1. What is classical Chinese
"Classical Chinese" is relative to "vernacular".
The first "wen" means written articles. "Yan" means writing, expressing, recording, etc. "Classical Chinese" means written language. "Classical Chinese" is the last word compared to "oral language". "Spoken language" is also called "literary". , means works, articles, etc., indicating the type of literature.
"Classical Chinese" means "articles written in written language" and "vernacular Chinese" means: "used in commonly used languages." "Articles written in straightforward spoken language".
Vernacular Chinese
In ancient my country, to express the same thing in spoken language and written language were different, for example, To ask someone if they have eaten, the verbal expression is "Have you eaten?" ", and to express it in books and language, it is "Fan? ". "Fan Fou" means classical Chinese. In ancient my country, all articles were written in written language. Therefore, now we generally refer to ancient Chinese as "classical Chinese"
Classical Chinese is the treasure of Chinese culture, and the ancients have left us a large amount of classical Chinese. In China, the study of classical Chinese plays a large role in middle school Chinese courses.
Of course, the ancients from other countries also play a large role. There is also a large amount of classical Chinese.
What is classical Chinese?
1. Classical Chinese is undoubtedly the main body of Chinese traditional culture. It is classical Chinese. It can be seen that the history of modern Chinese civilization is still very short, and it is still necessary to deconstruct or interpret traditional culture for modernization, because the inheritance of traditional wisdom is based on the correct interpretation of classical Chinese.
2. Classical Chinese is. Knowledge. Yes, because classical Chinese is no longer a language, it is purely text. But classical Chinese is knowledge, and oracle bone inscriptions are also knowledge. By the way, it is precisely because oracle bone inscriptions are more primitive writing, so classical Chinese is a further step. The basis for learning traditional advanced writing (study) such as oracle bone inscriptions
3. Classical Chinese is also a skill. Chinese expressions, descriptions, combinations, transformations, metaphors, metaphors, deductions... are used in the expression of ideas. It fully carries the style of Chinese civilization. Master the physical structure of classical Chinese and have a deeper understanding of modern Chinese. There will be "laws" to follow in the construction of new Chinese.
4. "Classical Chinese" is "vernacular". " is relative. The structure of this word is like this: classical Chinese-wen. The first "wen" is "writing" and "yan" is language. "Classical Chinese" refers to "literary language". It illustrates two levels Meaning: First, it indicates that the classical Chinese text is a kind of language; second, this language was later literalized. The "literalized" language also has two meanings: first, there can be a culture without language, such as Most ethnic minorities only have language but no writing; secondly, the language function has withdrawn from daily life and has become history in the form of writing.
The literal meaning of "classical Chinese" should be: a kind of language that has been written down. Style. The "wen" behind it refers to style.
So besides archaeological research, does classical Chinese have any "future"? In other words, does it have any practical value in life? . When traditional forms of life fade away in modern society, it is only that people ignore the social life in some marginal areas, which leads to doubts or neglect of classical Chinese in modern applications. For example, in religious construction, some inscriptions are still written in classical Chinese. , are still written in calligraphy and engraved with tools.
Looking further, classical poems belong to the category of "classical Chinese", and they have not left us in life. It's just that in terms of language form, Zhihu has also left the spoken word. After it became written, it obviously has definite normative requirements for the refinement of techniques and the expansion of meaning. Its "prospect" lies in its application and its ability to awaken ambiguous etymology and allusions. It can be said that the future is promising.
The term "classical Chinese" can also encompass the cultural and historical relationship between language and writing. In a certain form, once a certain language - including dialects - is "wen" or literalized, that is, written, the charm of its language is suddenly reduced, while the function of writing is doubled. Because language is usually passed down orally and is closely related to life, language has not yet entered a cultural state. It is a preservation of life experience and does not have the extended performance of words.
In the process of reading classical Chinese, we will inevitably have an illusion: Did people in ancient times also say this? I think this can be "feeled" by the difference in expression between written language and spoken language in the present tense. There is no big difference in structure and rules between them. It can also be speculated that the ancient people's speech was just more casual and more popular than classical Chinese. The "three words and two beats" can also be used as a reference. As for when we read classical Chinese today, of course it does not mean that we are repeating what the ancients said, but that we are reciting or silently reading a literary style.
When reading classical Chinese, you feel a very clear line of thought, just like occasionally reading the works of Western philosophers, which has the solemnity it deserves. 2. How to use classical Chinese to express "They are like this, and so am I"
If they are like this, so are others. As it is, so is the rest. As it is, so is the rest.
Classical Chinese translation skills:
1. Principle: Classical Chinese translation requires accurate expression of meaning, and must follow the principle of "literal translation as the mainstay, free translation as the supplement". The meaning of the word in the sentence, It cannot be replaced at will. The phenomenon of omission should be supplemented, and the translation of special sentence patterns should also be adjusted according to the grammatical standards of modern Chinese to strive for smoothness.
2. Standards: Honesty, expressiveness and elegance.
Letter: It is required to accurately express the meaning of the original text without adding, omitting or distorting it.
Da: It is required to be clear and fluent, without any language errors.
Elegance: It requires careful wording and sentence making, and elegant and expressive writing style.
3. Methods: add, delete, adjust, retain, and replace.
Add: Add content and keep the sentence smooth.
Delete: Remove redundant and cumbersome elements to make the sentence concise.
Tone: When encountering special sentence patterns, it is necessary to adjust the position of certain grammatical components in the sentence to better comply with the grammatical standards of modern Chinese.
Retain: For names of people, places, time nouns and proper nouns, the original words are generally retained.
Replace: When certain content harms the elegance of the entire sentence, replace the conflicting content.
3. Which words in ancient Chinese express affirmation or certainty?
The fixed sentence patterns of "husband" and "gai" are not... almost equivalent to "isn't...?" What... is equivalent to "why...?" ? "See... is equivalent to the passive sentence "as..." is equivalent to "treat... (as)..." How... is equivalent to "what to do..." only... is "is" Unintentional, plays the role of object in advance; "wei" indicates the uniqueness of the object rather than... rather than... equivalent to "rather than..." Common fixed formats in classical Chinese fixed formats are also called fixed structures, or solidified structures. Its grammatical characteristics It is a group of words with different parts of speech condensed together into a syntactic format that expresses a new grammatical meaning. It is used from generation to generation, has been established by convention, and remains unchanged for a long time. Its classification can be divided into four types according to the type of expression: First One type: Commonly used expressions of declarative mood are: Youyi (has. Used for), Wuyi (has not. Used for), has (has.), Wuyi (has not.), Bihe (wait until.) time), for. for. The second type: commonly used expressions of interrogative mood are: naihe (what to do), heru (how), ru.xiu (what.how), dewu.ye (probably., I'm afraid) (bar), etc. The third type: Commonly used expressions of exclamation are: He Qi (how so), Yihe (how, how), He.Zhi (how, such.), etc. The fourth type: Commonly used expressions of rhetorical questions are: : Wu Nai. Hu (I'm afraid, only afraid), Bu Yi. Hu (Isn't it?), De Wu. Hu (could it be.), Which and, which Ruo (with. Xiang.) What (why.) 1. Isn't it...? This is a common sentence pattern used to express rhetorical questions in ancient Chinese. It expresses affirmative content in the form of rhetorical questions. It can be translated as "Isn't it..." or "Isn't it also..." .For example: (1) Isn’t it also true to learn and practice from time to time? ("The Analects of Confucius·Xueer") - After learning and reviewing it on time, isn't it a happy thing? (2) The world has gathered, it is Isn't it appropriate to plot rebellion and destroy the clan? ("Historical Records: Biography of Marquis Huaiyin") - The world is already stable, but isn't it also appropriate to plot rebellion and destroy the clan? 2. Why do you do (evil)? Use...wei, Xiyi...wei) "He" is an interrogative pronoun, "Why" means "how to use it", "Wei" is a modal particle. "Why...wei" can be translated as "want ( What to do (take, use)...", or translated as "How (why) is it useful...". For example: (1) He is a minister of the country, why should he attack him? ("Ji Shijiang") "Fighting Zhuan Yu") - Zhuan Yu is a vassal of the state of Lu, why attack it? (2) The king of Han also realized this, so he scolded him again: "When a man decides on the princes, he is the true king, why should he pretend to be so?" "Historical Records: Biography of the Marquis of Huaiyin") - Liu Bang, the king of Han, also woke up, so he cursed again: "A man who stabilizes the princes is a real king. What do you want a fake king to do?" 3. He... "He" is an interrogative pronoun , placed before the verb as an adverbial, can be translated as "why" or "how"; "wei" is a modal particle expressing rhetorical questions, placed at the end of the sentence, can be translated as "what". For example: (1) Nowadays, people are like Daozu, I am fish and meat, what should I say? ("Hongmen Banquet") - Nowadays, people are like kitchen knives and chopping boards, and we are like fish and meat. How can we say goodbye (in this situation)? (2) Today’s ox has the ears of an animal, so why ask? (Ma Zhongxi's "Zhongshan Wolf Biography") - This cow is just a beast, so why ask (it)? (3) If heaven destroys me, how can I survive? ("Historical Records of Xiang Yu") - God wants me to perish, why should I cross the river? 4. He...Zhiyou This is an idiomatic form expressing rhetorical questions. The word "Zhi" is a particle and a sign of the object being brought forward. "You" is a verb, and "What..." is its object. It can be translated as " "What..." or "What...". Pay special attention to the fact that "he" is not the object, but the attributive of the center of the object. For example: (1) What crime was committed in Song Dynasty? ("Mozi·Gongshu") ——What crime did the Song Dynasty commit? (2) For example, if you use your flesh to kill a tiger, what is the point of success? ("Jun Xinling steals the talisman to save Zhao") - This is like throwing meat to a hungry tiger. What effect does it have? 5. He...zhi... In ancient Chinese, this is a common idiomatic form used to express rhetorical questions. The interrogative pronoun "He" here is placed in
At the beginning of the sentence, it is used as the predicate of the whole sentence. In order to emphasize the content of the rhetorical question, it is mentioned before the subject. The "... of..." as the subject is not a word, but a phrase, and "of" is one of the phrases. Particles. For example: (1) How come there are so many cars? ("Zhuangzi: Lieyu Kou") - Why did you get so many cars? (2) How can I not worry about trouble? ("Mencius Teng Wen Gong"). 4. How is the word "content" expressed in ancient Chinese? Which two words are it?
The modern Chinese vocabulary "content" refers to the things contained in the object; the second refers to the things contained inside the object. substance or meaning.
In daily spoken language, content usually refers to the text in a book or article. There is no exact equivalent word in ancient Chinese, and different words are usually used to express different situations.
If the content is empty, use "object": "Speaking of nothing"; for things contained in the object, use "containment" or "real"; for the content of the article, generally use "文" or "文" "Speech"; for relatively abstract concepts such as the essence or meaning contained in things, use "yao" and "gist", such as Bai Juyi's "Three Teachings on Balance": "The meaning is difficult to understand, please state the gist" and so on.
Regarding the "content" in the "extension" sense, for example: What is included in the three chapters of the Convention and what is included in the eight provisions? Classical Chinese does not use this question-and-answer method. When a question and answer is needed, it can be: "What are the 'three chapters' of the agreement? It says: Those who kill will die, and those who hurt others and steal will not be punished." 5. Summary of classical Chinese writing
Manjing Travel Notes by Yuan Hongdaoyan ( yān) The ground is cold, Hua Chao (zhāo) After the festival, the remaining cold is still severe.
When the wind is freezing, sand and gravel will fly away. Every time I ride in the wind, I often turn back in less than a hundred steps.
On the 20th (niàn), the weather was slightly peaceful, so I went out to Dongzhi with a few friends to Manjing. There are high willow trees on the embankment, and the soil is slightly moist. The sky is vast, like a swan escaping from its cage (hú).
At that time, the ice skin began to melt, and the waves suddenly became bright, and the scales were layered, so clear that the bottom could be seen. The crystals were like a newly opened mirror and the cold light suddenly emerged from the box (xiá). The mountains are washed by the clear snow, and the beauty is like wiping, and the fresh beauty is bright, just like the beautiful face of a beautiful girl with her hair in a bun and her hair in a bun.
The wicker will be comfortable, and the soft tips will be cloaked. The wheat fields are shallow and light (liè) inches wide.
Although there are not many tourists, there are always people drinking tea from the spring, singing lei (léi), and wearing red clothes. Although the wind is strong (jìng), walking makes you sweat profusely (jiā).
Every bird exposed to the sand, sipping the scales of the waves, is leisurely and contented, and there is joy among the feathers and scales. It turns out that there is no spring outside the countryside, and those who live in the city don't know it.
This is the only official who can't wander around and wander around. And this place is suitable for Yu, and Yu's journey will start from here. How can evil be undisciplined? It is also the second month of Jihai.
The climate in Beijing is cold. After the Flower Festival, the remaining chill is still very biting. Cold winds often blow, and when the cold wind blows, the sky is filled with dust. (I) had to stay confined in the house and couldn't even go out for a walk.
Every time I walked out quickly into the wind, I would turn back within a hundred steps. On February 22nd, it was a little warmer. A few friends and I went out of Dongzhimen and arrived at Manjing. Tall willow trees stood in rows on both sides of the embankment, and the fertile land was a little moist.
Looking at the vast landscape, I seemed to be a swan flying out of the cage (very relaxed). At this time, the ice on the river began to melt, and the water waves began to glow, with ripples like fish scales. The water was so clear that you could see the bottom of the river. It looked bright, as if you had just opened the mirror box, and a cold light suddenly came from the box. It's like flashing out of the inside.
After the mountains were washed by the melted snow, they looked as beautiful as if they had just been wiped clean. They were fresh and bright, as if a beautiful girl had just washed her face and combed her bun.
The willow branches are about to stretch but have not yet stretched. The tender tips spread out in the wind, and the wheat seedlings are unearthed, like short manes, about an inch high.
There are not many tourists, but you can often see people making tea and drinking from Jiquan, singing with wine glasses, and people wearing colorful clothes and riding donkeys. Although the wind is still very strong, sweat will flow out and soak your back while walking.
All the birds basking in the sun on the beach and the fish floating on the water are in a leisurely manner, and all animals are full of joy. Only then did I realize that there is no spring outside in the countryside, it’s just that people living in the city don’t know it.
I am the only idle official who can wander leisurely among mountains, rocks, grass and trees without delaying business due to sightseeing. And Manjing happens to be close to my residence. My travels will start from this place. How could there be no recorded articles! February of the twenty-seventh year of Wanli in the Ming Dynasty.
Fish is what I want, and bear’s paws are also what I want; you cannot have both, and you would give up fish and take bear’s paws. Life is what I want, and righteousness is also what I want. You cannot have both, and you have to sacrifice life for righteousness.
Life is what I want, and what I want is more than life, so I don’t want to get it. Death is also what I hate, but what I hate is even worse than the dead, so I cannot cure my suffering.
If there is nothing more people want than to live, then why not use anything that can lead to life? There is nothing more evil that can be done to a person than the dead, so why not do anything that can be done to ward off the patient? Because of this, it is born that there is no need for it; because of this, it is possible to avoid trouble but there is no need to do anything. Therefore, what one desires is more than the living, and what one hates is more than the dead.
Not only sages have this mind, but everyone has it. A sage will not lose his ears. "A basket of food, a bean soup, if you get it, you will live, but if you don't get it, you will die.
If you give it to you by shouting, those who practice the Tao will not accept it; if you give it to you, you will be despised by beggars. I accept the bells without arguing about etiquette, what more can I do with the beauty of the palace, and the support of my wife and concubines? I will not accept it for the sake of my body, but now I will give it to my wife and concubines; I will not accept it for the sake of my body and death, but now I will do it for the poor people I know.
Is this not enough? It's called losing one's original intention. "The fish is what I pursue, and the bear's paw is also what I pursue. If I can't get these two things at the same time, then I have to give up the fish and choose the bear's paw.
Life is what I pursue, etiquette and righteousness are also what I pursue. If these two things cannot be obtained at the same time, then I will give up life and choose etiquette and righteousness. Life is what I pursue, but there are things I like more than life, so I don’t do anything just to survive; death is what I hate, but there are things more serious than death that I hate. , so I will not avoid certain disasters.
If there is nothing more that people pursue than life, then what means cannot be used that can be used to survive? If there is nothing more terrible that people hate than death, then what method cannot be used to avoid disaster? If you adopt this method, you can survive, so it seems that there is such a method but you don't use it; if you adopt this method, you can avoid disaster, so it seems that if there is such a method, you don't use it. That's because what they pursue is something more precious than life (that is, "propriety and justice"); what they hate is something more serious than death (that is, "injustice"). Not only sages have this Everyone has the nature of evil, but a wise man can avoid losing it.
A bowl of rice or a bowl of soup. If you get it, you can live. If you don't get it, you will starve to death. But if you give food to others without polite shouting, the traveling people will not accept it; if you give food to others by kicking (or stepping on) it with your feet, beggars will not accept it because they are looked down upon.
If I accept a high-level salary without discerning whether it is in line with etiquette and justice, then what good will the generous salary do to me? Is it because of the splendor of my house, the service of my wives and concubines, and the gratitude of the poor people I know? Previously (some people) would rather die than accept (for the sake of morality), but now (someone) accepts (the benefit) for the sake of the splendor of the house; previously (some people) would rather die than accept it (for the sake of morality), now (Someone) accepted it for the sake of serving his wife and concubine; previously (someone did it. 6. How to express the following content in high-class classical Chinese
Translation of modern Chinese and classical Chinese: I: Yu.
p>
To smile: to show off.
To avoid: to hide. /p>
More harm: Public injury. And pretending to be mature.
If: You see through me: Ru Zhiyu. > Be mentally prepared: Come and know the real me:
Please take it off with your own hands:
I am: I. This is the mask that has been disguised for a long time:
I will definitely: I will treat you with sincerity: my heart will be pure. I often put on a smile to show others, in order to avoid more harm and pretend to be mature.
If you see through me and be mentally prepared to know the real me, please take it off with your own hands. "I am a mask that has been disguised for a long time. I will treat you sincerely without any reservation." It can be expressed in classical Chinese like this: I am used to showing off to others in order to hide the hurt of others and to be familiar with the disguise. If you know what I am, you must be prepared.
I respect you and tear off my long-decorated appearance. I am determined to be pure in your heart. 7. How to express "What did you say" in classical Chinese?
"You." "Say what?" is expressed in classical Chinese as: "What did you say?"
Classical Chinese:
Introduction: Classical Chinese is a written language in ancient China, which mainly includes spoken language based on the pre-Qin period. The written language formed. During the Spring and Autumn Period and the Warring States Period, items for recording text had not yet been invented. Bamboo slips, silk and other materials were used to record text. Silk was expensive, bamboo slips were bulky and the number of words recorded was limited. In order to be able to record words in "one volume" When more things were written down on bamboo slips, unimportant words had to be deleted. Later, when "paper" was used on a large scale, the ruling class's habit of using "official documents" for correspondence had been finalized, and the use of "classical Chinese" had evolved into reading and literacy. After the 20th century, in China, the status of classical Chinese was gradually replaced by vernacular. Classical Chinese is characterized by writing based on words, focusing on allusions, parallelism, neat rhythm and no use of punctuation. Including policies, poems, lyrics, tunes, eight-legged prose, parallel prose and other literary styles. In order to facilitate reading and understanding, classical Chinese texts in modern books are generally marked with punctuation marks.
Definition: The first " The word "wen" means beautiful. The word "yan" means writing, expressing, recording, etc. The word "wen", that is, written language, is relative to "oral language" and has long dominated in ancient China. status. After the May 4th Movement, vernacular literature gained the status of a formal written language. The last word "文" means works, articles, etc., indicating the type of literature. 8. How is the word "content" expressed in ancient Chinese? Which two words are it?
The modern Chinese vocabulary "content" refers to the things contained in the object; the second refers to the things contained inside the object. substance or meaning.
In daily spoken language, content usually refers to the text in a book or article. There is no exact equivalent word in ancient Chinese, and different words are usually used to express different situations.
If the content is empty, use "object": "Speaking of nothing"; for things contained in the object, use "containment" or "real"; for the content of the article, generally use "文" or "文" "Speech"; for relatively abstract concepts such as the essence or meaning contained in things, use "yao" and "gist", such as Bai Juyi's "Three Teachings on Balance": "The meaning is difficult to understand, please state the gist" and so on.
Regarding the "content" in the "extension" sense, for example: What is included in the three chapters of the Convention and what is included in the eight provisions? Classical Chinese does not use this question-and-answer method. When a question and answer is needed, it can be: "What are the 'three chapters' of the covenant? They say: Those who kill will die, and those who hurt others and steal will not be punished."