TheFourBooksTheFourBooksTheFourBooksandTheFiveClassicswerethecanonicalworksoftheConfuciancultureinthefeudalsocietyinancientChina.

TheFourBooksrefersto:

The

GreatLearningThe

DoctrineoftheMeanTheAnalects(ofConfucius),orConfucianAnalectsTheWorksofMencius.HowtolearntheFourBooks?“先讀《大學(xué)》，以定其規(guī)模；次讀《論語(yǔ)》，以定其根本；次讀《孟子》，以觀其發(fā)越；次讀《中庸》，以求古人微妙處”。

——朱熹《大學(xué)》——治學(xué)之道TheGreatLearningTheGreatLearningisinfactanessayinTheBookofRites.Itisaboutthecultivationofone’smoralcharacterandthewisdomsofgoverningacountryduringthe“daxue”(orgreatlearningorhighereducation)periodofancientChina.TheGreatLearningTheauthorshipofthebookisnotclear.Itisassumedthatitistheworkof,oneofConfucius’disciples,orthatthedisciplegotitfromConfucius.ThatiswhyZhuXiregarded,inashortcommentarycalledDaxue

Zhangjv,thefirstpartofthebookastheCanon,andtherestofthebookexplainingthecanonasCommentaries,whicharefurtherdividedinto10parts.The

GreatLearning大學(xué)之道，在明明德，在親民，在止于至善。大學(xué)為人君，止于仁；為人臣，止于敬；為人子，止于孝；為人父，止于慈；與國(guó)人交，止于信。

——《傳·第三章》The

GreatLearning古之欲明明德于天下者，先治其國(guó)；欲治其國(guó)者，先齊其家；欲齊其家者，先修其身；欲修其身者，先正其心；欲正其心者，先誠(chéng)其意；欲誠(chéng)其意者，先致其知；致知在格物。The

GreatLearning物格而后知至，知至而后意誠(chéng)，意誠(chéng)而后心正，心正而后身修，身修而后家齊，家齊而后國(guó)治，國(guó)治而后天下平?！墩撜Z(yǔ)》——為人之道TheAnalectsTheConfucianAnalectsorTheAnalectsisacollectionofthesayingsandteachingsofConfuciusandhisdisciples.ItwascompliedintheearlyWarringStatesPeriod,over70yearsafterthedeathofConfucius,fromthenotesthathisdisciplesmadeaccordingtotheanswerstheMastergavetotheirquestions.TheAnalectsBenevolenceembodiestheethicalsystemofConfucius.“Thebenevolentloveothers.”Benevolenceisinfactthemoralcodesregardingself-cultivationandinterpersonalrelationship.It,intheeyesofConfucius,isthenoblestcharacterandmoralstateembracingandcommandingallvirtues.Benevolence,inthebookofAnalectsbyConfucius,includesmodesty,leniency,faithfulness,resourcefulness,kindness,bravery,wisdom,andhonestywithslownessofspeech,loyalty,tolerance,studiousness,etc.國(guó)人不可不知的5句《論語(yǔ)》經(jīng)典

1.子曰：“學(xué)而時(shí)習(xí)之，不亦說(shuō)乎？有朋自遠(yuǎn)方來(lái)，不亦樂乎？人不知而不慍，不亦君子乎？”(卷一學(xué)而第一

)國(guó)人不可不知的5句《論語(yǔ)》經(jīng)典2.司馬牛憂曰：“人皆有兄弟，我獨(dú)亡?！弊酉脑唬骸吧搪勚樱核郎忻毁F在天。君子敬而無(wú)失，與人恭而有禮。四海之內(nèi)，皆兄弟也。君子何患乎無(wú)兄弟也？”(卷六顏淵第十二

)國(guó)人不可不知的5句《論語(yǔ)》經(jīng)典3.仲弓問仁。子曰：“出門如見大賓，使民如承大祭。己所不欲，勿施于人。在邦無(wú)怨，在家無(wú)怨。”仲弓曰：“雍雖不敏，請(qǐng)事斯語(yǔ)矣?！?卷六顏淵第十二)國(guó)人不可不知的5句《論語(yǔ)》經(jīng)典4.有子曰：“禮之用，和為貴。先王之道斯為美，小大由之。有所不行，知和而和，不以禮節(jié)之，亦不可行也?！?卷一學(xué)而第一)國(guó)人不可不知的5句《論語(yǔ)》經(jīng)典5.“子貢問政”。子曰：“足兵、足食、民信之矣”。“自古皆有死，民無(wú)信不立”。（論語(yǔ)顏淵篇）《中庸》——處世之道DoctrineofthemeanBythemean,Confuciusmeantthatallthingsconnectedwithmanshouldstriketheproper,andshouldn’tgobeyondorfallshortofit.中庸之道1.或曰：“以德抱怨何如？”(論語(yǔ).憲問篇)子曰：“何以報(bào)德？”“以直報(bào)怨，以德報(bào)德”。2.子貢問：“師與商也孰賢？”子曰：“師也過，商也不及?！痹唬骸叭粍t師愈與？”子曰：“過猶不及?！?論語(yǔ).先進(jìn)篇)3.子游曰：“事君數(shù)，斯辱矣；朋友數(shù)，斯疏矣?！保ㄕ撜Z(yǔ).里仁篇）TheDoctrineoftheMeanTheDoctrineoftheMeanisanotheressayinTheBookofRites.ItisabouttheConfucianphilosophyoflife.AccordingtotheConfucianscholarsoftheSongDynasty,whileTheGreatLearningisagatewaytoperfectvirtue,TheDoctrineoftheMeanteachesthewaysoftheworld.TheMean,atypicalConfucianconcept,iscomposedoftwoChinesecharacters.Zhong

meansneithertoomanynortoofew,neithertoomuchnortoolit