1. Chen Kang, an ancient Chinese translator, asked Yu Boyu, "Do you also have strange things to say?"

Chen Kang (1) asked Yu Boyu, "You also have strange things to say." (2) Huh? He said to him, "Weiye."

Tasting independence, carps tend to cross the court. He said: ‘Are you studying poetry? ’ He replied: ‘Weiye’.

‘If you don’t learn poetry, you won’t be able to express it. ’ The carp retreated and studied poetry.

One day he will be independent again, and the carps will flock to the court. He said: ‘Do you want to learn etiquette? ’ He replied: ‘Weiye’.

‘If you don’t learn etiquette, you can’t stand up. ’ The carp retreated and learned etiquette.

Wensi both. Chen Kang retreated and said happily: "Ask one and get three."

Hearing poems, hearing etiquette, and hearing that a gentleman is far away (3) his son. ” Notes (1) Chen Kang: Kang, pronounced gāng, which is Chen Ziqin.

(2) Weiwen: This refers to content different from what is taught to other students. (3) Yuan: pronounced yuàn , no closeness, no preference.

Translation Chen Kang asked Boyu: "Have you ever heard any special teachings from your teacher? Boyu replied, "No." Once he was standing alone in the hall, and I walked quickly through the court. He said, "Have you studied "Poetry"?" ’ I replied: ‘No.

’ He said: ‘If you don’t learn poetry, you won’t know how to speak. ’ I went back and studied Poetry.

Another day, he was standing alone in the hall again. I walked quickly through the court and he said, 'Have you learned the etiquette? ’ I replied: ‘No. ’ He said: ‘If you don’t learn etiquette, you won’t know how to stand in society.

'I will learn etiquette when I go back. Those are the two things I've heard. "

Chen Kang went back and said happily: "I asked a question and got three benefits. I heard about the principles of "Poetry", I heard about the principles of etiquette, and I heard that a gentleman does not favor himself. Son's truth. ” . 2. Read the following passage and answer the questions

Sub-question:

A

Sub-question:

Confucius believed that actions should be followed by words We should base ourselves on the content of "Poetry", and use the content of "Poetry" to regulate and improve ourselves. Mencius believed that reading "Poetry" cannot be based on the text and should be understood mechanically.

Subtitle:

It is not a profound and strange knowledge, but a different kind of knowledge)

Translation

Xian Qiumeng said: "Shun did not regard Yao as Sir, I have understood your explanation. "The Book of Songs" says: "There is no land in the whole world that is not the emperor's land; there is no land in the four seas that is not the emperor's subject." ’ Shun has become the emperor, but Gushen is not his subject. What’s going on? Mencius said: "This poem does not mean this. (It means that the person who wrote this poem) is too busy with official duties to be able to support his parents." (Meaning) Said, ‘None of these are official matters, but I am the only one who works the hardest’. Therefore, those who interpret poetry should not damage the meaning of the words because of the literal interpretation, nor damage the meaning of the whole poem because of the interpretation of the words; they should use their own experience to guess the author's original intention, so as to grasp the poetic meaning.

Chen Kang asked Boyu: "Have you ever heard different teachings (from your father)?" Boyu replied: "No. One time my father stood alone in the courtyard, and I As I was running quickly, my father said, "Have you studied the Book of Songs?" I replied, "No, you won't know how to speak if you don't study the Book of Songs." 3. Chen Kang asked Yu Boyu's reading answer what he thought of Confucius's method of educating children by staying away from his children

Confucius's way of teaching his children: stay away from his children.

In the past, the image in front of the children was strict father and loving mother, one with a black face and the other with a red face. One is mainly responsible for discipline, and the other is mainly responsible for maintenance. My father is strict, which is due to his gender personality.

He occupies a leadership position in the family and assumes various major social and family responsibilities. He can deeply understand the quality requirements required for people to establish themselves in society. Naturally, he must cultivate his children according to his own values, so he pays the most attention to discipline. question. A mother's loving nature is also due to her gender and personality characteristics. She is responsible for housekeeping in the family, so she pays attention to taking care of her children's lives. The affectionate relationship between parents and children is the most stable and intimate emotional relationship in the world. Whether it is discipline or care, it is a way for parents to show their love for their children.

Parents show their love for their children through discipline and care. This kind of care is selfless, but in a certain sense it is also very selfish. They often regard their children as an expansion and continuation of themselves, and assign the task of realizing their own wishes to their children. Raising children to provide for them in old age is their lowest wish. After the son has made great achievements, people will respect the father for his son, which is a higher level of wish; the son has great future and realizes the glory of the ancestors, which is the ultimate wish.

Parents and children are not only sympathizers of material interests and honorary interests, but also sympathizers of spiritual and emotional interests. They regard each other as an emotional support object. As far as human animality is concerned, there is a desire for love and violence. His acts of love are from near to far, and his acts of violence are from far to near. In the past, it was said that "good people protect, and rabbits don't eat the grass beside their nests" mainly reflected the implementation principle of giving love to three villages, and good dogs protecting three neighbors. Regarding the issue of people's desire for violence, people seem to pay great attention and analyze it. Parents and children regard each other as the target of their loving behavior, which is weak.

The object of sexual desire.

The implementation of this kind of love is that parents give first and children return last. From the perspective of parents, when they express their care for their children, they will naturally show their "closeness" to their children, take the initiative to intervene in their children's affairs, and regard their children's affairs as their own business, even to the point of being meticulous. The shortening of the distance is also reflected in the closeness of the relationship, until the boundary of superiority and inferiority is broken, the parents no longer have the airs of parents, and the children no longer have the appearance of children.

Parents' love for their children is a natural and normal phenomenon, but this kind of psychology is often inflated and indulgent, manifesting as an irrational behavior, which changes from caring in a general sense to It became pampering and pampering. The manifestation of pampering and doting is to relax the discipline of children, take care of the affairs that should be undertaken by children, and give children undue enjoyment and rights.

Such parents unintentionally raise their children as pets to satisfy their own needs for the expression and support of animalistic emotions, but forget that they should cultivate their children as talents to satisfy their own social needs. The need for higher-level sexual desires. The result of pampering will slow down the progress of children, extend the period of maturity, encourage bad habits, increase the cost of training, and put them in a passive position in social competition. All of these are not the original intention of parents for their children, and they are too "close" to the limit. The fundamental reason is that they love their children blindly. The responsibility of parents for their children is to discipline and cultivate them. The relationship between them and their children is a kind of manager and being managed. "The Analects of Confucius·Xueer" "A gentleman is not dignified if he is not serious; if he is learned, he is not solid." Managers should have a kind of awe-inspiring majesty and should maintain a certain distance from the managed. If there is too much intimacy, there will be no distinction between superiority and inferiority, and the people being managed will no longer have awe, they will not take the manager's instructions seriously. As the saying goes, "being close is not inferior", the manager's management intentions will not be very good. realized. This principle also applies between father and son. Even when there were no outsiders, Kong Li had to "go across the court" in front of Confucius. This was the performance of "staying away from his son". When Confucius said something, Kong Li's reaction was to "retire and learn...". This is the effect of "staying away from his son". 4. Translation and original text of "Chen Kang Asks Boyu"

Original text:

Chen Kang asked Yu Boyu, "Have you heard anything strange?"

He said to him, "Weiye." Feeling independent, the carp crossed the court and said, "Have you learned poetry?" He said to him, "Weiye." "If you don't learn poetry, you have nothing to say." The carp retreated to study poetry.

One day when he was independent again, the carp came to the court and said, "Are you learning etiquette?" ’ He replied: ‘Weiye.’ ‘If you don’t learn etiquette, you can’t stand up. ’ The carp retreated and learned etiquette. Wensi both. "

Chen Kang retreated and said happily: "Ask one and get three. He heard poetry, heard etiquette, and also heard that a gentleman is far away from his son. "

Translation:

Chen Kang asked Boyu: "Have you received any special instruction from the teacher? Boyu replied: "No." Once he was standing alone in the courtyard, and I walked quickly past the courtyard. He said, "Have you studied the Book of Songs?" ’ I replied: ‘No. ’ He said: ‘If you don’t learn poetry, you will say bad things. ’ I went back to study the Book of Songs.

Another day, he stood alone in the courtyard again. I walked quickly through the courtyard and he said, 'Have you studied the Book of Rites? ’ I replied: ‘No. ’ He said: ‘If you don’t study the Book of Rites, you won’t know how to stand upright. ’ I went back to study the Book of Rites. I only know these two things. "

Chen Kang went back and said happily: "I asked one thing (but) I knew three things. I knew the meaning of studying "Poetry", I knew the meaning of studying "Li", and I also knew Understand the principle that a gentleman does not favor his own son. ”

Source: "The Analects of Confucius·Ji's Sixteenth" - Spring and Autumn and Warring States Period·Confucius

Extended information

"The Analects of Confucius" is a classic work of the Confucian school One, compiled by Confucius's disciples and his re-disciples, it is mainly written in the style of quotations and dialogues, recording the words and deeds of Confucius and his disciples, and embodies Confucius' political opinions, theoretical thoughts, moral concepts and educational principles. Etc.

The main contents of Confucius’ moral education are “propriety” and “benevolence”, among which “propriety” is the moral norm and “benevolence” is the form of “benevolence”. "Benevolence" is the content of "propriety", and with the spirit of "benevolence", "property" can be truly enriched. In terms of moral cultivation, he proposed methods such as establishing ambition, self-denial, practice, introspection, and the courage to make corrections.

"Learning and knowing" is the dominant idea of ??Confucius's teaching thought. While advocating not being ashamed to ask questions and being open-minded and eager to learn, he emphasized the combination of learning and thinking ("Learning without thinking is a waste, and thinking without learning is peril." ”), and at the same time, you must also “apply what you have learned” and apply the learned knowledge to social practice.