1.

When the prince Chong'er of Jin was in danger, the Jin army went to Pucheng to attack him. The people of Pucheng planned to resist, but Chong'er disagreed, saying: "I rely on the king's father's orders to enjoy the salary and salary to maintain my health, and I have the support of the people. If I have the support of the people, I will compete with the king's father. There is no greater sin than this. . I'd better run away!" So Chong'er fled to Di. The people who fled with him were Hu Yan, Zhao Shui, Dianjie, Wei Wuzi and Sikong Jizi.

The people of Di State attacked a tribe named Tang Jiuru and captured the emperor's two daughters, Shu Wei and Ji Wei, and gave them to the prince Chong'er. Chong'er married Ji Po and gave birth to Bochuan and Uncle Liu. He gave Shu Wei to Zhao Shui as his wife and gave birth to Zhao Dun. Chong'er wanted to go to the state of Qi and said to Ji Po, "Wait for me for twenty-five years. If I don't come back, you can remarry." Ji Kui replied, "I am already twenty-five years old. If I remarry in another twenty-five years, I will not marry again." It's time to go into the coffin. Let me wait for you." Chong'er stayed in Di for twelve years before leaving.

When Chong'er passed by the state of Wei, Master Wei Wen did not treat him politely. Chong'er went to Wulu and begged for food from the country people. The country people gave him a piece of soil. Chong'er was furious and wanted to whip him. Hu Yan said: "This is a great gift. Chong'er kowtowed to express his gratitude, took the mud and put it on the cart.

When Chong'er arrived in Qi, Duke Huan of Qi married him a wife and gave him a wife. Chong'er was very satisfied with this kind of life, but the people accompanying him thought that he should not stay like this and wanted to go somewhere else, so they discussed the matter under the mulberry tree with a female slave raising silkworms. , went back and reported what he heard to Chong'er's wife Jiang. Jiang killed the slave girl and said to Chong'er: "You have plans to travel far away. I have killed the person who overheard this." . Chong'er said: "There is no such thing." Mrs. Jiang said, "Go away. Missing your wife and being content with the status quo will destroy your reputation." "Chong'er refused to leave. Jiang discussed with Hu Yan, made Chong'er drunk with wine, and then sent him out of Qi State. After Chong'er sobered up, he picked up the gun and chased Hu Yan.

Arrived In the state of Cao, Duke Cao heard that Chong'er's ribs were connected together and wanted to see his naked body. When Chong'er was taking a bath, Duke Cao came closer to see his ribs. His wife said to her husband: "I think all the entourage of the prince of Jin are determined to take on the great responsibility of governing the country. If they are allowed to assist the young master, the young master will definitely be able to return to Jin and become the king. After returning to the state of Jin and becoming the king, he will surely dominate among the princes. Cao Guo was probably the first country to dominate among the princes and conquer those countries that were rude to him. Why don't you tell him as soon as possible that you are different from Cao Jun? So Xi Fuji sent a plate of rice to Chong'er and hid a piece of jade in the rice. Chong'er accepted the meal and returned the jade.

When he arrived in the Song Dynasty, Song Xianggong gave it to Chong'er. Twenty carriages.

When they arrived in the state of Zheng, Zheng Wengong did not receive Chong'er according to the courtesy. The official Shu Zhan advised Zheng Wengong: "I heard that the people supported by heaven cannot be matched by others. There are three unusual things about the prince of Jin. Maybe God wants to make him the king, so you should treat him according to the courtesy! If a man and woman with the same surname get married, it is said that their descendants will not be prosperous. The parents of Jin Gongzi Chong'er are both surnamed Ji. He lives to this day. This is the first unusual thing. Suffering the disaster of being exiled abroad, God did not allow Jin to settle down, probably to open a way for him. This is the second unusual thing. Three wise men of extraordinary intelligence followed him. This was the third unusual thing. The State of Jin and the State of Zheng are equal countries. When the children of the State of Jin pass by the State of Zheng, they should treat each other with courtesy. What's more, the Young Master of Jin is a person sponsored by God? " Zheng Wengong did not listen to Uncle Zhan's advice.

2.

When he arrived in Chu State, King Chu Cheng held a banquet in honor of Chong'er and asked: "If you return to Jin State, what will you bring? "How can you repay me?" Chong'er replied, "Beauty, you have precious jade and silk. Bird feathers, animal hair, ivory and leather are all specialties of your country. Those that have been dispersed to Jin are what you have left." "What can I do to repay you?" King Chu Cheng said, "In spite of this, I have to give you something to repay." Chong'er replied, "With your blessing, I can return to Jin. Once Jin and Chu When the two armies met in the Central Plains, I asked the Jin army to retreat for ninety miles. If I didn't get your order to retreat, I would have to hold the whip and bow tip in my left hand, and the quiver and bow holster on the right. Let me challenge you." Ziyu, a senior official in the state of Chu, asked King Cheng to kill Prince Chong'er. King Chu Cheng said: "The Duke of Jin has great ambitions but lives a simple life. His speech is elegant and polite. His followers are respectful and generous, loyal and try their best. Now Duke Hui of Jin has no one close to him, and people at home and abroad hate him." I heard that among the clan named Ji, Uncle Tang's clan is the last to decline. I'm afraid it depends on Mr. Jin to revitalize it? God wants him to prosper, and who can destroy him? If he goes against God's will, he will definitely suffer disaster. Disaster." So King Chu Cheng sent someone to send Chong'er to Qin.

Qin Mu Gong gave five girls to Chong'er as concubines, and Qin Mu Gong's daughter Huai Ying was also among them. Once, Huai Ying held a vessel filled with water and asked Chong'er to wash his hands. Chong'er waved after washing. Let Huaiying go away. Huaiying said angrily: "Qin and Jin are equal, why do you look down on me?" Prince Chong'er was frightened, so he took off his clothes and locked himself up to express his apology.

Another day, Duke Mu of Qin hosted a banquet for Chong'er. Hu Yan said: "I am not as good at rhetoric as Zhao Shui, so let Zhao Shui accompany you." At the banquet, Prince Chong'er composed a poem "River Water", and Duke Mu of Qin wrote the poem "June" . Zhao Shui said: "Chong'er thanks you for your gift!" Prince Chong'er walked down the steps, thanked you and kowtowed. Duke Mu of Qin also walked down the steps and expressed that he did not dare to accept the gift of thanks. Zhao Shui said: "The king asked Chong'er to take on the mission of assisting the Emperor of Zhou. How dare Chong'er not thank him?" The king is cruel, and the people of the country slander the king. Shao announced: "The people are in dire straits!" The king was angry and had to guard the witches to arrest those who slandered. If you tell him, he will be killed. The people of the country do not dare to speak, the road is based on their eyes.

Wang Xi told Shao Gong, "I can stop the slander, but I dare not speak out." Shao Gong said, "This is a barrier. Guarding the people's mouths is better than guarding the river. The river is blocked. If it breaks down, many people will be hurt, and the same will happen to the people. Therefore, those who serve Sichuan must make decisions and guide them; The teacher's advice, the poems, the mist reciting, the advice of the workers, the common people's messages, the close ministers' compliance with the regulations, the relatives' supplementary inspections, the guidance of the historians, the elders and Ai's repairs, and then the king considered it, so that the things should be done without violating the people's rules. There is a mouth, just like the land has mountains and rivers, and money is used for it; just like it has original wealth, food and clothing are produced. People who use food and clothing think about it in their hearts and preach it in their mouths. How can it block their mouths? ”

Wang Fu listened, so the people of the country Don't dare to say anything. Three years later, he became the king of pig.

Translation

"Shao Gong advises King Li to eliminate public accusations"

King Li of Zhou (the emperor of Zhou, named Hu) is cruel, and people living in the capital Publicly accuse King Li. Shao Mugong (named Hu, a minister of the Zhou Dynasty) reported: "The people can no longer stand your orders!" King Li became angry and found a wizard from Weiguo (a vassal state in the Zhou Dynasty) and asked him to monitor and criticize the history. King's people. Report the slanderers to King Li and kill them. No one in the capital dared to speak anymore. When we met on the road, they could only express with their eyes (meaning they dared to be angry but dared not speak).

King Li was happy and told Shao Gong: "I can stop the slander, and (everyone) dare not speak." Shao Gong said: "This is blocking the people's mouths. Blocking the people. The mouth of the river (referring to restricting speech) is more than building a dike on the river to block the flow of water. If the river is not flowing smoothly and the dike breaks, many people will be harmed, just like the river, so those who manage the river must dredge the river and make it smooth. The people of the people let the people vent (that is, let the people express their various emotions) and let them speak. Therefore, the emperor handled political affairs and ordered the public, ministers and even the nobles to present poems, and the music officials (in ancient times, the blind people were the music officials) to present music. (referring to music that reflects the hearts and sentiments of the people), historians present books, young masters (a type of music official) present proverbs (a kind of verse used for admonitions), blind people recite poems, and let blind people (Mongolian: specifically referring to those who are blind with their eyes open) ) recited the classics of admonitions, various craftsmen gave advice, common people conveyed their opinions to the court through officials, ministers advised with all their heart, parents and brothers made up for their mistakes and checked right and wrong, music officials used music, and historians used classics to teach the emperor. , the elders and ministers warned and advised the emperor (in ancient times, sixty-year-olds were considered elders and fifty-year-olds were considered elders), and then the king considered the above opinions, so political affairs were carried out without violating reason, just like the land has mountains and rivers. Similarly, property is produced; just as the land has broad and flat land, low and moist land, low and flat land, and land that can be irrigated, the resources of food and clothing are used to express opinions and the good affairs of the country. The bad is manifested accordingly. Implementing what the people think is good and preventing what the people think is bad is probably the way to increase their wealth, food and clothing. The people think in their hearts, express their well-considered opinions with their mouths, and speak after they are mature. How about blocking it? If you block the people's mouths, how many people can help you?"

King Li refused to listen, so the people in the capital did not dare to speak anymore. Three years later, King Li was exiled to Hudi (a remote place at that time).

If you attack it, you will definitely get the right time; however, if you don't win, the right time will not be as good as the favorable terrain. There is not a lot of rice and millet; if you leave it to ⑤, the geographical advantage is not as good as the harmony. Therefore, it is said: The people of the territory (6) do not use the boundaries of the border, the country does not use the dangers of the mountains and rivers (7), and the world does not use it. The advantage of military revolution is that those who have gained the right will be helped a lot, and those who are unjust will be helped by few. If they are helped by few, they will be surrounded by relatives. (8) If they are helped by many, the world will obey them. Therefore, they will be attacked by relatives. A gentleman will win if he doesn't fight."

Notes

① The right time, favorable location, and harmony: "Gouzi·Wangba Chapter" says: "Farmer Pu. If you are weak and weak, you will not lose the right time at the top and the right place at the bottom. You will gain harmony and everything will not go to waste. "The "heavenly time" that Gou Zi refers to refers to the farming season, "the right place" refers to the fertile soil, and "human harmony" refers to the fertile soil. Division of labor among people. The "timing" mentioned by Mencius here refers to the timing of the battle, climate, etc.; "geographical advantage" refers to the dangerous mountains and rivers, strong cities, etc.; "humanity" refers to the people's will, internal unity, etc. ②A city of three li and a guo of seven li: 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. ③Pond: That is the moat. ④Bing: Weapons, referring to offensive weapons such as spears, swords, and arrows. Leather: leather, nails. Ancient armor was made of leather, but also of copper and iron. (5) Commission: abandon. (6) Territory citizens: restrict people. domain, boundary. (8) Pan: Same as "rebellion". (9) There is: or, either.

The siege cannot be broken. Since the siege is from all sides, there will always be good times or good weather, but it still cannot be broken. This shows that the favorable timing and weather are not as good as the favorable terrain. Another situation is that the city wall is not not high. The moat was not deep, the weapons and armor were not extremely powerful and strong, and the food and grass were not insufficient, but they still abandoned the city and fled. This shows that the favorable terrain is not as good as the concerted efforts of the people. Therefore, the common people cannot rely on blocking the border. A country cannot be protected by dangerous mountains and rivers, nor can it be achieved by sharp weapons. Those who have moral principles will receive more help, while those who lose moral principles will receive less help. When the number of people is extremely small, even relatives will rebel; when the number of people helping is extremely large, everyone in the world will obey. To attack someone who even relatives will rebel against, it must be without fighting. Already, the battle is invincible. ”

Interpretation

The relationship between heaven, earth and man has been of concern to people throughout the ages. Which of the three is the most important has become a topic of discussion. As we quoted in the notes, Xunzi once discussed the issues of time, location, and people from the perspective of agricultural production. But he did not distinguish who is important and who is not important, but pays equal attention to all three and is indispensable.

Mencius here mainly analyzes and discusses the relationship between the weather, the right place, and the right people from the military aspect, and his point of view is clear: "The right time is not as good as the right place, and the right place is not as good as the right people." Among the three, "Humanity" is the most important factor that plays a decisive role, "geographical convenience" comes second, and "timing" comes second. This is separate from his consistent thought of attaching importance to people's subjective initiative. At the same time, it is also inseparable from his purpose of discussing the time, location, people, and relationships. inseparable from the purpose. It was precisely from emphasizing the importance of "harmony" that he came to the conclusion that "the right person will get more help, and the unjust person will get less help". This led the issue from military to political, and in fact returned to his "cliché" topic of "benevolent government".

According to Mencius, the common people cannot be restricted by sealing borders, nor can a country be protected by relying on mountains and rivers to overcome obstacles. Therefore, there is no way out by closing the country to the outside world. We need to reform, we need to open up, we need to improve our national strength, and let the people live and work in peace and contentment. As long as this is achieved, "those who have gained the Tao will be helped more". If the help is reached to the extreme, people all over the world will obey and submit. Then there will inevitably be a situation like what Confucius said - "The people from all over the world will come carrying their sons." ("The Analects of Confucius·Zilu") People from all over the world come to apply to study abroad, apply to do business, and even bring their wives and children. Why is there no need to "enclose borders" when applying for immigration and settlement? Even if you try to drive them away, it has become a famous saying: "The right people will get more help, but the unjust people will get less help." , so much so that we still often use it to evaluate international relations and condemn hegemonists. Of course, "the right time is not as good as the right place, and the right place is not as good as the people" is also a famous saying, and it is also more widely used in business competition and sports. The enthusiasm of the game, especially the football game, fully proves that the philosophy contained in it is rich, profound and broad.

As the saying goes, "When people unite, the mountains will move." Isn't "he" the most important wealth?

4.

Qi Huan Jin Wen Shi" is a record of a conversation between Mencius and King Xuan of Qi when he visited Qi for the second time in his later years. It is more It systematically clarifies Mencius's political proposition of benevolent government and ruling the world, fully demonstrating the characteristics of Mencius's tortuous and generous words, and permeating with a magnificent momentum and beauty, and this majestic and majestic momentum is also powerful. The argument in the article is full of logical power.

Mencius had long known that King Xuan of Qi had a great desire for hegemony, but had no ambition to carry out royal government. Therefore, when King Xuan of Qi said, "You can be king as long as you are virtuous." ?”, he directly laid out the central point of “protecting the people and being king, nothing can control it”, and then launched a series of logical reasoning from the two aspects of “what can the king do” and “what should the king do?” , which fully demonstrates the author's superb and rigorous argumentation skills.

First of all, the author starts from the story of "the king can do something" and uses the story of exchanging sheep for cattle to deduce that King Xuan of Qi has "unbearable" heart. The so-called "intolerance" of King Xuan of Qi is limited to animals, only "cannot bear to see their death". Mencius affirmed it first, using this to explain that King Xuan of Qi had the conditions for benevolent government. Mencius then quoted an example. , using "if a feather is not lifted, it is a lack of effort" and "if the public support is not seen, it is not clear", leading to "if the people do not see protection, it is a lack of kindness", euphemistically and straightforwardly pointed out that King Xuan of Qi's "kindness is as good as the beasts" , but the merit will not reach the common people" error.

This leads to the first sub-argument: "A king is not a king because he does not do it and cannot do it." Then, he once again uses metaphors to discuss the difference between "those who do not do it" and "those who cannot do it". "Taking hold of Mount Tai to reach the North Sea" is called "cannot"; and being unwilling to "break branches for the elders" is called "not doing". Then he quoted the classics: "To punish the widow, as for the brothers, to control the family and the country", and analyzed the meaning of "extending favor": "enough to protect the world." At the same time, he pointed out the consequences of "not showing favor": "There is no way to protect your wife." In this way, the links are linked together, step by step, and layer by layer, gradually opening up the logical network of argumentation.

Secondly, the author uses selected words and reasoning to force out the "great desire" of King Xuan of Qi: "For fat and sweetness is not enough for the mouth? Light and warmth are not enough for the body?", or "For the color collection. Is it not enough for the eyes to see? Is it not enough for the ears to hear it?" After denying these options, it is natural to affirm the latter one: "If you want to open up the land, go to court? Qin and Chu came to China to appease the barbarians." Then, the author made a metaphor and put forward the second sub-argument: "Do what you want, and ask for what you want, just like asking for fish based on wood." At the same time. The first level pointed out that King Qi Xuan was determined to have his own way and "if you try your best, there will be disasters", which completely broke the illusion of King Qi Xuan's domineering power. On this basis, the author makes a set of hypothetical judgments: "All officials in the world want to stand in the king's dynasty, all farmers want to cultivate in the king's fields, all merchants want to hide in the king's city, and all travelers want to be in the king's "Tu, everyone in the world who wants to harm their king wants to go to the king. If he does, who can control him?" "Government and benevolence" are introduced, and the world is invincible. The authenticity of a hypothetical judgment does not depend on whether the facts mentioned in the judgment exist, but on whether there is an inevitable causal connection. The author has already demonstrated the cause-and-effect connection here, so it is very convincing, and it also made King Qi Xuan's heart move: "I hope that Master will assist my ambition and teach me clearly."

< p>At this point, the author has fully seized the favorable opportunity, and then discusses from the side of "what is the king's way", puts forward the benevolent government proposition of "controlling the people's property", and specifically explains how to "nurture the people" and "educate the people." The author first talks about its system, and then praises its benefits. The beauty of the royal way is beyond words. Whether it is "raising the people" or "educating the people", the ultimate goal is to "protect the people". In this way, it draws back the previous article and skillfully completes the argument for the central point of the full text.

To sum up, the inner logic of the full text is very strict: the key to ruling the world is to protect the people; the condition for protecting the people is to have an intolerable heart; the function of the unbearable heart is to extend grace; to extend grace The specific measures are to control the people's property; the purpose of controlling the people's property is to nourish and educate the people. This chain of reasoning forms a powerful logical formation that is impeccable.

Translation of "The Matter of Qi Huan and Jin Wen"

Translation:

King Xuan of Qi asked (Mencius): "The matter of Duke Huan of Qi and Duke Wen of Jin (their domination), (I) Can you listen?"

Mencius replied: "None of Confucius' students praised Duke Huan of Qi and Duke Wen of Jin, so I have not heard of it. If) must be said, then let’s talk about practicing the king’s way! "

(King Xuan of Qi) said: "What kind of morality can we have to practice the king’s way to unify the world? p>

(Mencius) said: "If you pacify the people and become king of the world, no one can resist him."

(King Xuan of Qi) said: "A person like me can pacify Ordinary people? "

(Mencius) said: "Yes."

(King Xuan of Qi) said: "On what basis do I know that I can do it? > (Mencius) said: "I heard Hu He say: 'You were sitting in the main hall, and a man led an ox by. When you saw this man, you asked: 'Where did the ox go?' "(The man) replied: "I'm going to use it to sacrifice the bell. "Your Majesty, you said: "Let it go! I couldn't bear to see it look so frightened and trembling, walking to the place of punishment without any sin. "(The man asked): "So, should the ceremony of sacrificing the bell be abandoned? "You said: "How can it be abolished? Trade a sheep for it. "'I wonder if there is such a thing?"

(King Xuan of Qi) said: "There is such a thing."

(Mencius) said: "Such a heart is enough to carry out the king's way To unify the world. The common people think that the king is stingy. I do know that you are out of unbearable sympathy." (King Xuan of Qi) said: "Yes, it is true (for me). Although the land of Qi is small, why should I begrudge a cow? I just couldn't bear to see it trembling in fear and going to die without any sin, so I gave it a sheep. "

(Mencius) said: "Don't be surprised when the people say that you are stingy. How do they know the meaning of exchanging a small for a big one? If you can't bear to see it go to death without sin, then the cattle and sheep What's the difference?"

King Xuan of Qi said with a smile: "What kind of idea is this? (I can't tell). I (indeed) am not stingy with money and exchange it for sheep. That's awesome, (it seems like) it's natural for the people to say I'm stingy."

(Mencius) said: "It doesn't matter. What you did reflects the way of benevolence. (The reason is that you are stingy.) ) saw the cow but not the sheep. A moral person can't bear to see a bird or beast when he sees it alive; he can't bear to eat its meat when he hears its (whining) sound. Build far away.

"

King Xuan of Qi was happy and said: "The Book of Songs says: 'I can guess what other people are thinking. '——I'm talking about people like you, sir. I did this, and when I looked back on it, I couldn't figure out why. What you said, sir, really enlightened my mind! What is the reason why this kind of heart is in line with the kingly way? "

(Mencius) said: "(Suppose) someone reports to the king: 'I am strong enough to lift three thousand catties, but I cannot lift a feather; (my) eyesight is strong enough to see clearly. In the autumn, birds and animals grow new hairs, but you can't see the entire load of firewood. 'Then, my lord, do you believe it? "

(King Xuan of Qi) said: "I don't believe it. "

"Now your kindness is enough to extend to the beasts, but the common people cannot get your kindness, but why? From this point of view, if you cannot lift a feather, it is because you don’t use your strength; if you cannot see the whole load of firewood, it is because you don’t use your eyesight; and if the people are not protected, it is because they are unwilling to give kindness. Therefore, Your Majesty, you cannot unify the world with the royal way. It is because you are unwilling to do it, not because you are unable to do it. "

(King Xuan of Qi) said: "What is the difference in expression between being unwilling to do something and being unable to do it? "

(Mencius) said: "(Use your arms) to hold Mount Tai across the Bohai Sea, and tell others: 'I can't do it. 'It really can't be done. Massage the limbs of the elders and tell others: 'I can't do this. 'It's a refusal to do it, rather than an inability to do it. The reason why the king cannot unify the world does not belong to the category of carrying Mount Tai (with his arms) to jump over the Bohai Sea; the king cannot unify the world, and does not belong to the category of massaging the limbs of the elders. Respect your own elders, and then extend it to respect other people's elders; love your own children, and then extend it to caring for other people's children. (Do this) Unifying the world is as easy as turning something on the palm of your hand. "The Book of Songs" says: "(The king) sets a good example for his wife and children, and spreads it to his brothers, and then manages the family and the country well." '——It's just about extending this kind of attitude to others. Therefore, promoting kindness is enough to bring peace to the world; without promoting kindness, even wives and children cannot be comforted. The reason why ancient saints were so much better than others was that they were good at promoting their good deeds. Now (your) kindness can be extended to animals, but the common people cannot benefit from you. What is the reason for this? Only by weighing can we know the weight; only by measuring can we know the length. This is true for things, especially the human heart. Your Majesty, please think about it!

"Is it better to launch a war, risk the lives of soldiers, and build grudges with various vassal states?"

King Xuan of Qi said: "No, how can I Is this what makes me happy? I just intend to use this method to get what I want most. "

(Mencius) said: "What do you want most? (I) can do it. Do you want to listen? "

King Qi Xuan just laughed but said nothing.

(Mencius) said: "Is it because the rich food is not enough? The light and warm clothes are not enough? Or is it because the colors are not enough? The beautiful music is not enough? If you don’t have enough favors, your ministers can provide enough. Is this really what the king wants? "

(King Xuan of Qi) said: "No, I am not here for this. "

(Mencius) said: "Then you can know what the king wants most: he wants to expand the territory, have Qin and Chu come to court, rule the entire Central Plains, and appease the minorities in all directions. Nation. (But) Pursuing such an ideal in this way is like climbing a tree to catch fish.

(Mencius) said: "I'm afraid it's more serious than this. Climbing a tree to catch fish, although you can't catch a fish, there will be no consequences; if you use this method to pursue such an ideal, And if you work hard, there will be disaster. "

(King Xuan of Qi) said: "(What is this?) Can you let me hear it?"

(Mencius) ) said: "(If) the State of Zou and the State of Chu fight, who do you think will win?"

(King Xuan of Qi) said: "The State of Chu will win."

( Mencius) said: "Then a small country cannot be an enemy of a big country, a country with a small population cannot be an enemy of a country with a large population, and a weak country cannot be an enemy of a strong country. The land of the world is more than a thousand in length and breadth. There are nine (countries) here, and the land of Qi State is only one of them. It takes one-ninth (power) to conquer eight-ninths (power), which is different from Zou State and Chu State. What difference does it make in fighting? Let's go back to the basics. (If) you now issue decrees and implement benevolent government, so that all officials in the world want to be officials in your court, and all farmers want to work in your fields. All goods will be stored in the king's market, travelers will want to go in and out of the king's roads, and those who hate their king will come to complain to you. If this is the case, who can resist you. "

King Xuan of Qi said: "I am confused and cannot do this. I hope you can help me (realize) my wish. Although I am ignorant, please (let me). I) Try this and see.

"

(Mencius) said: "Only people with lofty ideals can do it if there is no long-term property that can sustain their livelihood but always have good intentions. As for the common people, there is no fixed property, so there is no long-term stability. Heart. If you don’t have a long-lasting kindness, you will disobey constraints, commit crimes, and do anything. Waiting until (they) commit a crime and then using criminal law to punish them is to frame the people. How could a benevolent monarch be in power and be able to do such a thing to frame the people? Therefore, a wise monarch determines the property of the common people so that they can support their parents and their wives and children; they will have enough food and clothing when they are good, but they will not starve to death when they are bad. Then push them to do good things. Therefore, it is easy for the people to follow the king. Nowadays, it is stipulated that people's property cannot support their parents at the top and their wives and children at the bottom. They will always live in hardship in good years, and they will inevitably starve to death in bad years. In this way, it is too late to save yourself from death, so how can you care about etiquette and justice? The king really wants to implement benevolent government, why not go back to the basics? (Give each family) a house with five acres of land and plant mulberry trees, (then) the fifty-year-old person can wear silk clothes; domestic animals such as chickens, dogs, and pigs should not lose their season (feeding and breeding). A seventy-year-old person can have meat to eat; a hundred acres of land, without delaying the farming season (due to labor), a family of eight people can avoid starvation; pay attention to school education, repeatedly use filial piety to parents, They were reminded of the principle of respecting their elder brothers, and the gray-haired old man would no longer walk on the road carrying things on his back. If the old people wear silk clothes and eat meat, and the common people don't go hungry and suffer from cold, then if they can't unify the world, then there is no such thing. "

5.

(2) Contents of "The Chronicles of Xiang Yu"

1. The process of rise and fall: The article states that Xiang Yu rose from humble beginnings to prosperity and then died from prosperity. The whole process; with Emperor Yi as the care, before killing the emperor, the army went from junior general to senior general, and then to the overlord of Western Chu. After killing the emperor, he saw his decline day by day, which is quite revealing of the historical lesson that "any unjust behavior will lead to death."

2. Character personality: Xiang Yu is the most prominent character in the book. He rises quickly and falls quickly. The article writes about his character in depth: From the article, we can see that Xiang Yu is full of contradictions: he traps Qin killed more than 200,000 people, slaughtered Xianyang, killed children and infants, burned Qin palaces, killed Emperor Yi and Han Wangcheng, and cooked people in Guanzhong. These were all brutal behaviors; but the Hongmen Banquet allowed the country to leave and reused Qin generals Gan Han and Sima. Xin et al. listened to the foreigners' orders and pardoned the deceivers, returned Liu Bang's parents and wives, and lived peacefully with Liu Bang. These are also manifestations of benevolence and magnanimity, full of reason and emotion. He wanted to have a decisive battle with Liu Bang to settle the world's disputes, and in the end he was embarrassed to see General Dong's father. This was another manifestation of his sense of responsibility. It writes about Xiang Yu's life experience and the key to success or failure, and successfully portrays Xiang Yu's all-powerful tragic character.

3. Discuss the reasons for defeat: Overall, the reason for Xiang Yu's defeat is that he was strong-blooded, lacked knowledge and moral cultivation, and had no vision. He knew how to run the world with force, but did not know total war and protracted war, so he was trying to overthrow the Qin Dynasty. After taking power, he could not establish a new order, but went against the grain. Shi Gong wanted to use Xiang Yu as a warning to those who were strong and unjust.