What does Zi Gong think of Confucius' realm of "harmony without difference" and "wealth without arrogance"?

Zi Gong said, "How about being poor without flattery and being rich without arrogance?" Confucius said, "Yes, but it's better to be poor and willing to do things, and be modest and polite even if you have money."

Zi Gong said: "The Book of Songs says:' For bones, horns, ivory and jade, cut the materials first, then file them roughly, then carve them finely, and then polish them. "That's what it means, right? Confucius said, "Give me a hand, and I can discuss the Book of Songs with you now. I'll tell you one thing, you can give full play to it. "

In the dialogue before this chapter, Confucius euphemistically denied Zi Gong's point of view, and put forward the truth that being poor means being happy, while being rich means being humble means being polite. The next sentence means that Zigong realized that "being poor but not flattering, being rich but not arrogant" has risen to the pursuit of poverty and happiness, and being rich and good at etiquette is as exquisite as cutting, exploring, cutting and grinding. This view was highly praised by Confucius. I think we can discuss the Book of Songs with Gi. I think Busch is a student who can draw inferences from others. From the dialogue, we can see the value orientation of Confucius.

As we all know, everyone pursues equality and advocates equality between people, but this inequality can not be ignored, but it is actually decided at birth. Let's not talk about this situation here. I think what Confucius said was to exclude the role and position of the next person in society from this background.

Therefore, naturally, the poverty in "peace of mind and happiness" here should first refer to material poverty, but also to mental depression and inner pain where lofty aspirations are nowhere to be expressed.

Although the material is poor, life without material is naturally not what people want, and what brings people pain is often spiritual depression and feelings that have nowhere to express. At this time, it is extremely rare to be content with poverty and a "temporary" or "permanent" state. Therefore, in ancient times, such people were often called hermits, such as Tao Qian in the Jin Dynasty.

For the present era, poverty of course refers to the poverty of material life, but more importantly, it refers to the depression of the unknown spirit and the poverty of the same spiritual seeker. Is to protect your inner home. It is to have an unchanging belief and a stable grasp of the future, life and the world. Although I am in an era of academic inferiority, I will never lose my desire and fighting spirit to pursue hard, listen to my inner call, walk firmly to the goals I set, calmly recuperate myself, enrich myself, endure loneliness, have no complaints or blame, and use a peaceful heart to ask questions about self-cultivation. No matter how many people, whether poor or rich (including material and spiritual). I think this is what the old master wants to see!

It is in such a "poor" state that I still actively join the WTO in exchange for my ideals and beliefs, and keep my spiritual life inexhaustible with such a good attitude of eating well and sleeping well. Keep a good impression on Tao.

Here, there is another problem that needs to be solved, that is, why does Confucius think that "being poor and happy" is higher than "being poor and not flattering"? In view of this truth, Confucius thought that he could talk about the Book of Songs, and he was a good student who could draw inferences from others. Where is the genius of "being poor is happy"? I think it is the word "music" that makes us happy. I will continue to talk about the word "music" in my next post.