Residence is indispensable in everyone's daily life. For Confucius and his disciples in the Analects, dwelling is not only a necessity in daily life, but also a reflection of the qualities of a gentleman. It is the development and practice of "benevolence" and a component of the Confucian way of life. This view of dwelling has become a microcosm of Confucius' philosophy of benevolence and has gained philosophical significance. This article selects texts related to dwelling in the Analects of Confucius for interpretation and interpretation, elucidating the philosophical significance and modern value of Confucius' view of dwelling. The dwelling place itself does not have philosophical significance, but the attitude of the gentleman towards the dwelling place is different from that of the ordinary person, and this dwelling place has gained Confucian philosophical significance. In the Analects of Confucius, it is recorded that "Confucius said: 'A gentleman who does not seek fullness in his food, does not seek safety in his dwelling, is quick in his actions and cautious in his words, and has the right path. It can be said that he is eager to learn.'" The "safety" and "unease" in his dwelling, like the "fullness" and "not fullness" in his diet, are just ordinary life requirements. In Confucius's view, "seeking fullness without food" and "seeking peace without shelter" are qualities of a gentleman. The pursuit of comfort in one's place is similar to the meaning of "restlessness in one's place" in "The Analects of Confucius: Yang Huo", but the latter is derived from it as "inhumanity towards others.". "Seeking" is a conscious pursuit, which is a ideological orientation of the cultivation of a gentleman. "Seeking" leads to "righteousness", and "having the way and righteousness" is the cultivation goal of a gentleman, and it is also the implementation of the way of a gentleman. The correspondence between "seeking" and "righteousness" and "goodness" is an inherent regulation of the quality of a gentleman. The appearance, posture, speech, and behavior of a gentleman should always be based on the principles of benevolence and righteousness. The Analects of Confucius, Duke Ling of Wei, records: "Confucius said: 'Living in groups all day long, words fail to convey their meaning, good deeds and small wisdom are difficult!'" Living in groups "does not refer to the coexistence of clans, but to the coexistence of the same family.". "Inadequate righteousness" and "acting with little wisdom (benefit)" refer to not taking "righteousness" in words and actions, but using small favors and benefits to lure each other, which can be mutually invented with the phrase "being full of food all day, without intention, difficult!" in the Analects of Confucius. Confucius advocated that classmates from the same school should live together based on "righteousness" and engage in mutual discussions and discussions. Confucius also proposed that even if living in a wilderness, a gentleman should play the role of a model of character. The Analects of Confucius, Zi Han, records: "I desire to reside among the nine barbarians. Or, 'What is ugliness like?' Confucius said, 'What is ugliness like when a gentleman resides among them?'" In the Spring and Autumn period, the nine barbarians belonged to the three kingdoms of Chu, Wu, and Yue, and during the Warring States period, they were exclusive to the state of Chu, located on the edge of Chinese civilization. 'Ugliness' is not simple or narrow-minded, but rather used to describe the degree of civilization. ". The appearance and demeanor of a gentleman will moisten the people like rain, and bathe the countryside like spring breeze. The Analects of Confucius, Shu'er, records: "The Yan residence of the son, Shen Shen Ruye, and Yao Ruye." This chapter is not a monologue by Confucius, but is based on the records of Confucius disciples. "Yanju" is a way for Confucius to reside, also known as "leisurely residence". In the classic Confucian literature "The Book of Rites", there are dialogues between Confucius and his disciples, such as "Zhongni Yanju" and "Confucius Leisure Residence", indicating that some of the Confucian creative activities occurred during Confucius' "Leisure Residence" and "Yanju". "Shen Shen Ru Ye" and "Yao Yao Ru Ye" are a kind of atmosphere during Confucius' "Yan Ju" period. However, this atmosphere is not described in descriptive language, but described in a "adjective" form