1. Read the following classical Chinese text and complete questions 1-4

1-3DDA 4. The courtiers in the imperial palace and the palace officials in the Prime Minister's Palace are a whole, and their promotion and development are important. Punishment, praise, and criticism should not differ from person to person.

Translation: Once upon a time, someone set up a trap to capture a roe deer. He caught one that day but did not know it. A passerby spotted the roe deer and took it away, but he felt embarrassed, so he put his abalone in a bear trap and left.

When the hunter who set up the bear trap saw the abalone, he felt very strange and thought it was a god coming. He did not dare to bring the abalone home, so he built a temple here and called it Baojun. Later, many people believed in Lord Bao from this temple. Those who were ill accidentally recovered and thought it was Lord Bao who was sending blessings, which made it even more miraculous.

After seven or eight years, the man who released the abalone passed by the temple and asked about the reason. Someone told him these things. He said: "This is my abalone, where is the god?" So he sighed very much. 2. What are the famous aphorisms that describe the beginning and the end?

1. Be true to your word and be resolute in your deed. Confucius and his disciples "The Analects of Confucius·Zilu"

Translation: You must persist in doing things to the end, and you are stubborn without asking what is right and wrong. That is a villain, but it can also be said that you are a villain again. Waiting for the taxi.

2. Things have a beginning and an end, and things have an end and a beginning. If you know the sequence, you will be shortcut. Zeng Shen's "Book of Rites·University"

Translation: Everything in the world has roots and branches, and everything in the world has a beginning and an end. If you understand their order, you will be close to the law of development of things.

3. Sincerity is the beginning and end of things; dishonesty is nothing, so a gentleman’s sincerity is valuable. Zisi's "The Doctrine of the Mean"

Translation: People with sincerity achieve themselves, and the path is found by themselves. Sincerity runs through the beginning and end of all things. Without sincerity, the existence of all things would be meaningless. Therefore, a gentleman values ??sincerity. A sincere person is not limited to achieving himself, but takes it as his responsibility to achieve all things.

4. Confucius said: "Therefore, from the emperor to the common people, filial piety has no beginning or end, and those who are in trouble are not born yet." Confucius and his disciples "The Book of Filial Piety·Common People Chapter"

Translation: Confucius said: "From the emperor to the ordinary people, there has never been a situation where they could not adhere to filial piety from beginning to end without suffering disaster."

5. The people's engagement often exceeds several percent. And defeat it. If you are as careful as you are at the beginning, you will never fail. Laozi's "Tao Te Ching"

Translation: People often fail when they are about to succeed. If they can be consistent, perseverant, and cautious, things will not fail.

3. Help explain the meaning of a few ancient sentences. 1. The changes in heaven and earth are just two ends.

1. The changes in heaven and earth are just two ends. The two ends in "Zhengmeng*Taihe" by Zhang Zai of the Song Dynasty: refer to the two bodies of yin and yang. .All changes between heaven and earth are nothing more than the interaction between yin and yang. 2\Liu Zongyuan believes that the universe is infinite, and the vitality is mixed in it. The two qi of yin and yang "exhale fire and blow cold, intertwined and move", showing various states .Heaven, earth, vitality, yin and yang, without will, it is impossible to reward merit and punish misfortune. It is extremely fallacious to cry out to the sky, hoping that it will reward and punish, and hope to receive its mercy. Liu Zongyuan's thoughts have elements of materialism and atheistic spirit. .3\The mountain is nine feet high, and one foot is not enough. In ancient times, seven feet was one foot, and "寑" was the basket for holding earth. To build a mountain nine feet high, soil and stones were piled up one basket at a time. When it was almost nine feet high, all it took was one more basket to be added, and it would be done. Unfortunately, the people who built the mountain failed to persist to the end, and only the last basket was not added. Therefore, this nine-foot-high mountain was not completed. .This idiom tells us that no matter what we do, we must have a beginning and an end, be down-to-earth, and persevere to the end. Otherwise, even if we are just a little short, all our efforts will be wasted. Many aphorisms that inspire people to persevere in the past come from this sentence, such as " A mountain can be built with hard work, don't be afraid of trouble if you start from a little. 5. Everything must be reversed to its extreme. 5. Everything is prepared for me." As a famous saying, it is considered to be a typical subjective idealist philosophical view. What is right and wrong in this It is not within the scope of our concern. What we care about is what Mencius meant when he said this. The so-called "all things exist for me" does not mean, as some people understand, "all things exist for me." (From this point of view, We can conclude that Mencius is a typical subjective idealist.) We understand what Mencius means, which means that I can think and understand all things in the world, so I have all the things in the world. Only in this way can we have the following sentence, "Reflexively and sincerely, There is no greater happiness." Asking myself, everything I know is honest and without deception, so I am very happy. This is a kind of happiness of knowledge, the happiness of exploring the truth. However, only knowledge and only one's own discovery are still enough. It is not enough, so we must "force forgiveness" and try our best to do things according to the way of forgiveness, so as to practice the way of benevolence. The so-called way of forgiveness has been mentioned many times in this book. This is what Confucius repeatedly emphasized: "Do not do what you do not want others to do." Apply to others." ("The Analects of Confucius·Yan Yuan", "The Analects of Confucius·Wei Ling") Its positive expedient is "If you want to establish yourself, you can establish others; if you want to achieve yourself, you can reach others." ("The Analects of Confucius·Yong Ye") In summary, It is a kind of thinking that compares oneself with others, and uses this kind of thinking to deal with the relationship between people. If we say that "reflexively and sincerely, there is no great happiness" is a kind of happiness of knowledge, limited to oneself; then , "Forgiveness is the best, and begging for mercy is not enough" is a kind of practical happiness, involving others and society. From this, it can be seen that "everything is prepared for me" leads to the two major fields of understanding and practice The pursuit of Confucianism: the first is "sincerity" and the second is "forgiveness", both of which are the core content of Confucianism. Just from the sentence "everything is prepared for me", we feel that it is full of subjective consciousness and optimism. An upward mentality does have the spirit of the famous proposition of the French philosopher Descartes: "Politics therefore I am", giving people the courage and confidence to understand the world and explore the truth.