deny self and return to propriety(kè jǐ fù lǐ)

deny self and return to propriety

Keji Fuli, a Chinese idiom, Pinyin is k è J ǐ f ù L ǐ, which means that the Confucianists restrict themselves so that everything belongs to "Li". From Yan Yuan, Analects of Confucius.

The origin of Idioms

[source] Yan Yuan in the Analects of Confucius: "Yan Yuan asked Ren. Confucius said, "it is benevolent to restrain oneself and return to propriety. A day of self-restraint, the world return to benevolence! Is it for the sake of benevolence and self-reliance, but for the sake of others? "

Idiom usage

[example] I'm sincere, honest, law-abiding and impartial. According to the Analects of Confucius: "Yan Yuan asked Ren. Confucius said: it is benevolent to restrain oneself and return to propriety. A day of self-restraint, the world return to benevolence. Is it for the sake of benevolence and self-reliance, but for the sake of others? Yan Yuan said: what's the purpose. Confucius said: don't see, listen, speak or move without propriety. Yan Yuan said, "although Hui is not sensitive, please do this." (Yan Yuan) self restraint means that a person can control himself, overcome himself, not be lured by external things, and not be willful and do whatever he wants. The word "Li" is the word "Li". Li is not easy to consolidate Li. To restore Li is to restore to rationalization. Self restraint is all in one word. Zhu Zi explained the principle of self-restraint and return to propriety, and said, "self restraint is self denial. For example, if the dust and dirt are removed, the mirror will be clear; if the debris is swept away, the room will be clear. " Also said: "self-restraint and propriety, occasionally, selflessness is benevolence." He also said: "Heaven's principle and human desire are the growth and decline of each other. To conquer human desire is to restore rites." Also said: "respect, such as irrigation, self-control, such as to the evil grass." Wang Yangming said, "it's easy to go to the mountain, but hard to go to the heart." Self restraint is to destroy the thief in this heart. Etiquette has the functions of guidance, moderation, integration, balance and judgment, and can promote the perfection of the relationship between people and the world. Courtesy is benevolence. Confucius' use of etiquette as education shows its origin. Therefore, in the Analects of Confucius, Zi Han also recorded Yan Yuan's words, saying: "master Bo me to the text, about me to the ceremony." This is the collection of Wang Aijun's works of the international Junyou Association. This is an important concept of Confucius theory, which comes from the chapter Yan Yuan in the Analects of Confucius: "Yan Yuan asks about Ren. Confucius said, "it's benevolent to restrain oneself and return to propriety. A day of self-restraint, the world return to benevolence. Is it for the sake of benevolence and self-reliance, but for the sake of others? " Yan Yuan said, "what's the purpose?" Confucius said, "don't see, listen, speak or move unless you are polite." Yan Yuan said: "although Hui is not sensitive, please do this." Yan Hui, a disciple of Confucius, once asked how to achieve the state of benevolence. Confucius replied: try to restrain yourself and make your behavior meet the requirements of etiquette. If we can really achieve this, we can reach the ideal state, which depends on our own efforts. Yan Hui asked again: how to do it? Confucius replied: do not look, listen, speak or do anything that does not conform to the etiquette. After hearing this, Yan Hui said to the teacher: Although I'm not smart enough, I'm determined to do what my husband says. From this point of view, "restraining oneself and restoring propriety" is the way to reach the realm of benevolence. Scholars of all ages believe that this is the "essential words" taught by Confucius, which is an important and practical cultivation method. However, there are different interpretations of the meaning of "Keji Fuli" - the word "Ke" here means "restraint" and "victory" in ancient Chinese. Zhu Xi, a scholar in the Song Dynasty, believes that the true meaning of "self-restraint" is to overcome one's own selfish desire. Here, "propriety" is not only a specific etiquette, but also a general reference to the principle of heaven. "Restoring propriety" is to follow the principle of heaven, which greatly expands the connotation of "self-restraint and restoring propriety". Zhu Xi pointed out that "benevolence" is the perfect moral realm of human heart, in fact, it is nothing more than natural reason, so if we can overcome our own selfish desire and return to natural reason, we will naturally reach the realm of benevolence. Zhu Xi and other Neo Confucianists raised the concept of "self-restraint and return to propriety" to a universal philosophy. However, according to the records in the Analects of Confucius, "self-restraint and return to propriety" is just a specific method of learning and cultivation; here, "propriety" refers to the various etiquette norms implemented in social life at that time, and learning all kinds of proprieties is the important content of Confucius' teaching. It is worth noting that what Confucius emphasized here is not that we should treat people according to etiquette, but that we should not do things that do not conform to etiquette. That is to say, learning etiquette is not only to act in accordance with etiquette, but also to be alert at any time not to do impolite things - "don't see, listen, speak or move without etiquette". To achieve the "four don't's", we must "restrain ourselves", that is, we should pay attention to restrain ourselves at any time and overcome all kinds of bad habits and selfishness It's often called "self defeating". Of course, Confucius emphasized not to be rude at any time. He did not want all his disciples to be obedient and cautious. Confucius thought: the essence of propriety is benevolence. If people are able to act according to propriety, and not without propriety, then they will unconsciously improve their personality and become a "benevolent person". In other words, self-restraint is "benevolence". In fact, this is not a profound theory, but only in practice can we really understand and comprehend it. So Yan Hui said to Confucius: Although I am not very smart, I will do it according to what my husband said. the reason why Confucius was able to go out of his life's pursuit of restoring Zhou rites in his later years was that the benevolence in Confucius' heart did not depend on Zhou rites. Confucius explained that he promoted Zhou rites because people were using such rites, just like this. Instead of putting Zhou rites on top of all codes of conduct. Confucius's own explanation is: "I study Zhou Li, use it today, I follow Zhou." Confucius explained that he did not study Xia Li or Shang Li, but only Zhou Li because it was used by modern people. Confucius' life goal is to follow the social code of conduct, which plays an important role in the formation of Chinese unique outlook on life and values. The belief that people are proud to devote themselves to society and abandon themselves makes many traditional Chinese feel proud rather than painful when they sacrifice their labor, wealth and even life for their families, relatives and friends and society. From this point of view, this outlook on life and values has a positive significance for the traditional Chinese to maintain the balance of mind and body in the predicament. On the other hand, when these traditional Chinese people can't realize this ideal of life, they often attribute the problem to themselves or fall into deep self blame, which leads to the unique tendency of psychosomatic diseases of Chinese people. This point can not be missed in the study of Chinese psychosomatic diseases, which is "the way of loyalty and forgiveness".

Chinese PinYin : kè jǐ fù lǐ