So, in this world, is there any way to choose this chess piece that is different from the room?
It means that the way to choose officials is actually the same as the way to choose chess pieces. It is unfair to choose people who are close to you and suit your likes and dislikes.
Judging from the making of black and red chess pieces and the different attitudes of players towards them, it is related to the selection and appointment of talents. He pointed out that just as when painting a chess piece, it is "to get close to its hand first, and not to choose its good and lose", so the ruling class and the establishment are also cronyism. Once the appointee is appointed to a higher position, others will respect and fear each other and be proud of themselves. Liu Zi used eight rhetorical sentences in a row, peeling bamboo shoots layer by layer, attacking the disadvantages of employing people regardless at that time. "On the matter" expressed indignation at incompetence.
Sequential chess [Liu Zongyuan]
Original text:
The room is very warm, and I travel with my second brother (second brother, Zongzhi, Zong Yi). ) are eager to learn. It's true that you are ill. Think about it and have a rest. Get a board, the board is long and regular, the bottom is straight, and there are 20 pairs of four chess sets. (Miscellaneous Notes on Xijing: Emperor Han and Yuan liked to bow, worked hard, and sought common ground without working hard, so he played chess. Few people do this today. There is a volume of music, doing what the Tang people did. Its square is two feet, the middle height is like a bowl, the top is a small pot, and the corners are slightly upturned. Li Shangyin said in his poem: Jade plays chess, which is the most uneven in the middle. It is said to be tall. Bai Letian said: The biggest advantage of playing chess is that it is better than playing chess. This method can be found in this spectrum. Zi Hou's "preface chess" uses 24 chess, that is, this play is also. )
Noble people are half, lowly people are half, noble people are above, lowly people are below, salty people are the first to the twelfth, and the next is enemy one, so Zhu Mo is used to distinguish them. Like the first book, the price of the room is 20 cents. Arrive at once (there is no word for "arrival". If there are two performers, they will be treated as cheap, cheap and expensive. If you get hit by it, you have to make it cheap first, and you have to make it expensive, so I'm sorry. ) is also a good example. If you get it, you will have more than enough ink, but not enough ink.
If I thought from the beginning, it's all the same. The bookstore is important. Be careful if you are close to your hand. If you can't choose, you should learn from it. ) there is no ink. However, how to go up, how to go down, how expensive, how cheap, how easy it is to respect this. ) so far. However, if the world is expensive and cheap, there are different rooms that are expensive and cheap. Nothing is near, but the ear comes first! If you have fruit, you can choose whether it is good or not. Those who respect and change easily are also tempted. ) Does anyone dare to discuss its merits? Those who get it from you, and those who are not angry and want to swing? (There is a book called "People who don't make progress but don't waver". )
It's from the base, and those who are slow and arrogant. Its so-called expensive, who dares to make it light? Its so-called base, dare to avoid it and make it touch? Who is Zhu and who is Mo are worlds apart. How dare he use one of the two enemies?
Those who leave ink are just disciples, watching its beginning and end, such as chess players being told.
Chapter 10 "Profound and Elegant"
Liu Zi's literary achievements are various. He is first and foremost an outstanding essayist. Among the more than 600 works left by him in his life, Wen occupies a dominant position. The genre of the article also widely exists in theory, biography, fable, landscape travel notes and so on. In addition to these categories, there are a large number of epitaphs and more than 20 kinds of tables, revelations, books and prefaces, each with its own characteristics. Many articles have reached unprecedented heights in ideology and artistry, and among his various articles, essays should be the most concerned. This kind of article embodies Liu Zi's thoughts on philosophy, politics, society and life, and has strong speculative and theoretical value. Especially in structural writing, it not only inherits the fine tradition of works from pre-Qin to Western Han Dynasty, but also has new development.
The first section unusual ideological content
In terms of ideological content, Liu Ziwen reflected the major issues in politics, economy, culture, education, philosophy, history, religion and ethics at that time. His thoughts tend to demonstrate ancient and modern times, trying to break the tradition and have far-reaching thoughts. "He knows a lot about people" (Chen Yan's history paper). Such as Zhen Fu, Tian Shuo, Seasonal Theory, Knife Hand Theory, Six Contradictions Theory, Four-dimensional Theory and Non-Mandarin Theory.
Zhen Fu was written in Chang 'an and completed in Yongzhou. The purpose of Liu Zi's writing Zhen Fu is clearly stated in the preface, that is, criticizing the concept of "pushing the past to match the destiny" and expounding the concept of "Zhen Fu" in natural philosophy. Is the son of heaven of the Tang family obedient to "Heaven" or "Man"? When Liu Zi wrote this article, it was the early years of Xianzong. He is well aware of the stakes involved, but he still said, "The way to be guilty is to give to the world without regrets, and to use it is self-determination." In other words, if we can clarify a great truth and apply it to the world, even at the expense of our own death, there will be no regrets. This is obviously a bold argument. The article clearly reveals: "Therefore, order does not fall from the sky, but is born from people; Don't be unlucky, but be kind. Benevolence, heaven bandits auspicious; The bandits are auspicious in the sky, and we only have loyalty! " Those who live long without sorrow, those who live long without happiness. "This conclusion tells us that the emperor is not ordered by heaven, but by people; Good luck lies not in auspicious things, but in benevolence. Benevolence follows people, not luck from heaven; It's not good luck falling from the sky, it's a real symbol! Without benevolence, no one can live long, and no one can prolong life by luck. But this conclusion has never been reached before, which is remarkable.
The theory of six inversions expounds the viewpoint of appointing talents through the theory of six inversions recorded in Zuo Zhuan. Liu Zi believes that it is wrong to say that "cheap hinders expensive, close and distant, regardless of old and new" is the root of chaos. For talents, as long as they are "virtuous", they should be reused even if they are cheap, far away and new; On the other hand, if it is "stupid", then even expensive, dear and old should not be reused. Even today, Liu Zi's exposition still has important practical significance.
Four Dimensions, written in the 4th year of Yuanhe (809), discusses the national dimension. His so-called contour dimension here refers to the spiritual pillar that maintains society. Liu Zi criticized Guanzi for taking "propriety, justice and shame" as "four dimensions", which is wrong. He is keenly aware that honesty, which means not hiding evil, being meticulous and being ashamed of doing wrong all belong to the category of righteousness, so I see that it has two dimensions, but I can't see why it is four. He further analyzed that "not covering up evil" and "being meticulous" are because "covering up evil" and "being harsh" are unjust, so "nothing can be done" and "inaction"; And "not following the waste" and "shame is wrong" are also because "following the waste" and "wrong" are unjust. He analyzed that the relationship between big names and small names in nomology (that is, the concept scope in logic) cannot equate "shame" with "righteousness". He further pointed out that "the reason why saints set up the world" is actually just "benevolence". Because, "benevolence is the grace of the Lord, and righteousness is the judgment of the Lord." Kiss it if you are kind, do it if it is broken, and it will be over if you manage it. " It is believed that honesty, shame and propriety are the most fundamental, so propriety should have only two dimensions, not four. As for "Tao, virtue, propriety and faithfulness", "they are all given different names because of their location". From this, it is further expounded that the theory of "four dimensions" is "almost not made by saints", which is by no means the opinion of Guan Zi. Liu Zi regards "propriety and righteousness" as the fundamental principle of governing the country. The article is less than 400 words, but it is concise.
Non-Mandarin is a unique work written by Liu Zi in Yongzhou. The main length of Non-Mandarin is to expose and criticize the records of disasters, blessings, fate, fortune telling, divination, ballads, ghosts and gods, and strange things in Mandarin, so as to attack the conclusions of the theory of "harmony between man and nature" and the theory of destiny, and advise rulers not to be superstitious about heaven, but to reform politics, work hard and play the role of rule by man. These comments made by Liu Zi dare to break the tradition and put forward many new viewpoints in politics, economy, culture, military affairs and epistemology.
Liu Zitian's theory was written in Yuanhe four years (809). "Mencius Gao Zi Shang": "There are kings and nobles. Benevolence, faith, kindness and tireless, this day is unique. " Dr. Gong Qing, this man is also honored. "Liu Zi refuted this view, arguing that Tianjue lies not in benevolence and loyalty, but in" Ming "and" wisdom ". With "knowledge" and "ambition", people can concentrate on their studies and stick to righteousness, faith and behavior. ""Ming "and" ambition "both come from talent. Talent "spirit" becomes "ambition" when it comes to people; The "essence" of nature becomes "Ming" when it comes to people. The weather is natural. This expresses Liu Zongyuan's contradictory epistemological thought.
Liu Ziyou's essays are pedantic. In particular, some articles on textual research of ancient books are rich in evidence, concise and clear, which is particularly useful for reference. For example, The Analects of Confucius was written by Liu Zi when he was in Yongzhou. The person who mainly studies The Analects of Confucius in the first article is a textual research school, but his writing is clear and vivid, not boring. He first asked a question-"or,' Do you believe the Analects of Confucius said by Confucianism?' "He immediately concluded:" Yue:' Nothing happened.' "This problem is outstanding and the main idea is clear. Then I explained several reasons: (1) "Confucius had the least disciples, and Confucius was forty-six years younger", while "Ceng Zi died of old age"; (2) "is the death of secretary Ceng Zi"; (3) Therefore, it can be asserted that it is a book, "far from Confucius". According to common sense, "Ceng Zi left no disciples of Confucius after his death". So it goes without saying that the book was not written by Confucius' disciples. And become a former participant. This is a convincing judgment based on facts and reasonable inference. The second part discusses the words that are usually satirized by Confucius in the first chapter of Yao Yue. The debate in the two articles expressed Liu Zi's respect for Confucius and his thoughts.
Liu Zi's essays are somewhat casual, reasoning, or criticizing reality, or discussing essays, or criticizing the disadvantages of the times. Such as Feudalism, Jin Wengong's Questioning and Defending the Original Works, Refuting Revenge, Discrimination of Tongye's Feudal Brothers, Yi Yin's Five Treatises on Xie Zan, Criminal Sentence and Chess Preface, etc.
The fourth year of Yuanhe (809) was the high-yield period of Liu Ziwen, and the famous Feudalism was also written at this time. It talks about the past and the present and looks at the world, expounds the rise and fall of the enfeoffment system in the history of China and the objective inevitability of being replaced by the county system, and puts forward
Liu Zi's distinct viewpoint that feudalism is not a saint, but also a trend, and the unreasonable social phenomenon that "the unworthy are the highest and the wise are the lowest" fully affirmed the historical significance of establishing the county system in Qin Dynasty and advocated "ruling the world". Moreover, he emphasized that the choice of social system is not determined by the subjective will of individual characters, but by the objective trend of social development. Even saints can't do whatever they want, they can only customize it according to the situation.
In "Debate on Tung Ye Feng Xiong", Liu Zi asked "What is the virtue of kings?" . The view that it is not a disease if it is not set properly, though easy, is opposed to absolutizing and sanctifying every word of the son of heaven. In Wuhou, Xu wrote: "If you don't catch your father for a public crime, the punishment of a teacher will only be based on his personal resentment, but will anger his official, insult him, and the state shepherd will not know the crime, and the criminal official will not ask, take it up and down, and will not be called; Instead, it is a great shame to wear heaven, a courtesy to pillow Ge, a deliberate effort to blunt the enemy's chest, and a courtesy to cultivate, that is, to die without regret. " The deacon should be ashamed and thank him for his mistake. What can he do? "Do not advocate unprincipled maintenance of the dignity of officials. It shows the author's opinion that violent officials should be severely punished. In the Criminal Argument, it is suggested that it is unnecessary to "waste my way, let music keep pace with the times, and flatter things", and it is pointed out that "the reason why ancient people talk about heaven is to cover their ears with stupidity" and so on. The original theory of Jin Wengong's questioning and guarding is a criticism of Jin Wengong's questioning and guarding the temple people, which implies that the power was moved down at that time, and the court affairs were held by eunuchs, which has distinct realistic pertinence. These arguments. /kloc-In the mid-Tang Dynasty more than 0/000 years ago, many people recited the scriptures and recited the saints. "People dare not speak" and there is a spirit of breaking through the tradition. Therefore, it has the function of arousing the deaf and giving feedback.
The second part is the artistic style of Liu Zongyuan's essays.
Han Yu once said that Liu Ziwen was "magnificent and elegant, as long as Sima Zi" (Collection of Liu Yuxi's Secret History of Liu Zhou). Sima Qian's Historical Records, from the perspective of historical biography literature, is famous for its popular discussion. It is very accurate to sum up Liu Wen, especially his debating style, with the word "majestic and elegant". "Hero God" mainly talks about its ideological nature, that is to say, it is alert, heroic and profound; Yajian mainly talks about its language features, saying that it is simple and dignified, vigorous and powerful. This is completely different from the style characteristics of Han Yu's similar articles. Liu Xizai said: "Changli is like water, Liuzhou is like a mountain" (Introduction to Literature and Art). It is this image that is summarized and expressed in different styles. "Like a mountain", it is said to be like a mountain, standing upright and steep: "Like water", it is said to be like a river flowing from Sichuan.
Although the two meanings of "Xiongshen" and "Yajian" have their own emphasis, they are inseparable and interrelated. The harmony of "heroic depth" in thought and "elegance and health" in form also constitutes the achievement or style of Liu Zi's argumentative articles, that is, profound knowledge and novel ideas. Character depends on character. This is combined with Liu Zi's excellent personal character, which makes him stand out and shine.
Liu Zi's artistic style of "heroic depth" and "elegant and healthy" is reflected in the following aspects:
First, the views are sharp, discussed in many ways, and step by step. Its argumentation methods are complex or simple, or based on history, or reasoning or reasoning, rich and varied, profound and powerful, thus making the article thorough and rigorous, magnificent and magnificent.
Or take feudalism as an example. The central topic of this paper is to discuss the disadvantages of "feudal system" and the superiority of county system, as well as the rationality and progress of "abolishing feudalism and establishing county" after Qin unified China. The author began his discussion from the ancient times of mankind. The first paragraph explores the origin of "feudalism" and denies that it is "the meaning of a saint". In an era of worshipping saints, it takes courage to affirm or deny the meaning of "saints". Liu Zi is very particular about strategy and puts forward a word "potential" as the main brain of the whole paper. The so-called potential is the natural trend of social development. Not the embodiment of the will of a saint. The second paragraph, that is, following the meaning of the first paragraph, "when the situation comes, it was born at the beginning of life", and according to the author's own understanding, it specifically expounded the reasons and process of the gradual emergence of "feudalism" in the early days of human society. Zhou, Qin, Han and Tang made him driven by pen, trying to find the reasons for social development and change from human society itself. On a large scale, through the analysis of a large number of historical facts and the comparison of advantages and disadvantages, this paper discusses the disadvantages of "feudalism" and the advantages of county system, and then leads to three paragraphs with three "OR" respectively, refuting three wrong arguments of opponents in turn: First, refuting "feudalism" can do a good job in politics; Second, refute the view that feudalism can prolong the rule; Third, refute the view that "feudalism" is the will of saints, so it cannot be changed. There are not only positive explanations of their own views, but also powerful refutations of opponents' arguments, which enhance the persuasiveness of the article. The way and language of these paragraphs are also nuanced, dense and varied. Some of them are very imposing, such as the loss of feudalism in the Zhou Dynasty. Some are quoted by others, and the brushwork is galloping. For example, they refute feudalism, which is "Shihua Yi". He not only quoted the historical facts of Zhou, Qin and Han dynasties, but also talked about the parts of Han dynasty:
Han xing, the emperor's political line is in the county, not in the country; Control the slaughter, not the prince. Although the princes are chaotic, they remain unchanged; China people are sick, but they can't be cured. And the husband's disobedience, and then move in a secretive way, the soldiers will be reduced. Rape is profitable if it goes against the law; Arrogance, carved on the people, is ignorant. Laogong County is reasonable and safe. Why is there still a long way to go? While Han Zhizai, Wei Shanggan served the Tang Dynasty, and when he heard of it, he saw Ji An's simplicity, worshipped it, resumed his duties, and lay down and entrusted it to make up one side. Reward if you are guilty, worship without saying anything, and withdraw at night; It is illegal to collect it at night, and it is too late to condemn it. It's a pity that the Han dynasty waited for the king with all its might, which made the world in chaos. Shu Meng and Wei Shangzhi. Don't get it; Ba Huang, Ji An's transformation, and Moder's peers. It is illegal to guide when you make it clear and bow your head when you accept it. If you cut it, associate with it, and be in the same column, you will care about it and be angry. Fortunately, if you can't afford it, cut it in half. If you cut it in half, people will still be alive. If you lift it and move it, will it all be yours? Things in China are natural.
Layers of contrast, step by step, smooth and vivid pen. In some places, it is not complicated to say, but in a few words, it caught the crux of the problem and solved the problem, such as: "The feudalism of Xia, Shang, Zhou and Han dynasties lasted for a long time, and Qin County promoted it." Especially not the so-called sensible person. "Then, in extremely concise language, it reveals the historical facts of promotion by title in Wei and Jin Dynasties and extension of counties in Tang Dynasty, and refutes this wrong argument. In the last paragraph, the brushwork changed, from the difficulty of argument to positive discussion, from the analysis of historical facts to the analysis of truth, pointing out another serious defect of feudalism: "Today's husband is feudal, and he will continue to be rational. What about the fruits of those who follow the world? What a terrible result? Then the reason for the stranger is confusing and unknown. If you want to benefit your country, you will see and hear yourself, and then there will be a world doctor to eat Lu Yi to make full use of it. Sages are born at the right time, and there is no way in the world. People in Feddal made it. Is it really the system of saints that makes it come true? " Finally, the Prime Minister echoed the word "potential" and returned to the topic. Long before Liu Zi, many people also discussed feudalism. In the Song Dynasty, Su Shi thought that "the theory of Zongyuan came out, and the theories of various schools were abolished. Although the sage rises again, it cannot be changed. "... therefore, I regard the words of Li Si and the first emperor and Liu Zongyuan's theory as eternal laws" (Zhi Lin, Volume 5). In Qing Dynasty, Lin Shu called The Theory of Feudalism "an essay of ancient and modern times".
Another example is the theory of seasons. This article was written before the non-official language in the early years of Yuanhe (805). The article criticizes the theory of "harmony between man and nature". The full text is divided into two parts. The first part refutes the viewpoint that "five things are combined with five elements, and their laws are followed" put forward in Lv Chunqiu and The Book of Rites, and points out that many agricultural production of human beings are closely related to the four seasons changes in nature, but politics is not. The promulgation of policies, decrees and a series of political activities have nothing to do with the seasons, so it is impossible to govern the country and implement rule according to the theory of "the feeling between man and nature". Some people blame natural disasters, diseases, wars, etc. An untimely decree, which is absurd. In this paper, Liu Zongyuan clearly put forward the atheistic viewpoint of "not being rich in different opinions, not taking the sky as high, and benefiting others is useless", which strongly refuted the idealism advocated in Lv Chunqiu and The Book of Rites. The second part mainly refutes a fallacy that defends The Book of Rites and the Moon Order. In the author's view, the concept of "harmony between man and nature" is not "the art of preventing chaos" and cannot stop the evil deeds of a king who has no choice. On the contrary, it can only encourage those bad kings to do whatever they want. In the first two articles, the author first lists the negative viewpoints as the premise and basis for his refutation, and then focuses on the wrong arguments, discusses them in many ways and passes the test. The first two paragraphs of the last article take the following three sentences as the introduction: "Where there are laws, there are those who are as soon as possible and those who are not as soon as possible". He listed the political activities of each period in the chronological order of Meng Chun, Ji Chun, Xia Meng, midsummer, Qiu Meng, Mid-Autumn, Qiu Ji, Mengdong, Midwinter and Jidong, and he was well prepared and did it in one go. The latter paragraph said that the decrees were written in the order of four o'clock in spring, summer, autumn and winter, but they were all written backwards. "Even people who don't take the time to do things", after receiving a sum of money, went on to write: "Can the methods of changing the sky, the principles of the Jedi and the chaotic discipline, including Meng Chun, have something to do?" Who can do it without Ji Chun? "Two more rhetorical questions, and then the meaning of the former. Then the conclusion is: "if the husband is like this, he can't be satisfied with you in his heart, can't be applied to personnel, and can't write." "Two paragraphs, repeated, one Yang and one suppression, unpredictable, ups and downs.
Secondly, some short essays are practical, straight to the point, accurate and thorough, hitting the nail on the head, refreshing and thought-provoking
For example, Dong Yefeng's Debate on Land is a very capable article on the debate between historical facts and sacred principles:
In ancient times, it was said that the king teased the little weak brother with tung leaves and said, "I want to seal you." Duke Zhou congratulated him. The king said, "play." Duke Zhou said, "The son of heaven can't play." It is the little weak brother who sealed the Tang Dynasty.
I don't think so: should Wang Zhidi be sealed? Duke Zhou should talk to the king at the right time instead of waiting for him to play and congratulate him on his success. Improper sealing? Duke Zhou is a play that failed him. The land belongs to people and the weak. Is it sacred? And the duke of Zhou, in your words, can't agree, but will do it? Unfortunately, Wang Yitong played the role of a temple for women and will continue to do so? What are the virtues of a king? If it is not set properly, it is not a disease; If you want it, it can't be easy. It depends! If you play, you must do it. It was the Duke of Zhou who taught Wang Sui to do it. I mean, the duke of Zhou wants to help him become a king. He wants to use Tao, be calm and complacent, and only belong to large and medium-sized enterprises. If he loses, he won't say anything. If you don't tie it well, you will lose if you are anxious. Besides, family and father and son can't take this as a kind of self-denial. What's the situation? It is the lack of Naoko, which is not suitable for the Duke of Zhou, so it is not credible.
Or: seal uncle Tang, and it will do.
According to "Historical Records of the Golden Family", I once played a game with my younger brother, treated a tung leaf as a laurel tree and said, "I'll give this to you." Wei Shi congratulated on this. Cheng Wang said, "I'm just joking with him." Wei Shi said: "The emperor doesn't joke, what the emperor says, history is recorded, rituals are made, and music is played." So he sealed Yu Shu in the Tang Dynasty and later became the State of Jin. Some books, such as Lu's Spring and Autumn Annals in the Warring States Period, and Liu Xiang's Gardening in the Han Dynasty, all described this incident as the contribution of the great statesman Zhou Gong, and praised it greatly, which became a model for safeguarding imperial power and prestige. Liu Zi didn't agree with this statement, thinking that it couldn't be done by the Duke of Zhou, so he wrote this article "Debate on Tung Leaves".
In this space of less than 300 words, the argument is tortuous, like a mountain peak, ups and downs. Shining with rich and profound ideological light. "Is it a saint to give the land and people to a child as a Lord?" Suppose the unfortunate king made fun of the tung leaves and eunuchs in the palace. Do you have to obey them? "Between the lines revealed the author's strong dissatisfaction with unreasonable phenomena such as aristocratic rulers and eunuchs. "What is the virtue of a king?" It is the warning policy of the whole article, pointing out that the words and deeds of the rulers depend on how to implement them, that is, they must be tested by objective effects. If it is not suitable, we must constantly reform and persist at the right time. This is a very incisive point of view. In the era of feudal autocracy, the monarch has supreme power and abides by the law. Every word is the golden rule. His deputies only obeyed absolutely, but Liu Zongyuan dared to disagree and made bold political opinions. In this way, the emperor's sacred aperture can be broken. The article hits the nail on the head and makes people think. In the Qing Dynasty, Lin Yunming's Analysis of the Significance of China's Ancient Literature said that this article was "the first one in the debate, with sharp pen and sharp edge. ".
Jin Wengong's Questioning and Defending of the Original Proposal and Dong Ye's Debate on Sealing Brothers can be said to be equal and sharp essays. "I mean to stay the same, and political power is also great. Therefore, it is fatal to inherit the son of heaven and the tree to do the main work. In order to save the king's life, it is not appropriate to go near. And Jin Jun chose a big position. Not in the DPRK, in the palace; Don't ask Qing Xiang, just ask the temple people. " Even if the fallen sage can keep it, the government of the country will not be defeated, but it is a blessing that the thief will lose the government. "This argumentative paper comments on the historical fact that Jin Wengong decided with eunuchs privately without consulting the court ministers when selecting local officials, and reveals the theme of" not seeking proximity ". In the mid-Tang Dynasty, there were two malignant tumors hidden in the Tang Empire: one was the vassal regime, and the other was the eunuch's autocratic power. As a scholar who cares about the country and the people and has participated in political innovation, Liu Zi is full of worries about these issues. He once wrote Li Shuo and other articles, satirizing the imperial policy of "using officials to control officials", where he expressed his feelings for eunuchs. Because of his ancestral home in Hedong and Kuching, he has a better understanding of this historical fact. Liu Zi believes that Jin Wengong's behavior of seeking eunuch services is a manifestation of political chaos, and the consequences are very serious. Later, "a fine sword can prevent yang" and "a flood and a stone can kill" all originated from the practice. He also quoted the positive and negative historical lessons of Qi Henggong's "letting Guan Zhong prosper, advancing vertically and losing", and used the ancient to satirize the present to warn the ruling group in the middle Tang Dynasty. The article is practical, short and pithy, the language is fluent and concise, the speculative color is strong, and the comments published are targeted. The preface to Chess Manual also uses the technique of "based on facts and convincing people by reasoning". According to the article, Fang's friend and his two cousins play chess with Zongzhi and Zongzhi. The first half describes in detail the rules of playing chess, the making of chess pieces, and the attitude and psychology of chess players. Twenty-four pieces, marked with ink, half red and half black. According to rule 2, black is equal to one red, so all players who play chess are expensive red and cheap black. From this matter, Liu Zi extended the following discussion:
If you think about it from the beginning, you will be all the same. If the house is a book, it is important. If you are close to your hand, don't choose good and ink, or don't ink. However, how to go up, how to go down, how expensive it is, how cheap it is, and how easy it is to respect this, how far it is. However, if the world is expensive and cheap, there are different rooms that are expensive and cheap. Nothing is near, but the ear comes first! If you have fruit, you can choose whether it is good or not. Those who respect and change easily are also tempted. Does anyone dare to discuss their own? Those who get it from you, and those who are not angry and want to swing? It's from the base, and those who are slow and arrogant. Its so-called expensive, who dares to make it light? The so-called base, dare to avoid it and make it touch? The difference between the two is 10 million. Two enemies. Do you dare to use one?
Liu Zi thought about the selection and appointment of talents from the production of red and black chess and the different attitudes of players to red and black chess. He pointed out that just as when painting a chess piece, it is "to get close to its hand first, and not to choose its good and lose", so the ruling class and the establishment are also cronyism. Once the appointee is appointed to a higher position, others will respect and fear each other and be proud of themselves. Liu Zi used eight rhetorical sentences in a row, peeling bamboo shoots layer by layer, attacking the disadvantages of employing people regardless at that time. "On the matter" expressed indignation at incompetence. Finally, I said, "I'm just a scholar." I'm one of the people who are despised like a black chess piece. Liu Zi gave birth to vivid and profound "reason" on concrete, vivid and typical "things". Strong pertinence, save people's eyes and ears, and quite see the skill.
Third, from simplicity to complexity, the conception is unique, often interesting and interesting, and the imagination is strange and interesting.
For example, his book He Wang Jinshi Shen Yuan Huo Shu. Congratulations, the topic is very eye-catching. This article explains the truth with ingenious ideas. At the beginning, I wrote: "I have learned eight books from Yang, and I am satisfied with the fire and have no spare storage at home. The servant was stunned by the smell at first, but he was overjoyed by the doubts in the middle. Guy wants to hang him, and congratulations. The road is long and Xiu Yuan is awkward, but I still can't understand its shape. " If you are vague, but you know there is nothing, it is my fault, so I want to congratulate you. "In this passage, I wrote about my psychological change from panic to joy when I heard that my friend's house was on fire. It can be said that the language is shocking. And this strange psychology also laid the groundwork for the following articles. Then, he solemnly explained the reasons for such changes in his psychology from two aspects. On the one hand, writing that Wang Shenyuan is a son of a noble family, although he can write articles and his primary school is good, but because he is stingy with money at home, he is avoided by people who are good at cheap fame, so he accumulates wealth and accumulates talents; On the other hand, I wrote that although I have known Wang for a long time and have been honored in the court, I am afraid that I will be vilified for promoting the goodwill of others. This time, a big fire burned down Wang's family property, which gave him a chance to make a name for himself. In this way, Wang Shenyuan has a silver lining in every cloud, and he is "overjoyed". At this point, the author expressed serious social problems with strange thoughts and expressed deep feelings with humorous style. Everything is interesting and makes people think again and again.
Enemy Ring is a short essay with only 144 words. His views are very incisive, and his ideas are novel and distinct, especially beautiful.
Everyone knows the enemy of the enemy, but they don't know how to benefit; Everyone knows the harm of the enemy, but they don't know the great benefits. Qin has six countries, which are conscientious and prosperous for a while, and all six countries are doomed. Kim defeated Chu Yan. Fan Wen is a trouble, but he is not trying to make suggestions and complain all over the country. Hate Zang, Meng Die and Zang T-shirt. The medicine stone is gone, and I'm going to die, too Wisdom knows that death is still dangerous: people nowadays have no thoughts. The enemy dare not exist, but they dance when they go. Waste equipment is self-sufficient, and the only benefit is surplus. The enemy saved the disaster, which the enemy called. If you can do this, it will be widely known. Punish illness and prolong life, be arrogant and die suddenly, indulge in excess and be foolish. I write abstinence poems, and the thinkers are blameless.
"Enemy police" means taking the enemy as a warning. This paper quotes historical experience and lessons, and enriches and develops them in theory. It reveals the beneficial effects of hostile things on national politics and personal physical and mental cultivation, and is full of dialectics. He said: people generally know the hatred of the enemy, but they don't see its special advantages. When Qin stood side by side with Qi, Chu, Han, Wei and Zhao Yan, the Vietnam War became stronger. After the six countries were eliminated, they became complacent and relaxed and fell into extinction. During the Spring and Autumn Period, Gong Li was in the state of Jin, and the Jin army defeated the Chu army in Yanling. Fan Wenzi, a doctor in the Jin Dynasty, was deeply worried and thought it was not a good thing to win without hesitation. Gong Li didn't care, but he was arrogant and violent, which aroused the resentment of the people all over the country and was finally killed. At the end of the Spring and Autumn Period, Sun Meng, a doctor in Lu, hated Zang Sun. When Sun Meng died, Zang Sun mourned him and said, "I lost the acupuncture medicine for treating diseases, and my death time is not long." Wise and talented people know this, but as a result, they are inevitably in danger; Besides, some people don't even think about it today. Fear and panic when the enemy exists, dancing when the enemy leaves, and abandoning complacency will only cause more serious disasters. The existence of the enemy can make people vigilant and eliminate disasters; The departure of the enemy may lead to carelessness and mistakes. Who can know this truth, who can achieve great things, famous. Paying attention to disease prevention can prolong life, boasting that you are strong will lead to sudden death, and indulgence is not taboo, either stupid or confused. I really hope that thoughtful people can avoid disaster. The author's remarks are of universal significance for encouraging people to work hard and be prepared for danger in times of peace. The article is short and pithy, profound and powerful. When reading his reasoning, we seem to feel the author's persuasive, emotional, eloquent and invincible spirit of "Yu Yong does not control himself to anger future generations" ("Talking with Lu Daozhou about Non-Mandarin Books").