The ancient gentleman is responsible for himself, but also pays attention to Zhou ① and treats others lightly. Focus on a week, so don't be lazy; Light about, the old friend is charitable. People who have heard of the ancient times are smooth and benevolent. Those who seek obedience blame themselves: "Peter 4, people are also; Here, people also. He can, I can't! " If you think early and think late, it is better to be smooth than to be smooth. I heard that the ancient man was Duke Zhou, and he was also a versatile man. Those who seek for the Duke of Zhou blame themselves: "People are also; Here, people also. He can, I can't! " Think early and think late, not as good as the duke of Zhou. Shun, the Great Sage, is shared by later generations; Duke Zhou, Great Sage, shared by later generations. He is a human being, but he said, "It's not as good as Shun, it's not as good as Duke Zhou, and my illness is also." This is not only responsible for yourself, but also for Zhou! It is also to people, saying, "that person is also capable of being a good person;" For artists, good is enough. " Take one and don't blame the other; That is, if it is new, don't pursue its old, but be afraid that it will be bad for others. A skill is easy to repair, and a skill is easy to repair. It's also for people, but it's enough to be able to be. Say, "It's enough to do it well." Don't despise others?
Today's gentleman is not. Responsible and detailed, and honest with yourself. Detailed, it is difficult for an old friend to be good; Cheap, so take less. When there was no goodness, he said, "I am good, that's enough." I don't have the ability to say, "I can, it's enough." Bullying others outside is not rare, but bullying people inside is rare. Treating them is not cheap! It is also in people, saying: "Although it can be done, it is not worth calling it; Although he is good, he doesn't use it enough. " Take one, not ten; Investigate its old, do not seek its new, and fear its people's taste. It's no exaggeration to blame others! Husband means not to treat others as yourself, but to treat others as saints. I've never seen him respect himself.
Although people who do things have their origins, laziness and taboos are also called. Lazy people can't fix the attending, and evasive people are afraid of others. I tried. Try to say to everyone: "A good man, a good man." The person who replied must be the same as {1 1}. Otherwise, it is alienated and useless to others; Otherwise, it is fear. Otherwise, the strong are angry with words, and the coward is angry with color. He also tasted this sentence: "Some are not good people, and some are not good people." If not, it must be with someone else; Otherwise, it is alienated and useless to others; Otherwise, it is fear. If not, the strong speak with language, and the weak speak with color. It is the story that has been repaired and slandered and the morality destroyed. Oh! Living in this world, it is hard for a scholar to expect fame and fortune and a moral journey!
People who can do something on it {12} can survive as I say, and their country can be well managed {13}!
be filled/suffused/brimming with
1 weight: strict. Zhou: comprehensive and thorough. 2 light: tolerance. Jane is less. Are these two sentences from The Analects of Confucius? Wei Linggong "in the article" favoritism, blame others ". (3) Not being lazy: refers to persistent moral cultivation. ④ Pi: refers to Shun, the king in ancient legend. ⑤ A versatile artist: a versatile person. 6 artist: able person. ⑦ Detailed: comprehensive and thorough. ⑧ Lian: Less means not strict. 9 don't treat yourself as others: don't ask yourself by the standards of ordinary people, which means that the requirements for yourself are too low. Attending cultivation: strive for progress and improve moral quality. {1 1} and: henchmen, accomplices. {12} People who can do things: People who live in the upper class and want to do things refer to ministers in power. {13} Rationality: It may be manageable. A few: almost. Reason: namely "cure", cure. In the Tang Dynasty, in order to avoid the emperor's taboo, "governance" was changed to "reason"
Original extinction is one of Han Yu's "Five Origins". "Destroy" means slander and slander, "original" means research and exploration, and "original destruction" means exploring the source of slander. After the Anshi Rebellion, the rulers of the Tang Dynasty and the imperial clan landlords formed a party for their own interests, but the upper rulers sought perfection and tolerance from others, which made it difficult for the lower landlords to enter the political arena. Even if you get an official position, you are "slandered" and repeatedly excluded. Facing this reality, in order to explore the source of slanders, Han Yu wrote this article, hoping to attract the attention of the upper rulers and take measures to correct this bad style and curb the breeding of slanders.
Han Yu's argumentative essays are generally characterized by rigorous structure, thorough reasoning and strict logic, and Yuan Yi is no exception. The article aims to explore the root of slander, starting with the comparison between ancient and modern gentlemen, from the past to the present, from right to wrong, and finally revealing the root of malpractice. The framework is tight and interlocking, which shows the ingenuity of the structural layout of the article.
At the beginning of the article, it points out the correct attitude of ancient gentlemen to "blame themselves" and "treat others". The first paragraph can be divided into three layers: the ancient gentleman blamed himself "more than Zhou" and treated others with "ignoring the agreement". Firstly, the principles and effects of self-reproach and treating others are discussed. Blame yourself for "focusing on a week", so I am not lazy and slack; Treat others with "light promises", so others are willing to do good deeds. This paper affirms the valuable spirit of ancient gentlemen in the world from the results beneficial to themselves and others. After putting forward the argument, give examples respectively. On the second level, the gentleman who wrote the past takes the sage Shun He as an example, trying to figure out the reasons why people became saints in comparison, and going to places that are not as good as Shun He to maintain and carry forward the advantages of being close to saints. Summarize their behaviors such as "strange", "begging", "walking" and so on, summarize the general idea of this layer, put an end to the exclamatory sentence "Is it not only to blame the body but also to focus on the week", and make the problem of being strict with yourself quite thorough. The third level, stress tolerance and treat people with things. "Take one, don't blame the other", and discuss generosity to others from a horizontal perspective; "that is, new, not old", from a vertical perspective, shows that ancient gentlemen "treat people lightly"; "I'm afraid but I'm afraid others can't do it well." Writing about ancient gentlemen is for fear that others will not get the anxiety of doing good.
The second paragraph closely follows the above and analyzes the performance of "Gentleman Today". The attitude of talking about "the ancient gentleman" is "blaming yourself" and "treating others", while the attitude of talking about "the present gentleman" is "blaming others" and "treating others". The difference between the two words points out their different attitudes. For people's shortcomings, one is "take one, don't blame the other; That is, its new, not its old ",one is" take one, don't count its ten; Investigate its old, not its new. " One of the benefits to people is "being afraid of others and not doing good deeds" and the other is "being afraid of others and being afraid of what you hear". From this, it can be concluded that the essence of today's gentleman is "treat yourself without others, treat yourself with saints". This sentence is concise and powerful, ups and downs, open and close freely. Unless it is big, it can't be done.
Then in the third paragraph, the author makes a sharp turn with "although", which leads to that "laziness" and "taboo" are the sources of slander. Han Yu believes that the prevalence of slander among literati is a manifestation of moral corruption, and its root lies in "laziness" and "taboo", that is, laziness in self-cultivation and jealousy of others; If you don't be lazy or shy away, there will be no slander. "Lazy people can't fix it", which is cheaper for themselves; "Avoid it lest people repair it", so be responsible for people. These pave the way for the conclusion that "the story has been repaired and slandered and the morality has been destroyed". This paper has both theoretical summary and empirical discussion, and naturally draws the above basic conclusions. The last three sentences not only explain the purpose of writing this article, but also call on those in power to correct this slanderous trend and earnestly place the author's expectations on state affairs.
Another outstanding feature of Destruction is the use of contrast. There is a comparison between "the gentleman of the past" and "the gentleman of the present", a comparison between the same person's different attitudes of blaming himself and treating others, and a comparison between "should" and "shouldn't". From the two aspects of treating others and themselves, through the comparison of ancient and modern "gentlemen", this paper points out their different performances and attitudes, and then draws the conclusion that "laziness" and "jealousy" are the root causes of slander. Finally, by comparing the contradictory and positive "trial discourse" between "a good man" and "a bad man", and even combining this comparison with a certain image description, the role of disclosure is more vivid and sharp. The application of the two parallelism techniques of "self-reproach" and "thinking early at night" makes the article tortuous and greatly enhances the effect of creating momentum.
The full text has both theoretical summary and examples; There are both positive revelations and negative contrasts. The style of writing is serious, the sentence pattern is neat and changeable, and the language is vivid and vivid, which can be said to be a bad style of writing at that time, sharp and incisive.
Posterity review
Wu Chucai and Wu Diaohou's "The View of Ancient Chinese Literature": "The eight-character theory of attaching importance to Zhou, neglecting contract, being detailed and honest, and being jealous is all used. But there is only one word' taboo' in it, which shows that the situation of the destroyer is also very strange. If others compare, they will inevitably show their claws and say more angry words. "