Collation of classical Chinese knowledge in Guanluo

1. Knowledge points related to health and health.

Guan Heming's osprey, accompanied by the small continent of the river. A beautiful and virtuous woman is a good spouse of a gentleman.

Mix shepherd's purse and salvage it from left to right. A beautiful and virtuous woman wakes up to pursue her.

If you can't pursue it, the black nightclub misses her during the day. Leisure. Tossing and turning.

Mix shepherd's purse and choose from left to right. A beautiful and virtuous woman came to her with a couple and a couple.

Shepherd's purse is uneven, and it is left and right. My fair lady. Music of bells and drums.

The Book of Songs | National Style | Qin Feng

The Millennium is frost. The so-called Iraqis are on the water side.

Tracing back and forth, the road is blocked and long. Swim back from the inside and swim to the middle of the water.

It's been a long time, and it hasn't changed for thousands of years. The so-called Iraqis are in the water.

Tracing back and forth from it, the road is blocked and broken. Swim back from the inside and swim in the water.

Jia Cai, peace and prosperity have not passed. The so-called Iraqis are in the water.

Go back and follow, the road is blocked and turn right. Swim out of it and swim in the water.

Both Guan Ju and Jia Jian can read * * * love poems, but there are great differences in style and expression.

The poem "Watching Luo" focuses on "narration". From the poem, we can clearly see that the young man fell in love with "My Fair Lady" in pursuit of her, but failed in pursuit and got her in fantasy. But there is no clear story in Jiaxu. The first chapter is about the hero who looks at the ocean and sighs, chasing after it, while the Iraqi people are at arm's length. The second and third chapters are repeated recitations of the first chapter, highlighting the arduous and long pursuit, rendering the hero's feelings long and lasting, and showing the emotional state that the hero can't get close to "Iraqis" and always lights up hope. Compared with Guan Yu, Jianji has stronger emotional charm.

In terms of artistic techniques, the characteristics of "Xing" in Jiaxu are more prominent than those in Guanju. The images of "Sword Armor", "Water" and "Yiren" complement each other and blend into one, forming a complete artistic world with exciting things and objects to be described. At the beginning, the scene of reeds growing by the water in autumn is exactly "expressing meaning with images" and has the role of "passion" Because of the reed, and under the reflection of the sky and water, it is bound to present a state of confusion, showing the realm of "hazy love" in the hero's heart from one side. The hero has no contact with "Iraqi people" and doesn't even know each other's names, but as long as he can see farther, he will be satisfied. "Dimness" and "distance" are the moving parts of this poem.

2. The knowledge related to foundation and networking is networking.

Guan Heming's osprey, accompanied by the small continent of the river. A beautiful and virtuous woman is a good spouse of a gentleman.

Mix shepherd's purse and salvage it from left to right. A beautiful and virtuous woman wakes up to pursue her.

If you can't pursue it, the black nightclub misses her during the day. Leisure. Tossing and turning.

Mix shepherd's purse and choose from left to right. A beautiful and virtuous woman came to her with a couple and a couple.

Shepherd's purse is uneven, and it is left and right. My fair lady. Music of bells and drums.

The Book of Songs | National Style | Qin Feng

The Millennium is frost. The so-called Iraqis are on the water side.

Tracing back and forth, the road is blocked and long. Swim back from the inside and swim to the middle of the water.

It's been a long time, and it hasn't changed for thousands of years. The so-called Iraqis are in the water.

Tracing back and forth from it, the road is blocked and broken. Swim back from the inside and swim in the water.

Jia Cai, peace and prosperity have not passed. The so-called Iraqis are in the water.

Go back and follow, the road is blocked and turn right. Swim out of it and swim in the water.

Both Guan Ju and Jia Jian can read * * * love poems, but there are great differences in style and expression.

3. The phenomenon of "relationship" and "relationship" in classical Chinese

The pigeons in Guanguan are in Hezhou. My Fair Lady is a good gentleman.

Shepherd's purse is uneven and flows from side to side. My fair lady, welcome.

I can't wait, but I can't wait. Very leisurely. I tossed and turned.

Uneven shepherd's purse, choose left and right. My fair lady is my friend.

Shepherd's purse is uneven, and it is left and right. My fair lady. Music of bells and drums.

The Book of Songs | National Style | Qin Feng

The Millennium is frost. The so-called Iraqis are on the water side.

If you follow, it will be a long way. If you follow it, you will be in the middle of the water.

After a long time, the Millennium has not changed. The so-called Iraqis are in the water.

You follow, the road is blocked, and you jump. If you follow it, you will drown.

The dew hasn't touched yet. The so-called Iraqis are in the water.

Follow it back, the road is blocked, turn right. Follow it back and swim in the water.

4. Analyze three ancient Chinese prose: Jia Xu, Guan Ju and Jing Nv.

The so-called acacia, hope but not, see but not; Although you work hard and give everything you want, you will never get it. So the faint feelings are beyond words.

I smell string songs, and the string stops and the sound is in my ears; After reading "Jia Jian" today, the article stops here, and the rest of my feelings never leave. A reed, a reed, a wandering thing, swaying with the wind, stops at its roots, if it floats, if it stops, if it has nothing.

Infinite thoughts, wandering in a trance, worrying about the roots. Roots, love also.

Acacia is nothing but love. Exposed to things, disappeared in an instant.

Buddha said: Everything has its own way, like a dream. If dew is like electricity, it should be seen this way; Love is a thing, illusory and shapeless.

Zhuangzi said: "Happiness comes from the air and steam it into bacteria." . That makes sense.

Dew condenses into frost. Earth, air and body fluid are born from the ground, and thin and cold are frost.

Beauty is not available, so lovesickness is very beneficial and affectionate. So it is called "not yet" and "not yet".

Although you can't get it, you will suffer. Don't ask for it, love never leaves! This lovesickness is the most bitter! Love is tied to the so-called Iraqi people.

However, on the water side, I don't know where it is. Jia Changjiang has a poem: "But which corner of the mountain, how do I know, through all these clouds?" ."

If a husband is happy, he must ask for something, so he waded through the water although he didn't know where he was. It is called "back to back" and "back to back", which is also up and down.

Moreover, the road twists and turns are hard to find, which is really a "up, he looks for green vanity, down, and the grave." But in the end, "but he failed, and in two places, he didn't find the person he was looking for", but the pursuer was a phantom cloud, hidden from the mirror and would not be available.

Acacia is beneficial, just like the shadow in front, within reach, but out of reach. The phrase "everything is in the middle of the water" is as long as the sound of a broken string.

Idiot? Dream? Every time I read this, I can't help but rejoice, sigh, complain and cry! Writing background Jia Jian is selected from The Book of Songs? National wind? Qin Feng is a kind of folk song, which originated in Qin Dynasty about 255 years ago. There have always been different opinions about the content of this poem.

To sum up, there are three main arguments: one is the theory of "stabbing Xianggong". "Preface to Mao's Poems" says: "Jia Xu, stab Xiang Gong also.

If you can't use rites of rites, you can't consolidate your country. Su, a modern man, explained this meaning in the Book of Songs: "The so-called sage on the water side is a metaphor for the ritual system of the Zhou Dynasty.

If you run the country against the etiquette, it will be "resistance and long", "umbilical" and "power", that is, there is no way to go and no medicine to cure. If you obey the etiquette, you are in the middle of the water, under the water.

"Water gives way" means that there is hope for governing the country. "The second is" recruiting talents ".

Both Yao Jiheng's General Theory of the Book of Songs and Fang Yurun's Primitive Book of Songs are poems that introduce sages. "Yiren" means "sages": "sages live in seclusion on the waterfront, but people want to see them." Or, saying, "You don't follow the path of seeking seclusion, and hermits avoid it."

The third is the theory of "love". Today, Lan Juyou, Fan, Gao Ting, Lu Huiwen and others all hold "love songs".

For example, Zi Huiwen said: "This is a love song, and the poet is in trouble because the lover he is pursuing is within reach. It is an implicit metaphor to say that the river is impassable. "

Because the skill of this poem cannot be verified, and the reference to "Iraqis" in the poem is also difficult to win the trust, it is difficult to draw a conclusion on the above three theories. Here, let's take it as a love poem.

Jia Jian belongs to Qin Feng. When Wang Xiaoshi was in Zhou Dynasty, Fei Zi, the ancestor of Qin State, was sealed in Qin Valley (now Tianshui, Gansu).

When Wang Ping moved eastward, Qin Xianggong was escorted by troops and got a large fief in the west of Qishan. Later, Qin gradually moved eastward, all in Yong (now Xingping, Shaanxi).

The Qin area includes the area from Guanzhong of Shaanxi to southeastern Gansu. Qin Feng * * * ten articles, mostly folk songs in the Eastern Zhou Dynasty.

Hierarchical structure This poem has three overlapping chapters, and each chapter can be divided into four levels: the first two sentences begin with a dragonfly, showing a picture of the autumn river: the early morning in late autumn, the autumn water is dense, the reeds are green, the dew is bright and crystal clear as frost. This state is slightly sad in emptiness and loneliness, so it plays a good role in rendering the atmosphere and setting off the artistic conception of the persistent pursuit and elusive love expressed in the poem.

Three or four sentences tell the central image of the poem: the lyric hero strolls by the river and stares at the "Iraqi people" on the other side of the river. This "Iraqi" is the one he misses day and night.

"Being on the water side" is isolated from the world, which means to pursue difficulties and produce an unattainable realm. Although the lyric hero looks forward to autumn water and pursues it persistently, "Iraqis" are separated from each other.

It's hard to see, so there are helpless feelings and empty and melancholy feelings in the poem. The following four sentences are two levels of juxtaposition, describing two different scenes on the water side.

"Follow the hole, the road is long." This is the dilemma of sailing against the current: endless difficulties and obstacles, endless roads, and inaccessible road signs. "Swim downstream in the middle of the water" is the illusion of tracing downstream: the journey is smooth everywhere, the Iraqis are always there, but in the end they can't get close.

There are both upstream and downstream, and the significance of pursuing and persisting can be seen; Either the dilemma is difficult to reach, or the illusion is difficult to approach. After all, it is impossible, and the deeper the feelings of fear. At this point, the situation that Iraqis never dreamed of has been concretely and fully demonstrated.

There are three chapters in the whole poem, and only a few words are changed in each chapter, which not only plays the artistic effect of repeating chapters and sentences, chanting repeatedly, singing three times and sighing three times, but also plays the role of constantly promoting poetry. From "white dew is frost" to "white dew is limonene" and then to "endless white dew", this is the passage of time, symbolizing the long-term gaze and pursuit of the lyric hero; From "on the water side" to "in tears", to "in water", from "in water", to "in water" and then to "in water", this is a change of position, symbolizing the elusive Iraqi people; From "road resistance and long" to "road resistance and economy" and then to "value resistance and power", it is the difficulty of repeatedly rendering the pursuit process that highlights the indomitable spirit of the lyric hero.

Repeating chapter by chapter and advancing layer by layer is a common form of folk songs in The Book of Songs. If the "Iraqi people" in the poem are regarded as lovers and lovers, then this poem shows the melancholy mood of the lyric hero's persistent pursuit of beautiful love.

The spirit is precious and the feelings are sincere, but the result is slim and the situation is sad. However, the most precious and fascinating thing about this poem is not the pursuit and loss of the lyric hero, but.

I want fish, which is also related to the contents of these three ancient poems. I want fish; Bear's paw (1) is what I want.

You can't have your cake and eat it. You can't have your cake and eat it. Life is what I want; Righteousness is also what I want.

You can't have both, and you have to sacrifice your life for righteousness. Life is what I want. I want it more than the living, so I don't want it. Death is what I hate, which is more terrible than the dead, so I have something I don't want (2).

What people want is nothing more than life. Why not use people who can live? What makes people worse than the dead, so why not treat patients who can be cured? Born with it, born without it; If you are right, you can make trouble by doing nothing. A bowl of rice, a bowl of soup, you can live if you get it, but you will starve if you don't get it.

But with disdain to drink and eat, hungry pedestrians are unwilling to accept it; Kick others' food with their feet, and beggars will not accept it. A good meal and a bowl of bean soup (3), if you get it, you will live, if you get it, you will die.

And with it (4), the people in the street are blessed; Chu Er (5) With it, beggars despise it. Wanling (6) does not distinguish between propriety and righteousness. What does ten thousand bells do to me? For the beauty of the palace, the battle of wives and concubines, the poor will win (7) I am embarrassed? Township (8) is not subject to physical death, and today is the beauty of the palace; Hometown is not subject to physical death, and now it is regarded as a wife and concubine; I don't want to die in my hometown, but now I want to do it for the poor and those in need.

Yes or no (9)? This is called losing one's heart (10). "Fish, I want it"-editor's paragraph (1) Bear's paw: Bear's paw is a very precious food.

(2) Development: the same as "avoidance". Avoid, avoid.

(3) Bamboo: Ancient bamboo utensils for holding food. Bean: an ancient vessel for holding soup.

Soup: a food with soup, which is made by mixing five flavors with meat or vegetables. (4) Hey: same as "hoo".

Er: auxiliary words. (5) trip: trample.

Er: auxiliary words. (6) 10,000 minutes: refers to a generous salary.

Clock: the name of ancient measuring instruments, with six hooves and four buckets as one clock. One fight against ten fights.

(7) Get: be the same as "virtue" and be grateful. (8) Township: same as "township", always.

(9) Stop, stop. (10) nature: nature.

Here refers to the heart of morality, shame and evil. Fish, what I want-Translation Editor This piece of fish is my favorite, and so is bear's paw.

If you can't get both at the same time, you have to give up fish and choose bear's paw. Life is what I love and justice is what I love.

If you are not allowed to have both, you must sacrifice your life to safeguard justice. Life is what I love, but there is something more worthy of my love than life, so I won't drag out an ignoble existence just to love life; I hate death, but there is something more disgusting than death, so I won't escape disaster because I hate death.

If there is nothing more important than life that people love, how can all means of survival not be adopted? If there is nothing more disgusting than death, what means can be used to ward off evil spirits? You can live your life by some unfair means, but some people refuse to use it. Evil can be avoided by some unfair means, but some people refuse to do so.

In this way, there is something more worthy of love than life and something more disgusting than death. Not only moral people have this spirit, but everyone has this spirit, but moral people can always maintain this spirit.

A bowl of rice and a glass of broth, you can live if you get these, or starve to death if you don't get them. (but) give it to others angrily, (that is) passers-by (hungry people) will not accept it; Give it to others after stepping on it, and beggars don't care.

For a generous salary, some people accept it without distinguishing whether it is in line with etiquette. What good will that generous salary do me? Do you appreciate the splendor of my family, the service of my wife and concubine, and the poor people I know? In the past, I would rather die than accept it. Today, I do it for the prosperity of my family. Before, I would rather die than accept it. Today, I do such a thing to serve my wives. I would rather die than accept it before, but today I am grateful to myself for the poor people I know who have done such a thing.

Can't this impolite practice be stopped? -(If you don't stop) This is called losing his nature. This chapter discusses the relationship between life and death, righteousness and benefit, and points out that the value of "righteousness" is higher than life; In order to maintain justice, we should "sacrifice our lives for justice" when necessary.

Although Mencius' so-called "righteousness" refers to the Confucian ethical and moral standards, it has its specific class content, and he also believes that morality is innate and inevitably falls into idealism, but his spirit of upholding ideals and maintaining justice is commendable. As a matter of fact, there are many people with lofty ideals in China who sacrificed their lives for righteousness and died without regret. They interpreted Mencius' thoughts with their heads and blood.

Mencius believed that there are many things more precious than life, such as morality and dignity, which are worth pursuing not only for talented people but also for everyone. This is because everyone has a sincere heart and conscience.

This view that precious quality is something that ordinary people can have, rather than the patent of saints, actually contains a certain sense of common people, which is worthy of recognition. Therefore, Mencius hoped that people could distinguish right from wrong, observe rationality, find out what people need and should pursue most, and not lose their best sentiments and qualities because of greedy interests.

This is actually an appeal to society. Mencius also reprimanded those shameful acts of being greedy for money and not distinguishing propriety and righteousness.

Mencius thought: "Ten thousand minutes must be accepted indiscriminately. What does ten thousand minutes have to do with me? " If the acquisition of wealth is at the expense of people's character, dignity and sense of justice, then the pursuit of wealth will become meaningless, because the purpose of owning wealth is to make ourselves live more dignified and happier, which is very valuable. In modern society, with the development of market economy, spiritual poverty and cross-flow of material desires have become increasingly prominent problems.

Some people lack ideals and blindly covet material comforts. In pursuit of wealth, some people have lost their conscience and sacrificed the interests of the country and the nation; Some people are shameless enough to sell their bodies, souls and personalities.

6. Analyze three ancient China essays, namely Jiaxu, Guanju and Jing Ke. "There is no such thing as Jia Jian."

The so-called acacia, hope but not, see but not; Although you work hard and give everything you want, you will never get it. So the faint feelings are beyond words.

Infinite thoughts, wandering in a trance, worrying about the roots. Roots, love also.

Acacia is not as good as acacia Exposed to things, disappeared in an instant.