who have made meritorious service, the big ones are feudal and the small ones are honorary. Jin Wengong chooses officials according to virtue, ability and merit. The appointment is mainly "the goodness of many women" and "the ability of different surnames", which actually abolished the traditional old system of Shi Qingshilu, an official aristocrat. Jin Wengong's reform measures directly influenced the historical development of the Jin State in the Spring and Autumn Period, and made the politics of the Jin State form a distinctive feature different from other countries in the Spring and Autumn Period. In fact, Jin Wengong's "merit" has vividly demonstrated his public interest and sincere and selfless thought, which is the essence of "loyalty" and "righteousness". Therefore, the ideas of "loyalty" and "righteousness" were fully embodied and developed by leaps and bounds in the Jin Wengong era and Jin Wengong.

During the Jin and Sanjin Dynasties, the idea of "loyalty" and "righteousness" went through a long process from its establishment and development to its peak, and many people with lofty ideals contributed to the formation and development of this idea. Conversely, the concepts of "loyalty" and "righteousness" are manifested in different degrees and forms in many people. From the formation and development of "loyalty" and "righteousness" to the peak, Jin Wengong and Wei Wenhou can be said to be symbolic figures of "loyalty" and "righteousness". Around them, more people have also made different degrees of contributions.

For example, on the way to Jin Wengong's death, one day there was no place to eat and it was difficult to go hungry. Suddenly, Chen Jie pushed me a pot of farm meat. Zhong Er took it and ate it. After eating, he remembered to ask Jie tui: "Where did this meat come from?" Meson said, "I cut this from my thigh." I heard that' a dutiful son is a martyr, and a loyal minister is a martyr'. Today, my son has no food, so I will cut meat for him to satisfy his hunger. Zhong Er said with tears: "I am such a fugitive, which makes you suffer too much! How can I repay you? "meson said," I hope my son will return to China as soon as possible and realize our desire to be a courtier. How can I repay him? It can be said with certainty that in the process of the formation of Jin Wengong's political thought, what Zhui did played an indelible role.

However, the loyalty of meson push did not stop there. He also has a strong "righteousness" side. In 636 BC, Zhong Er ascended the throne as Jin Wengong. When rewarding the dead, he forgot to reward Jiezitui, who had made great contributions. Because Tui didn't want to leave a reward, he left Beijing with his mother and went to Mianshan to live in seclusion. Later, someone who sympathized with meson pushed up a book door to complain for him. According to legend, Jin Wengong immediately went to Mianshan and asked for meson push. However, looking for it, I can't find the trace of meson push. Jin Wengong sent soldiers to set fire to the front and back of the mountain, hoping to drive the meson out. But the meson refused to come out after being pushed, and the mother and son embraced each other and were burned to death under the willow tree. Later generations renamed Mianshan Mountain Jiexiu Mountain to commemorate Jiexiu, and had a cold meal two days before Tomb-Sweeping Day every year, which is the custom of "Cold Food Festival" that has been passed down to this day.

For example, at the end of the Spring and Autumn Period, Duke Jing of Jin wiped out Zhao, and Zhao faced extinction. Zhao Enhui and Gong Sun risked their lives to save Zhao's orphans. The story of The Orphan of Zhao moved people, such as Gong Sun, to tears, and even wrote a magnificent hymn of "loyalty" and "righteousness" for the descendants of Sanjin and even the Chinese nation.

During the Warring States Period, it is not difficult to find historical allusions popular in the Sanjin Dynasty, such as "Returning to Zhao after a complete wall", "Being kind" and "letting the jade swallow charcoal", as evidence of the ideas of "loyalty" and "righteousness". Lin Xiangru of Zhao, facing the greedy and powerful State of Qin, not only kept the wall of harmony with his alertness and wisdom, but also won the due dignity for Zhao. Lin Xiangru was appointed as the Prime Minister of Zhao because he defeated the King of Qin twice, which aroused the dissatisfaction of veteran Lian Po. However, Lin Xiangru was able to put national interests first, regardless of personal gains and losses, actively resolve the contradictions between the two factions and safeguard national interests. This kind of behavior, which focuses on national interests and never forgets the country in adversity, is precisely the expression and sublimation of the ideas of "loyalty" and "righteousness".

History is created by the people, but it cannot be separated from the promotion of kings. During the Jin and Sanjin Dynasties, the idea of "loyalty and righteousness" experienced a cyclic process from theory to practice and from practice to theory from monarch thought to folk behavior and from folk behavior to monarch thought. From Jin Wengong's development of "loyalty" and "righteousness" to Wei Wenhou's era, "loyalty" and "righteousness" have formed a complete ideological system. The most direct manifestation of this ideological system is the integration of Confucianism and law. Wei Wenhou is not only "eager to learn" and "fond of the past", but also seeks advice from teachers extensively, choosing the good and following. He took Xia Zi, a Confucian scholar, as his teacher, Tian Zifang as his friend, paid tribute, and finally made the country autonomous. Facts have proved that Wei Wenhou worshiped his children and sent another group of Confucian scholars as "teachers of the king" and "learning to be an official", which really promoted the prosperity of Wei and the prosperity of Wei's history and culture. Because of the corporal's courtesy, when Qin was going to attack Wei, someone warned: "Wei Junxian is a courtesy, and China calls it benevolence, so it is impossible to be harmonious." Wei Wenhou took Xia Zi, Tian Zifang, Duan Ganmu and other Confucian figures as his teachers, respected Confucianism and developed the ideas of "loyalty" and "righteousness". He was a wise monarch who conformed to Confucian morality. His talent and insight finally made him an accomplished politician in the Warring States Period.

Fundamentally speaking, Wei Wenhou is a politician and strategist, not a scholar. His respect for Confucianism and law is only a strategic move based on political needs; In other words, this is just Wei Wenhou's way of governing the country and using troops to achieve his strategic goal of dominating the world by strengthening and consolidating the feudal regime of Wei. However, this subjective purpose objectively develops the idea of "loyalty" and "righteousness" to the extreme. Throughout Wei Wenhou's actions of respecting Confucianism and attaching importance to law, all of them reflect the spiritual essence of loyalty and selflessness, loyalty to the country, people, life, career and friendship, and responsibilities and obligations to the country, people, life, career and friendship. It is this integration and tolerance that made the thoughts of "loyalty" and "righteousness" reach the peak in Wei Wenhou's era.

There is no doubt that "loyalty" and "righteousness" play an important role in Sanjin culture. Although history has passed and the future beckons to us, bidding farewell to history does not mean splitting history, and moving towards the future does not mean abandoning tradition. In fact, history cannot be separated, and tradition cannot be abandoned. No matter what happens in the future, the idea of "loyalty" and "righteousness" has long been rooted in the fertile soil of the Chinese nation and integrated into the blood of Chinese children. It will not only affect modern people, but also affect future generations.