Friends who like Chinese studies, this topic is more interesting today, it is about Laozi and Confucius.
The interaction between these two people is definitely a remarkable event in the history of Chinese culture, even more remarkable than the interaction between Li Bai and Du Fu. Many friends of
think that this is just a legend of wild history, but in fact it is not, this matter is seen in official history.
"Historical Records·Confucius Family" records: Confucius went to the capital of Zhou Dynasty and met Lao Tzu. When parting, Lao Tzu gave him three sentences.
Before sending these three sentences, Lao Tzu has a simple opening remark. The original text of the "Historical Records" is:
"I heard that the rich give money to others, and the benevolent give others a word. I can't be rich. ，Send the child in words...”
There is actually an "Easter egg" here. Let’s talk about it later. Let’s listen to what he said first. The original text of
is:
"Smart and in-depth look at the dead and close to the deceased, but also the one who talks about others. The vast number of people who endanger the body is also the one who causes the evil. Those who are sons do not have themselves, and those who are ministers do not have themselves."
I have three sentences in this passage, which can actually be interpreted in two meanings:
, the first layer is , "smart and in-depth look at the dead and close to the dead, and the people who are good to talk. The vast number of people who endanger the body, send people. The evil ones are also." The so-called " clever and in-depth observation " and " arguable broad " are nothing more than to say that a person is very intelligent, knows a lot, and can speak eloquently. In short, it is a powerful role, but what is the result? Because I like to talk about others and expose others' shortcomings, it is difficult to have a good end.
It can be said that this is the fate of this type of people. Of course there are no exceptions, but they are rare. The reason for
is that powerful people tend to habitually want to show their greatness. " good discussion person " and " hair evil " are just ways of expression.
is the so-called "habit determines character, character determines destiny."
look at the second level again, " who is a son of man does not have oneself, and a minister does not have oneself. "
do not think about being a child or a courtier. For yourself, what does this mean?
In fact, Lao Tzu sees it very well that generally children have behaviors of filial piety to their parents, and subconsciously they are often to show their filial piety, in order to obtain their own peace of mind, and at the same time gain a reputation as a "filial son".
What parents really need is not considered. Here is the crux of what Confucius called "difficult sex".
Generally, the courtiers were loyal to the monarch, but it was just to show their loyalty and to gain the reputation of being a "loyal minister". The extreme manifestation was that things were not big or small, and they were always "dead advice". This bizarre phenomenon reached its peak in the Ming Dynasty. The harm is endless.
Lao Tzu believes: Loyalty and filial piety, if it is not out of nature, from the heart, but made by man, it is at best a "disguise".
Integrating these two meanings, we can find that Lao Tzu is indeed "words in words", and he has his own subtext. This subtext is "being weak" and "doing nothing", which is exactly what he has always advocated.
Although Lao Tzu is on the surface advising people who " cleverly and deeply observes ", " argues the vast number of ", and advises people who advocate "loyalty" and "filial piety", his clear point is:
is abolished. , There is benevolence and justice; wisdom comes out, there is great hypocrisy; six relatives are not harmonious, there is filial piety; the country is confused, there are loyal ministers.
("Tao Te Ching·Eighteen Chapters")
and:
"Absolutely saintly abandon wisdom, the people benefit a hundredfold; absolute benevolence and righteousness, the people regain filial piety; ingeniously abandon profits, thieves have nothing." Chapter ")
Why does Lao Tzu talk like this? This is because wise people know that when you speak, you must look at the target.
I called himself " " at the beginning, but it really means a lot.
The so-called "being deprived of morals, then benevolent, benevolent and righteous,"Yi and then Li" ("Tao De Jing·Thirty-Eight Chapter"), in this case, how can Lao Tzu debase himself as " benevolent "?
because his speech is Confucius, and Confucius talks about "benevolence." And Confucius, as we know, at least in his youth and middle age, he was a person with a strong reputation, strong ability, and a strong style of doing things. He is the so-called " clever and in-depth investigation of " and " arguing for the vast ". That kind of person.
At the same time, he is also a person who often talks about "junjun, ministers, father and son".
so what Lao Tzu said to Confucius was based on Confucius's position and expressed Obviously, my own opinions are "intentional".
As for whether Confucius can hear the "extraordinary meaning", that is Confucius's own business. For Laozi, "it is better to keep a few words than to keep the middle." Some words, yes I can’t say more than one sentence.
Otherwise, wouldn’t he also become a " who is a good talker " or a " who is an evil person "?
Confucius later also emphasized "be cautious in words and deeds." Confucianism is the foundation of life, but "being weak" and "doing nothing" are not Confucian dishes after all. From this point of view, Lao Tzu's words are indeed just right. What do you think of
about this, welcome to comment and forward! Z4z
People in middle age, remember a few words in the "Tao Te Ching", the future will be smoother and smoother
"Dao Te Ching": "Goodness is like water", what kind of good is good, what kind of water is water?
Mystery: How is the world in my eyes different from us?
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