子曰：巧言令色鲜矣仁。
巧言，就是会说话，会说讨人喜欢的话，让人感觉这句话“中听”，心里舒服。令色，就是态度很谦恭，脸色很和顺，用钱钟书的话讲呢，就是恨不得在身上加条尾巴，向人友好地摆起来。这些人好象很好接触，总是露出雪白的牙齿，时刻向人微笑，象一只“友善的狗”。我曾经有个同事，就是因为非常的会说话，很受老板器重。一想起他，我就想起巧言令色这句话。他有一个显著的特点，在说话的时候，眼睛经常是斜的，时刻注视着老板。他讲话是随着老板的脸色来的。老板不高兴了，脸上有所动容，马上就改口。说起话来呢，滴水不漏。好象会照顾到公司上下每个人的利益。由于老板的信任和器重，公司的业务工作就由他全面负责。掌握权力后，这个人居然要求和业务员平分提成。而且这样的话还是公开和业务员讲。所以公司的业务逐渐下滑，现在已到崩溃的边缘，几个亿的公司现在就要灰飞烟灭。这样的人就是和王莽一样的，刚刚接触的时候大家都以为他是个好人。对皇帝来讲，是个忠臣。对大臣来讲，是个贤相。但是掌握权力后呢，就原形毕露。
&所以，我们在看到这句话的时候，就要考虑自己是不是巧言令色之人，考虑自己身边的人是不是巧言令色之人。由于工作的关系，我们可能会说一些言不由衷的话，这些话里可能就有谄媚之词、虚假之词。这些都不是“仁”的表现。在工作中，会有一些下级、朋友、客户因为利益关系，专门给你戴高帽子，专门说些我们喜欢的话。你喜欢什么，他就讲什么。你推广儒学，他就说孔子是圣人，你就是当代的亚圣。有时候你还会觉得很投缘，这样就中了别人的圈套。宋朝的宋徽宗，是画家、艺术家，他的近臣，如蔡京，是书法家。高俅，是大宋国足球先生。当有人因为高俅升官太快而感到不满时，宋徽宗说“谁叫你们没生出那样一对灵巧的脚来呢”。因为凭据兴趣、爱好来选择近臣，宋徽宗最终把大宋引向了亡国之路。所以我们不要因为自己个人的喜好来判断身边之人的好坏。因为一个人一旦被巧言令色之人所左右，为自己的嗜好让所左右，就会不明是非。所以，儒学的教学目的之一是叫人能明断是分，明白什么是对，什么是错。所以我们在判断是、非、对、错的时候，一定不要被自己的欲望、嗜好、亲情、友情、感情所左右。要容得下逆耳的忠言。有些人可能长得不太顺眼，性格也不太好，有可能还犯过错误，能力也有问题，但他说得话可能真是对的，真是对你有益的，所以你要容忍，要包容。孔子说：“苟志于仁，无恶也”。“无友不如已者”。别人不见得比你笨呀，一定不要骄傲，一定不要被别人的巧言令色、谄媚之词、虚假之词所迷惑。
同时也要随时检讨自己是不是也是一个巧言令色之人。也就是说随时要问一下自己是不是也是一个小人。
子曰：“益者三友，损者三友。
友直、友谅、友多闻，益矣；
友便辟、友善柔、友便佞，损矣。”
直心是道场。
乾三连，坤六断
以上网友发言只代表其个人观点，不代表新浪网的观点或立场。子曰：“巧言令色,鲜矣仁.”出自的成语
工口YAKI417
巧言令色出自这句话
为您推荐：
其他类似问题
扫描下载二维码子曰巧言令色鲜矣仁历史故事
子曰巧言令色鲜矣仁历史故事
09-11-16 &匿名提问
Confucius's &benevolence,& the central idea, should be saints, human-hearted man, a gentleman all three of the hierarchical order of view, the &sacred& with Jen and become more than &benevolence& higher realm, not only because of the &sacred& side in order to &Bo Shi-chi in China and the Public, && repair people have been-an, &and, Confucius said:& The saints, I can not but see the men, and be able to see a gentleman who can carry on Sri Lanka. & In this sense, even Yao and Shun can hardly be said to have attained to achieve this state - &what is going on in the benevolence must also St. Down? Yao and Shun Zhu its still sick.& &Benevolence& of the state and the &gentleman& state despite the more difficult Zhen Da, but it is possible through the wholehearted efforts to achieve personal transformation.
&Analects of Confucius& the key word &benevolence& appeared over a hundred times, its meaning has multiple needs to carefully determine the levels mean. 1 means &benevolence Rende,& appeared a total of 105 times. Can be subdivided as follows: &benevolence,& such as: &Qiuren derived benevolence&, &Man without benevolence&, &benevolent Ani&; &My dear,& such as: &Jen love objects.& Two-finger, &human-hearted man, benevolent ﹑ benevolence and benevolence,& such as &Where the love of the masses, while the pro-benevolence&, &three-Ren Yan Yin,& &people with high ideals, no survival in order to harm-jen, there are killing themselves in order to pay the price.& & those who know music water, benevolent Leshan. && benevolent must have courage, brave do not have to have Jen. && those who know music, benevolent Shou. &can be said that& benevolence &The main meaning is& love &, with& Mencius &quoted Confucius as saying: &Road 2, Jen and inhumane just carry on,& would be Confucian jen as the fundamental and key to, and fundamentally shows that Confucianism and Taoism gentleman ideal personality style differences.
&Analects of Confucius& to the &benevolence& There are many explanations or &Kejifuli of benevolence&, or &benevolent first, and then be difficult,& or &can do five persons (Gong, width, letter, Min-hui) in the world as a benevolent &or& love &is& benevolence. & These claims need careful analysis, from different levels to be examined.
In my opinion, Confucius's &benevolence& thinking can be divided into four levels:
Firstly, the &benevolence& of the spirit of starting from the main body and mind, beyond blood relations to respect the rights of others and the universality of love of others.
This universality of the concept of love of others is &benevolence& of the spirit of the most important feature. In the &Analects Yen-Yuan& and there are three alluded to is very important: &Fan Chi asked, 'ren'. Master said: 'love'.& &Yen-Yuan asked 'ren'. Master said: 'Kejifuli, in order to ren . Kejifuli day, the world Yan Qui Nhon. oneself to be benevolent, but by Jen Talking? ' && Zhong Gong asked' ren '. Master said:' See, for example Big B to China, such as contractors F do not have To
in states without rancor, no resentment at home. ' &In the Confucian view,& love &and& self &is not contradictory, through the restraint over their own desires to achieve moderate co-ordination position, in the& already which does not want, do not impose on people &, under the concept of equal human beings I abide by the social etiquette and meet the& love others &and& benevolence &of the realm.
In the &Analects Yong himself& Confucius for the first time on the &benevolence& to the precise definition: &When a man benevolent, had Yuli written for the people, has been reached and want to reach people. Can almost take metaphor can be described as Ren's side has.& Phrase If the &Analects& of Confucius in other places to talk about &benevolence& is different. Other office to talk about &benevolence&, the general is to a specific scenario or the students to make a specific answer to a question, while not rising to the paradigm of &definition& of the abstract level, but here &benevolent husband,& the tone, that is &benevolence& on the core areas to define the &had Yuli written for the people, has been reached and want to reach people& as &benevolence& of the universal standards to define it. At the same time, Confucius in the &Analects Yang goods& and were used to illustrate the five virtues of &benevolence& in nature: &Confucius said: those who can do five in the world for Hui carry on. I ask the, saying: Kung letter ﹑ ﹑ ﹑ wide Min ﹑ benefit. &In other words, to just one of them, and can not be human-hearted man, but only to achieve& respectful letter ﹑ ﹑ ﹑ wide Hui Min ﹑ &This is a comprehensive five kinds of indicators can be referred to as& human-hearted man, & .
Second, the benevolent heart of music is from the life of the nature of happiness naturally occurring.
Confucius attached great importance to indeed &benevolence and Music& relationship, he said: &Gentlemen Road are three, I am incompetent Yan: a virtuou know who are fr brave fear,& &know who Yue water, benevolent Leshan. The wise move , benevolent calm. know who Yue, benevolent Shou &,& high ideals, no survival in order to harm-jen, killing the body in order to pay the price. & It should be noted, Confucius ceremony at the collapse of the Zhou Dynasty era of music bad atmosphere, its &music& very deep meaning for Health attitudes. Fung Yu-lan has some Jie Wu, saying that &Confucius lived in social and political upheaval of the era, did his best to reform the world. He traveled all over, but also, like Socrates, as every one will talk about. Although all his efforts are wasted , but he was never discouraged. He knew he would not succeed, remains to be done. ... ... As a result, we will never worry about the outcome, so always be happy. & Therefore, Confucius said: &Gentlemen expansive, villain long unhappy and worried.& Can be said that Confucius's &Music& is a kind of do things knowing they can not because it is the music, a face of difficulties and defeat nothing occupy one's mind of the Le, a gain or loss which I am beyond the &attitude to life,& the music. Hence, &I do not know life, no thought is also a gentleman.& In other words, only enter the &benevolence& level, to get a big happy life. Confucius to worry about music is too deep, because the music and the worries of life issue has become a mirror, so that each person's inner life, a happy outlook and life and death to be fully revealed.
Third, the &benevolence& of the realm is the human self-cultivation and personal completion of Habitat.
Confucius, where the goal is to self-cultivation &as oneself& (self-improvement), and &into the objects& (ROC). Confucian ideal of morality based on individual achievement as the ultimate value of life and society in this regard the discussion of Confucius rather AGF. Such as: &Benevolence far away? I want Ren, Ren Zhi Yi Si& and &not a virtuous man can not be a long time at some, not strengths Le. Benevolent Ani, knowing who Toshihito&, &Only good people can be benevolent, can the wicked,& &Gou Zhi Ren-men, and no evil is also,& &rich and expensive, is the do not get of their Road, not at people.& poor and cheap, e not its Road find her, do not have. A gentleman to the benevolent and evil fame? Gentlemen no breach between the end of drinking-jen, rash will result, Dianpei will result, && I'm no good benevolent, evil is not benevolent. Good benevolent, is nothing to N evil is not benevolent, which is ren men, and not to Canada by his body is not benevolent孔子的“仁”中心思想，应从圣人、仁人、君子三者的等级秩序看，“圣”包含仁而成为比“仁”高的境界，不仅因为“圣”方才能“博施于民而能济众” ，“修已以安百姓” ，而且，孔子说：“圣人，吾不得而见之矣，得见君子者斯可矣” 。在这个意义上，甚至尧舜也很难说已经臻达此境界——“何事于仁，必也圣乎？尧舜其犹病诸。” “仁”的境界和“君子”境界尽管同样不易臻达，但却有可能通过全身心努力而实现人格转换。
  《论语》的关键词“仁”出现过百余次，其意义有多重，需要细致厘定各层意味。一指“仁爱仁德”，共出现105次。又可细分为：“仁爱”如：“求仁而得仁” ，“人而不仁” ，“仁者安仁” ；“亲爱”如：“仁民爱物”。二指“仁人、仁政﹑仁心仁术”，如“凡爱众，而亲仁” ，“殷有三仁焉” ，“志士仁人，无求生以害仁，有杀身以成仁。” “知者乐水，仁者乐山。” “仁者必有勇，勇者不必有仁。” “知者乐，仁者寿。” 可以说，“仁”的主要含义就是“爱人”，用《孟子》引孔子的话说：“道二，仁与不仁而已矣” ，将仁看作是孔子学说的根本和关键之所在，并从根本上显示出儒家和道家的理想人格君子风范的差异。
  《论语》对“仁”有许多解释，或者说“克己复礼为仁” ，或者说“仁者先难而后获” ，或者说“能行五者（恭、宽、信、敏、惠）于天下为仁” ，或者说“爱人”就是“仁” 。这些说法需要细加分析，从不同层面加以考察。
  在我看来，孔子的“仁”的思想可以分为四个层面：
  其一，“仁”的精神是从主体身心出发，超越血缘关系而尊重他人权利并普遍性地爱他人。
  这种普遍性地爱他人的观念，是“仁”的精神的最重要特征。在《论语·颜渊》中就有三条论及此，十分重要：“樊迟问‘仁’。子曰：‘爱人’。”“颜渊问‘仁’。子曰∶‘克己复礼，为仁。一日克己复礼，天下归仁焉。为仁由己，而由仁乎哉？’”“仲弓问‘仁’。子曰∶‘出门如见大宾；使民如承大祭；己所不欲，勿施于人；在邦无怨，在家无怨。’”在孔子看来，“爱人”与“克己”并不矛盾，通过克制自己的过分欲念而达到中庸协调的境地，在“己所不欲，勿施于人”平等的人我观念下，恪守社会礼仪并达到“爱他人”的“仁”的境界。
  在《论语·雍也》中，孔子第一次对“仁”加以确切定义：“夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁之方也已。”这句话同《论语》中孔子其它地方谈论“仁”有所不同。其它处谈“仁”，一般是就某种具体情景或学生的某种问题做出具体的回答，而没有上升到范式“定义”的抽象层面，而此处“夫仁者”的语气，即对“仁”这一核心范畴下定义，将“己欲立而立人，己欲达而达人”作为“仁”的普遍标准加以界定。同时，孔子在《论语·阳货》中，分别用五种品德来说明“仁”的性质：“孔子曰：能行五者于天下为仁矣。请问之，曰：恭﹑宽﹑信﹑敏﹑惠。”也就是说，仅仅达到其中一项，并不能成为仁人，而只有达到“恭﹑宽﹑信﹑敏﹑惠”这五种综合性指标，才能称之为“仁人”。
  其二，仁者之乐是从心中自然出现的生命本性快乐。
  孔子确乎很重视“仁与乐”的关系，他认为：“君子道者三，我无能焉：仁者不忧；知者不惑；勇者不惧”， “知者乐水，仁者乐山。知者动，仁者静。知者乐，仁者寿”， “志士仁人，无求生以害仁，有杀身以成仁”。 应该看到，孔子处在周代礼崩乐坏的时代氛围中，其“乐”生态度的内涵相当深沉。冯友兰对此有所解悟，认为“孔子生活在社会、政治大动乱的年代，他竭尽全力改革世界。他周游各地，还像苏格拉底那样，逢人必谈。虽然他的一切努力都是枉费，可是他从不气馁。他明知道他不会成功，仍然继续努力。……这样做的结果，我们将永不患得患失，因而永远快乐”。 所以孔子说：“君子坦荡荡，小人长戚戚。” 可以说，孔子的“乐”，是一种知其不可为而为之的乐，一种面对困境和失败而无所萦怀的乐，一种超越个我得失的“知命”之乐。因而“不知命，无以为君子也。” 换言之，只有进入“仁”的层面，才能获得生命的大乐。孔子将忧乐问题看得很深，因为，人生的乐与忧问题成为了一面镜子，使每个人的内在人生观、幸福观和生死观得以呈现出来。
  其三，“仁”的境界是人的自我修养和人格完成之境。
请登录后再发表评论!| 网站简介 | 版权声明 Copyright (C)}