Cryptocurrency Exchange - "Analects" Detailed Explanation: To all those who distort Confucius - The Master said: "He who does not think far ahead will have immediate worries."

Confucius said: If a person has no long-term considerations, they will inevitably have immediate worries.

Yang Bojun: Confucius said: A person who does not think about the long-term will surely face present troubles.

Qian Mu: The teacher said: If a person cannot have long-term thoughts, they will inevitably worry about the near future.

Li Zehou: Confucius said: If a person does not consider the long-term, they will inevitably be troubled by worries close at hand.

Detailed explanation:

Literally, this is a very simple chapter; beyond the literal, it becomes less so. The key to understanding lies in: what are long-term considerations? What are immediate worries? The interpretations of the three are not thorough. Taking immediate troubles and worries as “near worries,” and long-term considerations as “distant worries,” one does not truly understand what “long-term considerations” and “near worries” are.

“Distant,” profound and deep, is related to “habitual perception, distant also,” and connected to “habitual perception.” Without “habitual perception,” there is no meaning of being profound or deep; it’s just an illusion. To understand “habitual perception,” one must first clarify its “relation,” and to clarify its “relation,” one must understand the current logical relationship of “relation,” which requires a clear grasp of its logical position. The reality exists within time and space; the logical relationships of reality must also form corresponding spatiotemporal relationships. To grasp the logical relationship of reality, one must start from these spatiotemporal relationships. “Consideration,” meaning examination, reflection, and planning. “Consideration” is not Hamlet-style indecision, but a unity of examination, reflection, and planning—none can be missing. Ultimately, it must be put into action; consideration without action is just an illusion. All the above efforts form part of “habitual perception,” but still not the whole of it. The key to “habitual perception” lies in the change after grasping the logical relationships of reality—transforming reality rather than being transformed by it. Only then can it be considered “long-term consideration.” Even in the small matter of stock trading, one must have “long-term considerations,” otherwise, without a deep understanding of the market, it will inevitably lead to “near worries.” This can be observed in the behavior of those who suffer heavy losses—they are all typical cases of being manipulated by the market.

“Near,” meaning entanglement, is similar to “nature’s relation, near also”; “worries,” meaning troubles and calamities. “Near worries” are entangled with troubles and calamities. Why is this so? Because “people have no long-term considerations.” The seeds of troubles and calamities are planted in the present; every thought and action sows seeds. These seeds may not sprout immediately. Interpreting “near worries” as immediate worries and troubles is not fully clear. In reality, many things without “long-term considerations” are unstoppable when luck comes. The market is booming, and prices accelerate upward—where are the worries and troubles? So, is there really “near worries”? Clearly, this is incorrect. Human actions must be addressed from their initial signs. The simplest way to avoid bearing bad fruit is not to sow the seeds. Once the seeds of worries and calamities are entangled, they will sprout and bear fruit at the first opportunity. Do not think that any method can eliminate these seeds; once sown, they are without rank or order. Strictly speaking, relative to the system of reality, the seeds are unordered; no trick of reality can eliminate them. Seeds may not sprout immediately, but not sprouting only means the opportunity is not yet ripe. Once ripe, they cannot be escaped. Worries and calamities that are not visible or show no signs are often the most deadly. This is the true “near worry.”

The relationship between “lack of long-term considerations” and “near worries” is a strong judgment of “must have,” showing the importance and emphasis placed on this. This is not only aimed at individuals but also applies to families, nations, and the world. A society where “people do not know” ultimately is a society “without long-term considerations.” Every individual, family, region, group, and country within it is in a state of “no long-term considerations,” sowing countless “worry” seeds. The seeds of troubles and calamities are thus “near” and entangled. To transform a society that “people do not know” into one that “people do not resent,” the first step is to change this “lack of long-term considerations.” From the perspective of social development, Marx made a thorough change to the concept of “people without long-term considerations.” His analysis of capitalist society is a “long-term consideration” of the current social “relation.” Without this “long-term consideration,” there is no “habitual perception.” Marx’s five-stage theory of social development is based on a complete classification of the three fundamental logical relationships: “people and people,” “people and society,” and “people and nature.” Without understanding this, it is impossible to understand his “long-term considerations.”

A person, family, nation, or the world capable of “long-term considerations” must have corresponding “long-term consideration” ability. Society must develop to a certain rank and show a certain rank of relation before it can have its corresponding “long-term considerations.” Any “long-term consideration” is connected to a society of a certain rank. Without a certain level of social reality, “long-term considerations” are meaningless. However, the reality structure of society varies in depth; some “long-term considerations” can penetrate the entire deep structure of society. Such “long-term considerations” constitute the most precious part of human civilization history. Confucius and Marx both became pillars of this most precious part. Later generations often dismiss the relevance of Confucius’s words from over two thousand years ago, citing reasons like “the reality has changed,” but they do not realize that some “long-term considerations” can penetrate the deep structure of society, which has remained fundamentally unchanged for over two thousand years. Therefore, Confucius’s “long-term considerations” are still applicable today. The same applies to Marx.

Cangzhong’s plain translation of Zen sayings