Confucius said: "Government based on virtue is like the North Star. Where it lives, the stars align with it." Translation: Confucius said: "(The king of Zhou) governs political affairs with moral education, and he will be like the North Star." That way, you will be in a certain position, and the stars will surround you. ” Commentary: This passage represents Confucius’s idea of ??“governing with virtue”, which means that if a ruler governs with virtue, officials and people will automatically surround him. This emphasizes the decisive role of morality in political life. , advocating moral education as the principle of governing the country. This is the more valuable part of Confucius' theory, which shows that the basic principle of Confucian governance is the rule of virtue, not strict punishment. Zigong said: "If you give generously to the people, you can benefit everyone. , how about? Can it be said to be benevolent? Confucius said: "What is the matter with benevolence?" It must be holy! Yao and Shun were still sick. A benevolent man will establish others if he wants to establish himself, and if he wants to reach others, he will reach others. Being able to draw close examples can be said to be the way to be benevolent. " Annotation Shi: Old pronunciation shｈì, verb. Zhong: refers to everyone. Yao and Shun: the two legendary emperors in ancient times, and also the role models in Confucius' mind. Confucianism considers them "sages". Bingzhu: disease, worry. Zhu, " The consonant sound of "for". Husband: The first word of the sentence. Can draw near examples: can draw analogies about oneself. It means referring to oneself and others. Translation: Zigong said: "If there is a person who can give a lot of benefits to the people and help everyone, How about it? Can he be considered a benevolent person? Confucius said: "Not only is he a benevolent man, he is simply a saint!" Even Yao and Shun found it difficult to do this. As for benevolent people, if you want to stand up for yourself, you must also help others stand together; if you want to live well yourself, you must also help others live well together. To be able to compare oneself with oneself in everything, and to apply oneself to others can be said to be the method of practicing benevolence. ” Commentary and analysis: “If you want to establish yourself, you should establish others; if you want to achieve yourself, you should achieve others.” This is an important principle for practicing “benevolence.” “Benevolence” can be achieved by “respecting oneself and others”. In the following chapters, Confucius also said, “Do what you do not want others to do.” "Don't do it to others" etc. These all illustrate Confucius's basic propositions about "benevolence". We will mention this later. In short, this is an important aspect of Confucius' thought and the basic ethical principle of society. Today It is also of great value. Confucius said: "If his body is upright, he will not act according to orders; if his body is not upright, he will not obey orders. This means that when the manager himself is upright and sets an example, the people being managed will follow suit without giving orders; on the contrary, if the manager himself is not upright and asks the people being managed to be upright, then even if he gives repeated orders, the manager will follow suit. The people being managed will not obey either. If you enjoy the people's happiness, the people will also enjoy their happiness; if you care about the people's worries, the people will also worry about their worries. He is happy with the world and worried about the world. However, there is no king who does not exist. The king regards the happiness of the people as his own happiness, and the people will also regard the happiness of the king as their own happiness. Treat the sorrow of the people as their own sorrow, and the people will regard the sorrow of the king as their own sorrow. Take the happiness of the world as joy and the sorrow of the world as sorrow. Mencius said: "Jie and Zhou lost the world and lost their people; those who lost their people also lost their hearts. There is a way to win the world: if you win the people, you will win the world; if you win the people, there is a way: if you win their hearts, you will win. Mencius said: "Jie and Zhou lost the world because they lost the people; they lost the people because they lost the hearts of the people. There is a way to win the world: if you win the people, you will win the world; there is a way to win the people: if you win the hearts and minds of the people, you will win the people; there is a way to win the hearts and minds of the people: gather for them what the people want, and do not want what the people hate. Mencius said to them: "The people are the most valuable, the country is second, and the king is the least. Therefore, the people of Qiu are the emperor, the emperor is the princes, and the princes are the officials. When the princes threaten the country, they will change their positions. The sacrifice is done. When the rice is abundant, it is clean, and the ancestors are worshiped at the right time. However, if it dries out early and the water overflows, it will be replaced by the state. Mencius said: "The people are the most important, the earth god and the grain god who represent the country are second, and the king is less important." So, get the people. Those who are fond of the emperor will be the emperor, those who are favored by the emperor will be the king, and those who are favored by the king will be the officials. If the king harms the country, the god of earth and valley, he will be replaced by a new king. If the sacrifices are plentiful, the sacrifices are clean, and the sacrifices are held on time, but still suffer from drought and floods, then the god of earth and grain will be established instead. "If the horses are afraid of the government, the gentleman will be uneasy with the public; if the common people are afraid of the government, the gentleman will be uneasy. If the horses are afraid of the father, it is better to be quiet; if the common people are afraid of the government, it is better to be kind to them. Select the virtuous, show respect, and promote filial piety and brotherhood. Take in the orphans and widows and make up for the poor. In this way, the common people will be able to maintain the government. Then the gentleman will establish his throne. It is said: "The king is like a boat; the common people are like water." Water carries the boat, water overturns the boat. If the horse is frightened by the chariot, then the gentleman cannot sit comfortably in the chariot; if the common people are frightened by the political affairs, then the gentleman cannot sit comfortably in the political position. If the horse is frightened by the chariot, it is better to quiet the horse; when the common people are frightened by political affairs, it is better to give them benefits. Select talented people, recommend loyal and respectful people, promote filial piety and friendship, adopt orphans and widows, and subsidize the poor. If this is done, then the common people will feel at ease in the political situation, and then the gentlemen will be content with their political positions. Legend: "The monarch is a ship; the common people are water. Water can carry ships and can also overturn ships. The way of heaven is like a bow and a bow! Those who are high suppress it, those who are low lift it; those who have more will damage it, and those who have less will make up for it. . The way of heaven is to make up for the deficiency when there is excess, but it is not the same as the way of man. When there is excess, the way of heaven is not just like drawing a bow and shooting an arrow. , the deficiency is supplemented. The way of heaven reduces the excess and makes up for the deficiency, but the way of bustling is not like that, but the excess is reduced and the deficiency is supplemented. Who can use the excess to make up for the deficiency?
Therefore, when a saint accomplishes something, he does not rely on it. When he succeeds, he does not take credit. He is unwilling to show his virtuousness. "Therefore, there must be three expressions. What are the three expressions? Mozi said: There is the origin, the origin, and the usefulness. Where is the origin? What is the origin of the ancient saint kings?" ? What is the purpose of looking at the facts of the people's ears and eyes? To judge the interests of the people of the country? " ("Mozi·Fei Ming") Therefore, there must be three aspects to the argument. standards, which three standards are they? Mozi said: It is to investigate the origin, find out the process, and put it into practice. So, where to find out the origin? We should go up and study the deeds of ancient holy kings. Where to find out the process? We need to look down and examine the facts that the people have heard and witnessed. Where can we test practice? Put it into practice politically and see if it is in the interests of the people of the country. These are the three criteria for establishing an argument. The prosperity of government lies in obeying the people's will; the failure of government lies in disobeying the people's will. When the people hate poverty and lowliness, I make them rich and noble; when the people hate them and are in danger, I keep them safe; when the people hate them and become extinct, I give birth to them. If you can enjoy it, the people will be worried about it; if you can be rich and noble, the people will be poor; if you can live in peace, the people will be in danger; if you can give birth to children, the people will be extinct. ("Guanzi·The reason why the herdsmen's government orders can be implemented is that they comply with the people's will; the reason why the government orders are invalid is that they go against the people's will. If the people are afraid of hardship, I will make them happy; if the people are afraid of poverty, I will make them rich; if the people are afraid of danger, I will make them happy). It is stable; the people are afraid of extinction, so I make it fruitful and multiply. Because I can make the people happy, they can bear the sorrow for me; I can make the people rich, they can bear the poverty for me; I can make the people peaceful. , they can bear the danger for me; if I can make the people fertile and multiply, they will not hesitate to sacrifice for me.