加密数字货币交易所-《论语》详解：给所有曲解孔子的人-子曰：好勇疾贫，乱也。人而不仁，疾之已甚，乱也

Confucius said: “Loving bravery and hating poverty leads to chaos. When a person is unbenevolent and hates it too much, it also causes disorder.”

Detailed explanation: The commentary by Zhu Xi in “Collected Annotations on the Analects” states: “Loving bravery but being restless leads to chaos. Hating unbenevolent people and making them have no place to stay will inevitably cause disorder.” In other words: “A person who loves bravery and is resentful of poverty and unrest will definitely cause chaos. Criticizing unbenevolent people and making them have no place to stay will also inevitably lead to trouble.” Usually, the interpretations are quite similar.

Under this explanation, it means defining a group of people: once they possess the qualities of “loving bravery and hating poverty” or “being unbenevolent and hating it too much,” they can be labeled as “troublemakers.” Not to mention how meaningful it is to dismiss an entire group with a single stroke, even criticizing “unbenevolent people” to make them have no place to stay might cause trouble. Does this mean we should all be nice guys? Should we hide from those who are aggressive, fight for wealth, and are unbenevolent? If unbenevolent people are “tyrants and evil officials,” should we let them continue their tyranny? Some extend this to say that “the troublemakers are often the cause of great calamities in the world. To prevent disasters, we must treat unbenevolent people with moderation and use long-term moral influence to encourage their self-reformation.” This turns Confucian scholars into missionaries of Christianity, and the idea of “preventing disasters” is even more ridiculous—disasters are unavoidable, humans are upright and resilient, how could they be so passive? Such interpretations are all the views of corrupt scholars, which damage the reputation of Confucianism, the Analects, and Confucius himself.

In fact, this chapter is an extension of the previous one: “Confucius said: ‘Rejoicing in profit and acting accordingly, many resent.’” What does “loving bravery and hating poverty” mean? It means being more inclined toward bravery and being impatient with poverty. Impatience with poverty refers to the “poverty” aspect of people, those who are “poor” but love bravery and fighting fiercely. “Loving bravery and hating poverty” describes the “poor” who are aggressive and combative. What does “a person who is unbenevolent and hates it too much” mean? The character “已” is a phonetic loan for “以” (meaning “to”), and “甚” (meaning “extreme” or “very”) originally meant to scoop wine with a ladle, later extended to mean “excessive sharing of joy.” “疾” means illness, getting sick, specifically contagious diseases, which extend to meanings like “rapid.” “之” refers to the previous phrase “a person who is unbenevolent and hates it too much,” specifically unbenevolent people, especially those who are wealthy and unbenevolent. “People who are unbenevolent and hate it too much” are those wealthy unbenevolent people infected rapidly by the “excessive sharing of joy” disease. “Chaos” refers to disorder. The phrase “Loving bravery and hating poverty, chaos. When a person is unbenevolent and hates it too much, chaos” describes the “two chaotic phenomena” coexisting in society: “the poor” who are aggressive and fighting fiercely; “the wealthy” who are unbenevolent and infected rapidly by the “excessive sharing of joy” disease, indulging in drunkenness, gold, and reckless living. The most familiar example of this chapter is “the ten-mile foreign trade port in Shanghai.” In fact, such examples are numerous and are common societal issues.

But as repeatedly mentioned earlier, “wealth and poverty” are not solely about material wealth; any social phenomenon involving participation can reflect the “wealth” or “poverty” aspect. For example, a certain elite group or individual with ideals or skills, and outsiders or fans who are highly enthusiastic, exemplify “loving bravery and hating poverty, chaos. When a person is unbenevolent and hates it too much, it also causes disorder.” The so-called “ten-year chaos” starting in 1966 is a typical example. In fact, aside from extreme cases, such chaos is common everywhere and at all times; no one finds it unfamiliar, only too familiar and numb. A daily example: not to mention the idol fan dramas seen daily in newspapers, magazines, and TV, even in the current celebrity blog world, where celebrities sell fame like a contagious disease, and fans and comment trolls are especially fanatic. This vividly illustrates the typical scene of “loving bravery and hating poverty, chaos. When a person is unbenevolent and hates it too much, it also causes disorder.”

Why is this so? Understanding the social law summarized in the previous chapter—“Confucius said: ‘Rejoicing in profit and acting accordingly, many resent’”—reveals that the chaos of “loving bravery and hating poverty, chaos. When a person is unbenevolent and hates it too much, it also causes disorder” arises because of “placing profit above morality.” The dominant position of the “wealthy” makes the indulgence of “profit” for the “wealthy” a normal state in society, which correspondingly violates the “profit” of the “poor.” The temptation of “profit” is objectively present. In a society where “people do not know,” mere moral preaching is meaningless; in the face of “profit,” all moral appeals are powerless. The severe opposition between the “wealth” and “poverty” aspects of “profit” causes the “wealthy” to indulge excessively because they gain “profit,” while the “poor” are dissatisfied because they cannot obtain “profit.” Even a coward, when the gap between “wealth” and “poverty” becomes large enough, can become a brave man. Thus, the scene of “loving bravery and hating poverty, chaos. When a person is unbenevolent and hates it too much, it also causes disorder” naturally appears. This scene is everywhere in a society where “people do not know,” and Confucius summarized it over two thousand years ago. **$MUBARAK **