Mencius: Those who respect the king must be praised as Yao and Shun, and their concern for the world is the same as that of Confucius.
Mencius told King Xuan of Qi: "If the king regards his ministers as his hands and feet, then his ministers will regard him as his belly and heart; if the king regards his ministers as dogs and horses, then his ministers will regard him as the people of the country; if the king regards his ministers as earth and mustard, Then the ministers will regard the king as a bandit."
"Mencius Li Lou Xia" (1) Tujie: soil, grass mustard; Chinese people: passers-by; (2) Fu: verbification of the noun. wear. (3) Cream; cream: grease. Ze: moisten; reverse; pass back; three courtesy: after the minister leaves the country, the king should treat the minister with three etiquettes. Extreme: extreme poverty; Mencius told King Xuan of Qi: "The monarch will treat his ministers like his own brothers and feet, and the ministers will treat the monarch like their own heart; the monarch will treat his ministers like dogs and horses, and the ministers will treat the monarch like passers-by; the monarch will treat his ministers like clay. If you are careless, your subordinates will treat you like an enemy."
I am good at cultivating my awe-inspiring spirit. Collection of Mencius' Famous Sayings
Warring States Period·Mencius "Mencius·Gongsun Chou". Haoran Qi: refers to the majesty and breadth. Upright and strong righteousness. The main idea of ??this sentence is: I am good at cultivating my awe-inspiring spirit. You can use "the spirit of being good at cultivating Lu Ran" to describe some outstanding people who have a broad mind, noble conduct, upright character, strong will, steadfast integrity, etc. It can also be used to show that some people can uphold justice. Never waver, remain upright and inviolable in the face of severe tests.
In ancient times, when people succeeded in their ambitions, they benefited the people. If you are successful, you can help the world; if you are poor, you can only take care of yourself.
Warring States Period·Mencius "Mencius·Dedicate Your Heart" In ancient times, when people achieved success, they would bestow favors and favors on others, while those who did not achieve success would continue to cultivate their moral character in this world. When you succeed in your ambition, you should benefit all people in the world; when you fail in your ambition, you should clean yourself up and improve your personal practice. Poverty often refers to being in adversity, being destitute, and depressed. To be kind to one's body can also be understood as to make one's body good, that is, to make oneself nobler in terms of moral sentiments and humanistic cultivation, and to enrich the connotation of life.
Born in sorrow and died in happiness.
Warring States Period·Meng Ke's "Mencius? Gaozi Xia". The main idea of ??this sentence is: sorrow and hardship are enough for people to survive, and comfort and enjoyment are enough for people to die. Who in life is not tired of sorrow and loves peace and happiness? But sorrow and suffering can temper people's will, wake them up, and invigorate them, so they can survive in the struggle; while ease and enjoyment can make people lose their fighting spirit, numb and indifferent, and thus powerless. Resisting evil will inevitably lead to death. This is a dialectical experience and lesson summed up by the ancients from their rich life experiences. It can be used to warn people not to indulge in peace and happiness, but to have a sense of sorrow.
The organ of the heart is thinking. If you think, you will get it. If you don’t think, you will not get it.
Warring States Period, Meng Ke's "Mencius Gaozi 1". Official; function, function. The general idea of ??these sentences is: The function of the heart is to think and consider. By thinking, you can gain true knowledge. If you don’t think, you will gain nothing. Mencius proposed that "the heart is the organ that guides thinking" is an important educational principle. It inspires people to think and recognize the positive role of subjective initiative in learning. It has a very important progressive role in the history of Chinese education. This famous sentence is stated from two sides, one positive and one negative. The contrast is sharp and eye-catching. Several sentences focus on the word "thinking", and the center is prominent, making its intention clear at a glance.
The weather is not as good as the right place, and the right place is not as good as the people. A city of three miles and a country of seven miles can be surrounded and attacked without victory. If you attack the enemy's ring, you will definitely get the right time; however, if you don't win, the right time is not as good as the right place. The city is not too high, the pond is not not deep, the military revolution is not not strong and powerful, and the rice and millet are not not abundant. But if we leave it, the land is not as good as the people. Therefore, it is said: The people of the region do not rely on the boundaries of the territory, the country is consolidated without the dangers of mountains and rivers, and the people who dominate the world do not rely on the benefits of military revolution. Those who have attained the truth will receive much help, while those who have lost the truth will receive little help. When there is little help, relatives will be there; when there is much help, the world will follow. If the world is submissive, attack the relatives' side; therefore, if a gentleman refuses to fight, he will surely win in battle. Excerpts from Mencius's good sayings
Warring States Period·Mencius "Mencius·Gongsun Chouxia" The favorable timing and climate are not as good as the favorable terrain, and the favorable terrain is not as good as the concerted efforts of people. A small city with an inner wall of three miles and a wall of seven miles outside cannot be conquered even if it is besieged from all sides. Since we are surrounded from all sides, there will always be good times or good weather, but we still cannot break through. This shows that favorable times and weather are not as good as favorable terrain. Another situation is that the city wall is not not high, the moat is not not deep, the weapons and armor are not extremely powerful and strong, and the food and grass are not insufficient, but they still abandon the city and flee, which shows that the favorable terrain is not as good as the concerted efforts of people.
Therefore: the common people cannot be restrained by sealing the borders, the country cannot be preserved by dangerous mountains and rivers, and the power of the world cannot be achieved by sharp weapons. People with moral integrity will get more help, while people who lose morality will get less help. When there are too few people to help, even relatives will betray; when there are too many people to help, everyone will obey. Using a force that everyone in the world obeys to attack a person who will even betray his relatives will definitely be invincible without a fight. Weather: the timing, climate, etc. of using troops to fight; geographical advantage: refers to dangerous mountains and rivers, strong cities, etc.; Humanity: refers to the people's will, internal unity, etc. A city of three miles and a country of seven miles: the inner city is called "cheng" and the outer city is called "guo". The ratio between inner and outer city is generally three miles for the city and seven miles for the country. Pool: that is, the moat. Soldier: weapon, refers to offensive weapons such as spears, swords and arrows. Leather: leather, nails. Ancient armor was made of leather as well as copper and iron. Commission: Abandon. Territory citizens: restricted people. domain, boundary. Pan: same as "rebellion". There is: or, either.
A great man is one who does not lose his innocent heart.
"Mencius Li Louxia" A person with noble moral character is a person who still maintains a pure, spotless, kind, simple, and flawless heart like a child. Sir: A person of noble character, a great man. Innocent: A newborn baby. Describes a person's kindness and purity of heart. An innocent heart means having a pure and flawless heart like a baby.
Everyone is intolerant of others. The former king had a heart that could not tolerate others, and this is a government that cannot tolerate others. With a heart that cannot tolerate others, carry out an intolerable government, and govern the world with the palm of your hand. Therefore, it is said that everyone has a heart that cannot bear others. Nowadays, when people first see a child about to fall into a well, they all have a heart of fear and compassion - not because they want to be friends with the child's parents, not because they want to be praised by the friends of the township party, not because It's just because of the bad sound. From this point of view, if you don’t have a heart of compassion, you are not a human being; if you don’t have a heart of shame or disgust, you are not a human being; if you don’t have a heart of resignation, you are not a human being; if you don’t have a heart of right and wrong, you are not a human being. The heart of compassion is the root of benevolence; the heart of shame and disgust is the root of righteousness; the heart of resignation is the root of courtesy; the heart of right and wrong is the root of wisdom. Human beings have four ends, just as they have four bodies. There are four ends, and those who claim that they are incapable of doing so are committing treason; those who claim that their ruler is incapable of doing so are committing treason against his ruler. If there are four ends in me, I know that they are all expanded and enriched, just like the beginning of fire and the beginning of spring. If you can fill it up, you can protect the world; if you can't fill it, you can't serve your parents.
"Mencius·Gongsun Chou" Everyone has compassion and consideration for others. The ancient sage kings had compassion and consideration for others, so they had the politics of compassion and consideration for the people. Use compassion and consideration for the feelings of others, and implement politics with compassion and consideration for the people, and governing the world will be as easy as moving things in the palm of your hand. The reason why it is said that everyone has compassion and consideration for others is because if someone suddenly sees a child falling into a well today, he will definitely feel surprised and sympathetic - this is not because he wants to talk to this child. Parents do not establish relationships because they want to gain reputation among their neighbors and friends, nor do they develop such fear and sympathy because they are disgusted with the child's cries. From this point of view, without sympathy, we are simply not human; without shame, we are simply not human; without humility, we are simply not human; without a sense of right and wrong, we are simply not human. Compassion is the origin of benevolence; shame is the origin of righteousness; humility is the origin of propriety; the mind of right and wrong is the origin of wisdom. Humans have these four origins, just like they have limbs. Those who have these four beginnings but think they are not good at it are those who give up on themselves; those who think that their monarch is not good at it are people who despise their monarchs. Anyone who has these four origins knows to expand and enrich them, just like a fire that has just begun to burn, or a spring that has just begun to flow. If they can be expanded, it will be enough to stabilize the world. If they cannot be expanded, even supporting parents will be a problem. Intolerance; compassion, compassion. Zha: suddenly, suddenly. Be wary: frightened. Side view: sorrow, sympathy. Internal communication, internal communication means making friends, internal cooperation means "acceptance". Want (yao) reputation: gain reputation. To "invite" and ask for the same thing. End: beginning, origin, source. Me: Same as "Ji". However, the same as "burn". Bao: stability, stability.
Wealth and honor cannot be promiscuous, poverty and lowliness cannot be moved, and power cannot be subdued.
Warring States Period·Mencius "Mencius·Teng Wen Gong". Fornication: confusion. Shift: change one’s moral integrity. The general meaning of these sentences is: do not be deceived in the face of the temptations of wealth, do not change your integrity in the face of poverty and hardship, and do not yield in the face of the threat of force.
Mencius was a Confucian master during the Warring States Period. These few sentences actually established the basic moral values ??of Confucianism and described the attitude and stance that a gentleman should have in the face of wealth, poverty, and the threat of violence. For thousands of years, countless people with lofty ideals and benevolence have demanded themselves according to Mencius's moral values. Mencius's thought has become an excellent traditional thought of Chinese culture. Today, when building socialist spiritual civilization, we should also absorb its essence. Serving today's reality, it can be used to encourage young people to establish a correct outlook on life.
Those who have failed themselves are those who cannot straighten others. Collection of Mencius' Famous Sayings
Warring States Period·Meng Ke's "Mencius·Tengwen Gongxia". In vain: crooked, incorrect. The general idea of ??these two sentences is: Those who are not upright themselves can never make others upright. Chen Dai, a disciple of Mencius, wanted to visit the princes and do some work, so he asked Mencius for advice. Mencius gave examples and metaphors to explain to Chen Dai: Only when princes come to you according to the ritual of summoning can you cooperate with him. It would be wrong if we first humiliate our own ambitions and opinions and follow the princes, because ~. These two sentences can now be used to illustrate the importance of self-cultivation. Only those who correct themselves can correct others. If they are not correct themselves, they cannot correct others.
Father and son are related, monarch and ministers are righteous, husband and wife are different, elders and children are related, and friends are trustworthy.
Warring States Period·Mencius "Mencius·Tengwen Gong". Min: Same. "sequence". The general idea of ??these sentences is that there is a close relationship between father and son, and there is etiquette and justice between monarch and ministers. There are differences between men and women. There is an order of respect and inferiority between old and young. There is integrity among friends. ~It talks about interpersonal relationships and behavioral norms in feudal society. It was used to maintain the feudal social order. Nowadays, when people talk about interpersonal relationships in feudal society, they often quote these general and typical words.
I am old and I am old, and I am young, and I am young and young.
Warring States Period, Meng Ke's "Mencius, King Liang Hui". Laowu Lao: Respect my elders. And: extended to. Youwuyou: Love and protect my children. The general meaning of these sentences is: respect my elders; extend this attitude to other people's elders; love my children, and extend this attitude to other people's children. This is Mencius's elucidation of his thoughts on benevolent government and caring for the people from a moral and ethical perspective. Respect your own elders and respect the elders of others. Love your own children and love the children of others. Respect and love other people's elders and children as much as you treat your own. Such a person will naturally be respected by others, and such a monarch will naturally be supported by everyone in the world.
Don’t use words to harm words, don’t use words to harm ambitions; use thoughts to go against ambitions, this is what you get.
Warring States Period, Meng Ke's "Mencius, Chapter 1". Wen: text. Harm: hindrance. Ci: words and sentences. Chi. Refers to the original meaning of the work. Meaning: refers to the reader’s own personal experience. Reverse: Welcome, here it means speculation and speculation. Yes: This refers to "willing against one's will". Gained: refers to truly understanding how to read a work. The general idea of ??these sentences is: Don't stick to the text and misunderstand the words, and don't stick to the individual words and misunderstand the author's complete meaning. Only by using your own personal experience to infer the author's original intention can you understand the correct way to read the work. This passage by Mencius was originally directed at how to correctly read and understand the Book of Songs. But it can be generalized as a correct principle for reading all literary works. Although these sentences can be used in their original meaning, the discussion does not need to be entangled in individual words, but should be grasped and understood as a whole in order to fully and correctly understand the content of the work. However, more often than not, it is an excerpt from "Don't use words to harm words; don't use words to express words." "Words harm ambition" is used to emphasize that when writers are creating, they should not worry about words and sentences to affect the expression of thoughts and feelings.
Those who work hard govern others, and those who work hard govern others. Excerpts of Mencius's good sentences
See "Mencius Teng Wengong". Mental laborer: A person who engages in mental work. Laborer: A person who performs manual labor. The general idea of ??these two sentences is: Those who do mental work rule others, and those who do physical work are ruled by others. The "workers" here mainly refer to the ruling class, while the "laborers" refer to the people engaged in production. The original meaning of these two sentences is to say that the ruling class and the working people have different statuses and different divisions of labor. They persuade people in different statuses to perform their respective duties. The main purpose is to persuade the ruling class to take up the responsibility of "governing people", which contains the elevation of the ruling class. , looking down on the thoughts of the working people. Mencius said these words to refute the utopianism of Xu Xing of the Mozi school who advocated that everyone should cultivate his own food and weave his own clothes, and the monarch and the people should "cultivate the land together".
From the primitive commune system to the slave society, there was a division of physical and mental labor, which allowed a small number of people to have time to engage in science, culture, governance and other work. This is the reason why the culture of the slave society is higher than the culture of the primitive commune society. one. Mencius advocated the division of labor between mind and labor, which should be said to be progressive; while Xu Xing artificially denied this distinction, which was retrograde and unrealistic. For thousands of years, the exploiting classes have used Mencius's social views as the theoretical basis for man's exploitation of man, saying that working people can only be ruled by others, which has long had a reactionary influence.
It makes you happy when someone tells you that you have had a fault.
See "Mencius Gongsun Chou". The general meaning of this sentence is: He feels happy when others tell him that he has made a mistake. This is what Mencius said in praise of Confucius' disciple Zilu. The original text is: "Zilu, when Yu hears good words, he worships him." Only by knowing the mistakes can you correct them, and only by correcting can you avoid disaster, so when others pointed out his mistakes, Zilu felt happy. Later generations simplified this sentence to "I am happy when I hear it". It is often quoted as a requirement for self-cultivation, and it can also be used to praise people who are willing to listen to criticism.
The people of Zilu were happy when they told him that they had made mistakes, and Yu bowed to him when he heard the good words.
See "Mencius Gongsun Chou". Good: Correct. Worship: Zhizha. The general meaning of these two sentences is: Zilu was happy when he heard others talk about his faults, and Yu saluted people when he heard kind words. ~Two sentences, later condensed into the idiom "I am happy when I hear it, and I worship when I hear something good", which expresses a kind of good cultivation and moral character. People should follow the book and practice it personally, and politicians should do the same.
The trouble with people is that they are good teachers.
See "Mencius Li Lou Shang". Suffering·suffering. Hao (hao number): I like it. The main idea of ??this sentence is: The trouble of people is that they like to be others' teachers in everything. It is a fault of some people that they like to be teachers. This article explains the reason why people should be modest and prudent by denying such people's wrong behavior. Even if a person is very knowledgeable, he should still adhere to the virtue of humility. Only in this way will you never stop. When a person thinks he is very knowledgeable, gives advice on everything, and is good at teaching others, it means the beginning of his tragedy. This not only reflects his shallowness and pride, but also makes him laughable and arrogant, causing him to become isolated from the masses. therefore. This problem is indeed a "human problem" and we should pay attention to overcome it and avoid it.
A benevolent person should not hide his anger or grudge against his younger brother, but only love him dearly. Collection of famous sayings by Mencius
See "Mencius·Wan Zhang 1". Grudges: Keep grudges in your chest. The general idea of ??these sentences is: A benevolent man is angry with his younger brother. Don't hide it in your heart; don't keep any resentment in your chest. Just kiss him and love him. This is what Mencius said in response to Wan Zhang's question. Wan Zhang asked Mencius: Shun's younger brother Xiang murdered Shun every day. When Shun was established as the emperor, he sealed Xiang in Yougu. Why? Mencius said "～" in reply to Wan Zhang, which meant that Shun treated his younger brother with kindness in return for his grudges and did not remember the past grudges. This has a positive meaning in promoting brotherly love, but Mencius went on to say: "As the emperor, my younger brother is a common man. How can I be called dear?" It means. If I become the emperor, but my younger brother is still a commoner, can he be said to be dear to me? It can be seen that the feudal system and the family world are the characteristics of feudal societies, and the "nepotism" in social life and the success of one person. The custom of raising chickens and dogs to heaven has its long-standing social roots.
It is not allowed for a scholar to eat without having anything to do.
See "Mencius, Duke Wen of Teng". Nothing: Not working. The general idea of ??these two sentences is: It is not enough for scholar-bureaucrats to eat for free without doing anything. Confucianism advocates making a difference when managing the world, and taking full meals all day long and doing nothing as a warning. This ancient precept still has positive significance in combating laziness and laziness today.
The one who drives fish from the deep is an otter; the one who drives the nobles from the jungle is the egret.
See "Mencius Li Lou Shang". Otter (tǎ Tower): Otter is a beast that lives by the water. It can swim and catch fish for food. Its fur is very precious. Jue: Same as "que". Crane (zhān): a hawk-like bird of prey mentioned in ancient books. The general meaning of these sentences is: it is the otter that drives the fish to the deep pond, and it is the falcon that drives the birds to the forest. Mencius believed that those who lose the hearts of the people will lose the world, and those who win the hearts of the people will win the world. If a monarch who implements benevolent government wins the hearts of the people, the people will follow him; but if a monarch who practices tyranny loses the support of the people, he is like an otter or a falcon that drives fish and birds away, driving all the people to the monarch who practices benevolent government. Nowadays, people often use ~ as a metaphor for doing good things for others due to their own mistakes or atrocities, and driving away talents to others.
A man with lofty ideals never forgets to be in the ravine, and a brave man never forgets to lose his strength.
See "Mencius, Duke Wen of Teng". Zhishi: A person with lofty ambitions and noble integrity. Don’t forget: don’t be afraid. Gully (hehe): ravine. Yuan: head. The general meaning of these two sentences is: People with lofty ideals are not afraid of leaving their bodies in the mountains. A warrior is not afraid of losing his head. These two sentences are intertextual, and their meanings complement each other, indicating that patriots and warriors are not afraid of sacrifice and are willing to "sacrifice themselves for justice." It can be used to praise the sacrificial spirit of patriots.
Those who talk about the near but refer to the distant are good at speaking. Excerpts of Mencius's good sentences
See "Mencius: Try Your Heart". Refers to: purpose, meaning. The main idea of ??this sentence is: Although the words spoken are very superficial, their meaning is far-reaching. This is called "good words". When speaking and writing, first of all, the language must be simple and easy to understand. On this basis, if we can achieve rich and far-reaching meanings, we will reach a higher level. Later, people often used "talking about what is close and referring to what is far away" to praise people who are good at talking.
He thought wholeheartedly that a swan was coming, and he wanted to help him with his bow, so he shot it, even though he learned from it. It's like that.
See "Mencius Gaozi 1". Honghu: that is, swan. Pay (zhuōzhuo): an arrow tied with silk thread. The general idea of ??these sentences is: If a person only thinks about a swan that is about to fly, and wants to pick up a bow and arrow to shoot it, if he studies with such a person, his grades will definitely not be as good as others. Mencius here gives an example to illustrate the importance of learning to concentrate and be single-minded. He said, for example, playing chess is just a small skill. Yi Qiu is a famous chess player in the country. Suppose he is asked to teach two students. One listens attentively, while the other thinks that there is a swan approaching, so the performance of the latter will definitely not be as good as the former. ~A few sentences use negative examples to illustrate the importance of concentration in learning, and have become famous sentences to encourage learning for thousands of years.
The game of chess is about numbers and decimals; if you don’t concentrate on it, you won’t be able to do it.
See "Mencius Gaozi 1". Yi (yī also): Game, also known as Liubo, is an ancient chess game in which each side has six pieces. When it comes to chess, it means Go. Number: "Mencius Notes" says: "Number is a skill. Although it is a small skill, you will not be able to do it if you don't concentrate." The general idea of ??these sentences is: Although gambling is a simple game, if you don't concentrate on it, you won't be able to learn it well. This article uses chess as an example to illustrate the principle of concentration on learning. Yi Qiu is a well-known chess player in the country. He has two apprentices. One is dedicated and refuses to miss every word of the teacher's instructions; the other is in the classroom but thinking about things like swans and hunting. The results of their studies were completely different. Therefore, Meng Ke concluded ~. This method of first summarizing specific examples and then clarifying the principles is very persuasive and scientific. Can be used to explain that learning requires concentration.
Those who convince others with force are not convinced by their hearts, nor can they support themselves; those who convince others with virtue are convinced by their heart and are sincerely convinced.
See "Mencius Gongsun Chou Part 1". Support: enough. Sincerity, sincerely. The general meaning of these sentences is: conquering people with force will not make them truly convinced, but lack of strength and unable to resist; conquering others with kindness will make people happy in their hearts, which is true and sincere obedience. The human heart cannot be deceived. Anyone who conquers with force will not be convinced even though he is forced to submit due to a temporary lack of strength and frightened by the power. Only by treating people with virtue and respecting them will people be convinced. These sentences can be used to explain that the leader should not convince others with force, but should convince others with virtue; they can also be used to explain that people should not bully each other with force, but should treat each other with sincerity. The idiom "heartily convinced" comes from this.
Those who worry about the people's worries will also worry about their worries. Collection of famous sayings by Mencius
See "Mencius·Prince Liang Hui". The general idea of ??these two sentences is: If a person takes the sorrow of the people as his own sorrow, the people will also regard his sorrow as their own sorrow. Loving and benefiting the people is the basic content of Mencius’ thought on benevolent government. He believes that as a ruler, he knows how to love the people and share their worries. When he has difficulties, the people will support him and help him solve them. It can be used to illustrate the important relationship between rulers relieving the worries of the people and consolidating their rule.
Have a reputation of being safe, but have a reputation of seeking perfection.
See "Mencius Li Lou Shang". Unexpected: Unexpected. Seek perfection: Require perfection. The general idea of ??these two sentences is: there are unexpected praises, and there are also overly demanding reproaches. These two sentences analyze reputation and reputation from a psychological perspective. "Unexpected praise" refers to praise that one did not expect. It is a sudden praise, so one should naturally be very happy. The "destruction of seeking perfection" refers to criticism and accusations that exceed the psychological capacity. If the words are exaggerated and blamed for perfection, it will naturally make people very unhappy. Mencius used the affirmative word "you" in front of these two phenomena to imply that people are exposed to all kinds of criticism and praise, and they should be mentally prepared.
These two sentences can illustrate that we should treat reputation and reputation correctly. Don't be too excited when you have "unexpected reputation"; don't be too angry when you encounter "defamation for seeking perfection".
Without a father or a king, he is just a beast.
The "Mencius: Teng Wen Gong" written by Mencius during the Warring States Period means that people who have no parents and no emperor are like beasts and wolves.
The king talked about him.
Warring States Period, Meng Ke's "Mencius, Prince Liang Hui". Gu: Looking back. Him: Other things, other topics. The main idea of ??this sentence is: King Xuan of Qi turned around and looked around, and took the topic elsewhere. The full text of this chapter reads: Mencius said to King Qi Xuan: "One of your ministers entrusted his wife and children to a friend to take care of him, and went to the state of Chu. When he came back, his wife and children were starving and freezing. To this What should I do, my friend?" King Xuan of Qi said, "Break off our friendship with him!" Mencius then said, "What should I do if an official cannot manage his subordinates well?" King Xuan of Qi said, "Remove him!" Job! Mencius then said: "If a king cannot manage the country well, what should he do?" ~. This means that King Xuan of Qi did not know the purpose of Mencius's question before, and fell into Mencius' trap step by step. After Mencius gradually understood When the question was raised about himself, he was too shy and embarrassed to answer directly, so he had to look around and change the topic to hide his shame and embarrassment. Now we can quote "look around and talk about him" to describe some people who want to get rid of the problem. Being in a dilemma, one has to avoid the original topic and talk about other things. It can also be used to describe some people who beat around the bush and do not give direct answers to other people's questions.
It is not acceptable to be a person. Those who do not obey their parents cannot be sons. Excerpts from Mencius's "Mencius Li Lou Shang" by Meng Ke during the Warring States Period. A son who is not filial to his parents loses his basic qualifications as a human being. Sons cannot obey their father in everything. The mother's will cannot make him a son. Therefore, benevolence must be cultivated from the beginning of love for relatives. This is the fundamental principle of being a man. ; Teacher Kuang's wisdom cannot correct the five tones without the six laws; the way of Yao and Shun cannot rule the world peacefully without benevolent government.
Warring States Period·Mencius·Li Lou Shang·Even if there is Li Lou. Even if one has good eyesight and skills as good as Gongshuzi's, he cannot accurately draw squares and circles without using compasses and rulers; even if he has good listening skills like Shi Kuang, he cannot correct the five tones without using six rhythms; According to the teachings of Yao and Shun, the world cannot be governed well without implementing benevolent policies. This is used to exhort people to consciously abide by laws and regulations. Li Lou: According to legend, he was a man of the Yellow Emperor's time who had extremely strong eyesight and could see even the smallest speck of hair a hundred steps away. At the end of the year. Gongshuzi: Gongshuban, a native of Lu, so he was also called Luban, a famous craftsman in ancient times. Shikuang: a musician in the Jin Dynasty in the Spring and Autumn Period, a very famous musician in ancient times. Liulu: In ancient China, the music was divided into Yin. There are two parts, Lu and Yang, each with six tones. The six tones are the six tones of Yang, namely Taicu, Guxi, Huobin, Yize, Wushe and Huangzhong. Five tones: the name of the ancient Chinese musical scale. Gong, Shang, Jiao, Wei, and Yu are equivalent to the five tones of 1, 2, 3, 5, and 6 in the simplified musical notation.
"Poetry" says: "In the whole world, there is nothing but the king's land; it is the land of the king." On the shore, could it be the king's ministers? "Since Shun was the emperor, he dared to ask Gushen how he was not a minister? He said: "This is a poem, but it is not a right word. He is too busy with the king's affairs and cannot support his parents. He said, "Is this a matter for the king? I am the only one who can do my best." "So those who talk about poetry should not use words to harm their words, nor use words to harm their ambitions; use their thoughts to go against their ambitions, and this is what they gain. Just like using words is all, the poem "Yunhan" says: "The remaining people of Zhou Dynasty have children. "Believing in Si's words means that there are no remnants of the Zhou Dynasty.
The Warring States Period, Meng Ke's "Mencius 10,000 Chapters" and "The Book of Songs" say, "Under the whole world, is it the land of the king; on the shore of the land, is it the land of the king? "The king's minister", and Shun has already become the emperor, how can 'Gu Shou' (Shun's father) not be his minister? Mencius said: This poem does not mean this. It is about (the author complains) that he is the 'king'. I can't support my parents because I am the king's business. Only I have the talent and the hard work. Therefore, those who interpret the "Book of Songs" cannot let the words (literally interpret the words) influence the words of the poem. Understanding; the understanding of the theme of the poem should not be affected by the words. Only by understanding the poem can one understand the true meaning of the poem. In the poem "Yunhan", it is said that "the remaining people of Zhou are left behind", which means that there are no remaining people in Zhou. If this is true, then Zhou will have no descendants. < /p>