What kind of ancient poems do you choose

Of course, after 3, years of cultural accumulation, some classic things have indeed been accumulated, waiting for our future generations to learn. Before the vernacular Chinese has yet to rise and become an irreplaceable tool closely related to our real life, "Four Books and Five Classics" and "Annotation on Thirteen Classics" are undoubtedly the most important books about exams and learning. Today, ancient poetry has been popular in vernacular Chinese for nearly a hundred years, and its practical use has completely weakened-only in a few fields such as couplets, essays, epitaphs, and revision of music-it accounts for a small proportion in the examination (of course, there are Chinese studies classes and even undergraduate and postgraduate studies in universities at present, which may have a slight impact), and it is basically useless in actual employment, which makes learning ancient poetry like learning writing brush and practicing calligraphy to a large extent. Naturally, due to China's large population base and pure personal hobbies, a market will also be formed, so many Chinese culture training classes and private schools with mixed fish and dragons have come out. Because the first motive force of such institutions is commercial profits, the probability of them setting up a grass-roots team is greatly increased. Since it is a grass-roots team, it naturally has the nature of improvisation and quick realization, so it is inevitable that it will be shoddy. Some directly use the "Four Books and Five Classics" and "3 Qian Qian" as teaching materials, while those who use snacks a little, especially those of Chinese studies in universities, naturally copy each other in much the same way, with no originality at all. I have read the textbooks of Chinese studies in several universities, and more than 8% of them are the same, but why should each school compile its own? This is not because they have any original experience in annotation and interpretation, but because they compile a book themselves, so that students in their school can use the textbooks they have compiled continuously for profit. Because, the compilation of such textbooks is not the result of full competition, but the result of warlords' separatist regime and their own right to make their students buy their own textbooks. In other words, students don't really have the right to choose, and teachers also give students no choice when teaching, which will inevitably lead to many Chinese learning textbooks with high repetition rate. Students have become the fat of school teachers' own profits, just as the teaching materials of schools at all levels have basically become the private plots for distribution of fat by education publishers at all levels, which affects the quality of education in China, hurts thousands of parents and students, but enriches the interests of industry practitioners themselves. Now that sinology has become a piece of fat that many people want to eat, how can a university that is now fully commercialized and empowered be willing to be a slave? As a result, major schools recruit the so-called top students of Chinese studies with the combination of undergraduate and postgraduate courses and basic classes, and at the same time publicize how people in Chinese studies classes have a job market, in order to increase the number of students and raise fees, which is equivalent to advertising schools in disguise. Of course, this is not the most outrageous behavior. What is even more outrageous is that universities use their own advantages in Chinese studies to collect money crazily. The way of collecting money is like running MBA in universities, which has become a platform for businessmen to exchange contacts and gather cooperation, while learning Chinese studies is just talking about Machamp's confusing things, so that I ching and Feng Shui are popular. Universities openly sell garbage, and businessmen take this opportunity to increase business opportunities and get a diploma with little gold content, but it seems that they can show off. In a word, all this is an economic activity of cultural platform. The university has built a so-called platform for Chinese studies with taxpayers' money, but it has become an opportunity for some people in the school to seek personal gain. In fact, the so-called study of ancient culture, which is very commercialized with practical purposes, only sows dragon seeds and harvests fleas. I think that learning with an extremely practical instrumental purpose often leads to the opposite of things, which will make people feel tired of learning. Why do you say that? This is not difficult to understand from educational psychology. We must face an unavoidable fact, that is, as a whole, where human demand is strong, resources are always scarce. Examination is necessary, and selection becomes necessary because of various differences, so the final result of learning will inevitably have such a purpose. But I think the process of learning should be interesting, and the priority should be to explore the truth, rather than giving any standard answers and unique answers directly. The standard answer and the only answer, from a light point of view, cultivate lazy people who don't think; From a heavy point of view, it is a foolish act of the teacher, because the standard answer and the only answer make people's thinking ability low, and even become impossible in the end. There is no education system that is more harmful than standard answers and unique answers. Once there is only a standard answer and a unique answer, it will cultivate people's mechanical memory rather than how to think. People no longer think about why this is the answer, not the other answer. People who can't think are not only powerless when exploring the unknown world, but more importantly, when the policy makers of this education system infringe on your interests, you have no ability to think about which rights have been hurt, and you even become a person who opposes your own interests without knowing it. There is nothing more tragic in the world. Qian Zhongshu once famously described this terrible situation: "In the past, the policy of ignorance was to forbid people to receive education, but in modern times, the policy of ignorance only allowed people to receive a certain kind of education. Those who are uneducated are taken in by the master because they can't read, and those who are educated are taken in by the printed matter because they can read. " That is to say, I am not prepared to give standard answers and unique answers when selecting ancient poems and compiling corresponding textbooks. If I insist on trying to understand others, it's not that I don't have the ability to give answers, but I always hope to stimulate students' or readers' interest in exploration and guide them to think about why they should choose ancient poems. Therefore, I might as well announce the criteria for my selection of ancient poetry and prose here, so that my friends can know what is the difference between my selection of poetry and prose and the previous selection. Loving life is the first criterion of my choice of ancient poetry, which means that my choice of articles is full of life breath, which makes people see and like the beauty of life. I won't say much about the textbooks before the end of the Qing Dynasty and the beginning of the Republic of China. They are nothing more than "3 Qian Qian", "Four Books and Five Classics", and at most, there are "Long Wen Bian Ying", "Three hundred Tang Poems", "A View of Ancient Literature", "Augmented Scholar", "Youxue Qionglin" and "Disciples Rules". Even at the beginning of the compilation of textbooks in the modern sense, most of them are abstract and empty argumentative essays, which are far from the daily life of the recipients (such as students). Therefore, many people learn it as if it is a matter of another world, learning only for the sake of knowledge, rather than being closely related to daily life outside of knowledge. And this kind of anthology has not changed much even after a century. Again, I hope that students (or readers) can understand love from the selected articles, instead of being completely uncritical and only paying attention to filial piety. Filial piety is not only obedience, but also "love" unilaterally sent by the younger generation; And this kind of "love" can't be returned to the younger generation by the elders, because the "love" of the elders has been called "kindness" when it is returned to the younger generation. On the surface, the "love" between the two sides is only the difference between words, but people who know the traditional family power structure in China know that because China has always emphasized the authority of the elders, the word difference in the expression of "love" actually highlights the pattern of poor order of power. In other words, the inequality of love has become a part of the differential order pattern of family power, rather than a natural interaction of love. Therefore, I feel that the ancient poetry expressing a kind of reciprocal love is what I strive to find and express. Although there are not many such things, they are not at all. We should make some efforts to cross-check them out and let the world know. Life is always boring because there are many annoying things, so being an interesting person is really a goal we should have in life. Unfortunately, in our traditional culture, we don't think highly of people who are a little interesting, thinking that they are just funny people who step on the ladder and dress well. Even an interesting person like Su Dongpo, some people don't appreciate it, probably because they read too many biographies of the Scholars. So, like what Many people disdained to tell the anecdote of Su Dongpo recorded in Chunzhu Ji Wen. "Dongpo lived in Huangzhou for seven years, and Li Qi was speechless. Just like surprisingly, Du Gongbu, Haitang does not leave poems. ". This may not necessarily happen, but judging from Su Dongpo's temperament, it is entirely possible. Such anecdotes are not entirely dispensable for understanding Su Dongpo's attitude towards life and his ability to have fun in hardships. Not only that, people who are too serious for many people, like Du Fu, actually have a sense of humor in his seven verses of "Looking for Flowers Alone by the Riverside", such as "Poetry and wine are still driving, but it is not necessary to take care of the white-headed people" and "The numerous branches are easy to fall one after another, and the flowers are discussed carefully". Of course, the prerequisite is that you really understand his poetic heart and the life situation at that time. Treating people equally is a very scarce behavior in today's power worship, but it doesn't mean that the ancients didn't realize this problem. When a regime becomes a monopoly buyer's market, many intellectuals have to pass the imperial examination, scrambling to sell a good price with their own performance. The so-called "learning martial arts, goods and the emperor's family", we can't just stay in moral judgment. The regime becomes an exclusive purchasing power, and buying people who serve the regime can not only monopolize the price, but also reduce the buyer's income expectation at any time-just as Su Dongpo has been frequently demoted since the first year of Yuanfeng, and his income has been reduced again and again, even only by farming-from an economic point of view, this makes the buying and selling market power always in an unequal state, with great demand and limited supply position. It is difficult to cultivate an equal feeling to treat others in such a general social state with great differences in levels-the classes are different from those of scholars, farmers, workers and businessmen, and the differences among scholars are not small because of the level of official positions. This is why I was very emotional when I read Tao Yuanming's book, saying that we should treat servants well, "This is also a son of man, and we can be good at it." As for how to treat animals in Zheng Banqiao's home letter to his brother Zheng Mo, it is emotionally close to the feelings of modern animal protection organizations in treating animals: "Snakes, centipedes, wolves, tigers and leopards are the most poisonous insects, but heaven is born, so why should I kill them?" If you want to kill everything, why should heaven and earth be born? It is only to drive it away, to avoid it and not to hurt it. " This is where we need to pay more attention. In traditional culture, due to the lack of attention to the construction of system checks and balances, personal morality is attached great importance, which leads to the public performance and hypocritical style of moral supremacy. This kind of atmosphere is not only popular among officials, but also among many hypocrites in the private sector, who make a list of filial piety in order to make a good example and win a good name. As for those people who don't get along well with their families, they talk about how they treat strangers well and help the poor, and they are not alone. Just like some people say that he is selfless nowadays, in fact, there are many forgeries. There is no love for family members, but they spread around how to care for the weak in society. As early as the Daoxian period, such people were specifically discussed by Deng Yao, a native of Baoqing Prefecture, Hunan Province: "Is it reasonable for brothers to learn from others, while passers-by are brothers?" People are willing to believe it? " (The Great Order to Worship the Autumn Sea) The thirty-eighth poem "Feeling" by Chen Ziang, a famous poet in the Tang Dynasty, also expressed the same question: "Le Yang was a great general of Wei, and Jia died for military service. The flesh and blood are thin, and others are loyal? I heard of Zhongshan Xiang, and I belong to the release of Weng. The solitary beast can't bear it, and the situation will end in serving the king. " The ancient people's sense of common sense is not much worse than that of today's people. Probably, in many cases, they have more real awareness than the people of China who are educated by false moral figures, and they are unwilling to become people who are against themselves.