Lu Ji asked about ghosts and gods. Confucius said,' If you can't serve people, how can you serve ghosts?' Dare to ask death. Say,' If you don't know life, how do you know death?' "("Advanced Analects of Confucius ")
"If you can't deal with people, how can you deal with ghosts" can be understood as two meanings: first, people are more important, ghosts are second, learning needs to be gradual, and you can't wait; Second, the personnel have not been handled well, so don't worry about the ghost.
"If you don't know life, how can you know death?" It means, if you don't know life, how do you know death? If you want to know what happens after death, you should tell the prophet the best answer before he dies: be frank and open; Swing, wide appearance. Sadness: a sad expression
Confucius said, "A gentleman is broad-minded, but a villain is always sad."
Modern interpretation: "The sentence is magnanimous, a petty man is anxious and worried.." It's a famous saying since ancient times. Many people often write this as a banner and hang it in their rooms to motivate themselves. Confucius believes that as a gentleman, you should have a broad mind, tolerate others, tolerate all kinds of events, regardless of personal gains and losses. It is impossible to be a gentleman if you are narrow-minded, embarrassed by others, embarrassed by yourself, and often embarrassed.
A gentleman and a righteous man do things aboveboard, but a treacherous villain does things shamefully.
The original appearance was elegant and simple, but later it was described as elegant and polite. It means that a person must have such qualities to be a gentleman.
Confucius' famous saying. From The Analects of Confucius Yongye: "Confucius said:' Quality is better than literature, literature is better than history, gentle and gentle, and then a gentleman'." According to the meaning, writing and literary talent; Quality, simplicity; Binbin, mixed phase. In the Southern Song Dynasty, Zhu Zhu annotated The Analects of Confucius: "Scholars should make up for the loss, but as for virtue, it was unexpected." Liu Baonan's "The Analects of Confucius Justice" in Qing Dynasty: "Rites are of quality, and texts are also. Quality, this is also. No ceremony without foundation, no words, can be done. " Confucius said "Wen" refers to the external expression of ceremony; "Quality" refers to the inner benevolence. Only when you have the inner character of "benevolence" and can show it in a polite way can you become a "gentleman" The relationship between literature and quality is the relationship between courtesy and benevolence. This article embodies the ideal personality of "gentleman" that Confucius highly praised; The other embodies his consistent golden mean: that is, he does not advocate emphasizing literature over partiality, nor does he advocate emphasizing quality over partiality; It is not easy to be impartial and have the best of both worlds, but it has gone too far. "Confucius said,' The writings of the Yin and Zhou Dynasties, the quality of Yu Xia, are the best. Yu Xia's text is unparalleled in quality; The quality of Yin and Zhou Dynasties is beyond words; How easy is it to say that the quality of words is good? "(The Book of Rites)
China people think that they have nothing and will have nothing.
Laozi said: Tao gives birth to one, two, three and everything. The ancients in China all agreed that Tao is the criterion of all things, the unity of all things, the law of all things and the beginning of all things. And what is Tao? Laozi also said: Tao can be Tao, but extraordinary. It means "Tao can be said, but Tao cannot be said". Can not be said, can not be described, can not be compared, that is, nothing, that is, nothing. Matter, thought, space and time are all from scratch.
If everything comes from nothing, it will certainly return to nothing. Laozi said: man is the law of the earth, the earth is the law of heaven, heaven is the Tao, and Tao is nature. Man takes the law from the earth, the earth takes the law from the sky, the sky takes the law from the Tao, and the Tao takes the law from nature. Everything is natural, what is nature and what is nature. Because of nature, there are all things, trees and beasts, and natural selection. These all belong to nature, but they are only a part of nature, so nature is nothing.
Confucianism is the direct promoter of China's non-religious culture, because Confucianism advocates morality, which is the ultimate goal of religious existence. The belief in saints advocated by Confucianism is also a manifestation of religion (for example, their attitude towards God, Jesus, Allah, etc. ). With these two prescient conditions, China people don't need those religious forms, because we can completely replace religious beliefs with people, and Confucianism itself has promoted Confucius as a saint, and as a business card, it has set up a moral monument for Confucius that will not collapse, and later generations have followed suit, including Guan Yu and Yue Fei.
Therefore, Confucianism itself regards man as the promoter of God, so he doesn't need to explain the religious problems in China. He just wants to obliterate this virtual God, because if he wants to carry out his moral proposition, he must have a model for people to see, not those fictional gods and stories to deceive the people. Their attitude towards God can be summed up in a sentence by Xunzi: Heaven always exists, not for the existence of Yao, not for the death of Jie. God will do what he wants and will not change because of someone, so don't think that God will help you if you believe in him, but look back at yourself. As long as you are a moral person, people will naturally love you.
Tao is always doing nothing, that is to say, Tao is always doing nothing, and governing the country with Tao will naturally achieve everything.
People often think that Laozi does not attach importance to "behavior". In fact, in the history of China's philosophy, it was Laozi's philosophy that strongly advocated "inaction" and put forward and investigated the problem of "behavior" from a philosophical height for the first time, thus laying a logical and historical starting point for the unique human-oriented practice spirit in China's philosophical tradition. In particular, the basic proposition of Laozi's philosophy, "Doing nothing and doing everything", brilliantly shows a series of profound tensions between man and nature and human existence through its own deep paradox, which still has profound enlightenment significance for us to discuss and solve the development problems of modern human beings today.
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