Song people may get jade, but they provide it to all scholars. Zi Han is suffering. Send the jade man: "Show the jade man with (it), and the jade man takes (it) as a treasure, so he dares to give it." Zi Han said, "What I value is not greed, but jade. If you value me, you will lose your wealth. If you don't (not as good as) others, you will lose your treasure. " He bowed his head and said to me, "I am a villain and I can't cross the country, so I beg for death." The son is rarely put in it, so that Yumin can attack it and recover after making a fortune. Therefore, the elders of the Song Dynasty (old virtuous people) said: "A son is not without treasures, but a treasure (Mover) is different. Today, I show my son (baby) with Baijin and Uncle (Huang Li), and my son takes Uncle; Show me (a vulgar person) He Shen's jade and one hundred gold, and I will take one hundred gold; Those who show sages with harmony and moral wisdom (in line with moral principles) take their wisdom. Its knowledge (knowledge or wisdom, through "wisdom") is refined and refined; The thick he knows, the thick he takes. Zi Han's treasures are the most precious. "
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Song people either got jade or: there was a man. Virtue: It's rare to provide it to philosophers: it's also a word, which is equivalent to "being". Xiu Yuren: Xiu. You Baoyu. You It seems that no one has his treasure: everyone, everyone. If not: better. Its knowledge is subtle and refined: profound treasures are different and valuable; nouns are used as verbs. .. for the treasure. Moral wisdom: an extremely superb or wonderful speech. To the extreme, the extreme, the extreme. If with me if: if, if.
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A man in Song got a piece of jade and gave it to Zicheng Zi Han. He refused to accept it. The person who offered the jade said, "I showed it to the jade maker, and the jade maker said it was a gem, so I dared to give it to you." Zi Han said, "I regard greed as a treasure, and you regard jade as a treasure. If you give me the jade, we will all lose our treasure. It is better to keep your own baby. " Zi Han didn't want Baoyu after all. Therefore, Song's elders said, "It's not that there are no children, but that his children are different. If you give a baby a hundred gold and an oriole, he will definitely want an oriole; Give the jade of He Shen and one hundred gold to a vulgar candidate, and he will get one hundred gold; Give the sage a harmonious choice and moral wisdom, and the sage will take what he says. The more profound a person's knowledge is, the more subtle his choices are; He who can only see the dross will only get the dross. The essence that Zi Han saw was the best thing.
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Zi Han's "treasure" is a spiritual treasure, which transcends the material level. He regards this as a treasure, which shows Zi Han's excellent moral quality beyond ordinary people. By means of metaphor, the author discusses people's different attitudes towards treasures, and emphasizes the noble moral character and realm ethics of valuing rare things and not being greedy. From this, it is concluded that the more profound a person's knowledge is, the more subtle his choice will be. Knowledge here refers to moral cultivation and intellectual cultivation. In a word, one should have spiritual pursuit. Sages choose the latter from harmony and moral words, which is the need of moral cultivation and reflects their spiritual lofty. In today's society, some corrupt officials, with high IQ and high morality, can't resist the temptation to stick to their nature and are psychologically unbalanced in the face of material desires. This is because morality has not yet reached this level.
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This paper describes the protagonist's attitude towards life through dialogue.
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Overview of Zuo Zhuan's Fifteen Years of Xianggong: Zuo Zhuan was originally named Zuo Chunqiu, and was renamed Chunqiu Zuozhuan in Han Dynasty. According to legend, it was written by Zuo Qiuming at the end of the Spring and Autumn Period to explain Confucius' Spring and Autumn Annals. It began in the year of Luyin (722 BC) and ended in the 14th year of Lu Daogong (453 BC). Based on the Spring and Autumn Annals, it illustrates the outline of the Spring and Autumn Annals by describing the specific historical facts of the Spring and Autumn Period, which is one of the important Confucian classics. In the Western Han Dynasty, it was called Zuo's Spring and Autumn Annals, and in the Eastern Han Dynasty, it was renamed Chunqiu Zuozhuan. Together with Chunqiu Gongyang Biography and Chunqiu Guliang Biography, they are called "Chunqiu Sanzhuan". Zuo Zhuan is an independent history book in essence. The authors of Zuo Zhuan, Sima Qian and Ban Gu have all been proved to be Zuo Qiuming, which is the most credible historical data at present. Now some scholars think that it was done by people in the early years of the Warring States, but they all question it. Without historical evidence, it can only be classified as speculation. The influence of Zuo Zhuan on later generations is first reflected in history. It not only developed the chronological style of Spring and Autumn Annals, but also recorded and preserved a part of the popular practical writing at that time, which provided reference for the development of applied writing in later generations. According to Chen Xun, a poet in the Song Dynasty, there are eight kinds of life, namely, oath, alliance, prayer, remonstration, concession, writing and ceremony. The reality is far more than that.
2. Song people's translation of jade offerings. Song people got a piece of jade and gave it to Zi Han.
Zi Han doesn't accept it. The person who offered the jade said, "I showed it to the person who processed the jade." He thought it was Baoyu, so he dared to give it to you. "
Zi Han said, "I value greed and you value jade." If you give it to me, we will all lose our treasure. Each has its own advantages. "
The jade sender bowed and said to Han Xiao, "I have a jade treasure in my arms and dare not go anywhere else." Give you this jade, and I will be saved from death. " Zi Han put this jade in the alley where he lived, and let the person who processed it carve it. The person who offered the jade sold it and went back to his hometown when he got rich.
Second, the original Song people may get jade and offer their sons. Zi Han is suffering.
The person who sent the jade said, "I want to show it to the jade people, who think it is precious, so they dare to send it." Zi Han said, "What I value is not greed, but jade.
If you stay with me, you will lose your treasure, instead of others having theirs. "I looked down and told him," I'm a mean person. I can't cross the country, so I can ask for death. "
Zi Han is in it, so that jade people can attack it, make a fortune and restore it. Third, Zuo Zhuan ● The Fifteen Years of "xianggong" expanded the sources of information. First, the creative background The narrative scope of Zuo Zhuan began in the year of Luyin (722 BC) and ended in the twenty-seventh year of Lu Aigong (468 BC).
The works mainly record the important events and figures in politics, economy, military affairs, diplomacy and culture of various countries in the 254 years before the Eastern Zhou Dynasty. They are precious documents and excellent prose works for studying the pre-Qin history of China. Zuo Zhuan's classics are 13 years longer than Chunqiu's, and the actual chronicle is 26 years longer (the last thing is to make three corrections to eliminate Jin).
Taking the annotation of Chunqiu as the key link, some explain the calligraphy of Chunqiu, some supplement the classics of Chunqiu, and some revise the annotation of Chunqiu incorrectly. Most of the books belong to the events in the Spring and Autumn Period, but the completion of the book entered the Warring States Period.
All these show the close relationship between Zuo Zhuan and Chunqiu. 2. Appreciation of Works The remarkable achievement of Zuo Zhuan is that it is the first large-scale and detailed historical masterpiece in China and occupies an irreplaceable position in the history of ancient historiography.
The appearance of Zuo Zhuan marks that the compilation of China's ancient history books has entered a new stage of development. Zuo Zhuan provides a great deal of important information about the academic history of the Spring and Autumn Period and its previous stages, such as ideological history, economic history, social history and so on, which is unmatched and compared by any other history before or at the same time.
It reliably recorded an important historical stage from the 8th century BC to the 5th century BC, filled the blank, and was valuable for future generations to fully understand the progress of ancient civilization in China. Three. Zuo Qiuming (about 502 BC-about 422 BC) was born in Junzhuang, the capital of Lu (now Yuheng Village, Shi Heng Town, Feicheng City, Shandong Province) at the end of the Spring and Autumn Period. His surname is Qiu and his first name is Ming. Because his father was a left historian, he was called Zuo Qiuming. (With regard to the name of Zuo Qiuming, for a long time, due to the limited records of Zuo Qiuming, the author of Zuo Zhuan in the pre-Qin and Han Dynasties, scholars in previous dynasties argued endlessly about the name of Zuo Qiuming.
Compound surname, Ming said; It is said that Shan's surname is Zuo and his first name is Qiu Ming. However, according to historical records, Zuo Qiuming is a descendant of Jiang Ziya, and the direct line of Sun Qiu (Qiu) is more reliable, while the collateral line of Zuo is open to question). Historians, writers, thinkers, essayists and militarists in the late Spring and Autumn Period.