requestId:684aed8286d240.11037815.
Belief of the Benevolent Arts and the Definition
Author: Ding Bian
Source: Original “Five Collections of Shang Dian”, Huaxia’s Book Club 2015
Time: Confucius was the 2569th year of Wuxu, the 26th month of Wuxu, Guimao
Jesus May 11, 2018
The meaning of teaching according to one’s aptitude is that it is often understood that “Confucius is a person who teaches according to one’s aptitude, and what kind of people do he say to”[1]. This kind of baoqing understands that there are actually very big mistakes. The method of teaching people is not to stop at the same time, but should be based on the appropriateness of the talents; however, if you just “rely according to the talents”, it may not be possible to make the teachings pass into opportunity and the teachings will not be able to be taught. Mencius said: “Teaching has many skills. If I disdain to teach, it is also a rude teaching.” [2] “Teaching has many skills”, which is what Mencius said about teaching according to his aptitude. If a person has a “disdained teaching” material and gives it a “disdained teaching” teachingto nourish the Internet, this is appropriate; if he wants to impose this material of teaching and wants to empower it, he may think that there is no one who does not despise the teaching outside of teaching and then eliminates his teaching, how can the Confucian cultural and educational meaning be seen? Moreover, teaching according to one’s aptitude is also easy to say, but why should such a person be able to teach according to one’s aptitude? To put it bluntly, teaching according to one’s aptitude is like “the doctrine of the Tao”. There must be “extremely superb” people, and then you can take the mediocre way and do it. From “extremely superb” to be the reason for teaching, then “the Tao is moderate” to teach according to the appropriate nature. As we must know, Confucius is a “person who teaches according to his aptitude”, but only Confucius is truly a “person who teaches according to his aptitude”. Although the common meaning of teaching according to one’s aptitude is not entirely untrue, we must think about why we adhere to the teachings. Otherwise, if we are indifferent, we should follow the customs and blindly “what kind of words” is enough to teach? Even if you are incompetent and teaching, you can’t tell me about it!
“There are many practices in teachings”, such as “learning the teachings that are disdainful” and “correcting people from a chef”, are also one practices. Mencius said:
The correct person’s life is to see his life, to be unable to bear to see his death, to hear his voice, to eat his meat, so he is to correct people from a distance. [3]
And Zhu Zi said:
The sages teach people to have a fixed foundation. Shun and fifty participants began to answer questions, and everything was as followsThe dream state describes “Make the Cong to be the Situ, and teaches people to be kind: father and son have relatives, monarch and minister have morality, husband and wife have different meanings, old and young are orderly, and companions have faith.” The Master said to the purity, “The cheap and sweet head is benevolence: do not look at the gift, do not listen to the gift, do not speak without gift, do not move without gift”, and are all determined. (Princess)[4]
In addition to teaching according to one’s aptitude and “teaching many skills”, it points out that the teaching methods of saints must have another side of their “concentrated version”. However, why shouldn’t “definite version” be considered one of the “multiple techniques”? Why doesn’t “setting the book” simply prevent teaching students according to their aptitude? Instead, teaching students according to their aptitude must have this kind of “setting the book” meaning? All are thought of.
1. Why is it a benevolent practice? Why is this determined?
Mencius named himself “The righteous man is a far-fried chef” as a “benevolent practice”. In fact, “many arts” have their own key points, and all of them can be said to be “benevolent arts”. Hu Mingzhong said: “The sages also have many teachings, but their key points will prevent people from losing their original intentions and consciences.” [5] If they do not lose their original intentions and consciences, they will not lose their benevolences and consciences. The key to benevolence is still dependent on its benevolence; only benevolence is the virtue of the heart and is related to this unity of heart and concentration, so it is benevolence, that is, “heart art”. Zhu Zi then noted: “The reason why he must be far away from the chef is to take care of the mind.” He then thought it was the method of nourishing the mind. If you are far away, you should take care of this heart and do not harm it. The reality of benevolence can be seen; if you do not know that the heart will be harmed by the far away, the mind will be damaged, and the existence of benevolence will be rich. As for what it means to be “art”, Zhu Zi said, “art is the skill of the law.” Therefore, it is said that it is based on the cleverness and cleverness of the heart, and the gift of the bell is not lost, so it can be “tw94lovebaby.net/”>六号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号However, if people have doubts, they may think that they are unbearable and do not want to push forward. Even if they are far away from the kitchen, they may not be able to blame themselves. Some people think that although the gift of a bell is guaranteed, they will become a place where they are cruel and indescribable. If this is the case, they will not see the cleverness of the method, and they will be considered clumsy and tiring.
Mencius’s words about benevolence and practice are what Mencius gave and helped me to Confucius. Confucius said: “A benevolent person is to establish himself and establish others, and to achieve others if he wants to achieve others. If he can get a similar example, he can only describe the benevolent method.” [6] Zhu Zi’s note said: “Preface means art.” It just uses “Preface” to interpret “Preface”. So the so-called “benevolence” is the “argument of benevolence”. For example, “can be able to take analogies in close proximity” is the “argument of benevolence”, and “can be able to take analogies in close proximity” is also another technique of “many arts”. Zhu Zi’s note said: “Recently, take the body and use what you want to be like to others, and know that what you want is also a reflection; then recommend what you want to others, and make forgiveness and benevolence.” In this way, the “art” can only be seen in the way of loyalty and forgiveness, so benevolence and benevolence will not be mentioned as cleverness and clumsy.
You don’t have the interest in cleverness and clumsiness, you just need to prepare for this and naturally “far” when cooking. However, “far-cooking”After that, I couldn’t walk into the field of fame, fortune and life? If you want to nourish this mind and do not harm it, 官网彩网址 When fame and fortune are in the field, you will naturally have to “far from fame and fortune” and when you are in the field of life, you will naturally have to “far from life and death”. For example, you will not be in trouble or in danger, etc., all of them are their skills. The teachings are openly “many” and there is nothing to be destroyed. Therefore, Zhu Zi said that “a broad-minded art is a kind of benevolence.” For example, knowing that this is a desire to prepare for this mind, the far-fed chef is one of the techniques that will prevent the parents from getting sick. When they are entrusted with their parents, they will ask them to be the far-fed chef. In this way, there are those who are above cleverness and clumsy. [7]
As for the fixed version, it is a certain meaning of the definite meaning, which is a place where the learner defines the origin. Taking the examples cited by Zhu Xi:
“Teaching to be in harmony with others” is the basis of the five elements. There is no such thing as the basis of the human nature, and there is no such thing as father and son, monarch and minister, husband and wife, elder and young, or companion outside. Since the sage taught people to be in harmony with others, he taught them without any discrimination, without any omissions, and without any omissions. It is natural for fathers and sons to behave in their parents, to behave in their ministers, to behave in their relatives, to be loved by their elders, to be loved by their elders, to be loved by their elders, to be accompanied by their relatives, to b
發佈留言