加密数字货币交易所-《论语》详解：给所有曲解孔子的人-子曰：君子，食无求饱，居无求安；敏於事而慎於言；就有，道而正焉；可谓好学也已

The Analects of Confucius: The Gentleman does not seek fullness in eating, nor comfort in living; he is quick in action and cautious in speech; he seeks the Way and corrects himself accordingly; this can be called a love of learning.

Yang Bojun: Confucius said, “The gentleman does not seek to be full from food, nor comfort from his residence; he is diligent and quick in his work, cautious in his speech, and seeks the Way to correct himself; this can be called a love of learning.”

Qian Mu: The master said, “The gentleman does not seek fullness in eating, nor comfort in living; he is swift in doing things and cautious in speaking; he often seeks out those who follow the Way to debate and correct his right and wrong; this can be considered a love of learning.”

Li Zehou: Confucius said, “The gentleman does not pursue fullness in food, nor ease in his dwelling; he works diligently and speaks cautiously; he approaches virtuous people to correct himself; this can be called a love of learning.”

Detailed explanation:

“The can be called a love of learning,” is an inverted sentence of “It can be called a love of learning,” with “已” meaning “矣” (a modal particle). “谓” means “to call” or “to say,” and “可” means “appropriate” or “suitable.” Under what conditions is it appropriate to be called “loving to learn”? Confucius provided three main standards: not seeking fullness in food, not seeking comfort in living; being quick in action and cautious in speech; seeking the Way and correcting oneself accordingly.

“Not seeking fullness in food, nor comfort in living,” means “not seeking to be full from food, nor comfort from residence.” The phrase “food and sex, nature’s desires,” where “food” refers to all human desires; “无求” means “not greedy,” and “full” extends to the satisfaction of desires. “Residence” refers to current living conditions and environment—not just housing. Heidegger’s “poetically dwelling” can be seen as a generation-removed correspondence here. “An” (peace and stability) refers to establishing one’s life and destiny. True contentment is not in greed for desires; true stability is not in greed for the environment. These are the fundamental requirements for a gentleman’s “love of learning.” If one is constantly thinking about “greed,” observing the world through one’s desires, how can one see the world clearly? Where is the “love of learning”? Note that “无求” (not greedy) does not mean deliberately abandoning or neglecting oneself, but choosing appropriately based on current conditions.

“敏於事而慎於言,” means “being quick in action and cautious in speech.” “敏” borrowed from “拇” (thumb), implying “proof” or “confirmation”; “慎” is related to “顺” (to follow or comply). By verifying through current actions, theories and speech align with reality. This is the true meaning of “being quick in action and cautious in speech.”

“就有，道而正焉,” means “to seek the Way and correct oneself accordingly.” “就” means “to exhaust” or “to pursue thoroughly”; “有” indicates existing reality; “道” refers to the Way, making reality follow the “Way of the Sage”; “正” refers to “to correct,” with the upper part indicating direction or goal, and the lower part indicating “to stop” or “to reach.” In Confucianism and the Analects, this direction or goal is to follow the “Way of the Sage” and achieve it. “焉” here indicates “in this regard,” in reality. To thoroughly trace the source of reality and make it follow the “Way of the Sage,” thus achieving it in reality—that is “to seek the Way and correct oneself accordingly.”

All previous explanations have been from a purely moral cultivation perspective, which are merely pseudo-moral tricks. According to these interpretations, people trained in this way are typical moral failures. Every person is self-sufficient within Heaven and Earth, without needing to assume a God or moral deity to correct themselves. In the structure of “Heaven, Earth, and Humanity,” their morality and actions are present in the moment; even attempting to escape this self-sufficient presentation is still within the moment. Once detached from this, everything becomes meaningless.

Chán (Zen) straightforward translation:

The Analects of Confucius: The Gentleman does not seek fullness in eating, nor comfort in living; he is quick in action and cautious in speech; he seeks the Way and corrects himself accordingly; this can be called a love of learning.

Confucius said, “Those who hear, see, learn, and act—those who follow the ‘Way of the Sage’—do not greedily seek desires and thus find satisfaction; they do not greedily seek comfort in their environment and thus establish themselves; they verify through current affairs, making theories and speech conform to reality; they thoroughly trace the source of reality, making it follow the ‘Way of the Sage’ and achieve it in the world. This is called ‘love of learning,’ and it is appropriate.”