加密数字货币交易所-《论语》详解：给所有曲解孔子的人-子曰：“赐也，女以予为多学而识之者与？”对曰：“然，非与？”曰：“非也！予一以贯之。”

Confucius said: “Zeng, do you think my Way is to be understood by constantly learning and recognizing?” The reply was: “Yes, is that not so?” He said: “No! I unify it with one principle.”

Yang Bojun: Confucius said: “Zeng! Do you think I am someone who learns a lot and can remember it all?” Zigong answered: “Yes, isn’t that so?” Confucius said: “No, I have a fundamental concept to unify it.”

Qian Mu: The teacher said: “Zigong! Do you think I have learned a lot and remember everything?” Zigong replied: “Yes.” (Then added) “Isn’t that so?” The teacher said: “No. I am using a single principle to connect all my learning.”

Li Zehou: Confucius said: “Zigong, do you think I am someone who learns and remembers a lot?” Zigong answered: “Yes. Isn’t that so?” Confucius said: “No. I unify them with a fundamental perspective.”

Detailed explanation:

The literal meaning of this chapter is simple, but all interpretations treat Confucius’ “一以贯之” as if it were a Zigong-like “one” based on a certain thought, concept, view, logic, deity, or ideology. Of course, this idea is very common—humans, from primitive worship of natural mysteries, considering nature, heaven, and divine forces as “one,” to shamanistic communication and mystical sensing between humans and nature, gods, or spirits, to so-called principles, the Way, Brahman, absolute spirit, natural laws, scientific knowledge, capital power, fetishism, etc.—all are “one.” Humans, like floating duckweed, seek “one” as a reliance, even to create a so-called “human,” to promote humanism, but in reality, it’s like drinking deer’s blood in sunlight, a farcical self-indulgence.

“Unify with one,” the “one,” must be “not worried” (不患). For real people, the most fundamental, prerequisite, and “one-able” thing is the present reality itself. Everything that departs from the present reality is not “one.” As previously mentioned, the key to the Analects is responsibility—what responsibility? It is to bear the present reality. Only by first bearing the present reality can there be transformation and transcendence. “Hearing, seeing, learning, practicing,” and “the Way of the sage” are just another way of saying “unify with one.” Only by directly bearing can one achieve “hearing, seeing, learning, practicing,” and “the Way of the sage,” and only then can it be “unify with one.” Otherwise, it will only continue to produce a pile of empty slogans to perpetuate self-deception and deception.

“之” (zhī) has no specific reference; it can generally refer to everything in the current reality, including concrete phenomena or abstract theories. It can encompass all that can be “recognized” in real life. Learning extensively without understanding it is useless; if one cannot bear the present moment, so-called extensive learning is merely a game of slogans. Confucius’s concept of “learning” is always based on direct responsibility for the reality, which is predicated on “unify with one.”

Plain translation of Chan Zhong’s Zen talk:

Confucius said: “Zeng, do you think my Way is to be understood by constantly learning and recognizing?” The reply was: “Yes, is that not so?” He said: “No! I unify it with one principle.”

Confucius asked: “Zigong, do you think I am someone who constantly learns and understands the present reality?” Zigong answered: “Yes, isn’t that so?” Confucius said: “No, I am just directly bearing the current reality and unifying it.”

Confucius said: “Shen, my way is unified with one.” Zengzi said: “Yes.” When Confucius left, his disciples asked: “What does that mean?” Zengzi said: “The Master’s way is just loyalty and forgiveness.”

Yang Bojun: Confucius said: “Zeng! My teachings are unified with a fundamental concept.” Zengzi said: “Yes.” After Confucius left, other students asked Zengzi: “What does that mean?” Zengzi said: “The Master’s teaching is just loyalty and forgiveness.”

Li Zehou: Confucius said: “Zeng, my thoughts and actions are consistent and unified.” Zengzi said: “Yes.” After Confucius left, other students asked: “What does that mean?” Zengzi said: “What the teacher emphasizes is nothing but loyalty and forgiveness.”

Detailed explanation:

Regarding Confucius’ “一以贯之,” there has been endless debate over the past two thousand years. The most common assumption is to posit a so-called “benevolence” (仁) as the way, originating from the human heart, thus unifying the hearts of all people through one’s own heart, extending to all generations. The absurdity of this assumption is not worth refuting. If it were true, then Jews in concentration camps