昔舜遍尋天下賢士協(xié)堯輔政。察高辛氏八子，曰伯奮、仲堪、叔獻(xiàn)、季仲、伯虎、仲熊、叔豹、季貍，天下謂之「八元」。其性秉靈秀，德合乾坤，各懷殊才，以淑世為任。伯奮懷赤心，忠貫日月，每臨事則竭股肱之力，不避危殆，雖雷霆在前而色不變，人皆稱其「忠之楷」；仲堪端方持重，肅以自處，接人待物必守禮度，行止無逾矩，見者皆敬，謂其「肅之範(fàn)」；叔獻(xiàn)恭謹(jǐn)謙沖，事親孝、事君敬，進(jìn)退有度，未嘗有傲色，鄉(xiāng)鄰贊其「恭之表」；季仲懿行昭彰，修身勵(lì)行，所言皆善，所行皆正，里閭化之，號(hào)曰「懿之則」；伯虎明達(dá)宣暢，善察民情，能導(dǎo)民以理，每有壅滯，必力排之，使政令通達(dá)，人稱「宣之使」；仲熊慈憫仁厚，見鰥寡孤獨(dú)則恤之，遇困厄貧乏則濟(jì)之，所至之處，仁風(fēng)播揚(yáng)，謂其「慈之宗」；叔豹惠澤廣施，輕財(cái)重義，常損己以利人，鄉(xiāng)中飢者得食、寒者得衣，皆賴其力，號(hào)曰「惠之主」；季貍和洽萬物，能解鄰里之隙、釋部族之爭(zhēng)，使上下和睦、內(nèi)外無隙，人贊「和之樞」。堯依舜舉命八元巡行四方。伯奮居北，鎮(zhèn)幽州之境，拒共工餘孽，以忠固疆；仲堪處西，守三危之地，化三苗之民，以肅安邦；叔獻(xiàn)治東，理海岱之域，整飭吏治，以恭惠民；季仲居南，撫交趾之土，興教化，以懿導(dǎo)俗；伯虎巡中，掌五穀之種，教民耕播，以宣促農(nóng)；仲熊遍歷鄉(xiāng)野，療民疾病，賑濟(jì)災(zāi)荒，以慈恤民；叔豹主工，造舟車、制器物，以惠利民；季貍居中調(diào)和，聯(lián)萬國(guó)之情，弭諸侯之隙，以和定邦。八元各展其德，互補(bǔ)其能，如八星拱極，共輔天下。數(shù)載之間，蠻夷歸服，豪強(qiáng)斂跡，民知耕織，家有儲(chǔ)蓄，鄰里和睦，諸侯相親。天下之人，皆頌堯善任人，而感舜舉八元之德。後舜帝承堯，復(fù)任八元，使布五教於四方，其德益彰，流於後世。至今，民間傳八元之跡：北地有「忠勇石」，傳為伯奮所立；西境有「肅禮泉」，謂仲堪所導(dǎo)；東隅有「恭孝里」，乃叔獻(xiàn)所化；南疆有「懿德鄉(xiāng)」，季仲之遺風(fēng)也。中原則有「宣農(nóng)臺(tái)」「慈惠祠」「和洽橋」，皆記伯虎、仲熊、叔豹、季貍之功。蓋八元以八德化世，非獨(dú)人傑，實(shí)乃天授賢才，佐華夏開泰，其功與日月同輝，其名與乾坤同久矣。昔舜遍尋天下賢士協(xié)堯輔政。察高辛氏八子，曰伯奮、仲堪、叔獻(xiàn)、季仲、伯虎、仲熊、叔豹、季貍，天下謂之“八元”。其性秉靈秀，德合乾坤，各懷殊才，以淑世為任。伯奮懷赤心，忠貫日月，每臨事則竭股肱之力，不避危殆，雖雷霆在前而色不變，人皆稱其“忠之楷”;?仲堪端方持重，肅以自處，接人待物必守禮度，行止無逾矩，見者皆敬，謂其“肅之范”;? 叔獻(xiàn)恭謹(jǐn)謙沖，事親孝、事君敬，進(jìn)退有度，未嘗有傲色，鄉(xiāng)鄰贊其“恭之表”;? 季仲懿行昭彰，修身勵(lì)行，所言皆善，所行皆正，里閭化之，號(hào)曰“懿之則”;? 伯虎明達(dá)宣暢，善察民情，能導(dǎo)民以理，每有壅滯，必力排之，使政令通達(dá)，人稱“宣之使”;?仲熊慈憫仁厚，見鰥寡孤獨(dú)則恤之，遇困厄貧乏則濟(jì)之，所至之處，仁風(fēng)播揚(yáng)，謂其“慈之宗”；叔豹惠澤廣施，輕財(cái)重義，常損己以利人，鄉(xiāng)中饑者得食、寒者得衣，皆賴其力，號(hào)曰“惠之主”；季貍和洽萬物，能解鄰里之隙、釋部族之爭(zhēng)，使上下和睦、內(nèi)外無隙，人贊“和之樞”。堯依舜舉命八元巡行四方。伯奮居北，鎮(zhèn)幽州之境，拒共工余孽，以忠固疆；仲堪處西，守三危之地，化三苗之民，以肅安邦。叔獻(xiàn)治東，理海岱之域，整飭吏治，以恭惠民；季仲居南，撫交趾之土，興教化，以懿導(dǎo)俗;伯虎巡中，掌五谷之種，教民耕播，以宣促農(nóng)；仲熊遍歷鄉(xiāng)野，療民疾病，賑濟(jì)災(zāi)荒，以慈恤民。叔豹主工，造舟車、制器物，以惠利民；季貍居中調(diào)和，聯(lián)萬國(guó)之情，弭諸侯之隙，以和定邦。八元各展其德，互補(bǔ)其能，如八星拱極，共輔天下。數(shù)載之間，蠻夷歸服，豪強(qiáng)斂跡，民知耕織，家有儲(chǔ)蓄，鄰里和睦，諸侯相親。天下之人，皆頌堯善任人，而感舜舉八元之德。后舜帝承堯，復(fù)任八元，使布五教于四方，其德益彰，流于后世。至今，民間傳八元之跡：北地有“忠勇石”，傳為伯奮所立；西境有“肅禮泉”，謂仲堪所導(dǎo)；東隅有“恭孝里”，乃叔獻(xiàn)所化；南疆有“懿德鄉(xiāng)”，季仲之遺風(fēng)也。中原則有“宣農(nóng)臺(tái)”“慈惠祠”“和洽橋”，皆記伯虎、仲熊、叔豹、季貍之功。蓋八元以八德化世，非獨(dú)人杰，實(shí)乃天授賢才，佐華夏開泰，其功與日月同輝，其名與乾坤同久矣。
舜舉薦八元
舜四處尋訪天下賢能之士，協(xié)助堯帝處理國(guó)家政務(wù)。他考察到高辛氏的八個(gè)兒子，分別是伯奮、仲堪、叔獻(xiàn)、季仲、伯虎、仲熊、叔豹、季貍，天下人都稱他們?yōu)椤鞍嗽薄＿@八人天性聰慧靈秀，品德與天地之道相合，各自懷有非凡的才能，以匡正世道、造福百姓為己任。伯奮心懷赤誠(chéng)，忠誠(chéng)之心可貫通日月，每當(dāng)遇到事務(wù)，必定竭盡全力，不畏懼危險(xiǎn)，即便是雷霆在眼前（比喻極端危險(xiǎn)的情況）也面不改色，人們都稱他為“忠誠(chéng)的楷?！?；仲堪品行端正、穩(wěn)重自持，始終以嚴(yán)肅的態(tài)度約束自身，與人交往、待人接物必定遵守禮儀法度，言行舉止從無逾越規(guī)矩之處，見到他的人都心懷敬重，稱他為“莊重的典范”；叔獻(xiàn)為人恭敬謹(jǐn)慎、謙遜平和，侍奉父母孝順，輔佐君主恭敬，進(jìn)退舉止合乎禮法，從未有過傲慢的神色，鄉(xiāng)鄰都稱贊他為“恭順的表率”；季仲的美好德行鮮明顯著，他修養(yǎng)身心、勉勵(lì)品行，所說的話都是善言，所做的事都是正道，鄉(xiāng)里百姓都受到他的感化，稱他為“美德的準(zhǔn)則”；伯虎通達(dá)事理、善于溝通，能敏銳體察百姓的需求，能用道理引導(dǎo)民眾，每當(dāng)政令推行遇到阻礙，他必定竭力排除，讓政令順利傳達(dá)執(zhí)行，人們稱他為“宣導(dǎo)的使者”；仲熊仁慈憐憫、寬厚待人，看到無妻無夫、無父無母、無依無靠的人，就會(huì)體恤他們；遇到處境艱難、生活貧困的人，就會(huì)救濟(jì)他們，他所到之處，仁愛的風(fēng)氣四處傳播，人們稱他為“仁慈的宗師”；叔豹廣施恩惠，輕視財(cái)物、重視道義，常常犧牲自己的利益來幫助他人，鄉(xiāng)里中饑餓的人能得到食物、寒冷的人能得到衣物，都依靠他的力量，人們稱他為“恩惠的主人”；季貍善于調(diào)和萬物關(guān)系，能化解鄰里間的矛盾、消除部族間的爭(zhēng)斗，讓上下關(guān)系和睦、內(nèi)外沒有隔閡，人們稱贊他為“和諧的核心”。堯帝依照舜的舉薦，下令讓八元巡視天下四方。伯奮駐守北方，鎮(zhèn)守幽州地區(qū)，抵御共工的殘余勢(shì)力，憑借忠誠(chéng)鞏固邊疆；仲堪駐守西方，防守三危地區(qū)，教化三苗的百姓，憑借莊重安定邦國(guó)；叔獻(xiàn)治理東方，管理渤海、泰山一帶的地域，整頓官吏治理，憑借恭順造福百姓；季仲駐守南方，安撫交趾地區(qū)，興辦教育教化，憑借美德引導(dǎo)風(fēng)俗；伯虎巡視中原，掌管五谷的種子，教導(dǎo)百姓耕種播種，憑借宣導(dǎo)促進(jìn)農(nóng)業(yè)發(fā)展；仲熊走遍鄉(xiāng)村田野，醫(yī)治百姓疾病，救濟(jì)災(zāi)荒，憑借仁慈體恤民眾；叔豹主管手工業(yè)，制造船只車輛、制作器物用具，憑借恩惠便利百姓；季貍在朝中負(fù)責(zé)調(diào)和，聯(lián)結(jié)各國(guó)的感情，消除諸侯間的隔閡，憑借和諧安定國(guó)家。八元各自施展自己的品德，互補(bǔ)彼此的才能，就像八顆星辰環(huán)繞北極星一樣，共同輔佐天下治理。幾年之間，邊遠(yuǎn)地區(qū)的部族紛紛歸附，強(qiáng)橫暴虐之人收斂行跡，百姓掌握了耕種紡織的技能，家家戶戶都有了積蓄，鄰里之間和睦相處，諸侯之間親密交好。天下百姓，都稱頌堯帝善于任用人才，也感激舜舉薦八元的恩德。后來舜帝繼承堯帝的帝位，再次任用八元，讓他們到天下四方推行“五教”（即父義、母慈、兄友、弟恭、子孝五種倫理教化），八元的品德更加彰顯，流傳到后世。直到如今，民間還流傳著八元的事跡：北方有“忠勇石”，傳說為伯奮所立；西方有“肅禮泉”，相傳是仲堪疏導(dǎo)而成；東方有“恭孝里”，是叔獻(xiàn)教化百姓形成的村落；南方有“懿德鄉(xiāng)”，保留著季仲流傳下來的風(fēng)尚。中原地區(qū)則有“宣農(nóng)臺(tái)”“慈惠祠”“和洽橋”，這些都記載著伯虎、仲熊、叔豹、季貍的功績(jī)。由此可見，八元以八種美德教化世人，他們不僅是人間的杰出人才，實(shí)際上更是上天賜予的賢能之人，輔佐華夏開啟太平盛世，他們的功績(jī)與日月同輝，他們的名聲與天地共存。
Shun Recommending the Eight Yuan
Shun searched for virtuous and capable people across the land to assist Emperor Yao in handling state affairs. He identified eight sons of Gaoxin: Bofen, Zhongkan, Shuxian, Jizhong, Bohu, Zhongxiong, Shubao, and Jili. The people under heaven all called them the "Eight Yuan" (Eight Talented Men). These eight men were inherently intelligent and virtuous, their moral character aligning with the principles of heaven and earth. Each possessed extraordinary abilities and took it as their mission to rectify the world and benefit the people.Bofen was sincere, his loyalty able to reach the sun and moon. Whenever he tackled a task, he would do his utmost without fearing danger—even when facing thunder (a metaphor for extreme peril), he remained calm. People called him the "Model of Loyalty." Zhongkan was upright and composed, always restraining himself with solemnity. In interactions and dealings with others, he strictly followed etiquette and rules, never overstepping boundaries in words or deeds. Those who met him held him in respect, calling him the "Paragon of Dignity." Shuxian was reverent, cautious, and modest. He was filial to his parents, respectful to his sovereign, and his actions conformed to ritual norms, never showing arrogance. Neighbors praised him as the "Example of Deference." Jizhong’s virtuous conduct was remarkable: he cultivated his mind, strove to improve his character, spoke only kind words, and acted only in the right way. The villagers around him were influenced by him, calling him the "Criterion of Virtue." Bohu was sensible and skilled in communication. He could keenly perceive the people’s needs and guide them with reason. Whenever government decrees faced obstacles in implementation, he would do his best to remove them and ensure smooth enforcement. People called him the "Messenger of Advocacy." Zhongxiong was compassionate and generous. He showed sympathy to those who were unmarried, orphaned, or helpless; he aided those living in hardship and poverty. Wherever he went, the atmosphere of benevolence spread, and people called him the "Master of Kindness." Shubao was generous with favors, valuing justice over wealth. He often sacrificed his own interests to help others—hungry villagers got food and cold ones got clothing, all thanks to him. People called him the "Giver of Grace." Jili was good at reconciling relationships: he resolved conflicts between neighbors and ended disputes among tribes, fostering harmony between superiors and subordinates and eliminating estrangement inside and outside. People praised him as the "Core of Harmony."Following Shun’s recommendation, Emperor Yao ordered the Eight Yuan to inspect all four corners of the world. Bofen guarded the north, stationed in Youzhou to resist the remaining forces of Gonggong and consolidate the border with his loyalty. Zhongkan defended the west, stationed in Sanwei to educate the people of the Sanmiao tribe and stabilize the state with his dignity. Shuxian governed the east, managing the regions around the Bohai Sea and Mount Tai, rectifying official administration, and benefiting the people with his deference. Jizhong guarded the south, comforting the Jiaozhi area, promoting education, and guiding local customs with his virtue. Bohu patrolled the Central Plains, overseeing grain seeds, teaching the people farming and sowing, and advancing agriculture with his advocacy. Zhongxiong traveled through villages and fields, treating the people’s illnesses and relieving famines, showing compassion for the people with his kindness. Shubao took charge of handicrafts, making boats, carts, and tools to facilitate the people with his grace. Jili mediated in the court, connecting the sentiments of various states and eliminating estrangement between feudal lords to stabilize the country with his talent for harmony. The Eight Yuan exerted their respective virtues and complemented each other’s abilities, like eight stars orbiting the North Star, jointly assisting in governing the world.Within a few years, remote tribes surrendered one after another, tyrannical people restrained their behavior, the people mastered farming and weaving skills, every household had savings, neighbors lived in harmony, and feudal lords maintained friendly relations. All people under heaven praised Emperor Yao for his wise employment of talents and were grateful to Shun for recommending the Eight Yuan. Later, when Emperor Shun ascended to the throne after Yao, he reused the Eight Yuan, sending them to promote the "Five Teachings" (the five ethical principles: righteousness for fathers, kindness for mothers, friendliness for elder brothers, respect for younger brothers, and filial piety for sons) across the land. The virtues of the Eight Yuan became even more prominent and were passed down to later generations.To this day, the stories of the Eight Yuan still circulate among the people: there is the "Loyalty and Bravery Stone" in the north, said to have been erected by Bofen; the "Propriety Spring" in the west,相傳 to have been dredged by Zhongkan; the "Deference and Filial Piety Village" in the east, a village shaped by Shuxian’s education of the people; and the "Virtue Township" in the south, preserving the traditions handed down by Jizhong. In the Central Plains, there are the "Agricultural Advocacy Platform," "Compassion Shrine," and "Harmony Bridge"—all recording the achievements of Bohu, Zhongxiong, Shubao, and Jili. It is evident that the Eight Yuan educated the world with their eight virtues. They were not only outstanding talents among mortals but also virtuous beings bestowed by heaven. They assisted the Chinese nation in ushering in a prosperous era; their merits shine as brightly as the sun and moon, and their fame endures with heaven and earth.
八元布德澤賢能安天下——舜舉薦八元傳說的精神價(jià)值與文化自信內(nèi)核
舜舉薦“八元”的傳說，作為中華創(chuàng)世神話中彰顯尚賢文化與德治理念的重要篇章，以八位賢士各展其能、共治天下的敘事，為中華民族世界觀、人生觀、價(jià)值觀的建構(gòu)注入了崇德尚賢、協(xié)和共濟(jì)的精神力量，更成為夯實(shí)民族文化自信的深厚根基。從世界觀來看，這則傳說勾勒出“賢才輔政、天下大同”的認(rèn)知底色。舜不拘一格尋訪舉薦高辛氏八子，依據(jù)八人不同的德才稟賦分遣四方，讓忠誠(chéng)者守邊疆、莊重者化遠(yuǎn)民、恭順者理吏治、仁德者濟(jì)蒼生，將賢能之才與治國(guó)理政的需求精準(zhǔn)匹配，彰顯出“人盡其才、各展所長(zhǎng)”的理政智慧。這種以賢輔政、以德化民的思維模式，奠定了中華民族“尚賢使能、協(xié)和萬邦”的世界觀基石，印證了“為政之要，惟在得人”的樸素真理。在人生觀層面，“八元”的事跡詮釋了“修德立身、濟(jì)世安民”的人生追求。伯奮臨危不懼以身許國(guó)，仲堪守禮持正垂范世人，叔獻(xiàn)恭謹(jǐn)孝悌教化鄉(xiāng)里，季仲修德立身感化風(fēng)俗……八位賢士皆以自身德行作為立身之本，又將個(gè)人之才用于造福百姓、安定社稷。而舜帝以慧眼識(shí)才、誠(chéng)心舉賢的作為，更彰顯出“為國(guó)薦賢、公而忘私”的擔(dān)當(dāng)。這種“修己以安人”的人生選擇，為中華民族樹立了“以德立身、以才濟(jì)世”的人生標(biāo)桿，讓“修身立德、兼濟(jì)天下”的信念融入民族血脈。于價(jià)值觀維度，這則傳說凝練出“崇德尚賢、選賢與能”的價(jià)值內(nèi)核。傳說將忠誠(chéng)、莊重、恭順、仁德等美德作為賢才的核心標(biāo)準(zhǔn)，更以八元分治四方、共治天下的實(shí)踐，證明了賢能之士對(duì)于安定社稷的重要意義；舜帝不問出身舉薦賢才、量才任用的舉措，進(jìn)一步凸顯了“任人唯賢”的價(jià)值取向。這種重德尚賢、人盡其才的價(jià)值準(zhǔn)則，構(gòu)建了中華民族以賢能治理國(guó)家、以美德教化萬民的道德體系，成為維系社會(huì)秩序與文明賡續(xù)的精神紐帶。在文化自信的建構(gòu)中，舜舉薦八元的傳說有著不可替代的獨(dú)特意義。其一，它以具象化的賢才群像與理政實(shí)踐，印證了中華德治文化與尚賢傳統(tǒng)的源遠(yuǎn)流長(zhǎng)，忠勇石、肅禮泉、恭孝里等留存的傳說遺跡，更讓上古賢能文化有了可觸可感的地域依托，彰顯了中華文明的深厚底蘊(yùn)；其二，傳說中蘊(yùn)含的尚賢理念、德治思想與共治智慧，歷經(jīng)數(shù)千年依然與當(dāng)代社會(huì)“人才強(qiáng)國(guó)”“以德治國(guó)”的發(fā)展理念同頻共振，凸顯出中華優(yōu)秀傳統(tǒng)文化超越時(shí)空的強(qiáng)大生命力；其三，“八元”所代表的賢德精神與舜帝的舉賢擔(dān)當(dāng)，早已成為凝聚海內(nèi)外中華兒女的文化符號(hào)，成為向世界展示中華文明理政智慧與道德追求的重要載體，讓民族文化自信擁有了堅(jiān)實(shí)的歷史底氣與精神支撐。八元的德澤跨越千年，尚賢的精神薪火相傳。這則古老傳說所承載的崇德尚賢理念，正持續(xù)塑造著中華民族的精神品格，為我們?cè)谛聲r(shí)代廣納賢才、踐行德治、堅(jiān)定文化自信注入不竭動(dòng)力。
The Eight Worthies Bestow Virtuous Benefits, Worthy Talents Stabilize the World — The Spiritual Value and Cultural Confidence Core of the Legend of Shun Recommending the Eight Worthies
The legend of Shun recommending "the Eight Worthies", as an important chapter in Chinese creation myths that embodies the culture of respecting the virtuous and the concept of rule by virtue, with its narrative of eight virtuous scholars each exerting their talents to govern the world jointly, infuses the construction of the Chinese nation’s world outlook, outlook on life and values with the spiritual power of upholding virtue, respecting the virtuous and collaborating in harmony. It also serves as a profound foundation for consolidating national cultural confidence.From the perspective of world outlook, this legend outlines the cognitive foundation characterized by "virtuous talents assisting governance and achieving universal harmony". Shun sought and recommended the eight sons of Gaoxin without sticking to conventions, and dispatched them to different regions according to their respective moral integrity and talents: assigning the loyal to defend the borderlands, the dignified to civilize the distant people, the respectful and obedient to manage official administration, and the benevolent to relieve the common people. He accurately matched virtuous and capable talents with the needs of state governance, demonstrating the governance wisdom of "making the best of everyone’s talents and allowing each to develop their strengths". This mode of thinking that relies on the virtuous to assist governance and educates the people with virtue laid the cornerstone of the Chinese nation’s world outlook of "respecting and employing the virtuous and capable, and reconciling all nations", confirming the simple truth that "the essential of governance lies in obtaining talents".At the level of outlook on life, the deeds of "the Eight Worthies" interpret the life pursuit of "cultivating virtue to establish oneself and benefiting the world to stabilize the people". Bo Fen faced dangers fearlessly and dedicated himself to the country; Zhong Kan abided by rituals and upheld integrity, setting an example for the world; Shu Xian was respectful and filial, educating the villagers; Ji Zhong cultivated virtue to establish himself, influencing social customs... Each of the eight virtuous scholars took their own moral conduct as the foundation of their life, and applied their personal talents to benefiting the people and stabilizing the state. Moreover, Shun’s act of discerning talents with a discerning eye and recommending the virtuous with sincerity further demonstrated the responsibility of "recommending the virtuous for the country and putting the public good above personal interests". This life choice of "cultivating oneself to bring peace to others" set a life benchmark of "establishing oneself with virtue and benefiting the world with talents" for the Chinese nation, embedding the belief of "cultivating one’s moral character and benefiting the whole world" into the national blood.In the dimension of values, this legend condenses the value core of "upholding virtue and respecting the virtuous, selecting and appointing the virtuous and capable". The legend regards virtues such as loyalty, dignity, respectfulness, and benevolence as the core criteria for virtuous talents. Furthermore, the practice of the Eight Worthies governing different regions and administering the country jointly proves the important significance of virtuous and capable people for stabilizing the state. Shun’s measures of recommending talents regardless of their background and appointing them according to their abilities further highlight the value orientation of "appointing people based on their merits". This value criterion of emphasizing virtue and respecting the virtuous, and making the best of everyone’s talents has constructed the moral system of the Chinese nation that governs the country with virtuous and capable people and educates the people with virtues, becoming a spiritual bond that maintains social order and the continuity of civilization.In the construction of cultural confidence, the legend of Shun recommending the Eight Worthies holds irreplaceable unique significance. First, through the concrete group portrait of virtuous talents and their governance practice, it confirms the long-standing tradition of the rule-by-virtue culture and the respect for the virtuous in Chinese civilization. The preserved legendary relics such as the Loyalty and Courage Stone, the Propriety-abiding Spring and the Respect and Filial Piety Village have further endowed the ancient culture of virtue and talent with a tangible regional support, highlighting the profound heritage of Chinese civilization. Second, the concept of respecting the virtuous, the thought of rule by virtue and the wisdom of co-governance contained in the legend still resonate with the development concepts of "strengthening the country through talents" and "governing the country with virtue" in contemporary society after thousands of years, demonstrating the powerful timeless vitality of excellent traditional Chinese culture. Third, the virtuous spirit represented by "the Eight Worthies" and Shun’s responsibility of recommending the virtuous have long become a cultural symbol uniting Chinese people at home and abroad, serving as an important carrier for showing the governance wisdom and moral pursuit of Chinese civilization to the world, and endowing national cultural confidence with a solid historical foundation and spiritual support.The virtuous benefits of the Eight Worthies have transcended thousands of years, and the spirit of respecting the virtuous has been passed down from generation to generation. The concept of upholding virtue and respecting the virtuous carried by this ancient legend continues to shape the spiritual character of the Chinese nation, injecting inexhaustible motivation for us to recruit virtuous talents extensively, practice rule by virtue and strengthen cultural confidence in the new era.（此文編著者系北京德成經(jīng)濟(jì)研究院城市規(guī)劃研究中心高級(jí)研究員趙憲堯，趙麗元）
