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1. Thoughts after reading The Analects

Confucius once said such things as "Be tireless in learning and never tire of teaching" and "Be passionate and forget to eat, be happy and forget about worries, and don't know that old age is coming" and so on. He also said, "I am determined to learn from the beginning of my life." Confucius lived until he was seventy-two years old. His fifty-seven years of experience made him benevolent, virtuous, and knowledgeable. He became the most outstanding scholar and great thinker in history. , or at least unprecedented). With such an identity, when his students asked him, his answer turned out to be "I will die if I hear the Tao in the morning." How incredible!

As a scholar who had enough capital to show off himself, was it necessary for Confucius to tirelessly devote his limited life to unlimited learning and exploration? The answer is yes.

The characteristic of Confucius is not to explore the specific nature of everything in the world, but to explore the specific temperament of society and life. Because the objective laws of all things in the world may be limited, but people's specific feelings are infinite. As a finite "person", what we are exploring is the infinite "person". This is why Confucius feels that there is no end to learning. Human temperament and behavior are in a constant process of change. Every time new content is discovered, the original old rules are broken. "If you are not worried about others, you don't know yourself; when you are worried, you don't know others." Confucius made it very clear that understanding human nature is the most difficult thing. Confucius's most incisive expositions naturally reflect his profound insights into human nature.

Tao Xingzhi once said, Thousands of teachings teach people to seek truth, and thousands of studies teach people to become true people. At this point, it coincides with the view of "benevolence and virtue" proposed by Confucius thousands of years ago. Both men were great educators. Why are their views so similar despite being separated by thousands of years? There is no doubt that both of them regard "benevolence and virtue" as their goals to continuously strive to achieve, and it is inevitable to continue learning to improve their own cultivation and moral character.

In order to study, he could not taste the taste of meat for three months. This is enough to show Confucius' diligence. But if it was just diligence, I'm afraid Confucius would not be so respected by the world. His eagerness to learn is reflected in all aspects: among three people, I must be my teacher, which is humility; I am not as good as the old farmer, and I am not as good as the old farmer, which is seeking truth from facts; it is a joy to learn and practice from time to time, which is a kind of optimism. His spirit of learning is not limited to our ordinary people's thinking: this is knowledge and that is inappropriate. Confucius would embrace all things in the world with the broadest mind, which is beyond our reach.

Two thousand years ago, Confucius was a philosopher and educator who had various livelihood skills and profound insights into the meaning of life. On the one hand, he possesses various professional knowledge of etiquette, music, archery, imperialism, calligraphy, and mathematics. He also has the concept of business management and politics, and has clear direction guidance for the goals of education. Because of his numerous knowledge, He became the most important educator in the history of Chinese civilization. Although many of the intellectual details of his livelihood skills have not been preserved, his life wisdom talks have become a wisdom guide for Chinese intellectuals to deal with life for two thousand years. When we read When chanting his words, every word speaks volumes. Everyone can find the purpose of their life from his wisdom.

This is what Confucius learned! This is the study of saints!

Perhaps we mortals will never be able to understand the connotation of learning from teachers of all ages, but everyone may be able to find a new self from it.

2. Thoughts after reading "The Great Learning"

"The Great Learning" summarizes the model for people to realize their lofty ideals and aspirations throughout their lives, which is: "cultivate oneself, manage the family, govern the country, and bring peace to the world". Put "self-cultivation" first as the first major knowledge in life. "Cultivation" is what we call "becoming a human being". Only when a person learns to be a good person first, can he manage his family well, and then can he have the ability to govern a country, achieve peace in the world, and make people live and work in peace and contentment. If a person has not learned how to be a good person and cannot even manage his own affairs and family affairs well, then he is not qualified to be an official or to govern the country. Otherwise, he will cause harm to others and society. Therefore, if a person does not know how to be a good person, no matter whether he is rich in education or has hundreds of millions of wealth, his life will ultimately be a life of failure. As the ancients said: "Official character is character, and to be an official you must first be a human being."

On the other hand, those who know how to behave and have noble personality charm will always be remembered and learned from. Therefore, the ancients said: "Intelligence is the capital of virtue; virtue is the teacher of talent."

The wild geese flying south is a process of teamwork. It is a process in which a group of like-minded partners collaborate and encourage each other until they achieve the ultimate win. They always like to fly in a "human" formation. In this structure, the flapping of each goose's wings will add an upward force to the companions following it, supporting them to successfully complete the long journey.

Someone summed it up this way: The vitality of a team is not technology, talent, or funds, but common beliefs and unity. To be like Bethune, "a noble person, a pure person, a moral person, a person who is free from vulgar taste, a person who is beneficial to the people."

Be dedicated to your job and be willing to contribute. We all come to this group for a common goal. This is a kind of fate, but also an opportunity, an opportunity to realize personal value in the performance of management responsibilities. The collective is a stage for each of us to display our talents and ambitions, and a carrier for success. The two are interdependent and mutually reinforcing. Continuously enhance the sense of pride, responsibility and mission in work; one can consciously integrate individuals into the big family of the collective, share joys and joys with them, make selfless contributions, and contribute all their strength.

Practice it personally. According to the daily reflection on yourself and the correction plan, you must put it into action without hesitation, quickly apply your understanding of life to actual work and life, learn through application, experience through practice, I believe you will definitely There are obvious gains. The greatest enemy in life is oneself; the greatest failure in life is arrogance; the greatest ignorance in life is deception; the greatest sorrow in life is jealousy; the greatest mistake in life is self-abandonment; the greatest magic weapon in life is diligence; the greatest gift in life is forgiveness; The greatest sin in life is self-deception.

I hope we can all become noble people, pure people, moral people, people who are beneficial to the people, and unite and work together to build our better tomorrow!

3. Thoughts after reading "The Doctrine of the Mean"

This semester, I have gained a lot from reading "The Doctrine of the Mean". "The Doctrine of the Mean" is, first of all, a book recommended by the teacher of our "Introduction to Chinese Culture" class; secondly, the material selected for morning reading in our Chinese Studies Society this semester is also "The Doctrine of the Mean"; another reason is that I have always known about the Doctrine of the Mean and wanted to read it. Didn't read it.

"The Doctrine of the Mean" is the ideological core of Confucianism and even the entire traditional Chinese culture. It is the crystallization of the great wisdom of the Chinese nation over thousands of years. According to legend, it is a classic text written by Sun Tzu Si of Confucius, or a Confucian work of the Qin and Han Dynasties. It was included in the "Xiao Dai Li Ji" and later became an independent book. Zhu Xi of the Southern Song Dynasty divided it into thirty-three chapters.

When I first read "The Doctrine of the Mean", I felt very confused and didn't know what it meant. It wasn't because the words were difficult to recognize. On the contrary, the words were easy, but the meaning was difficult to understand. When I read "The Great Learning" before, there were many unfamiliar ancient Chinese characters, but the meaning of the article was easy to understand. However, I still insisted on reading in the morning and looked up some information to assist my understanding. Now, looking back, I feel that the harvest is not small.

Concerning the "doctrine of the mean", Cheng Yi said: "Being impartial and unbiased is called 'middle', and remaining unchanged is called 'yong'; moderation is the right way of the world, and meanness is the rule of the world." Doctrine of the mean is Confucianism. the highest ethical standards. Doctrine of the Mean takes "sincerity" and "zhong" as its basic concepts and describes the metaphysics of "the unity of nature and man". Therefore, the first chapter of the book is illuminated by "the destiny is called nature, the will of nature is called Tao, and the cultivation of Tao is called teaching". This sentence is a sign, just like the phoenix carrying the "Wu Shi Zhi" in front of the Yellow Emperor's window ("Spring and Autumn Baoqian Tu" says: Huang Di was sitting in the Hu Pavilion, and the phoenix carried the book to the emperor, and got the "Wu Shi Zhi" from it. Wen Yan) is a kind of literary talent that emerges in an instant. It is a process from the destiny of heaven, from the subtle manifestation, from the nature of destiny to the teaching of cultivation.

The book says that "nature" and "Tao" should not be separated from oneself for a moment, but should cultivate one's own moral character from the aspects of "caution", "fear", "hiding and revealing" and "caution of independence", master the golden mean, and promote Neutralize. When neutrality is achieved, all things in the world will be in their proper place, and all things will grow and develop, endlessly. "Tao" originates from oneself and is separated from oneself, and a gentleman must learn to turn to others in order to obtain it. A true gentleman must study things to gain knowledge, get rid of external temptations for selfishness, and make full use of his inherent goodness. This quality of self-cultivation and introspection is what our contemporary college students must have.

No matter who or what we encounter, no matter what setbacks we may encounter in the future, we must learn to "reflect on ourselves" and look for the reasons for everything within ourselves. We should learn from Mencius's quality of "I examine myself three times a day."

However, it is not easy to achieve the state of "utter sincerity"! Especially in today's economic and market-oriented society, it is even more difficult to achieve "sincerity". Human nature has many weaknesses, which boil down to the word "greed". Since ancient times, greedy people have lived a miserable life. And moderation can overcome the greed of human nature, so that people can be content and happy. In short, after reading Doctrine of the Mean, I have benefited a lot from it both as a person and in life, and it will last a lifetime.

4. Thoughts after reading "Xunzi"

There are thirty-two chapters in "Xunzi", starting with "Encouragement to Learning", which is very consistent with the order of spiritual cultivation. "Encouraging Learning" also begins with "The Gentleman said: Learning is no longer enough." Learning is an integral part of monasticism. Without a correct view, you can only practice blindly. However, learning must first have goals. We should "become a scholar from the beginning and a saint in the end". This is also the fundamental direction of education. The difference between this kind of sage education and utilitarian education is that "to do it is a human being; to give it up is an animal."

The most important thing about "Encouragement to Learning" is that it talks about the method of understanding one's mind and one's nature. This method is to "accumulate good deeds and become virtuous, and the gods will be content with themselves, and the holy heart will be ready." Only those who are virtuous can understand the way. But virtue is unique to all sentient beings, which is called sexual virtue. However, moral character alone is not enough. Because the nature and virtue of sentient beings are blinded by ignorance, they are unable to show their bright and pure magical effects. Instead, they show the filthy physical and mental world, making all sentient beings suffer the suffering of the six paths of reincarnation in vain.

Only by cultivating virtue can the pure and bright character of character be revealed. To cultivate virtue is to accumulate good deeds, and to accumulate good deeds is the foundation for enlightenment. Good dharma differs from this world to the world. This difference is certainly important, but what is more important is the strength of the practitioner's own will. Therefore, even the Confucian Tao is not limited to the world. This understanding is very superficial. Confucianism can be achieved even when practiced to the extreme. Of course, among all transcendental dharma, Buddhism is the most sublime and perfect.

"Accumulate good deeds and become virtuous, and the gods will be satisfied" This is definitely the realm of ordinary people. All living beings are originally enlightened by God, but the reason why they become ignorant is actually because their moral character is hindered. Because of the cultivation of virtue, the moral character is revealed, and the gods are just the use of the moral character. Xunzi knows that it is self-obtained and does not come from outside. "The Sacred Heart is prepared", the Sacred Heart is the true heart, and "prepared" means recovery, so as to avoid falsely showing the truth. In Xunzi's era, Buddhism had not yet been introduced into China, but it cannot be said that there were no enlightened people in China. The Buddhist scriptures also say that "all sages are differentiated by the inaction."

After Master Xuanhua said that he had achieved it, Xunzi once again talked about his state, "The sky can see its brightness, and the earth can see its light." There is pure light between heaven and earth. From this, we can know one or two of Xunzi's realizations. Finally, Xunzi concluded with "A gentleman values ??everything" and encouraged future students not to be satisfied with less, but to work diligently and diligently.

5. Thoughts after reading "Laozi"

"Laozi", also known as the "Tao Te Ching", is the basic classic of Taoism in the pre-Qin Dynasty. It is said to have been written by Lao Dan of the Chu State during the Warring States Period. Laozi's words represented his opposition to the politics of the time and his opposition to the traditional political and social system.

1. Laozi’s understanding of Tao and morality.

Laozi calls the general principle of the creation of heaven, earth and all things "Tao", and Laozi believes that the function of Tao has no will and is natural. The reason why all things become all things lies in Tao. The first chapter of "Laozi" says: "The Tao can be Tao, but it is not Tao; the name can be named, but it is not named. At the beginning of the nameless heaven and earth, there is the mother of all things. Therefore, there is always nothing, so as to observe its wonders; there is always, so as to observe its wonders. . These two have the same origin but different names. They are both called xuan.

In Lao Tzu's view, "Tao" is something that cannot be seen, heard, touched, and is in a trance. Tao, formless and formless, is the only existence in the universe. It is "born in the heaven and earth" and is the "beginning of all things". It is an ultimate reality and the source of all things. And in essence, Tao is indefinable and ineffable. It cannot be defined by any object, and it is difficult for us to express its characteristics in language. And Lao Tzu also has many names for "Tao", including "Wu", "Pu", "One", etc. Tao is an infinite, endless state and the source of all things. "Tao" is not static, but is in a never-ending process of flow and change.

"Tao" can also be regarded as the mutual transformation of two opposing forces, things, and principles such as yin and yang, hardness and softness.

In terms of the two concepts of "being" and "nothing", Laozi believes that nothing refers to the existence of specific affairs, so nothing does not mean zero or nothing. "The shape of nothing, the image of nothing" is Laozi's description of the appearance of the Tao "nothing".

2. Laozi’s views on the changes in things in the universe.

Laozi believes that the law of change of things can be expressed as "constant". "Chang" has a universal and permanent meaning, so "Dao" can also be called "Chang Dao". The "virtue" removed from the ordinary way can be called "permanent virtue". If you call Tao "nothing", you can also call it "eternal non-being"; if you call Tao "you", you can also call it "eternal existence". Lao Tzu believes that "knowing the usual is enlightenment". People who know the "normal" regulate their daily behavior according to the usual and do not seek personal gain easily can be called public. "Knowing the usual" means acting according to it, which can also be called "Xi Ming" or "habit". And if we don't know the laws of changes in things in the universe, and violate the laws and act arbitrarily, it will be detrimental to the normal development of things.

The changes in things have a great characteristic, that is, when the development of a thing reaches the extreme, it will inevitably develop in the opposite direction of the thing. Laozi calls it "anti" or "fu". That's why Lao Tzu has such statements as "The most soft in the world is the strongest in the world", and "No one in the world is soft and weak as water, and no one who attacks the strong can win".

Lao Tzu is the founder of the Taoist school, and his thoughts have a great influence on later generations. His discussion of "Tao" embodies simple dialectics. In terms of living in society, the ideas of "no profit" and "no struggle" play a certain role in relieving people's stress in the fiercely competitive modern society.

6. Thoughts after reading "Li Sao"

The road is long and far away, so I will search up and down.

"Li Sao" is a highly artistic lyrical masterpiece with a strong romantic flavor. It laid the cornerstone of the romantic tradition in the history of Chinese poetry and was regarded by later generations as the source of romanticism. Influenced by the shamanistic cultural tradition of Chu, Qu Yuan relied on his free and unrestrained imagination and his unpredictable and unpredictable strokes to combine the clouds, dragons and phoenixes in myths and legends, the goddesses and emperors, and the herbs and trees in nature with them. The ups and downs of the modern world are intertwined together, creating a majestic, magnificent, confusing, colorful, lofty and mysterious art world in the fusion of fantasy and reality.

The search in the romantic fantasy is not only a symbol of Qu Yuan's inner conflict and depression, but also a display of his perseverance and tenacious personality. Qu Yuan's sincere and deep love for the country and his persistence in his noble personality enabled Qu Yuan to always adhere to his ideals, live and die by them, and finally sacrifice his life for his ambitions. "Li Sao", which was condensed with his hard work, has thus created an immortal personality that has illuminated the ages and has influenced the formation of the Chinese nation's spirit and personality for thousands of years.

Liu Xie, a man of the Six Dynasties, once commented, "Without Qu Yuan, there would be no "Li Sao". As he said, the most shocking thing about "Li Sao" is the full display of the poet Qu Yuan's noble personality. This is It is not found in Qu Yuan's previous poems.

Through "Li Sao", what we see is the beautiful image of the poet Pilan Peihui, who is clean and solemn, and her great personality of uprightness, loyalty and perseverance. Facing the filthy and sinister reality, Qu Yuan clearly understood the dangers of his future and the misfortunes of his fate. However, he was unwilling to bend his will and would rather defend his personal dignity and survive nine deaths without regrets. The poet picked up flowers, birds, grass and trees from nature and myths and legends, and dyed them with wonderful strokes, giving them extraordinary symbolic meanings. For example, he used orchids to express his noble aspirations, vanilla beauties to symbolize the wise king, and good birds and grass to represent them. The virtuous minister, while the opposite evil bird Xiao Ai symbolizes the slanderous villain, which greatly enhances the artistic expression of the poem, making the whole poem full of brilliant, gorgeous and fragrant aesthetic conception, exuding a charming Artistic charm.

Qu Yuan was determined to rejuvenate the country and achieve good governance, but he was wronged and accused. Seeing that he was alienated by the King of Chu and excluded from the political stage, his patriotic ambitions were about to come to nothing, and his heart was filled with incomparable despair. Sorrow, misery and indignation were "expressed with anger", and thus the immortal poem "Li Sao" was born.

7. Thoughts after reading "Xiaoyaoyou"

1. "Xiaoyaoyou" - man's spiritual wandering in the world and nature

Volume 4 of the People's Education Press The selected "Xiaoyaoyou" is the first chapter of the book "Zhuangzi", and its main purpose is to talk about the realm of life.

In Zhuangzi's view, the ideal state of life is to be able to enjoy a "happy journey" in this world. So, what is a "getaway"?

Let’s talk about the semantics of “Xiaoyao” first. In the book "Zhuangzi", the meaning of the word "Xiaoyao" refers to a person's mental state or inner state of being free and leisurely in life. In "Zhuangzi", the word "Xiaoyao" is used many times, sometimes alone, sometimes in conjunction with the word "Wandering", but the meaning of the word always remains the same. For example, "Wandering as if there is nothing to do, and carefree as if sleeping under it" ("Zhuangzi. Xiaoyaoyou"): "Wandering beyond the dust and dirt, as carefree as doing nothing" ("Zhuangzi. Great Master"): "Carefree as far as heaven and earth in between, and the mind is contented" ("Zhuangzi. King Rang"). Therefore, the essence of "Xiaoyao" refers to a person's free and willful life state.

Secondly, let’s talk about “tour”. As the main activity of human beings, "touring" can point to both the human spirit and the human body. The book "Zhuangzi" also uses this word with both meanings. But Zhuangzi's philosophy talks about human spiritual freedom. He focuses on human spiritual activities and seeks a way out of life from human spiritual freedom. Therefore, when the word "you" is used in "Zhuangzi", in most cases it refers to people's spiritual activities, and refers to the "spiritual wandering" where people and nature are integrated.

The same is true for the word "游" in "Xiaoyaoyou". "Wandering" refers to the wandering of the mind, which is the spiritual roaming that allows the mind to travel in "infinite time and space". It also allows the mind to travel and interact with the "Tao", the "Creator", and the nature of heaven and earth, which is also known as "Zhuangzi". What is said in "The World" is "alone in spiritual communication with heaven and earth". In such spiritual activities, man and nature merge into one, reaching a state of tranquility in which "heaven and earth coexist with me, and all things are one with me" ("Zhuangzi. Equality of Things"), thus gaining freedom and tranquility of the soul. This kind of "tour" is "free".

2. The "perfect man", "god man" and "sage" - the "free" person with free spirit. The core of Zhuangzi's world view and outlook on life is the theory of "Tao". Zhuangzi believed that "Tao" gave birth to all things in the world, and "Tao" caused the birth and death of all things in the world to change endlessly. No matter in what form all things in the world (including human beings) exist, and no matter what changes occur, they are the result of the operation of this "Tao" and the specific manifestation of this "Tao". This is called "all things come from machines. Everything comes into play" ("Zhuangzi. Ultimate Joy"). The essential characteristic of "Tao" is that it is natural, does nothing but does everything, has no purpose but is purposeful. Human beings are born along the "Tao", so human existence is essentially the same as the animals and plants in nature or even the inanimate heaven, earth, sun and moon. It is natural, has no purpose but is purposeful, and does nothing but is natural. Made in heaven.

In the book "Zhuangzi", the "real man" is also called the "perfect man", "god man" and "sage". Because the "real person" lives naturally according to the way of heaven and human nature, and has reached the state of perfection, Zhuangzi also calls him the "perfect person": the "real person" lives in accordance with nature and nature, doing nothing and doing nothing. Extraordinary and refined, Zhuangzi also called him a "god-man": a "real person" is a person who has received the essence of nature and the way of heaven. He has mastered everything in life in the world. "Shuowen Jiezi" says: "The sage is a master." , so Zhuangzi also called "real people" "sages". "Xiaoyaoyou" says that "the perfect person has no self, the god has no merit, and the saint has no name." The three have different names but actually refer to one. "No self" is the willfulness and nature after selflessness, and "nameless" and "wu Gong" are also the willfulness and nature after selflessness. These three states are a calm life in which people do nothing in nature. Only in this way can the "perfect man", "god man" and "sage" "take advantage of the righteousness of heaven and earth, resist the debate of the six qi, and travel to the infinite" without "waiting for anything", and can make a "free journey" in life.

8. Thoughts after reading "Autumn Waters"

Zhuangzi was one of the representatives of the Taoist school of thought during the Spring and Autumn Period and the Warring States Period, when various schools of thought contended. The articles he writes are relatively romantic and very atmospheric. Next, I will talk about some of my insights after studying one of his works, "Autumn Waters". The meaning of the article is mainly to explain the mentality with which we should deal with things, that is, as human beings, we should not have the unfavorable mentality of "arrogance" or "conceit." There are also many sentences in "Autumn Water" that can be compared with the relationship between people in our current life. For example: "Then Yanhebo rejoiced and thought that all the good in the world was his own." The meaning of this sentence is: He Bo always thought that the Yellow River where he was located was the largest in the world and the water was very powerful. He thought that all the water in the world flowed to the Yellow River, so he was very proud of himself, which made He Bo feel arrogant.

In fact, this is the same as some situations in our real life, and it is also something we often encounter. When a person achieves something in his career or gets some small fame and fortune, he will think that he is great, exaggerate his own achievements, be self-centered, and look down on others. This is precisely because he has not met anyone who is more powerful than himself in the outside world. People are arrogant and arrogant in the world. If one day he is allowed to go on a business trip or debate in the outside world and meet people at a higher level than himself, he will think that he is not as good as others. Therefore, before we have personally come into contact with things outside the world, we will Don't think you are great. Because once you see that others are more powerful than you and more powerful than you. You will feel your own smallness and insignificance. We should maintain the "middle way" and not be led by fame and fortune, otherwise you will be ridiculed and despised by people who are more knowledgeable than you. Only on the boundary of the "middle way" can we achieve better learning and cultivation. In the same way, as Buddhist monks, we cannot rush to explain the mysteries of Buddhism to a person who has deep wrong knowledge and wrong views, because this kind of right knowledge and right views may make him not only unable to accept it, but also think that we are the same The devil makes him angry and slanders us. We can only wait until his cause and condition matures and he is able to accept the truth. Then it will not be too late for us to guide him. This means that when we want to guide a person, we must first observe Whether the other party's root motivation is deep or shallow, and it depends on whether he responds to the method we are talking about, only in this way can we gain something. Zhuangzi's "Autumn Water" allowed me to see the great wisdom and beauty, and the inspiration of principles and thoughts also enabled my life to gradually move towards a higher and more beautiful realm.

9. Thoughts on "Returning to the Garden and Living in the Fields"

My friend Jin Ming has repeatedly praised it, and Mr. Qian Guoxiang's recent "Returning to the Garden and Living in the Fields" is the best class he has ever listened to. Okay, how good is this lesson? In Jin Ming's own words, "I didn't say a word for an hour after class, and I didn't even eat lunch that day" - because he was immersed in the shock of the class. Jin Ming has read a lot of classes, and it is difficult for ordinary classes to make him feel this way. This class must have its own uniqueness, I think. So I copied Mr. Qian’s lesson from Jin Ming, and after my mind calmed down, I opened it and listened to it religiously.

On the last day of the long vacation, nothing was planned. After breakfast, I started to preview: I found Tao Yuanming's "Returning to the Garden and Living in the Fields" and started to study it, trying to have my own "preliminary understanding" of the poem. See". The poem is not deep, but easy to understand. How to let children in the second grade of junior high school understand the meaning of this poem must be the difficulty in learning this poem. How does Mr. Qian Guoxiang lead the children into the realm of Tao Yuanming's poetry? With this suspense, I began to observe the class.

In the first half of the class, Teacher Qian started by explaining the background and interpreted "Returning to the Garden and Living in the Fields (Part 1)" to let students understand the reason why Tao Yuanming returned to the mountains and forests - in order to break away from the barriers that fettered the soul, Go back to nature and be the master of your soul. Next, explain the words, comb the sentences, and read aloud. After 20 minutes of a somewhat dull class, the excitement began. Mr. Qian Guoxiang set up several layers of conflicts to make the seemingly dull classroom have waves.

"Is this poem about the hard-working life of a farmer?" (to the general idea) This question raises the children's understanding, because for children, this poem is easy to understand It was misinterpreted as praising the hard-working life of farmers. Teacher Qian grasped the key phrases and let the children understand that the poem describes the return of a scholar-official who is tired of officialdom and longs to return to nature, returning to his countryside. The next question is the most critical question in this lesson: "So, let me ask the students, do you agree with his lifestyle? What is the significance of learning such a poem today?" Brilliant! This question hits home directly. Yes, today, what is the significance of studying "Returning to the Garden and Living in the Fields"? Teacher Qian is worthy of being a master. He used a Bagua chart to give the children full choices. and discuss. The students began to think positively. Some said it was not meaningful to learn this poem, while others said it was meaningful. After discussions between teachers and students, the children reached a "temporary political consciousness" - Tao Yuanming's idea of ??not being contaminated by secular life and pursuing spiritual freedom is worth learning forever. On this basis, Teacher Qian mentioned the American Thoreau and his "Walden Pond", and then summarized their spiritual realm: clean thoughts and simple life. Later, Mr. Qian Guoxiang also "proved his poetry with himself" to teach Push to climax. When I saw this, I couldn't help but be amazed!

The book "Walden" is a book I am re-reading recently.

After reading Thoreau's beautiful words, a cool lake seems to flow into my heart, crystal clear to the bottom, cleaning my mind like a stream of autumn water, unstained by dust. Thoreau said: "I came to this forest because I wanted to live an introspective life and face the most essential issues in life."

I listened to Mr. Qian Guoxiang's "Returning to the Garden and Living in the Fields" , recalling the paradise-like scenery described in "Walden Pond", I couldn't help but ponder: In our post-modern society, should human beings have more introspection and self-examination before modern civilization transforms and traverses the natural environment? Should everyone in a bustling city who is busy in Vanity Fair and in a hurry should ask more questions and reflect? Therefore, in this sense, "Returning to the Garden", like "Walden", belongs to writers and everyone, both ancient and modern.

Read "Returning to the Garden" and "Walden Pond", let your body be in close contact with the bean sprouts and weeds, and let your mind be immersed in the tranquility and coolness of the lake, making it more tranquil and free and easy, and less A bit impetuous and noisy, this is not chasing fashion and pretending to be elegant, but the inevitable return to oneself.

If there were more Walden Ponds and more Tao Yuanming-style "fields" in the world, mankind would have one more peaceful and peaceful back garden.

10. Thoughts on "Niannujiao"

Su Shi's poems are not so rigid in content and form. Sometimes written straight, it becomes a "poem that cannot be read or repaired" that "can't be tied in the music"; some of them are quite ordinary in terms of content. Just like the Yangtze River, which is full of mud and sand, it is not a clear flowing water. But precisely because of this, the grand momentum of the river can be shown. People can find fault with it, but they can never deny it.

Su Shi's poem "Nian Nujiao" is undoubtedly one of the few poems in the Song Dynasty. With such a high foothold and such exquisite writing about historical figures, it is not only rare in the world of poetry, but also rare in the country of poetry.

As soon as he wrote, he looked high and majestic: "As the river goes eastward, all the waves will be swept away, and there will be romantic figures through the ages." - Thinking about how many heroes have appeared in history over thousands of years, why don't they not? He was so brilliant that he was the pride of his time. Who doesn't admire their heroic demeanor, who doesn't look up to their appearance! However, "the waves behind the Yangtze River push the waves ahead." With the passage of time and the objective laws of metabolism, looking back now, the achievements of those "romantic figures" seem to have been washed away by the waves of the Yangtze River, gradually becoming indifferent, and gradually becoming indifferent. Faded, finally, became a trace of history.

"Wang Tao End" - it has an image and is more expressive. But more importantly, the author grasped the laws of historical development from the beginning and wrote about the status of historical figures in the long history in a highly concise way. This is really a "high position" and a head start. It's amazing.

"To the west of the ancient fort, there is humanity, Zhou Lang of the Three Kingdoms at Chibi" - the above has generally referred to "romantic figures", here we further propose "Zhou Lang of the Three Kingdoms" as the main idea of ??the article, and the article starts from this The hair grows and spreads.

"Rocks and clouds collapsing, waves cracking the shore, and thousands of piles of snow rolling up" - this is an indispensable scene description. In one sentence, the rocks are like collapsing clouds; in another, the stormy waves are like tearing the embankment apart; due to the struggle between the rocks and the stormy waves, countless waves roll up into countless snowdrifts, rising and falling suddenly, one disappearing and the other appearing. It's spectacular.

"The country is picturesque, and there are so many heroes at one time" - "Picturesque" is a conclusion drawn from the scenery in front of you. The country is so beautiful, and the characters are all heroes. How could the Yangtze River and Red Cliff not arouse people's nostalgia for the past? Therefore, this leads to a large number of emotional expressions below.

"Reminiscent of Gong Jin's time, when Xiao Qiao got married for the first time and looked majestic and heroic" - the author here singles out Zhou Yu as a representative figure here, not only because Zhou Yu was key in the Battle of Chibi Characters also include the need for artistic tailoring.

"The world is like a dream, and a statue still shines in the moonlight over the river" - so I had to be open-minded. Anyway, it was "like a dream" in the past, and it is also "like a dream" now. It's okay to pick up the wine glass and pour a libation to the bright moon on the river to show respect for it. The word "like a dream" is used here, which just responds to the word "the end of the wave" at the beginning. Because romantic people are just "spoilers", and the world is just "like a dream". Why not be broad-minded and why be overly persistent! This is an undercurrent that has been latent in Su Shi's thinking for a long time and has a tendency to behave centrifugally in the real world. The limitations of class are such that they are often unavoidable and pulsating throughout his life.

It is through these creative practices that the new world of poetry has gradually developed and expanded its field. Su Shi's "Niannujiao" is an excellent beginning. To this day, it still stands like a monument on the road to the development history of Chinese literature.