Six Essential Schools Chapter 03 Confucian School

崇礼尚贤的儒家

Chapter 3

The Confucian School: Reverence for Ritual and Respect for the Worthy

儒家是国人最为熟悉的学派之一。我们尊孔子为圣人，也尊孔子为儒家的教主，尊孟子为“亚圣”。2000多年以来，各种各样的文人墨客都在讨论孔子，现在不光是中国人学习孔子，外国人也学习孔子，全世界都有孔子学院，儒家的重要性不言而喻。国学大师南怀瑾先生对于中国文化儒释道三家有这样一个比喻：“佛家是百货店，道家是药店，儒家是粮食店。” 佛家是百货店，人们没事都可以进去逛一逛，什么东西都有，一应俱全。道家是药店，身体保养要依靠道家，生病的时候需要道家。儒家是粮食店，人每天都要吃饭，不吃饭就要饿死，在精神上我们每天都需要儒家的精神食粮。

Confucianism is one of the most familiar and influential schools of thought in Chinese civilization. Confucius is revered as a sage and as the founding figure of the Confucian tradition, while Mencius is honored as the “Second Sage.”

For more than two thousand years, scholars, thinkers, and writers have discussed the teachings of Confucius. Today, the study of Confucian thought is no longer limited to China. People throughout the world continue to explore his ideas, and Confucius Institutes have been established in many countries, reflecting the enduring influence of the Confucian tradition.

Master Nan Huai-Chin once used a vivid metaphor to describe the three major traditions of Chinese culture—Confucianism, Buddhism, and Daoism:

“Buddhism is like a department store, Daoism is like a pharmacy, and Confucianism is like a grain store.”

Buddhism is like a department store, offering a wide variety of teachings and perspectives that people may explore according to their interests and needs. Daoism is like a pharmacy, providing methods for maintaining health, cultivating life, and restoring balance when difficulties arise. Confucianism, however, is like a grain store. Just as people require food every day to sustain physical life, they also need the moral and spiritual nourishment provided by Confucian values in order to sustain human society and daily life.

儒家思想注重礼乐治国，以实现天下大同为崇高理念。儒家重要的精神食粮之一就是伦理道德。《礼记》：“鹦鹉能言，不离飞鸟；猩猩能言，不离禽兽。今人而无礼，虽能言，不亦禽兽之心乎？夫唯禽兽无礼，故父子聚麀。是故圣人作，为礼以教人。使人以有礼，知自别于禽兽。“人与动物的区别就是人类懂得伦理道德，如果不懂，就跟会说话的鹦鹉和猩猩一样了。我们人类每天都需要这样的精神食粮，不然就变得与禽兽无异。这就是崇礼尚贤的重要性。

Confucian thought places great emphasis on governing through ritual, culture, and moral example, with the ideal of achieving a harmonious and well-ordered society. One of the most important forms of spiritual nourishment provided by Confucianism is its emphasis on ethics and moral cultivation.

The Book of Rites (Liji) states:

“A parrot may learn to speak, yet it remains a bird. An ape may learn to speak, yet it remains a beast. If a person lacks ritual propriety, then even though he can speak, is he not still acting with the mind of a bird or beast? It is because animals possess no sense of ritual that disorder arises among them. Therefore, the sages established rites in order to teach humanity, enabling people to distinguish themselves from the animal world.”

According to Confucian thought, the essential difference between human beings and animals lies not merely in the ability to speak, but in the capacity for moral understanding, ethical conduct, and ritual propriety. Without these qualities, human beings would be little different from parrots or apes that have learned to imitate human speech.

For this reason, moral values and ethical cultivation are forms of spiritual nourishment that people require every day. Without them, society loses its humanity. This is why the Confucian ideals of honoring ritual and respecting the worthy are considered so important.

我们继续仔细阅读太史公对儒家的论述：

Let us continue by reading Tai Shigong’s discussion of Confucianism:

“儒者博而寡要，劳而少功，是以其事难尽从；然其序君臣父子之礼，列夫妇长幼之别，不可易也。”

“Confucian scholars are learned and wide-ranging, yet they often lack concise essentials. They expend much effort but achieve relatively little practical result; therefore, their teachings are difficult to follow in full. However, the ritual order they establish between ruler and minister, father and son, husband and wife, and elder and younger cannot be altered.”

儒家学说讲求学识广博，但是要学得太多就很难做到每一样都学得深入精要，这样花费了很多的精力，收到的成效却很少，因此，这样求学的要求，很少有人能够完全做得到。然而，儒家主张的伦理道德，遵循君臣父子之礼，夫妻长幼之别，这是我们生活上不能违反改变的。

Confucian learning places great emphasis on broad and extensive study. However, when the scope of learning becomes too vast, it is difficult to master every subject in depth and grasp its essential meaning. As a result, a great deal of time and effort may be invested while the practical results remain limited. For this reason, very few people are able to fulfill all the requirements of Confucian learning.

Nevertheless, Tai Shigong points out that the true value of Confucianism lies elsewhere. The ethical principles it advocates—such as the proper relationships between ruler and minister, parent and child, husband and wife, and elder and younger—form the foundation of social and family life. These principles, in his view, are not things that can simply be discarded or replaced.

“夫儒者以六艺为法。六艺经传以千万数，累世不能通其学，当年不能究其礼，故曰“博而寡要，劳而少功”。若夫列君臣父子之礼，序夫妇长幼之别，虽百家弗能易也。“

“Confucian scholars take the Six Arts as their foundation. The classics and commentaries associated with the Six Arts are so numerous that even generations of scholars cannot fully master their learning, nor can a single lifetime exhaust the study of their rites. Therefore, it is said that Confucianism is ‘broad in learning but limited in essentials, requiring much effort while yielding relatively little practical result.’

Yet when it comes to establishing the proper relationships between ruler and minister, parent and child, husband and wife, and elder and younger, even the Hundred Schools could not alter these principles.”

儒家要求学习“六艺”的全部内容，这六艺包括的内容太多，教导的弟子成千上万，代代相传，几代人都不能完全学通。一般情况下，一个人花一辈子的时间，都不能全部学会，所以叫做“博而寡要，劳而少功”。但是说到儒家要求的人伦道德，遵守君臣父子，夫妻长幼的礼节，这一部分的内容是诸子百家都不能改变的。

Confucian learning requires the study of the entire body of knowledge contained within the Six Arts. The scope of this learning is immense. It has been transmitted through countless disciples over many generations, yet no generation has ever fully mastered all of its teachings. In most cases, a person could devote an entire lifetime to its study and still find its depths inexhaustible. This is why Tai Shigong describes Confucianism as being “broad in learning but limited in essentials, requiring much effort while yielding relatively little practical result.”

However, when it comes to the ethical principles and human relationships emphasized by Confucianism, the situation is different. The proper conduct between ruler and minister, parent and child, husband and wife, and elder and younger forms the foundation of social order and human relationships. In Tai Shigong’s view, these principles are so fundamental that they could not be altered even by the Hundred Schools of Thought.

什么是六艺呢？中国自古就以礼仪大邦自居，从周朝开始，就有传统的六艺。就是：礼，乐，书，数，射，御。

What are the Six Arts?

China has long regarded itself as a civilization of ritual, culture, and learning. Since the Zhou Dynasty, there has been a traditional educational system known as the Six Arts (Liuyi).

六艺包括：礼、乐、书、数、射、御。

The Six Arts are: Rites, Music and the Arts, Writing and Literature, Numbers and Natural Sciences, Archery, and Charioteering.

知识、学问和技能都属于“艺”的范畴。在中国古代教育体系中，凡是与知识、能力和修养有关的内容，都可以称为“艺”。因此，六艺实际上代表了人类教育和学习的主要领域。

In ancient Chinese education, the term Yi (Art) did not refer only to artistic activities in the modern sense. It referred broadly to any field of knowledge, learning, skill, or cultivation. Therefore, the Six Arts represented the major domains of human education and learning.

1. 礼（Li）

礼仪、伦理、哲学、政治、教育以及社会秩序等方面的知识。它包含了规范人与人关系以及维系社会运行的文化和道德原则。

1. Rites (Li)

The study of ritual, ethics, philosophy, politics, education, and social order. It encompasses the cultural and moral principles that guide human relationships and society.

2. 乐（Yue）

音乐、舞蹈、戏剧、美术以及各种艺术与审美教育。乐不仅仅是娱乐，更重要的是培养人的情感、品格与审美能力。

2. Music and the Arts (Yue)

Music, dance, theatre, painting, and other forms of artistic and aesthetic cultivation. The purpose of Yue is not merely entertainment, but the refinement of character, emotion, and taste.

3. 射（She）

古代的射箭和军事训练，同时也包括武术、体育、身体训练以及意志品质的培养。

3. Archery (She)

Originally the art of archery and military training. More broadly, it includes martial arts, physical discipline, sports, courage, concentration, and the cultivation of strength and character.

4. 御（Yu）

古代指驾驭马匹和驾驶马车的能力。更广义地说，它代表各种实践技能以及对交通工具和技术的掌握。放在现代社会，可以理解为驾驶汽车、飞机，甚至操作太空飞行器等能力。

4. Charioteering (Yu)

In ancient times, this referred to the ability to ride horses and drive chariots. More generally, it represents practical skills and the mastery of transportation and technology. In today's world, it may include driving cars, piloting aircraft, or even operating spacecraft.

5. 书（Shu）

读书识字、阅读、写作、书法、文学和历史等方面的知识与能力。

5. Writing and Literature (Shu)

The study of reading, writing, calligraphy, literature, and history. It includes the ability to communicate ideas, preserve knowledge, and cultivate learning.

6. 数（Shu）

自然科学方面的知识，包括数学、天文、地理、历法、物理以及对自然规律和宇宙运行法则的研究。

6. Numbers and Natural Sciences (Shu)

The study of mathematics, astronomy, geography, calendars, physics, natural phenomena, and the principles underlying the universe. In traditional Chinese thought, Shu extends beyond mathematics and includes the broader investigation of patterns and laws in the natural world.

礼：礼仪，周朝的礼节非常严格，吃穿住行，待人接物都有礼仪。

Rites: Ritual propriety. During the Zhou Dynasty, detailed rules of conduct governed every aspect of daily life, from dress and etiquette to social interactions and public behavior.

乐：音乐和艺术都包括在这里。

Music and the Arts: This category includes music, artistic expression, and aesthetic cultivation.

书：读书识字，书法和写作的本领。

Writing and Literature: The ability to read, write, study literature, and practice calligraphy.

数：数学以及各种自然科学知识。

Numbers and Natural Sciences: Mathematics together with the study of the natural world and its governing principles.

射：射箭以及各种武术和体育技能。

Archery: Archery, martial arts, and various forms of physical training and athletic skill.

御：骑马和驾驶马车的本领。

Charioteering: The skills of riding horses and driving chariots, representing practical competence and mastery of transportation.

这六艺包含的范围极其广泛。在中国历史上，文韬武略、样样精通的全才并不多。大多数人若想学有所成，都需要选择一个方向，经过长期深入的学习与钻研，成为某一领域的专才，从而为社会和人类作出贡献。

The scope of the Six Arts is extraordinarily broad. Throughout Chinese history, truly accomplished individuals who mastered both literary and martial learning in all these areas have been rare. For most people, excellence is achieved through long-term dedication and deep study in a particular discipline. By developing expertise in a chosen field, one may contribute meaningfully to society and to humanity as a whole.

太史公指出儒家学派的问题是贪多。平常人不可能做到文武全才，什么都要学会而且样样精通。这也是对现代人的一个警示。现代都市人望子成龙，望女成凤的心态，造成了拔苗助长的风气，不断给孩子们上辅导课，增加课外的课程。殊不知，知识越是求多，越是容易学得浅薄。有一句俗语是：“猴子扳苞谷，扳一苞，丢一苞”。就是形容学一样东西还没有学好，又去学另外一样，以前学的也丢掉了，最后什么也没有学好。

Tai Shigong points out that one potential weakness of the Confucian tradition is its tendency toward excessive breadth. It is unrealistic to expect ordinary people to become masters of every field, excelling equally in both literary and practical pursuits. In this sense, his observation also serves as a warning for modern society.

Today, many parents hope that their children will become exceptionally successful and accomplished. As a result, children are often enrolled in countless tutoring programs, enrichment classes, and extracurricular activities. Yet the pursuit of ever more knowledge does not necessarily lead to deeper understanding. On the contrary, the more one tries to learn at the same time, the greater the risk of learning everything only superficially.

There is a Chinese proverb:

“Like a monkey gathering corn—each time it picks up a new ear, it drops the one it was already holding.”

The saying describes a person who begins learning one thing before it has been properly mastered, then quickly moves on to something else, forgetting what was previously learned. In the end, nothing is truly learned well.

Depth often requires focus. To learn fewer things thoroughly may be more valuable than attempting to learn everything at once.

现代人对于这六艺同样有误解和盲目的追求。比如说，现代都市有钱人送小孩子们去学习骑马，好像是学习贵族运动，是一种身份的象征。这也是一种怪现象。古代的时候学习骑马，是因为交通不方便，马是古代的交通工具，因为马很昂贵，所以古时候也只有贵族才能承担这样的费用，贫民就只能跟在马后面跑。现代的西方人骑马的也不都是贵族，美国的牛仔都要骑马放牛，不能说骑马就是贵族的运动。现代人有汽车，轮船，飞机，交通极大的发达和便利。六艺里“御”的本领，也不一定是要学骑马了，可以理解成，学会开车就可以了。这也是现代人思维上的矛盾的怪现象，一方面批评古人，一方面又生搬硬套，不懂得运用古人的智慧进而变通，适应现代的生活。

Modern people often misunderstand the meaning of the Six Arts and pursue them in a superficial or misguided way.

For example, in many modern cities, wealthy parents send their children to learn horseback riding because it is regarded as an aristocratic sport or a symbol of social status. This is, in itself, a curious phenomenon.

In ancient times, learning to ride horses was not primarily about status or leisure. Horses were an essential means of transportation. Because they were expensive to own and maintain, only members of the nobility could usually afford them, while ordinary people traveled on foot. The association between horsemanship and social status was therefore largely a consequence of historical circumstances rather than the original purpose of the skill itself.

Even in the modern West, horseback riding is not exclusively an aristocratic activity. American cowboys, for example, ride horses as a practical part of their work in managing cattle. It would therefore be inaccurate to regard horseback riding solely as a noble pastime.

Today, we live in a world of automobiles, ships, aircraft, and advanced transportation systems. Travel has become faster and more convenient than ever before. In this context, the Art of Yu(Charioteering) does not necessarily mean learning to ride a horse. Its modern equivalent may simply be learning to drive a car or mastering other practical transportation skills.

This reveals a common contradiction in modern thinking. On the one hand, people criticize the ancients as outdated; on the other hand, they imitate ancient practices mechanically, without understanding the principles behind them. True wisdom lies not in copying the forms of the past, but in understanding their underlying purpose and adapting them to the needs of the present.

现代人，不论是中国人，还是西方人，还有一个很大的误解，认为儒家就是孔子，孔子就代表儒家。其实不然。现代人批评儒家，就把孔子一起批评了，后世儒家的错误都算在孔子的头上，这是不对的。后世的儒家学者尊奉孔子为儒家教主，但是天下的事情一般都是这样，教主讲的道理和教主的能力，并不是后世学生能够全部学会的。孔子本人是六艺全部都通的全才，后世的儒家学者要达到孔子的成就，是很难的。孔子有三千弟子，没有一个弟子能够学尽孔子的学问。孔子自己亲口说只有颜回有这个天赋，但是颜回很早就去世了。所以，孔子也是因材施教，我们从《论语》中就能看出，孔子对于每一个弟子的教育也是不一样的，这是圣人的智慧。

Modern people, whether in China or in the West, often hold a common misconception: they assume that Confucianism is simply Confucius, and that Confucius alone represents the entire Confucian tradition. This is not entirely true.

As a result, when people criticize Confucianism, they often criticize Confucius himself, attributing to him all the shortcomings and mistakes that later developed within the Confucian tradition. Such a judgment is neither fair nor historically accurate.

Later Confucian scholars revered Confucius as the founding teacher of their tradition. Yet this is a common phenomenon throughout history: the wisdom and abilities of a great teacher cannot always be fully understood, mastered, or transmitted by later generations of students.

Confucius himself was a remarkably accomplished individual who was proficient in all aspects of the Six Arts. For later scholars to attain the same breadth and depth of learning was an extremely difficult task. According to tradition, Confucius had three thousand disciples, yet none was able to inherit the entirety of his learning. Confucius himself is said to have believed that Yan Hui possessed the greatest capacity to understand his teachings, but Yan Hui died at a young age.

For this reason, Confucius did not teach every student in exactly the same way. Instead, he adapted his instruction according to each individual's character, ability, and circumstances. This principle of teaching according to the student's aptitude can be seen throughout the Analects. It is one of the clearest expressions of the wisdom of a sage.

孔子和老子是一个时代的人，秦汉以前的儒道是不分家的。六家要旨里的“道“家，是指的”黄老“这个系统的”道“，是中国文化最精华的那个原始根源。孔子也讲“道”，《周易.系辞》里有孔子讲的“道”的内容。因为形而上的道，平常人不容易懂，所以孔子给他的弟子也讲得少。孔子讲“仁”，这个“仁”包括的内容很广，可以理解成“道”的运用，孔子是希望把“道”用在人文方面。

Confucius and Laozi are traditionally regarded as belonging to roughly the same historical period. In the intellectual world before the Qin and Han dynasties, the boundaries between what later became known as Confucianism and Daoism were not as clearly defined as they would be in later centuries.

The “Dao” discussed in On the Essentials of the Six Schools refers primarily to the Huang-Lao tradition, a stream of thought associated with the Yellow Emperor and Laozi. In my view, this tradition represents one of the earliest and most profound roots of Chinese civilization.

Confucius also spoke of the Dao. The Book of Changes(Yijing), particularly the Xici (Appended Statements), contains discussions of the Dao that are traditionally associated with Confucian thought. Yet because the Dao, as a metaphysical principle, is difficult for ordinary people to grasp directly, Confucius spoke of it less frequently when teaching his disciples.

Instead, Confucius placed greater emphasis on Ren(benevolence or humaneness). The meaning of Ren is broad and profound, but it may be understood as the practical expression of the Dao in human life. In this sense, Confucius sought to bring the Dao into the realm of human relationships, ethics, and society, transforming transcendent principles into guidance for everyday living.

因此，儒家的问题在于孔子之后500年，到了司马迁的年代，儒家学者还要一直强调学习全部的六艺，还有“一事不知，儒者之耻”的说法，因此造成后世的儒家终极一生追求广博的学问。要广博还要精深就很难了，所以太史公才有了这评论之说。

From this perspective, the issue identified by Tai Shigong does not lie with Confucius himself, but with the direction taken by later Confucian scholars. By the time of Sima Qian, nearly five centuries after Confucius, Confucian learning continued to emphasize mastery of all aspects of the Six Arts. There was even a saying that “for a Confucian scholar, ignorance of any subject is a source of shame.”

As a result, generations of Confucian scholars devoted their lives to the pursuit of increasingly broad learning. Yet achieving both breadth and depth at the highest level is an extraordinarily difficult task. The more widely one's attention is dispersed, the harder it becomes to attain true mastery.

It is for this reason that Tai Shigong remarked that Confucianism is “broad in learning but limited in essentials, requiring much effort while yielding relatively little practical result.”

传统儒家的六经就是孔子整理编著的，孔子整理了《礼记》，《乐经》，《诗经》，《尚书》，著《春秋》，注释《周易》，有如此伟大的成就。司马迁是非常推崇和赞扬孔子的成就，我们可以读以下的一段对于儒家六经的评述：

The traditional Confucian Classics are closely associated with the work of Confucius. According to the traditional account, Confucius compiled and transmitted the Book of Rites (Liji), the Book of Music (Yuejing), the Book of Songs (Shijing), and the Book of Documents (Shangshu); he authored the Spring and Autumn Annals(Chunqiu) and provided commentary on the Book of Changes (Yijingor Zhouyi). Such achievements established his place as one of the greatest cultural figures in Chinese history.

Sima Qian held Confucius in the highest regard and spoke of his accomplishments with great admiration. We may now continue by reading the following passage, in which Tai Shigong evaluates the Confucian Classics:

“易著天地阴阳四时五行，故长于变；礼经纪人伦，故长于行；书记先王之事，故长于政；诗记山川溪谷禽兽草木牝牡雌雄，故长于风；乐乐所以立，故长于和；春秋辩是非，故长于治人。“

“The Book of Changes (Yijing) discusses Heaven and Earth, Yin and Yang, the Four Seasons, and the Five Elements; therefore, it excels in explaining transformation and change.

The Book of Rites (Liji) establishes the principles governing human relationships; therefore, it excels in guiding human conduct.

The Book of Documents (Shangshu) records the deeds of the ancient sage-kings; therefore, it excels in matters of government and statecraft.

The Book of Songs (Shijing) describes mountains and rivers, birds and animals, plants and trees, as well as human thoughts and emotions; therefore, it excels in expressing sentiments and understanding human nature.

The Book of Music (Yuejing) was created to cultivate harmony; therefore, it excels in fostering social and emotional harmony.

The Spring and Autumn Annals (Chunqiu) distinguish right from wrong; therefore, they excel in guiding the governance of people.”

《周易》记载了阴阳五行四季变化自然的法则，它的精要之处在于宇宙万物变化的规律和法则。《礼记》讲述了人伦道德，精要之处是规范和指导人类的行为。《尚书》讲述了历代先王的事迹，精要之处是指导人类处理事情的方法。《诗经》记载了山川河流，植物动物的内容，精要之处是社会风气和民风的教化。孔子把《乐经》整理出来，精要之处是调和身心，和谐生活。孔子著《春秋》明辨是非，精要之处是让我们学会怎样看待和评价人和事。

The Book of Changes (Yijing) records the natural principles underlying Yin and Yang, the Five Elements, and the cyclical changes of the Four Seasons. Its essential contribution lies in revealing the laws and patterns that govern change throughout the universe.

The Book of Rites (Liji) discusses ethics, morality, and human relationships. Its essence lies in regulating and guiding human conduct.

The Book of Documents (Shangshu) records the deeds and experiences of the ancient sage-kings. Its essence lies in providing guidance for governance and the proper handling of human affairs.

The Book of Songs (Shijing) contains descriptions of mountains and rivers, plants and animals, as well as reflections on human life and society. Its essence lies in cultivating social values, moral sentiment, and the customs of the people.

The Book of Music (Yuejing), as transmitted through the Confucian tradition, emphasizes the cultivation of harmony. Its essence lies in harmonizing the body and mind and fostering a balanced and harmonious life.

In composing the Spring and Autumn Annals (Chunqiu), Confucius sought to distinguish right from wrong and clarify moral judgment. Its essence lies in teaching us how to understand, evaluate, and judge people and events.

太史公非常推崇《春秋》：

“夫春秋，上明三王之道，下辩人事之纪，别嫌疑，明是非，定犹豫，善善恶恶，贤贤贱不肖，存亡国，继绝世，补蔽起废，王道之大者也。”

Tai Shigong held the Spring and Autumn Annals (Chunqiu) in the highest regard:

“The Spring and Autumn Annals illuminates the Way of the ancient sage-kings above and clarifies the principles governing human affairs below. It distinguishes what is doubtful, makes clear what is right and wrong, resolves uncertainty, praises the good and condemns the evil, honors the worthy and exposes the unworthy. It preserves the lessons of fallen states, continues what might otherwise be lost, corrects what has become obscured, and restores what has fallen into neglect. These are among the greatest functions of the kingly way.”

In Tai Shigong’s view, the Spring and Autumn Annalswas far more than a historical record. It served as a guide for moral judgment and political wisdom. Through the study of history, people could learn to distinguish right from wrong, understand the consequences of human actions, evaluate character and conduct, and draw lessons from both success and failure. For this reason, Confucius attached great importance to the Spring and Autumn Annals, and Tai Shigong regarded it as one of the highest achievements of the Confucian tradition.

孔子自己说：“知我者春秋，罪我者春秋“。要理解孔子，就要把《春秋》读懂，要骂孔子，也需要把《春秋》读懂了。

Confucius himself once said:

“Those who understand me will do so through the Spring and Autumn Annals; those who condemn me will do so through the Spring and Autumn Annals.”

In other words, to truly understand Confucius, one must first understand the Spring and Autumn Annals. Likewise, anyone who wishes to criticize Confucius should first read and understand this work. Only then can one's praise or criticism be based on genuine understanding rather than assumption.

For Confucius, the Spring and Autumn Annals was not merely a historical record. It embodied his moral judgment, political ideals, and understanding of human affairs. Through its subtle praise and criticism, he sought to teach future generations how to distinguish right from wrong and how to evaluate people and events according to ethical principles.

我们从小就知道一种说法，叫做：“有知识，没文化”。还有一种人，叫做“书呆子”，这些说法都是由来已久，古人说：“百无一用是书生”，也是这个意思，就是说不能死读书，变成“水泥”脑子。现代人读书，选择专业喜欢选择热门专业，选择以后能够赚钱的专业，大学里面的学科，例如，商科，经济，管理等等，都是热门专业。这与我们祖圣先贤的教育目的是背道而驰的。古人说：“知书达理”，读书的目的是要明白做人的道理，道德品行是最重要的。不论一个人学习多少知识，如果没有文化的教养和熏陶，不懂得基本的人伦道德，这样学习再多的知识也没有用处，还很可能用在不当的地方，走错了路以后才追悔莫及。

Since childhood, we have often heard expressions such as “a person may have knowledge but lack culture and refinement,” or the term “bookish scholar,” referring to someone who knows books well but understands little of real life. There is also the old saying, “A scholar may know everything in books and yet be of little practical use.” All of these expressions convey the same warning: learning should not become a rigid and mechanical pursuit. Otherwise, the mind may become inflexible, like a block of hardened cement.

In modern society, people often choose their fields of study according to what is fashionable or profitable. University majors such as business, economics, and management are frequently selected because they are believed to lead to financial success. Yet this way of thinking is quite different from the educational ideals of the ancient sages.

The Chinese tradition speaks of zhishu dali—to be well-read and to understand the principles of proper conduct. The purpose of education is not merely to accumulate knowledge, but to learn how to become a good human being. Moral character and ethical cultivation are of primary importance.

No matter how much knowledge a person acquires, if that knowledge is not accompanied by cultural cultivation, moral education, and an understanding of fundamental human values, its benefit may be limited. Knowledge without wisdom can easily be misused. A person may possess great learning and yet take the wrong path, only realizing the mistake when it is too late and regret becomes unavoidable.

孔子说：““志于道，据于德，依于仁，游于艺。”这四句话就可以作为孔子思想的总结，也是正统的儒家思想的教育，首先在于道德和仁义，然后才是学习不同的专业。“天生我才必有用”，把我们自己的文化学好，再量力而行，选择一种专长，发挥自己的长处，才是正道。我们借用宋代大儒张横渠先生的话作为鼓励：“为天地立心，为生民立命，为往圣继绝学，为万世开太平。“作为中华民族的子孙后代，我们应该有这样的道德和觉性。

Confucius said:

“Set your heart upon the Dao; ground yourself in virtue; rely upon benevolence; and find fulfillment in the Arts.”

(Analects 7:6)

These four principles may be regarded as a concise summary of Confucius' educational philosophy and of the orthodox Confucian tradition as a whole. The proper order of education begins with the cultivation of the Dao, virtue, and benevolence. Only after establishing a moral foundation should one pursue specialized knowledge and professional skills.

There is a well-known Chinese saying:

“Heaven has endowed each person with talents that have their proper use.”

Rather than chasing every possible field of knowledge or blindly following popular trends, we should first understand our own cultural roots, recognize our individual strengths, and then develop our talents according to our abilities. To cultivate one's character and contribute to society through one's unique gifts is the proper path.

Let us conclude with the famous words of the great Song Dynasty scholar Zhang Zai (Zhang Hengqu):

“To establish the heart of Heaven and Earth;

To secure the destiny of the people;

To continue the lost learning of the sages;

To bring enduring peace to future generations.”

These words have inspired generations of Chinese scholars and remain one of the highest expressions of the Confucian ideal. As descendants of Chinese civilization, we should strive to cultivate such moral aspiration and sense of responsibility.