加密数字货币交易所-《论语》详解：给所有曲解孔子的人-子曰：齐一变，至於鲁；鲁一变，至於道

Confucius said: When Qi changes once, it reaches Lu; when Lu changes once, it reaches the Way.

Detailed explanation: This chapter is very strange, as if it has no reason. “Qi” and “Lu” are two feudal states. How can “Qi changes once, reaching Lu; Lu changes once, reaching the Way” after just two transformations, and then connect to the “Way of the Sage”? Actually, this chapter follows from the previous chapter, which discusses the Great Path from “people do not know” through “people do not compare” to “people do not resent.”

Speaking of “Qi,” everyone knows it was a powerful state during Confucius’s time. Duke Huan of Qi was the first of the Five Hegemons in Spring and Autumn, and he achieved his hegemony through “hegemony tactics.” These “hegemony tactics” and “hegemony achievements” are based on the premise of human “evil”: internally ruling the people with laws, externally controlling enemies with military force, emphasizing violence to suppress violence, strength to control strength, and evil to counter evil. Such a type of state has always existed since ancient times and is an inevitable social structure caused by “people do not know.” In modern times, this type of state is still regarded as the most advanced and worthy of imitation. However, from the perspective of Confucianism and the Analects, this “Qi-style” state is merely a derivative of “people do not know.”

In a world of “people do not know,” human evil is the premise of all actions. In contemporary economic society, stripping away all disguises, the only motivation is human private desires; interests are the highest principle, and laws exist to safeguard various interests. But from a Confucian perspective, evil can only provoke more evil. Using law to suppress evil is only a temporary measure; enticing people with benefits will only breed resentment, and will deepen the “people do not know” state of arrogance and flattery, until it becomes incurable, leading to mutual destruction and a resurgence of the vicious cycle of “people do not know.”

To transform this “people do not know” state of “poverty and flattery, wealth and arrogance,” and to break the vicious cycle, the phrase “Qi changes once, reaching Lu” suggests attempting to change the “Qi-style” state, which is based on “hegemony tactics” and “hegemony achievements,” into a “Lu-style” state. What is a “Lu-style” state? “Lu” during Confucius’s time was a typical state governed by “benevolence” and “virtue,” claiming to inherit the benevolence and virtue of Duke Zhou, whom Confucius regarded as a model. Governing with “benevolence” and “virtue” emphasizes the power of goodness. For a world accustomed to “people do not know” based on evil, this is unimaginable. Compared to the “Qi-style” state, the emergence of the “Lu-style” state is a step forward, hence the saying “Qi changes once, reaching Lu.”

However, in a world of “people do not know,” emphasizing “good” as good, and claiming to be “good,” often turns what is called “good” into hypocrisy, into another form of “evil.” At that time, the “Lu” state, although claiming to uphold “benevolence” and “virtue,” was seen by Confucius as merely false “benevolence” and false “virtue,” not the true “benevolence” and “virtue” spoken of in the Confucian Analects. When this false “benevolence” and false “virtue” become a new ideology, forming a new class, the situation of “poverty and flattery, wealth and arrogance” will still occur. Therefore, this “Lu-style” state cannot break the vicious cycle of “poverty and flattery, wealth and arrogance,” and remains just a variation of the “people do not know” world.

To transform this “people do not know” state of “poverty and flattery, wealth and arrogance,” and to break the vicious cycle, relying solely on “Qi-style” or “Lu-style” tricks is useless. It is necessary to “Qi one change, reaching the Way.” What is the “Way”? It is the path from “people do not know” through “people do not compare” to ultimately achieving the Sage’s Way. In a “people do not know” world, “good” does not generate; therefore, one must oppose it with “not comparing,” removing the appearance that “good” does not generate, thereby promoting true goodness. Similarly, “evil” does not extinguish; one must oppose it with “not comparing,” removing the appearance that “evil” does not extinguish, thereby punishing evil. In a “people do not know” world, promoting goodness and punishing evil is to “not compare” the appearances of “poverty and wealth.” Only in this way can the state of “poverty and flattery, wealth and arrogance” be transformed into “poverty without flattery, wealth without arrogance.”

To achieve “poverty without flattery, wealth without arrogance” in a “people do not compare” world, one cannot merely uphold evil and punish evil as in the “Qi-style” model, nor merely uphold goodness and promote goodness as in the “Lu-style” model. Instead, one must combine good and evil, and both civil and military virtues—what is called “Yin and Yang, the Way of Civil and Military.” This is the consistent stance of Confucianism. Only by doing so can goodness be promoted, evil be punished, and the appearances of “poverty and wealth” be “not compared,” breaking the vicious cycle of “poverty and flattery, wealth and arrogance,” and reaching the state of “poverty without flattery, wealth without arrogance,” ultimately realizing a harmonious world of “poverty happily, wealth loving礼.” From this, it is clear that this chapter, which seems to have no clear direction, is actually connected to the previous chapters.

Since the compilation of the Analects, countless commentators have failed to grasp the key, because they have not understood the relationship among “people do not know,” “people do not compare,” and “people do not resent.” Naturally, they can only dissect and misinterpret the Analects. Such people have no qualification to discuss the words of the Analects or to shout “Down with Confucianism.” This ID still restores the true face of the Analects, aiming to oppose the corrupt Song and Ming Confucians, the May Fourth radicals, and the “not compare” attitude of the “Liu Liu” children. Without the “disorder” of the Song and Ming Confucians, the May Fourth radicals, and the “Liu Liu” children, this ID would not need to adopt the “not compare” stance. Confucianism takes a vigorous path, not being a pushover or a hypocrite. Anyone truly interested in understanding the Analects must always keep this in mind. **$COMMON **$MMT