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The Zhengzhi Kung Fu: The Secret of Reading and Reading of “Speech: Zheng” and the Certification of Book Law Experience
Author: Ke Xiaoshu
Source: “”Next tomorrow, someone will take it for inspection, and then we will issue it in the communityBaobao Message BoardBuild the No. 2570s” WeChat Public Number
Time: Confucius was in the 28th month of Jihai, Jiazi
� That year’s course led students to read “Study and “Study for the Politics”, which formed two articles separately.
The article “Learning, Filial Piety, Relationship and Things Righteousness” published in the Eighth World Confucian Society, was published before. This article about reading “For the Political Department” is in the collection of four middle-aged books I just received, and will be published tomorrow to send it to my friends. There is a lecture at the time of the remarks, and the original text is published here.
Because the text discusses the seal and invention of the theory of “Theory” in the text, and there are many book lovers among the readers who have never completed it, so book techniques are specially pointed out in the title of the tweet.
The Kung Fu of Correct: Reading the first eight chapters of “Theory·For the Political Science”
Ke Xiaoxiao (Wujing)
In the “Theory·For the Political Science”, “For the Political Science” appeared twice: the “for the political science” that opened its head and the “what is for the political science that is for the political science that is near the end. In addition, the word “politics” only appears once in the chapter “guidance with politics”. It is better to “guid it with virtue” than to “guid it with virtue”, which is exactly the same as saying “protect it with virtue”. “Using virtue” includes some kind of denial of “Using politics”. Denying that “politics” cannot deny politics, but can deny politics of “politics”. Politics must have its foundation, and the foundation is established and the Tao is born. Politics should not be limited to affairs, although politics never fails to leave affairs. “For politics and virtue” and “why do you think politics” all talk about this principle.
Volume Confucianism or interpretation of Confucianism, it reduces Confucianism to the idea of being a political official only. But for Confucius, politics is neither worthy of special attention nor is it worthy of special attention. Special attention and special attention are both special. Politics is not that special, just as ordinary as the four-hour journey and the life of all things, and even disagree. Therefore, the Doctrine of the Mean says, “Human nature is sensitive to politics, and tunnels are sensitive to trees. The rule is the way of biology.” Especially be enthusiastic about politics, which can harm things; especially not be concerned about politics, which can harm things.
The Master said: For politics and virtue, it is like the North Chen, where it lives, and the stars are all together.
“Common” (arch) is a word, and “ju” is not a word. “House in this place” is not just a slap in a place that cannot be moved. Jie and Wu, who claimed that their position was not easy and their destiny was not easy, just did not “live in their place”; King Wen of Zhou, who was worried about cultivating virtue and walking in thin and thin, “live in their place”. Resting on the position is for virtue, so we govern the politics with virtue. “Politics is the right” (“Speech·Yuanjing”); a policy is the right way to be righteous, not to be a certain position and corpse. Therefore, the “local place” is the endless end of the North Chen. Baoqing Message Board “Pen” says “The load of heaven is soundless and odorless” (“Penyi·Big Elegant·King Wen”), so King Wen is “very pure” (“Doctor of the Mean”). Pureness means its tranquility; unrest means its movement. Movement is not uneasy, and static is not uneasy. It is like the North Star, which is the image of where it lives.
“Residence in its place” does not mean “residence in its place”. “Speech”: “The sound of cutting wood is like a sound of cutting wood, which is from the sound of the catty. “The poem” says: “Cutting wood is like cutting wood” (now the book “Cutting wood is like cutting wood is like cutting wood is like”). “The story is extended to be a place and a place, and can come from the daily experience of “sound knowledge” and “responsible positioning”. In this way, the “so” and “what comes from”, and the ability is also based on the career experience of “like shadows” and “like response”. Therefore, “localize in one place” does not occupy a fixed position like “localize in one place”, but rather has more dynamic meanings of self-responsibility, as well as the meaning of checking, cognizing and adjusting oneself when it comes to self-responsibility. This kind of “living in its place” and the community that appears in the home and country. Song Wei replied calmly: “The self-cultivation of “justice” and “politicism” of “virtue” have the same dynamics, self-reflection, and real-time development characteristics.
Even the experience of advancing Taoism in the Book of Dharma is similar, as Yu Shinan’s “The Book of the Essays of the Essays·Qi Miao” says: “It must be between the most subtle and wonderful thoughts, and the spirit should think; it is also the same as the sound of the phony sounds, and the wonderful sounds are born with the will, holding the tube and using the slightest and ease and responding to it. ”[For more related analysis, please refer to my book “Cire Art and Plot Method: Yu Shinan’s Notes on the Marrow and Drafts of Books”, Zhejiang National Arts Book Club, 2016.] Books are naturally written in shapes and arranged in chapters. However, the space structure of the characters is not a fixed place to fill in ink, but the place where the pen and pen are reborn in time The birth process is like the dynamic and sensitive positioning method of “cutting wood” and is a kind of “the spirit should think” and is written in a way, such as “the sound of the phlegm and the sound of the phlegm is born with the meaning, holding the tube and using the trumpet, and responding with the twelves.” Therefore, “the war is not always swayed, and the word is not always singular. It is like water and fire, and the power is uncertain, so the word “大发” is not always fixed.om/”>博取” (“生子子·博草”). It is invisible and produces shapes without any determination and is effective. Therefore, the practice of the Dharma can cultivate oneself, benevolence, and can become a kind of virtue and kung fu. “For politics, be virtuous”, and the law also brings virtue. Virtue is the one who obeys the destiny of heaven and responds to it. Therefore, “Zengjing Jingshu” has the following “distinguishing the response” and “confidence of the wonderful”, which distinguishes the response of the mind, hands, strength, pipe, hair, and words to understand the virtue of the Tao. Tao is to follow the nature of the destiny of heaven and do it. When doing politics with virtue, the politics has the right way; when writing books with virtue, the books have the right way.
Whether it is “for political affairs and virtue” or “studying one’s own self-cultivation”, it is the skill of the gods and man. “The Book” says “The destiny of heaven is alwaysBaobao.com comparison“, “The Book” says “The emperor and heaven have no virtue, but virtue is the utmost.” My destiny, my position, and there is no permanent place forever. Every moment, I need to check myself in the sense of others and things, and from the head to understand myself, adjust myself, and find my own “where”: “what is the destiny of heaven” and “where I am”, as well as my “so”, “what comes from” and “what to be content”. This is the actual content of “living in one’s place” and “cultivating virtue”. By publishing a hundred articles in international core journals, he finally knows where he is at a prestigious university, and knows his destiny every day. Staying endlessly and keeping one’s body unceasing is the matter of a benevolent person.
The Doctrine of the Mean says: “For the people, you should take the people with your body, cultivate yourself with the Tao, and cultivate the Tao with benevolence.” Benevolence is the passage, Tao is the establishment of character, body is the adult, and people are the politics. Benevolent is the fou