Essence of Confucianism: Confucius' famous sayings (picture)

儒家思想精华：孔子名言名句（图）

Confucianism is an important foundation of Chinese culture.

-----Zhuge Changqing

Confucius (551~479 BC) is a famous Qiu, with the name of Zhongni. People of the State of Lu in the late Spring and Autumn Period.

Confucius is a great thinker, educator and founder of Confucianism. He was the founder of the Confucian school, put forward the idea of "benevolence", and was a famous thinker and educator in ancient China.

Zhuge Changqing: Confucius is both civil and military, knowledgeable and versatile, and teaches students according to their aptitude, which is admirable. As a Chinese, we should understand the basic ideas of Confucianism. Confucianism is an important ideological basis for social development. Confucius thought is an important foundation of Chinese culture.

Confucius, through his lifelong advocacy and the development of Confucianism in the past dynasties, made Chinese Confucianism become the mainstream of Chinese culture and the guiding ideology of Chinese people for more than 2000 years.

Confucius put forward that self-cultivation is the foundation, the highest standard of moralizing society is "propriety", and the highest value of moralizing life is "benevolence". Confucius is the founder of the Confucian school of Confucius, the world's most famous cultural celebrity, and the author of the Book of Changes "Ten Wings". Confucius was the first person in ancient China to break through the religious attitude towards natural landscapes, and put forward the famous aesthetic proposition of "the wise are happy with water, and the benevolent are happy with mountains" (The Analects of Confucius · Yongye).

Zhuge Changqing: Confucius' thought is broad and profound, which embodies the essence of Chinese wisdom.

The following content is selected from Mr. Zhang Haiqing's "Confucius Famous sayings and famous sentences", which includes some of Confucius' classical remarks in the Analects of Confucius.

Confucius' famous sayings and sentences are the basic reading materials for understanding Confucius' thoughts.

The following is the essence of some of Confucius' thoughts.

Learn and practice the famous words of Confucius. The Analects of Confucius · Learning: "Confucius said, 'Is it not pleasant to learn when you learn?'" Wang Su said, "It is pleasant to learn when you learn." Wang Shi said that "learning" and "learning" are synonymous, which seems to refer to reading. However, Confucius taught people to learn the "six arts", including etiquette, music, shooting, imperial examination, calligraphy, and counting. "Recitation" is only "one end" (see Liu Baonan's "Analects of Confucius"). Huang Kanshu said, "There are three seasons for learning." One refers to age, the second refers to season, and the third refers to morning and evening. Jiang Boqian, a close friend, believes that "learning is to learn new things, and learning is to review the past" (Introduction to the Thirteen Classics).

Be quick and cautious in saying Confucius' famous words. The saying comes from "The Analects of Confucius · Xueer": "Confucius said: 'A gentleman needs no food, needs no security, and is quick to do things but careful to say.'" And "The Analects of Confucius · Liren": "A gentleman wants to be slow to say but quick to do.". Same meaning. It means to work diligently and quickly, but speak carefully. Zhu Xi's note: "Those who are quick to do things, try their best. Those who are careful to speak, dare not do their best." (The Commentary on the Analects of Confucius) also explained: "It is difficult to do things, so be sensitive; it is easy to say things, so be cautious." (The Analects of Zhu Zi, Vol. 22) In addition, in Xunzi Zi Dao, Han Shi Wai Zhuan, Shuoyuan Miscellaneous Words, and other articles, there are records of Confucius saying Zi Lu, "Be careful not to talk".

Learning without thinking is useless, and thinking without learning is dangerous to Confucius. According to the Analects of Confucius: "Confucius said: 'Learning without thinking is wasteful, thinking without learning is dangerous. Zheng Xuan's note: Brother, you are still ignorant of your appearance. "Danger" has two meanings: one is danger, and doubt cannot be determined. One is exhausted, and the spirit is exhausted. When the former is solved. This sentence can be combined with the chapter "Reviewing the old and learning the new". Yang Shuda, a close friend, said: "Those who have learned and can't know new things, learn without thinking, and those who have not learned and want to know new things, think without learning." ("Analects of Confucius") Confucius advocated to pay equal attention to learning and thinking, which has a profound impact on Confucius disciples. For example, Zixia said that learning and thinking should not be neglected.

People without faith do not know whether it can also be Confucius' famous saying. According to the Analects of Confucius, "Confucius said, 'If people don't believe, they don't know what to do.'" Zheng Xuan said, "If you don't know what to do, you can't say it.". Kong Anguo notes: "If you speak without believing, you will have no choice.". Zhu Xi said, "If a person has no sincerity in his face, all his words are false." (Zhu Zi's Analects Volume II IV) Jiang Boqian, a close friend, distinguishes between two meanings of faith: "You must speak truthfully; you must be able to practice your words when you speak." ("Translation and Interpretation") Confucius and post-Confucian scholars attach great importance to faith, and "you must be faithful in your words and respectful in your actions" ("The Analects of Confucius · Wei Linggong") is the principle of Confucius.

Be slow to speak and quick to follow Confucius' famous words. According to the Analects of Confucius, Li Ren: "Confucius said, 'A gentleman wants to be slow in his words and quick in his actions'". Bao Xian's note: "Be slow, be slow. Speak late, but act ill." Zhu Xi quoted Xie Liangzuo's note: "It is easy to speak, so be slow; it is difficult to act, so be quick." There are many synonymous sentences in the Analects of Confucius: "Be cautious about speaking the rest, then be repentant" ("For politics"), "The ancients will not speak out, but will not be ashamed to bow" ("Li Ren"), "A gentleman will be ashamed of his words but not his actions" ("Constitutional Questions"), and so on, All of these reflect Confucius' consistent thought of taking action and speaking carefully. See "Be quick in matters and cautious in words".

Virtue is not solitary. There must be a famous saying from Confucius. According to "The Analects of Confucius · Li Ren", "Confucius said: 'Virtue is not solitary, there must be neighbors.'"

Listen to what they say and see what they do. According to the Analects of Confucius, Gongyechang said, "Give me the day and night. Confucius said, 'rotten wood can't be carved, and the walls of dung can't be built. What's the punishment for giving?' Confucius said, 'At the beginning, I will give people, and listen to their words and believe in their actions.'" Confucius said in the "Shuoyuan · Respecting the Sage": "If you take people's skills, you should observe their words and observe their actions... That's why you should first observe their words and then judge their actions." The Book of Rites of Great Dai · Five Emperors' Virtues: "Confucius said, 'I want to use language to select people, and change them from evil.'" That is also the meaning of this chapter. Zhu Xi quoted Hu's note, saying, "Confucius listens to words and observes actions," so we set up education to alert the disciples, so that we can be cautious in words and quick in actions. "(The Analects of Confucius Notes)

He is quick and eager to learn. He is not ashamed to ask Confucius. According to the Analects of Confucius, Gongyechang: "Zi Gong asked, 'Why is Confucius a good writer?' Confucius said, 'Quick and studious, not ashamed to ask questions, so is Confucius a good writer.'" Confucius, Doctor Wei. "Wen" is his posthumous title. Zhu Xi's note: "Ordinary people are too quick to learn, and those who are too high are too ashamed to ask questions. Therefore, the posthumous method is based on 'diligent and inquisitive', which is also difficult to cover." (The Analects of Confucius) added: "The posthumous method of the ancients is very broad", "Kong Wenzi's solid is not good, only this benefit, then quick to learn and ask questions, which is also its benefit." It shows that Confucius "is generous and generous, so he is also lenient in his responsibilities" (Volume 29 of Zhu Zi's Analects).

Be gentle and polite, and then be a gentleman. According to the Analects of Confucius, Yongye: "Confucius said: 'Quality is better than literature, then wild, literature is better than quality, then history, and then gentlemanly'." According to the meaning of the word, literature, literary grace; Quality and simplicity; He is polite and half-mixed. Zhu Xi's Commentary on the Analects of Confucius in the Southern Song Dynasty: "Scholars should lose more and make up for less. As for virtue, it is not expected to happen". In the Analects of Justice, written by Liu Baonan of the Qing Dynasty, "Rites are based on quality. Quality is based on quality. Rites are not based on quality. They are not based on quality. They can be based on quality." Confucius said that "culture" refers to the external expression of propriety; "Quality" refers to the inherent virtue of benevolence. Only if you have the inherent character of "benevolence" and can show it in accordance with "etiquette" can you become a "gentleman". The relationship between literature and quality is also the relationship between courtesy and benevolence. In this case, it reflects the ideal personality of "gentleman" advocated by Confucius; The other one reflects his consistent doctrine of the mean: that is, he does not advocate being better than writing, nor does he advocate being better than quality; It is not easy to be impartial and persistent, and to do too much. "Confucius said: 'The quality of Yu Xia, the quality of Yin and Zhou, is enough. The quality of Yu Xia, the quality of Yin and Zhou, the quality of Yin and Zhou, the quality of literature. How easy is it to say if the quality of literature is medium?" ("Book of Rites · Table Records")

We want to stand up and reach the famous Confucius saying. The Analects of Confucius, Yongye, Confucius answered Zigong and asked Ren, "If you are benevolent, you want to stand up and reach up and reach up to people, and you can draw a close analogy." Zhu Xi's Commentary on the Analects of Confucius said, "If you are benevolent, you can see the flow of natural principles and have no leisure." "If you are not tired of doing it, you will be able to stand up to yourself; if you are not tired of teaching others, you will be able to stand up to others. If you are not tired of doing it, you will be able to stand up to others. If you want to be able to do everything, you should be able to make others do everything.". It reflects the way of "forgiveness" advocated by Confucius, that is, the practical approach and method of "benevolence". It is the high standard of "forgiveness" to achieve what we want by comparing others with what we want, that is, to practice "benevolence" in a positive sense, and the low standard is to promote what we dislike and do not do evil to others, that is, to practice "benevolence" in a negative sense (see the Analects of Confucius · Yan Yuan: Do not do to others what we don't want), to promote ourselves and others, to observe ourselves and others, that is, to recognize the value of others, and to care about the survival and development of others, On the other hand, it reflects the humanitarian characteristics of Confucius' thought.

Learn silently, never tire of learning, and never tire of teaching. According to the Analects of Confucius, "Confucius said, 'You can learn silently, you can't be tired of learning, and you can't be tired of teaching others. See also "Mencius · Gongsun Chou Shang": "Confucius said: 'Sage is what I cannot, I am not tired of learning and teaching'"; The Spring and Autumn Annals of the Lu Family also recorded that "Confucius said, 'How can I say it? If I don't have to do it, I will never tire of learning, and I will never tire of teaching'". The sentence means: keep what you see and hear in mind silently, study hard and never be satisfied, and teach students to be tireless. Zhu Xi of the Southern Song Dynasty wrote in the Analects of Confucius: "The three are not the ultimate of saints, but they are modest and modest.". Qian Mu, a close friend, believes that "it is really wrong to take this chapter as a modest statement." (The New Interpretation of the Analects of Confucius) Confucius mentioned three things here: first, it is important to speak and know (memory), not to speak and silent, the so-called "hearing more and keeping quality" (The Book of Rites · Ziyi), "hearing more and choosing the good, seeing more and knowing more" (The Analects of Confucius · Shuer), and the second and third, they express Confucius' diligence and enthusiasm in learning and teaching students, At the same time, it is also Confucius' reasonable summary of "learning" and "teaching (instruction)" from the perspective of knowledge and methods.

I am rich and expensive because of injustice, which is like Confucius' famous saying. According to the Analects of Confucius, "Confucius said: 'Eat and drink freely, bend your arms and pillow, and music is also in it; injustice and wealth are like clouds to me'". Zheng Xuan of the Han Dynasty said: "Those who are rich and noble but not righteous are like clouds to me, not their own". Zhu Xi's Commentary on the Analects of Confucius in the Southern Song Dynasty: "He regards the wealth of injustice as the absence of floating clouds, and is indifferent to it.". Meaning: The wealth and official position occupied by unjust means are like clouds in the sky to me. See also the same article in the Analects of Confucius: "Confucius said: 'Rich and can be sought, even if the whip is strong, I will also do it. If not, I will do what I want'"; "The Analects of Confucius · Li Ren": "Confucius said: 'Richness and preciousness are what people want, not to get them by their way, not to get them'". Confucius here reiterated his specific principle of looking at and seeking wealth, that is, to be consistent with "righteousness" and "benevolence", and to gain against this is regarded as a fleeting lack. At the same time, it also shows his life attitude and mind of enjoying the life of poverty and living in peace and contentment.

Forget about food and worry. I don't know how old I am. According to the Analects of Confucius, Shuer: "Duke Ye asked Confucius about Yu Zilu, but Zi Lu was wrong. Confucius said, 'Female Xi doesn't say,' She is also a human being. She is angry, forgets food, and is happy to forget worry. She doesn't know how old she is. '". The Analects of Confucius, written by Zheng Xuan of the Han Dynasty, said that to speak of this talent is to encourage people to learn. Zhu Xi of the Southern Song Dynasty wrote in The Analects of Confucius: "If you don't get it, you will be angry and forget to eat; if you have got it, you will be happy and forget to worry; so the two are far from each other, and the number of years is unknown. But he said that he is eager to learn.". The Analects of Confucius note by Kang Youwei, a close friend, said: "If you forget food, you will not know poverty; if you forget worry, you will not know hardship; if you forget old age, you will not know death and life; if you are not the best person, you will not be able to get here". It means that if you work hard and don't even remember to eat (learn something), you are so happy that you forget your worries and don't even realize that you are in the old age. This is really a word of encouragement from the teacher. "The Book of Rites · Table Records": "Confucius said: 'The good benevolence of the Book of Songs is like this. Go along with the country road, abandon the middle road, forget the old age, and don't know how old the age is. If you look down, there will be fruits every day, and you will die later'". His lifelong devotion to learning, his advocacy of positive and promising, and his persistent pursuit of the realization of the theory he founded, "If I give up halfway, I will never be able to do it" (The Book of Rites · The Doctrine of the Mean), is a demonstration of Confucius' attitude towards life, which is self-reliant, tireless and open-minded.

In a group of three people, there must be a famous quote from Confucius. According to the Analects of Confucius, "Confucius said: 'When three people walk together, there must be my teacher. Select the good and change it.'" Zhu Xi noted: "When three people walk together, one of them is me, and the other two are good and one is evil. Then I will follow the good, and then I will change from the good to the evil. If two people walk together, I will be my teacher." (Annotation to the Analects of Confucius) Liu Baonan quoted the old saying, Two solutions are put forward: one is "I am not the other three. If the two of them think I am good, I will follow it. If the two of them think I am not good, I will change it. Both of them are my teachers. Book Hong Fan Yun: If the three of them account for the three, they will follow the words of the two. This is also the same." The other is "If the three of us act together, we will not be wise and foolish. If there is good or bad, we will see it as we see it, and choose to change it. It is not that one of us is good, but one of us is not good. If we follow the good, we are our teachers."

The gentleman is honest and upright, and the villain is always sad, which is also called "the gentleman is honest and upright, and the villain is always sad". It comes from the Analects of Confucius. Shuowen: "Tan, An also." Dangdang is called Guangyuan. Sorrow is often called anxiety. A gentleman knows everything, so he treats people and things like walking on a flat road, safe and comfortable. The villain's mind is often enslaved by things, suffering from gain and loss, so he often has a heart of sorrow. Huang Kanshu quoted Jiang Xi as saying, "A gentleman is honest and honest, and is selfless. A villain is cautious and honest about his gains and losses, so he is long enough to know the government." Cheng Zi said, "A gentleman is always comfortable because he is rational; a villain is always responsible for things, so he is sad." (See the Commentary on the Analects of Confucius) The article of Xunzi Zidao said that a gentleman has lifelong happiness, no one day's worry, a villain has lifelong worry, no one day's happiness, and that is the same.

Cold, and then know that the pine and cypress wither after Confucius. According to the Analects of Confucius, Zi Han, "Confucius said:" The old age is cold, and then we know that the pine and cypress will wither after that ". Carving and withering; Pine and cypress are wood of pillars. Zhu Xi quoted Xie Shangcai's note, saying: "A scholar is poor to see justice, and the world is chaotic to know loyal officials." (The Analects of Confucius) Xunzi compared the pine and cypress to a gentleman: "It is not hard to know the pine and cypress when the age is not cold; it is not difficult to see the gentleman is not around all the time." (Xunzi · Da Lue) "Chuang Tzu · Rang Wang" quoted Confucius as saying: "A gentleman who is good at the Tao is good, and poor at the Tao is poor. Today, Qiu Qiu has the virtue of benevolence and righteousness to meet the difficulties of the troubled times. What is the reason for being poor? Therefore, he is introspective and not poor at the Tao, and does not lose his virtue in the face of difficulties."

The wise are not confused, the benevolent are not worried, and the brave are not afraid of Confucius. The Analects of Confucius · Zihan: "Confucius said:" The wise are not confused, the benevolent are not worried, and the brave are not afraid. "The Analects of Confucius Justice quoted Shen Jian · Zayan Xia as saying:" A gentleman is not worried because he is happy with his life; he is not confused because he is able to judge things clearly; he is not afraid because he is determined to be public. "The order of the three recorded in the Analects of Confucius · Constitutional Questions is different:" The gentleman is the third, and I am incompetent: the benevolent are not worried, the wise are not confused, and the brave are not afraid. "Confucius humbled that he did not have knowledge, benevolence The brave three are virtuous, and Zizi Gong regards them as well. Confucius has three ways to be prepared, so he said: "Confucius is also virtuous." (The Constitution)

People have no faith but Confucius' famous words. According to the Analects of Confucius, Yan Yuan: "Since ancient times, all people have died, and people have no faith." This is Confucius' answer to Zigong's political questions. People's trust and sufficient food and soldiers are the policies of Confucius to govern the country and strengthen the country. However, you can go to the army to eat, and you cannot make the people distrustful; People's trust is the foundation. This is also connected with Confucius' sacrifice and Mencius' sacrifice. Later Zhu Xi said, "The people will die without food, but the dead will inevitably die. Without faith, though living without self-reliance, it is not safe to die. Therefore, it is better to die than to lose faith in the people, so that the people would rather die than lose faith in me.".

The common people are not good enough for the king. According to the Analects of Confucius, Yan Yuan: "If the people are enough, which is your fault? If the people are not enough, which is your fault?" This is what Confucius disciple Youruo said when answering Lu Ai's question, "If you are hungry, what is your fault?". That is to give full play to the Confucian thought of "government is making people rich" (Shuoyuan Zhengli). Confucius believed that the wealth of the people lies in the collection of taxes. "As the poem goes, 'Kaiti is a gentleman and the parents of the people', we have not seen 'those whose sons are rich and their parents are poor'" (ibid.). Zhu Xi wrote: "If the people are rich, then you can't be poor alone; if the people are poor, then you can't be poor. If there is a deep meaning of the unity of the people and the people, to stop the public's thick and restrained, and to be superior, you should read it deeply." (Commentary on the Analects of Confucius) Xunzi Fuguo said: "If you are poor, then you will be poor, and if you are rich, then you will be rich." "Therefore, the master of the Ming Dynasty will keep its harmony, regulate its flow and open its source, and take care of it at all times. The decoration will make the world have more than enough, while the upper and lower levels will not worry about the shortage. If so, the upper and lower levels will be rich, and there will be no hidden, which is the best way to know the country's strategy."

Confucius' famous saying that a gentleman can become a man. According to the Analects of Confucius · Yan Yuan, "Confucius said:" A gentleman is beautiful when he becomes a man, but not evil when he becomes a man. "Zhu Xi said:" If he becomes a man, he will lure and persuade him to do his job.

He is upright and does not obey Confucius' famous words. According to the Analects of Confucius, Zi Lu said, "Confucius said that his body is upright, and he does not obey the order, although he does not obey the order." Confucianism has always believed that: the best, "bow to the right and meet the people's trust." "If it is not upright, it will meet the people's distrust." (Hanshu · Gongsun Hongzhuan) "It is the legislation of the old man, and first it is the inspection instrument, so the order is executed in the world." (Huainan Zi · Zhushu)

Confucius'famous saying is that small profits mean big things. According to the Analects of Confucius, Zilu: "Zixia is Ju's father, and asks about politics." Confucius said: "If you don't want speed, you can't see small profits. If you want speed, you can't reach the goal. If you see small profits, you can't achieve great things. Xunzi was quoted in The Analects of Justice as saying, "The benefit is the benefit of the country and the people. As a politician, if he sees great benefits, he will be able to prosper, but he can't see small ears". "The Book of Rites of Dadai · Four Dynasties": "It's bad for politics to see small profits."

If you are not in his position, you should not seek to govern. According to the Analects of Confucius · Taber, "Confucius said: 'If you are not in his position, you will not seek his own government'." This is also said in the Constitutional Question. Its purpose is "to concentrate on their duties" (Liu Baonan's Analects of Justice). It is also the consistent attitude of Confucianism. Zengzi said, "A gentleman can't think of his position." (The Analects of Confucius · Constitutional Questions) Later Mencius said, "A low position is high, and a sin is also"; "The Doctrine of the Mean" also has the following words: "A gentleman should act according to his position, and he is not willing to be outside", and "he should not be below the top; he should not be above the bottom", all of which are similar to this article.

If you have no foresight, you must worry about Confucius. According to the Analects of Confucius, the Duke of Wei Linggong: "Confucius said:" If you have no foresight, you must have immediate worries. "The Analects of Justice quoted:" If you are not far away, you will have immediate worries, so you will have immediate worries. "Xunzi Da Lue said:" If you think about things first, you will have problems first. If you think about things first, you will have problems first, and then you will have problems. If you think about things first, you will have problems later, you will have difficulties. If you are trapped, you will have problems that can't be prevented. "The Confucian school attaches great importance to people's foresight.

The bow is thick and the blame is thin. According to the Analects of Confucius, Duke Wei Linggong, "Confucius said:" It is far from resentful to be honest with yourself, but not to blame others. "This is the practice of" benevolence "to others. In the Western Han Dynasty, Dong Zhongshu made a play: "To govern people with benevolence, to govern me with righteousness, and to be honest with oneself, but not to blame others." (The Spring and Autumn Annals Fanlu · Law of Benevolence and Justice), "Lu's Spring and Autumn Annals · Ju Nan" also said: "If you are responsible for yourself, you will improve yourself; if you are responsible for others, you will be easy to follow, so you can't blame them." (The Analects of Confucius)

A gentleman asks for himself, while a villain asks for Confucius' famous saying. The Analects of Confucius has the same purpose but slightly different text. According to "Learning", "Confucius said, 'Don't worry about others. I don't know others.'" It means you don't have to worry about others not knowing me. What you should worry about is that I don't know people. "Li Ren" wrote: "Don't worry about what you know, and ask for what you know.". The Constitution asked: "Don't suffer from people's unknowns. Don't suffer from people's unknowns." The Duke of Wei Linggong also wrote: "A gentleman's disease is incompetent. Don't suffer from patients' unknowns." Zhu Xi noted: Confucius "said many times about this matter, and its Dingning meaning can also be seen." (The Analects of Confucius Commentary) Wang Fu's note: "Can take my name but can't take my ambition, can trap me in circumstances but can't trap me in heaven and man's conscience, don't suffer."   

Don't use words to talk about others, and don't use others to talk about Confucius' famous words. According to the Analects of Confucius, Duke Wei Linggong, "Confucius said:" Don't use words to judge people, don't use words to judge people. "Bao Xian noted:" If there is a speaker, there is no need to have virtue, so you can't use words to judge people. "Wang Su noted:" You can't use good words without virtue. "It means that you don't recommend someone because they are right to hear, and don't despise his words because he is missing. Confucius's steady and comprehensive method of lifting people and listening to words will be valued by later generations.

Don't do to others what you don't want. According to the Analects of Confucius, Yan Yuan, "Zhong Gong asked benevolence, and Confucius said," If you go out to see a guest of honor, you will make the people feel like a great sacrifice. Do not do to others what you don't want. There is no resentment in the country, and there is no resentment at home. "Confucius said benevolence. "Duke Wei Linggong": "Zi Gong asked," Is there a word that can be done for life? "Zi Gong said," It is forgiving. Do not do to others what you don't want. "This is another word of forgiveness. Confucius often interpreted "benevolence" with "forgiveness". Zhu Xi's Commentary: "Forgive yourself and others." That is, Zi Gong said, "I don't want others to impose on me, I also want others to impose on me." (Gongyechang) Later Confucianism emphasized that "do not impose on others what you don't want" to implement "benevolent policy".

If you can't bear it, you will make great efforts. According to the Analects of Confucius, the Duke of Wei Linggong: "Confucius said:" Clever words lead to chaos of virtue, and small intolerance leads to chaos of great plans; "Kindness and benevolence can't endure, and we can't cut kindness with righteousness"; "Be stingy with money and can't bear to give up" (The Analects of Confucius).

People can promote the Tao, but not the Tao. According to the Analects of Confucius, Duke Wei Linggong: "Confucius said, 'People can promote the Tao, but not the Tao.'" It means that people can expand the Tao, but cannot use the Tao to expand the adult. Wang Su's note: "The way of great talent follows the way of great talent, and the way of small talent follows the way of small talent, so we can't promote people." Zhu Xi's note: "There is no way outside of people, and there is no way outside of the way. However, the people are aware of it, and the way is not doing anything; therefore, people can be greater than their way, but the way cannot be greater than their people." (The Commentary on the Analects of Confucius) Dong Zhongshu also quoted this sentence in the countermeasures of heaven and man, saying that it is up to us to control chaos and abolish prosperity. Today, Yang Bojun thinks it is incompatible with his will.

Don't let Confucius quote you. According to the Analects of Confucius, Duke Wei Linggong: "Confucius said: 'Be benevolent, not inferior to teachers.'" There are two solutions to "be benevolent": one is to face benevolence; 1. To undertake the important task of realizing benevolence. Zhu Xi's note: "When you are benevolent, you should take benevolence as your own responsibility. Although the teacher is not inferior, you should be brave and do it. If you are benevolent, you should do it yourself. If there is no dispute, how can you be inferior?" (The Analects of Confucius) The word "teacher" is generally interpreted as "teacher". Qian Muxun, a close friend, is called "everyone".

What you know is what you know, and what you don't know is what Confucius said. According to the Analects of Confucius: "Confucius said: 'You! Tell your daughter what you know? What you know is what you know, what you don't know is what you know. Zhu Xi's note: "Zi Lu is so brave that he has strong knowledge of what he doesn't know, so I will tell him, Confucius said, "Today's women are full of clothes and colors, and who in the world is willing to admonish women." He said, "So a gentleman should know what he knows, and he should say what he knows, and he should say what he knows. He should say what he can, and he cannot say what he can't, and he should do what he can." The article of "Confucian Effect" also said:

It is also Confucius' famous saying that a man cannot win his ambition. According to the Analects of Confucius, Zihan: "Confucius said, 'The three armies want to win the commander, but the men can't win the will.'" Kong Anguo notes: "Although the three armies are numerous and the people are not the same, the generals can win it. Although the men are small, they can't win it." Zhu Xi quoted Hou as saying, "The courage of the three armies is in the people, and the ambition of the men is in themselves. So the commander can win it, but the will can't be won. If it can be won, it is not enough to be won." (The Analects of Confucius Commentary) The chapter of "Ritual Heart · Ziyi" also said: "Confucius said: 'If you have words and deeds, you can't win the will. If you die, you can't win the name'."

It is also Confucius' famous saying to abandon virtue. According to the Analects of Confucius: "Confucius said, 'Listen to the way and say the way, and discard the virtue.'" Huang Kanshu said, "The learning of inquiry is not enough to be a teacher. A teacher must review the old and learn the new, and study it for a long time, and then he can be a legend. If you listen to the way, the way is to be a legend, and it will be ridiculous. So it will be abandoned by the virtuous. It will also be abandoned by the virtuous." Qian Mu, a close friend, said: "The way to listen is easy, and the way to speak is easy. The way to listen is easy, and the way to speak is easy. The way to enter the ear of Confucius is out of the mouth. Even if you hear good words, you don't have them for yourself, and your virtue will never be achieved.

Different ways do not conspire with each other. According to the Analects of Confucius, Duke Wei Linggong, "Confucius said: 'Different ways do not conspire with each other'". The Historical Records · Biography of Boyi quoted this saying: "Different ways do not conspire with each other, but also follow their own aspirations." The Biography of Lao Zhuang Shen Han said: "The people who learn from Lao Tzu in the world are inferior to Confucianism, and Confucianism is inferior to Lao Tzu, and different ways do not conspire with each other, is it true?" Qian Muzhishi, a close friend, said two things, One is "A gentleman also has different opinions and deeds, but if he is the same as the Tao, he can cooperate with each other. But if he is a villain and a thief, there are good, evil, evil, and right. It is very difficult to cooperate with each other." The other is "The Tao refers to the art, such as shooting and defending, each of which has its own merits, and does not cooperate with each other." (New Interpretation of the Analects of Confucius)

reference material:

1. Mr. Zhang Haiqing's famous Confucius sayings

2. Baidu information, Xinhua information

孔子儒家思想，是中国文化的重要根基。

----- 诸葛长青

　 孔子(前551～前479)名丘，字仲尼。春秋后期鲁国人。

    孔子是伟大的思想家、教育家，儒家的创始人。是儒家学派的创始人，提出了“仁”的思想，是中国古代著名的思想家和教育家。   

   诸葛长青：孔子文武双全、博学多才、因材施教，令人敬佩。作为中国人，应当了解儒家的基本思想。儒的思想是社会发展的重要思想基础。孔子思想是中国文化的重要根基。

  孔子经其终生倡导和历代儒家的发展，使中国儒家学说成为中华文化的主流，作为中国人的指导思想逾两千余年。

   孔子提出修身为本，德化社会的最高标准是“礼”，德化人生的最高价值是“仁”。孔圣人儒家学派创始人，世界最著名的文化名人，同时精通易经《十翼》所作者，孔子是中国古代突破对自然山水宗教式态度的第一人，提出了“知者乐水，仁者乐山”（《论语·雍也》）的著名美学命题。

    诸葛长青：孔子思想博大精深，体现了中国智慧的精华。

   以下内容选自张海清先生的《孔子名言名句》，收录了部分《论语》中的一些孔子经典言论。

   《孔子名言名句》，是了解孔子思想的基础读物。

   以下是孔子部分思想精华。

   学而时习之　　孔子名言。语出《论语·学而》：“子曰：‘学而时习之，不亦悦乎？’”王肃注：“诵习以时，学无废业，所以为悦。”王释“学”与“习”为一义，似专指诵读。但孔子教人学“六艺”，包括礼、乐、射、御、书、数，“诵习”仅是“一端”（见刘宝楠《论语正义》）。皇侃疏“时习”说：“凡学有三时。”一指年岁，二指季节，三指晨夕。近人蒋伯潜认为“学是知新，习是温故”（《十三经概论》）。　　

    敏于事而慎于言 　　孔子名言。语出自《论语·学而》：“子曰：‘君子食无求饱，居无求安，敏于事而慎于言。’”又《论语·里仁》：“君子欲讷于言而敏于行”。义相同。意为做事勤奋敏捷，说话却谨慎。朱熹注：“敏于事者，勉其所不足。慎于言者，不敢尽其所有余也。”（《论语集注》）又释：“事难行，故要敏；言易出，故要谨。”（《朱子语类》卷第二十二）另外在《荀子·子道》、《韩诗外传》、《说苑·杂言》等篇都有孔子语子路“慎言不哗”的记载。 　　

    学而不思则罔，思而不学则殆 　　孔子名言。语出《论语·为政》：“子曰：‘学而不思则罔，思而不学则殆。’”“罔”，迷惘。郑玄注：罔，犹罔罔无知貌。“殆”有两义：一为危殆，疑不能定。一为疲殆，精神疲怠无所得。当从前解。此句可与“温故而知新”章合参。近人杨树达注：“温故而不能知新者，学而不思也，不温故而欲知新者，思而不学也。”（《论语疏证》）孔子首倡学思并重，对孔门弟子有很深影响。如子夏言博学近思，《中庸》言博学慎思，都认为学思不可偏废。 　　

   人而无信,不知其可也 　　孔子名言。语出《论语·为政》“子曰：‘人而无信，不知其可也。’”郑玄注：“不知可者，言不可行也”。孔安国注：“言人而不信，其余终无可”。朱熹说：“人面无真实诚心，则所言皆妄。”（《朱子语类》卷二四）近人蒋伯潜区分信有二义：“说话必须真实；说了话必须能践言。”（《语译广解》）孔子及后儒极重信，“言忠信，行笃敬”（《论语·卫灵公》）是孔门的处世原则。　　

   讷于言而敏于行 　　孔子名言。语出《论语·里仁》：“子曰：‘君子欲讷于言而敏于行’”。包咸注：“讷，迟钝也。言欲迟而行欲疾。”朱熹引谢良佐注曰：“放言易，故欲讷；力行难，故欲敏。”《论语》中尚有许多同义之句：“慎言其余，则寡悔”（《为政》）、“古者言之不出，耻躬之不逮也”（《里仁》）、“君子耻其言而过其行”（《宪问》）等，均可反映孔子一以贯之之重行慎言思想。参见“敏于事而慎于言”。　　

    德不孤，必有邻 　　孔子名言。语出《论语·里仁》：“子曰：‘德不孤，必有邻。’”　　

    听其言而观其行 　　孔子名言。语出《论语·公冶长》：“宰予昼夜。子曰：‘朽木不可雕也，粪土之墙不可圬也。于予与何诛？’子曰：‘始吾予人也，听其言而信其行。’”《说苑·尊贤》记孔子言曰：“夫取人之术也，观其言而察其行也……是故先观其言而揆其行。”《大戴礼记·五帝德》：“子曰：‘吾欲以语言取人，于予邪改之。’”也即此章义。朱熹引胡氏注曰：孔子语听言观行，“特因此立教以警群弟子，使谨于言而敏于行耳。”（《论语集注》）　　

    敏而好学，不耻下问 　　孔子名言。语出《论语·公冶长》：“子贡问曰：‘孔文子何以谓之文也？’子曰：‘敏而好学，不耻下问，是以谓之文也。’”孔文子，卫大夫。“文”是他的谥。朱熹注：“凡人性敏多学不好学，位高者多耻下问。故谥法有以‘勤学好问’为文者，盖亦人所难也。”（《论语集注》）又说：“古人谥法甚宽”，“孔文子固是不好，只此节此一惠，则敏学下问，亦是它好处”足见孔子“宽肠大度，所以责人也宽”（《朱子语类》卷二九）。　　

    文质彬彬，然后君子 　　孔子名言。语出《论语·雍也》：“子曰：‘质胜文则野，文胜质则史，文质彬彬，然后君子’。”按字义，文，文采；质，质朴；彬彬，杂半之貌。南宋朱熹《论语集注》：“言学者当损有余，补不足，至于成德，则不期然而然矣”。清刘宝楠《论语正义》：“礼，有质有文。质者，本也。礼无本不立，无文不行，能立能行，斯谓之中。”孔子此言“文”，指合乎礼的外在表现；“质”，指内在的仁德，只有具备“仁”的内在品格，同时又能合乎“礼”地表现出来，方能成为“君子”。文与质的关系，亦即礼与仁的关系。于此一则体现了孔子所竭力推崇的“君子”之理想人格；另一则反映了其一以贯之的中庸思想：即不主张偏胜于文，亦不主张偏胜于质；当不偏不倚，执两用中，而做到过点且属不易。“子曰：‘虞夏之质，殷周之文，至矣。虞夏之文，不胜其质；殷周之质，不胜其文；文质得中，岂易言哉？”（《礼记·表记》）　　

   　已欲立而立人，已欲达而达人　　　孔子名言。语出《论语·雍也》，孔子答子贡问仁曰：“夫仁者，己欲立而立人，己欲达而达人，能近取譬，可谓仁之方也已。”朱熹《论语集注》：“以己及人，仁者之心也，于此观之，可以见天理之周流而无闲矣。”清阮元《研经室集》：“为之不厌，己立己达也；诲人不倦，立人达人也。立者，如‘三十而立’之立；达者，如‘在邦必达，在家必达’之达。”此句犹言自己想要站得住也要使他人站得住，自己欲事事行得通也应使他人事事行得通。是以体现孔子所倡导的“恕”之道，亦即关于“仁”的实践途径与方法。以己所欲譬诸他人而成全之，系“恕”之高标准，即从积极意义上实践“仁”其低标准则是推己所厌及他人而不恶加，即从消极意义上实践“仁”（见《论语·颜渊》：己所不欲，勿施于人），推己及人，察己知人，亦即承认他人之价值，关心他人之生存与发展，从又一侧面反映孔子思想的人道主义特征。　　

    默而识之，学而不厌，诲人不倦　　孔子名言。语出《论语·述而》：“子曰：‘默而识之，学而不厌，诲人不倦，何有于我哉”。又见《孟子·公孙丑上》：“孔子曰：‘圣则吾不能，我学不厌而教不倦也’”；《吕氏春秋》亦记载：“孔子曰：‘吾何足以称哉！勿已者，则好学而不厌，好教而不倦’”。其句意谓：默默将所见所闻记于心间，发愤学习从不满足，教导学生不知疲倦。南宋朱熹《论语集注》：“三者已非圣人之极至，而犹不敢当，则谦而又谦之辞”。近人钱穆认为“或以本章为谦辞，实非也。”（《论语新解》）孔子于此所举三事：其一，重在言识（记忆），不在言默，所谓“多闻，质而守之”（《礼记·缁衣》），“多闻择其善者而从之，多见而识之”（《论语·述而》），其二、三，则表达了孔子于求知学问的勤勉不怠和教授弟子的一腔热忱，同时也是孔子从认识和方法对“学”与“教（教诲）”的合理总结。　　

    不义而富且贵，于我如浮云 　　孔子名言。语出《论语·述而》：“子曰：‘饭疏食，饮水，曲肱而枕之，乐亦在其中矣；不义而富贵，于我如浮云’”。汉郑玄注：“富贵而不以义者，于我如浮云，非己之有也”。南宋朱熹《论语集注》：“其视不义之富贵，如浮云之无有，漠然无所动于其中也”。意谓：以不义手段占有的财富与官位，对于我如同天际的浮云。又见《论语》同篇：“子曰：‘富而可求也，虽执鞭之士，吾亦为之，如不可求，从吾所好’”；《论语·里仁》：“子曰：‘富与贵是人之所欲也，不以其道得之，不处也’”。孔子于此重申其看待和求取富贵的具体原则，即须合于“义”与“仁道”，违此而获，则被视如过眼烟云之不足取。同时亦表明其于清贫生涯甘之如饴、安贫乐道的生活态度与襟怀。　　

    发愤忘食，乐以忘忧，不知老之将至云尔 　　孔子名言。语出《论语·述而》：“叶公问孔子于子路，子路不对。子曰‘女奚不曰：其为人也，发愤忘食，乐以忘忧，不知老之将至云尔’”。汉郑玄《论语注》：言此才，勉人于学也。南宋朱熹《论语集注》：“未得，则发愤而忘食；已得则乐之而忘忧；以是二者俯焉，日有孳孳而不知年数之不足。但自言其好学之笃耳”。近人康有为《论语注》：“忘食，则不知贫贱；忘忧，则不知苦戚；忘老，则不知死生；非至人安能至此”。其句意谓：发奋用功连吃饭也不记得（学有所获），便高兴得忘了忧虑，连入老境也未觉察。此实乃夫子自道，自勉之辞。《礼记·表记》：“子曰：‘《诗》之好仁如此。乡道而行，中道而废，忘身之老也，不知年数之不足也。俯焉，日有孳孳，毙而后已’”。其一生好学不倦，倡导积极有为，对所创立学说的实现孜孜以求，“半途而废，吾弗能已矣”（《礼记·中庸》），是以展示了孔子自强不息，终老不疲与明达乐观的人生态度。　　

    三人行,必有我师焉 　　孔子名言。语出《论语·述而》：“子曰：‘三人行，必有我师焉，择其善者而从之，其不善者而改之。’”朱熹注：“三人同行，其一我也，彼二人者，一善一恶，则我从其善，则我从其善而改其恶焉。是二人者，皆我师也。”（《论语集注》）刘宝楠引旧说，又提出两解：一谓“我并彼为三人，若彼二人以我为善，我则从之；二人以我为不善，我则改之。是彼二人，皆为吾师。书洪范云：三人占，则从二人之言。此之谓也。”一谓“三人行，本无贤愚。其有善有不善者，皆随事所见，择而从之改之。非谓一人善，一人不善也。既从其善，即是我师。”　　

    君子坦荡荡，小人长戚戚 　　孔子名言，也作“君子坦荡荡，小人常戚戚”。语出《论语·述而》。《说文》：“坦，安也。”荡荡，广远之称。戚戚，时时忧虑之称。君子通晓事理，故待人接物处世犹如在平坦大道上行走，安然而舒泰。小人心思常为物役，患得又患失，故常有戚戚之心。皇侃疏引江熙曰：“君子坦而夷任，荡然无私。小人驰兢于荣利，耿介于得失，故长为悉府也。”程子曰：“君子循理，故常舒泰；小人役于物，故多忧戚。”（见《论语集注》）《荀子·子道》篇言君子有终身之乐，无一日之忧，小人有终身之忧，无一日之乐，与此义同。　　

    岁寒,然后知松柏之后凋 　　孔子名言。语出《论语·子罕》：“子曰：岁寒，然后知松柏之后凋也”。雕，凋谢；松柏，喻栋梁之材。朱熹引谢上蔡注曰：“士穷见节义，世乱识忠臣。”（《论语集注》）荀子则把松柏喻君子：“岁不寒无以知松柏；事不难无以见君子无日不在是。”（《荀子·大略》）《庄子·让王》引孔子言曰：“君子通于道之谓通，穷于道之谓穷；今丘抱仁义之道以遭乱世之患，其何穷之为？故内省而不穷于道，临难而不失其德。”　　

    知者不惑，仁者不忧，勇者不惧 　　孔子名言。《论语·子罕》：“子曰：知者不惑，仁者不忧，勇者不惧。”《论语正义》引《申鉴·杂言下》注曰：“君子乐天知命故不忧；审物明辨故不惑；定心致公故不惧。”又《论语·宪问》所记三者次序不同：“君子道者三，我无能焉：仁者不忧，知者不惑，勇者不惧。”孔子自谦其不具备知、仁、勇三者达德，而自子贡视之，孔子三道尽备，故曰：“夫子自道也。”（《宪问》）　　

    民无信不立 　　孔子名言。语出《论语·颜渊》：“自古皆有死，民无信不立。”此即孔子对子贡问政之答。民信之与足食足兵为孔子治邦强国之政。然可去兵去食，不可使民无信；民信则为本。此也即与孔子的杀身成仁，孟子的舍身取义有相通这处。后朱熹有曰：“民无食必死，然死者人之所必不免。无信则虽生而无以自立，不若死之为安。故宁死而不失信于民，使民亦宁死不失信于我也”。　　

   百姓足君孰与不足 　　孔门名言。语出《论语·颜渊》：“百姓足，君孰与不足？百姓不足，君孰与足？”此是孔子弟子有若答鲁哀公所问“年饥，用不足。如之何”时所言。也即是发挥孔子“政在使民富”（《说苑政理》）的儒家思想。孔子认为，民富在于薄税敛“诗云：‘恺悌君子，民之父母’，未见‘其子富而父母贫者也”（同上）。朱熹注为：“民富，则君不至独贫；民贫，则君不能贫。有若深言君民一体之意，以止公之厚敛，为人上者，所宜深念也。”（《论语集注》）《荀子·富国》曰：“下贫则上贫，下富则上富。”“故明主必谨养其和，节其流、开其源，而时斟酌焉。潢然使天下必有余，而上不忧不足。如是则上下俱富，多无所藏之，是知国计之极也。”

 　　君子成人之美 　　孔子名言。语出《论语·颜渊》：“子曰：君子成人之美，不成人之恶。小人反是。”朱熹注曰：“成者，诱掖奖劝以成其事也。”《大戴礼·曾子立事》：“君子己善，亦乐人之善也。己能，亦乐人之能也。”与孔子之意相近。　　

   其身正，不令而行 　　孔子名言。语出《论语·子路》：“子曰：其身正，不令而行，虽令不从。”儒家一贯认为：为上者，“躬率以正而遇民信也。”“其上不正，遇民不信也。”（《汉书·公孙弘传》）“是故人主之立法，先自为检式仪表，故令行于天下。”（《淮南子·主术》）　　

    见小利则大事不成 　　孔子名言。语出《论语·子路》：“子夏为莒父宰，问政。子曰：无欲速，无见小利。欲速则不达；见小利则大事不成。”朱熹《集注》：“见小者之为利，则所就者小，而所失者大矣。”又引程子言曰孔子深知弟子“子夏之病常在近小”，故“以切己之事告之”（同上）。《论语正义》引荀子曰：“利谓便国益民也。为政者见有大利，必宜兴行，但不可见小耳”。《大戴礼记·四代》：“好见小利，妨于政。”　　

   不在其位，不谋其政 　　孔子名言。语出《论语·泰伯》：“子曰：‘不在其位，不谋其政’。”《宪问》亦有此语。其旨“欲各专一于其职”（刘宝楠《论语正义》）。也是儒家一贯的处世态度。曾子曰：“君子思不出其位。”（《论语·宪问》）后孟子又言“位卑而言高，罪也”；《中庸》也有“君子素其位而行，不愿乎其外”，“在上位不陵下；在下位不援上”，均与此文相近。　　

    人无远虑，必有近忧 　　孔子名言。语出《论语·卫灵公》：“子曰：人无远虑，必有近忧。”《论语正义》引解：“虑之不远，其忧即至，故曰近忧。”《荀子·大略》云：“先事虑事，先患虑患。先事虑事谓之接，接则事犹成。先患虑患谓之豫，豫则祸不生。事至而后虑者谓之困，困则祸不可御。”而人宜远虑历为儒家所重。　　

    躬自厚，而薄责于人 　　孔子名言。语出《论语·卫灵公》：“子曰：躬自厚，而薄责于人，则远怨矣。”此即施“仁”于人。西汉董仲舒作了发挥：“以仁治人，义治我，躬自厚而薄责于外，此之谓也。”（《春秋繁露·仁义法》）《吕氏春秋·举难》又曰：“故君子责人则以仁，自责则以义。责人以仁则易足，易足则得人，自责以义则难为非，难为非则行饰。”朱熹注曰：“责己得厚，故身益修；责人薄，故人易从，所以人不得而怨之。”（《论语集注》）　　

     君子求诸己，小人求诸人 　　孔子名言。《论语》凡四见，旨同而文小异。《学而》载：“子曰：‘不患人这不己知，患不知人也。’”意为不必担心别人不知我，该担心的是我不知人。《里仁》作：“不患莫己知，求为可知也。”上句意同，下句意为：该担心我有什么可为人知道的。《宪问》作：“不患人之不己知，患其不能也。”《卫灵公》又作：“君子病无能焉，不病人之不已知也。”朱熹注：孔子“于此一事，盖屡言之，其丁宁之意亦可见矣。”（《论语集注》）王夫之注：“能夺我名而不能夺我志，能困我于境遇而不能困我于天人无愧之中，不患也。”（《四书训义》）　　

    不以言举人，不以人废言 　　孔子名言。语出《论语·卫灵公》：“子曰：不以言举人，不以人废言。”包咸注：“有言者，不必有德，故不可以言举人也。”王肃注：“不可以无德而废善言。”意谓不因某人之言中听而举荐他，也不因某人有缺失而鄙弃其言。孔子这种稳重、全面的举人之术、听言之法为后世所重。　　

     己所不欲，勿施于人 　　孔子名言。语出《论语·颜渊》：“仲弓问仁，子曰：出门如见大宾，使民如承大祭。己所不欲，勿施于人。在邦无怨，在家无怨。”孔子此即言仁。《卫灵公》：“子贡问曰：有一言而可以终身行之者乎？子曰：其恕乎。己所不欲，勿施于人。”此又言恕。孔子常以“恕”释“仁”。朱熹《集注》：“恕，推己以及人也。”也即子贡所说：“我不欲人之加诸我也，吾亦欲无加诸人。”（《公冶长》）以后儒家都强调“己所不欲，勿施于人”以实施“仁政”。　　

    小不忍则乱大谋 　　孔子名言。语出《论语·卫灵公》：“子曰：巧言乱德，小不忍则乱大谋。”朱熹《论语集注》：“小不忍，如妇人之仁、匹夫之勇皆是。”又说：“妇人之仁，不能忍于爱；匹夫之勇，不能忍于忿，皆能乱大谋。”（《朱子语类》卷四五）近人杨树达又分不忍有三义：“不忍忿”；“慈仁不忍，不能以义割恩”；“吝财不忍弃”（《论语疏证》）。

　　人能弘道，非道弘人　　孔子名言。语出《论语·卫灵公》：“子曰：‘人能弘道，非道弘人。’”意为人能把道廓大，而不能用道来廓大人。王肃注：“才大者道随大，才小者道随小，故不能弘人。”朱熹注：“人外无道，道外无人。然人心有觉，而道体无为；故人能大其道，道不能大其人也。”（《论语集注》）董仲舒天人对策中也引此句，言治乱废兴在于己。今人杨伯峻认为与愿意不合。　　

    当仁不让于师 　　孔子名言。语出《论语·卫灵公》：“子曰：‘当仁不让于师。’”“当仁”有两解：一为面临仁德；一为担当实现仁道之重任。朱熹注：“当仁，以仁为己任也。虽师亦无所逊，言当勇往而必为也。盖仁者，人所自有而自为之，非有争也，何逊之有？”（《论语集注》）“师”字一般训解为“师长”。近人钱穆训为“众人”。　　

     知之为知之，不知为不知 　　孔子名言。语出《论语·为政》：“子曰：‘由！诲女知之乎？知之为知之，不知为不知，是知也。’”“是知也”之“知”，同智。朱熹注：“子路好勇，盖有强其所不知以为知者，故夫之告之。”（《论语集注》）《荀子·子道》所记可为佐证：子路盛服见孔子，孔子曰：“今女衣服既盛，颜色充盈，天下且孰肯谏女矣。”又说：“故君子知之曰知之，不知曰不知，言之要也；能之曰能之，不能曰不能，行之至也。”又《儒效》篇云：“知之曰知之，不知曰不知，内不自以诬，外不自以欺，以是尊贤畏法而不敢怠傲，是雅儒也。”　　

    匹夫不可夺志也 　　孔子名言。语出《论语·子罕》：“子曰：‘三军要夺帅也，匹夫不可夺志也。’”孔安国注：“三军虽众，人心不一，则其将帅可夺而取之；匹夫虽微，苟守其志，不可得而夺也。”朱熹引侯氏曰：“三军之勇在人，匹夫之志在己。故帅可夺而志不可夺。如可夺，则亦不足谓志矣。”（《论语集注》）《礼心·缁衣》篇亦曰：“子曰：‘言有物而行有格也，是以生则不可夺志，死则不可夺名’。”　　

    道听而途说，德之弃也 　　孔子名言。语出《论语·阳货》：“子曰：‘道听而途说，德之弃也。’”皇侃疏：“记问之学，不足以为人师。师人必当温故而知新，研精久习，然后乃可为人传说耳。若听之道路，道路乃即为人传说，必多谬妄。所以为有德者所弃也。亦自弃其德也。”近人钱穆说：“道听，听之易，途说，说之易。入子耳，即出于口，纵闻善言，亦不为己有，其德终无可成。”（《论语新解》）《荀子·大略》：“君子疑则不言，未问则不言，道远日益矣。”与孔子反对道听途说之义相近。　　

    道不同，不相为谋 　　孔子名言。语出《论语·卫灵公》：“子曰：‘道不同，不相为谋’”。《史记·伯夷传》引此言曰：“道不同不相为谋，亦各从其志也。”《老庄申韩传》曰：“世之学老子者则绌儒学，儒学亦绌老子，道不同不相为谋，岂谓是耶？”近人钱穆之释有两说，一为“君子亦有意见行迹之不同，然同于道则可相与谋。惟小人贼道者，有善恶邪正之分，斯难于相谋矣。”一为“道指术业，如射与御，各精其重，不相为谋也。”（《论语新解》）　　

    参考资料：

   1、张海清先生的《孔子名言名句》

   2、百度资料、新华网资料

（本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

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