加密数字货币交易所-《论语》详解：给所有曲解孔子的人-子曰：唯！女子与小人为难、养也。近之则不孙，远之则怨

Confucius said: Only! Women and villains are difficult to nurture. Get too close and they won’t be obedient; keep your distance and they will resent you.

Yang Bojun: Confucius said: “Only women and villains are difficult to be with. When you are close, they will be rude; when you are distant, they will resent you.”

Qian Mu: The master said: “Only the concubines and servants in the family are hardest to raise. If you get close to them, they will not know humility; if you keep your distance, they will resent you.”

Li Zehou: Confucius said: “Only women and villains are hard to deal with; when close, they are not humble; when distant, they complain.”

Detailed explanation:

Among the chapters in the Analects most criticized, this one ranks in the top five. Ironically, in the ongoing distortions of Confucius, whether supporting or opposing, as with the three above, even basic punctuation is problematic. “唯” (only) is an exclamatory word used at the beginning of a sentence to introduce it, with no inherent meaning; “女” (woman) in the Analects often means “you” (汝), as in “女与回也” (You and Hui), “女为君子儒” (You are a gentleman’s Confucian), and none are interpreted as “woman”; “子” (son) specifically refers to “child,” which is a late development; in the time of the Analects, “子” simply meant children, without gender distinction, so “女子” (women) means “your children.” “与” (and) originally means “to give, to bestow,” extended to “follow”; “为” (become, become); “难” (disaster, calamity); “养” (itch).

The human reality does not depart from “hear, see, learn, act”; having “heard” and “seen,” one “learns,” and ultimately acts based on “learning.” Every human action is influenced by “hear, see, learn,” and all behaviors are connected to prior “hear, see, learn.” No action is without source; all are related to some previous “hear, see, learn,” and individuals’ “behaviors” influence each other, gradually forming social patterns. Regarding “learning,” the central question of “hear, see, learn, act” is “with whom to learn.” Every “learning” involves a real “choice of teacher.” Here, “teacher” does not only refer to a person. The West emphasizes that truth is more important than the teacher, which narrows the meaning of “teacher.” Anything that allows you to “learn” is a “teacher.” But “teacher” has hierarchy; the difference between a “gentleman” and a “villain” in “learning” is that villains are raised from childhood to turn great people into slaves of power, fame, and desire, or into slaves of some so-called a priori model. Human eyes are often blinded or damaged by these “teachers” of villains.

“近” (close) means to depend on; “之” refers to the preceding “villain”; “孙” (descendant) here is the original meaning, not a phonetic loan, extended to “offspring.” Depending on villains, one inevitably depends on their “learning,” and then continues to be their “descendants,” all being villains or followers of villainous “learning,” no longer your own children. “远” (distant) means to oppose; the “learning” of villains relies on pre-existing false assumptions, treating these illusions as “God.” When someone opposes these assumptions, it threatens the existence of their “learning,” naturally breeding resentment. Why? Because the “learning” of villains ultimately rests on their roots in power, fame, and desire; any attempt to uproot these roots will inevitably provoke hatred. Especially when someone initially follows their “learning” but eventually betrays it, such hatred cannot be easily resolved. The so-called factional disputes and purging of factions all stem from this hatred. Once “choosing a teacher” goes wrong, endless problems follow—whether dependence or opposition, both are disasters and itching ailments.

The “learning” of a gentleman is not private; there are no factions. No matter how broad the universe is, it is just a speck in one’s mind, so what could be a faction? The “learning” of a gentleman is a practical but not constrained by reality; it seeks the root without being trapped by it; it is “non-relationship” and “non-relationship” at the same time; it is “no learning” yet “all learning.” The primary goal of a gentleman’s “learning” is to establish a “person” who stands tall in the “heaven, earth, and humanity” structure. This “person” is not the kind of person the humanist claims as a pile of human nature garbage; humans cannot be bound even by infinity; without humans, infinity cannot be named, and what so-called human nature garbage can define?

Chánzhōng Shuō Chán plain translation:

Confucius said: Only! Women and villains are difficult to nurture. Get too close and they won’t be obedient; keep your distance and they will resent you.