Reflections on seeking Confucianism for 3000 years

Confucius once said such things as "never tire of learning, never tire of teaching" and "forget to eat when you are angry, forget to worry when you are happy, and don't know that old age is coming", and also said that "nine times out of ten you are determined to learn". Confucius lived to be seventy-two years old. His 57-year-old experience has made him both virtuous and knowledgeable, making him a great scholar and thinker, which can be described as shocking the past and shining the present (dare not say that there has been no one since, at least unprecedented). In this capacity, when his tall feet asked him, his answer turned out to be "I died at night when I heard the news, which was incredible."

As a great scholar with enough capital to show off himself, is it necessary for Confucius to devote his limited life to infinite learning and exploration? The answer is yes.

Confucius' characteristic is not to explore the specific nature of the universe, but to explore the specific temperament of society and life. Because the objective laws of everything in the world may be limited, but people's specific feelings are infinite. As a limited "man", he explored infinite "man", which is why Confucius felt that learning was endless. People's temperament and behavior are constantly changing. Every time new content is explored, old rules are broken. "If you don't know what others don't know, you don't know what people are." Confucius has made it very clear that human nature is the most difficult to understand. Confucius' most incisive exposition naturally embodies his profound views on human nature.

Tao Xingzhi said that thousands of teachers in Qian Qian taught people to seek truth, and thousands of students in Qian Qian learned to be human. At this point, it coincides with the concept of "benevolence" put forward by Confucius thousands of years ago. They are all great educators. Why are the views put forward thousands of years later strikingly similar? Undoubtedly, it is inevitable that both of them regard "benevolence, righteousness and morality" as their goal of continuous efforts and continuous learning to improve their self-cultivation and moral level.

In order to learn, you don't have to know the taste of March meat, which is enough to show Confucius' diligence, but if he is only diligent, I am afraid that Confucius will not be so respected by the world. His eagerness to learn is manifested in various aspects: a threesome must have my teacher, which is modesty; I am not as good as the old farmer or the old nursery. This is seeking truth from facts. Learning from time to time is a pleasure, which is an optimism. His learning spirit is not limited to our ordinary people's thinking: this is learning, and that is inappropriate. Confucius will accept everything in the world with the broadest mind, which is beyond our reach.

Two thousand years ago, Confucius was a philosopher and educator with various skills to make a living and profound insights into the meaning of life. On the one hand, he has various professional knowledge such as etiquette, music, shooting, imperial examination, calligraphy, mathematics, etc., and also has the concept of management politics, and has a clear direction for the goal of education. Because of his numerous knowledge and abilities, he became the most important educator in the history of China civilization. Although many details of his life skills have not been preserved, his life wisdom talk has become a treasure house for China intellectuals who have lived in the world for two thousand years.

This is the knowledge of Confucius! This is the study of saints!

Maybe we mortals will never understand the connotation of the eternal paradigm, but everyone may find a new self from it.

2. "University" after reading.

"University" summarizes the mode of realizing lofty ideals and ambitions in one's life, namely, "self-cultivation, keeping the family in order, governing the country and leveling the world", and puts "self-cultivation" in the first place as the first major knowledge in life. "Self-cultivation" is what we call "being a man". Only when a person learns to be a man first can he manage his family well, can he manage a country well, and can the world be at peace and the people live and work in peace. If a person doesn't learn to be a man and can't even manage his own affairs and family affairs well, then he is not qualified to be an official and govern the country, otherwise it will do harm to others and society. Therefore, if a person doesn't know how to be a man, no matter how well educated he is and how rich he is, his life will eventually be a failure. The ancients said, "Official quality is character. Be an official first." . On the other hand, people who know how to be a man and have noble personality charm will always be remembered and studied. Therefore, the ancients said: "Wisdom is the capital of virtue; Virtue is a gifted teacher. "

Flying in the wild south is a process of teamwork, a process in which a group of like-minded partners cooperate and encourage each other until victory. They always like to fly in herringbone. In this structure, the flapping of each goose's wings will add an upward force to the companions who follow closely, and support them to successfully complete the long journey.

Some people sum up that the vitality of a team is not technology, talent or capital, but the same belief and the pace of unity. Like Bethune Yiping, "be a noble person, a pure person, a moral person, a person who is free from low tastes and beneficial to the people."

Love and dedication, willing to contribute. We all came to this group for a common goal. This is a kind of fate, but also an opportunity, an opportunity to realize personal value in fulfilling management responsibilities. Collectivity is the stage for each of us to display our talents and ambitions, and it is the carrier for success. The two are interdependent and mutually reinforcing. Constantly enhance the sense of pride, responsibility and mission; You can consciously integrate individuals into the collective family, share joys and sorrows with them, make selfless dedication and contribute all your strength.

Practice with your own hands. According to my daily reflection and revision plan, I will put it into action without delay, and quickly apply my little understanding of being a man to my actual work and life, learn from it and experience it in practice. I believe there will be obvious gains. The biggest enemy in life is yourself; The biggest failure in life is arrogance; The biggest ignorance in life is cheating; The greatest sorrow in life is jealousy; The biggest mistake in life is to give up on yourself; 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 and people who are close to the people, and work together to build a better tomorrow!

3. Comments on the golden mean

I read The Doctrine of the Mean this semester, and I feel that I have gained a lot. The doctrine of the mean, first of all, is the bibliography recommended by our teacher "Introduction to China Culture". Secondly, the selection of materials for morning reading in our country this semester is also moderate; Another reason is that I always knew the golden mean before, but I didn't read it when I wanted to see it.

The golden mean is the ideological core of Confucianism and even the whole traditional culture of China, and it is the crystallization of the great wisdom of the Chinese nation for thousands of years. According to legend, it was a classic text written by Confucius' grandson Zisi, or a Confucian work in Qin and Han Dynasties, which was included in The Book of Rites of Little Wear and later became a book independently. Zhu in the Southern Song Dynasty divided it into 33 chapters.

When I first read The Doctrine of the Mean, I felt very confused. I don't know what it means, not because these words are difficult to recognize, but because they are easy to understand. I used to read "Da Xue", and there were many uncommon ancient characters, but the meaning of the article was easy to understand. However, I still insist on reading in the morning and consulting some materials to help me understand. Looking back now, I feel that I have gained a lot.

Regarding the "golden mean", Cheng Yi said: "Impartiality is called" mediocrity "and invariability is called" mediocrity "; China is the right path of the world, and mediocrity is the theorem of the world. " The golden mean is the highest moral standard of Confucianism. The Doctrine of the Mean takes honesty and neutralization as basic concepts and describes the metaphysics of "the unity of man and nature". Therefore, the first chapter is based on "the nature of destiny, the way of truth, and the teaching of cultivation". This sentence is a sign, just like the "Five Beginnings" written by a phoenix bird in front of the Yellow Emperor's window ("The Map of Gan Bao in the Spring and Autumn Period" says: The Yellow Emperor is sitting in a giant, and the phoenix is holding a book in front of the emperor, in which the five beginnings are written), which is a sudden literary talent. It is a process from destiny, from microscopic expression, from the essence of destiny to the teaching of monasticism.

The book says that "sex" and "Tao" cannot be divorced from themselves in an instant. We should cultivate our own moral character from the aspects of abstinence, fear, seclusion and independence, master the golden mean and advocate neutralization. If we achieve neutrality, everything in the world will be in its proper place and everything will grow and develop. "Tao" originates from itself, divorced from self-nature, and a gentleman must learn to seek for it by himself. A true gentleman should learn from things, get rid of the selfish interests of foreign temptations and fill his innate goodness. This quality of self-cultivation and self-reflection is necessary for our contemporary college students. No matter who you meet, what you encounter, no matter what setbacks you encounter in the future, you must learn to "find for yourself" and find reasons from yourself. We should learn from Mencius' quality of "I save three times a day".

However, it is not easy to reach the realm of "sincerity"! Especially in today's market-oriented society, it is more difficult to be "sincere". There are many weaknesses in human nature, in the final analysis, it is the word "greed". Greedy people have lived a miserable life since ancient times. The golden mean can overcome the greed of human nature and make people satisfied. In a word, after reading The Doctrine of the Mean, I have benefited a lot in my life and will benefit for life.

4. Xunzi reflected.

Thirty-two articles in Xunzi are dominated by "encouraging learning", which is very consistent with the order of monasticism. "Persuading to learn" begins with "a gentleman says: you must learn". Learning runs through monasticism. Without correct insight, you can only practice blindly. However, learning must first have goals. We should "start as a scholar and end as a saint", which is also the fundamental direction of education. The difference between this kind of saint education and utilitarian education lies in "for it, people also;" Give it up, the beast is also. "

The most important thing in "encouraging learning" is to explain the mental method and see the sexual method. This method is "accumulate goodness to become virtue, the gods are complacent, and the sacred heart is prepared." Only virtue, Ming Can Dow. But virtue is owned by all sentient beings, which is called sexual virtue. However, sexual virtue alone is not enough. Because the sexual virtue of all beings is blinded by ignorance, it can't show its magical function of light and purity, but instead shows a dirty physical and mental world, which makes all beings suffer from the six ways of rotation in vain.

Only by relying on Xiu De can the purity and brightness of sexual virtue be revealed. Xiu De is the accumulation of goodness, and the accumulation of goodness is the food of Ming Dow. Good law is different from the world. This difference is very important, but what is more important is the strength of the walker's own mind. Therefore, even the Confucian Tao is not limited to the world, and this understanding is very superficial. The extremes of Confucianism can also be born. Of course, among all the birth methods, Buddhism is the most superb and complete.

"Accumulate goodness into virtue, and the immortal is complacent" is by no means the realm of ordinary people. The reason why all beings are ignorant is that sexual morality is hindered. Because of Xiu De, he showed the virtue of sex, and the gods only used it. Xunzi knew that he was complacent, not out of the outside. "The sacred heart is prepared" and the sacred heart is sincere. Those who are prepared will recover and show the truth for nothing. In Xunzi's time, Buddhism had not been introduced to China, but it must not be said that China was ignorant, and the Buddhist scriptures also said that "all sages do nothing differently".

Xunzi can be described as a self-taught teacher since enlightenment, but he was able to realize Tao because his study coincides with Tao. After Xuanhua praised his achievements, Xunzi talked about his realm of "heaven sees its brightness and earth sees its light". There is pure light between heaven and earth, which shows Xunzi's evidence. Finally, Xunzi concluded that "a gentleman is very important" and encouraged him not to study less, but to be diligent.

5. After reading Laozi.

Laozi, also known as Tao Te Ching, is a basic Taoist classic in the pre-Qin period, and it is said that it was written by Lao Dan of Chu in the Warring States Period. Laozi's speech represented his opposition to the political and traditional political and social systems at that time.

First, Lao Zi's understanding of Tao and morality.

Lao Tzu called the universal principle of creating everything in the world "Tao", and Lao Tzu believed that the function of Tao was involuntary and natural. Everything becomes everything because of Tao. The first chapter of Laozi said: "Tao can be Tao, but extraordinary;" The name can be named. It's very famous. The beginning of the nameless world, the mother of all things. Therefore, there is often nothing and I want to see its wonders; Often, I want to see it. Both of them have different names. They are both called Xuan. Mysterious and mysterious, the gate of Wan Qi. " This is Lao Tzu's general understanding of Tao.

In Laozi's view, "Tao" is something that can't be seen, heard, touched or floated. Tao, invisible and formless, is the only existence in the universe, and "nature" is the "beginning of all things", the ultimate reality and the root of all things. In essence, Tao is indefinable and unspeakable. It cannot be defined by any object, and it is difficult for us to express its characteristics in words. Laozi also has many names for Tao, including "nothing", "simplicity" and "one". Tao is an infinite state and the source of all things. "Tao" is not static, but in the process of continuous cycle change. "Tao" can also be regarded as the mutual transformation of yin and yang, rigid and flexible opposing forces, things and principles.

On the two concepts of "being" and "nothing", Lao Tzu thinks that nothing is for the existence of concrete things, so all are equal to zero or nothing. "Not like, not like" is Lao Zi's description of Tao's "nothing".

Second, Lao Tzu's view on the change of everything in the universe.

Laozi believes that the changing law of things can be "unchangeable". "Chang" has universal and permanent significance, so "Dao" can also be called "Chang Dao". The "virtue" except the conventional road can be called "Changde". If praised as "nothing", it can be called "often nothing"; Being praised as "you" can also be called "Chang". Laozi believes that "knowing the routine is wise", and people who know the routine can be called public if they regulate their daily behavior according to the routine and do not easily seek personal gain for themselves. "Knowing what is normal" means obeying, which can also be called "attacking the Ming Dynasty" or "learning what is normal". And if you don't know the law of things changing in the universe, you will violate the law and act arbitrarily, which is not conducive to the normal development of things.

The change of things has a great feature, that is, when a thing develops to the extreme, it will inevitably develop in the opposite direction. Laozi called it "anti" or "complex". Therefore, Lao Tzu has the saying that "the world is the softest and the strongest" and "the world is not weaker than water, and the strong can't win".

Laozi is the founder of Taoist school, and his thoughts have a great influence on later generations. His exposition of "Tao" embodies simple dialectics. In the communication with people, the ideas of "no profit" and "no dispute" have a certain effect on relieving people's pressure in the highly competitive modern society.

6. Reflections on Li Sao.

There is a long way to go in Xiu Yuan, and I will go up and down.

Li Sao is a highly artistic lyric masterpiece with a strong romantic flavor, which laid the cornerstone of the romantic tradition in China's poetry history and was regarded as the source of romanticism by later generations. Influenced by the cultural tradition of Chu witch, Qu Yuan, with his unrestrained imagination and mysterious pen, combined the phoenix in Yunlong myth, the goddess in the sky, the exotic flowers and plants in nature and the bumpy fate of the secular world, and created a magnificent, confusing and mysterious world in the harmonious blend of fantasy and reality.

Seeking in the romantic dreamland is not only a symbol of Qu Yuan's inner conflict and depression, but also a manifestation of his tenacious personality. His sincere and deep love for the country and his insistence on his noble personality made Qu Yuan stick to his ideals all the time, live and die with them, and finally die with them. Li Sao, which was condensed by his painstaking efforts, also created an immortal personality with eternal light, which has been influencing the formation of China's national spirit and personality for thousands of years.

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

Through Li Sao, we can see the poet's beautiful image of elegance, integrity and incorruptibility, as well as his great personality of integrity, honesty and persistence. Facing the dirty and sinister reality, Qu Yuan clearly realized the dangers of the future and the ill-fated fate. However, he did not want to succumb to his ambition, preferring to defend his personal dignity and die without regret. The poet personally picked flowers, birds and grass trees in nature and myths and legends, giving them extraordinary symbolic significance, such as using Whelan as an ornament to express his noble taste, using vanilla beauty to symbolize a wise gentleman, using good birds and grass to represent a virtuous minister, and on the contrary, Xiao Ai's evil birds symbolize a villain, thus greatly enhancing the artistic expression of poetry and making the whole poem full of wonderful and gorgeous fragrance.

Qu Yuan devoted himself to rejuvenating the country and realizing American politics, but he was wronged and relegated. Seeing that he was alienated from the King of Chu and was pushed out of the political arena, his patriotism was about to die out, and his heart was filled with incomparable bitterness and indignation. "Angry and lyrical", so he had the eternal swan song "Li Sao", which shocked the past and made the present shine.

7. After reading Happy Journey.

First, "Changyou"-people's spiritual roaming in nature.

Happy Travel, selected from the fourth volume of People's Education Edition, is Zhuangzi's first book, 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 "roam freely" while alive. So, what is "Changyou"?

Let's talk about the semantics of "Xiaoyao" first. In Zhuangzi, the meaning of the word "carefree" refers to a person's free and carefree mental state or inner state in life. The word "carefree" is used many times in Zhuangzi, sometimes alone, and sometimes opposite to the word "wandering", but its meaning remains unchanged. Such as "idle, leisurely sleep" (Zhuangzi. Happy Travel): "Wandering outside the dirt, leisurely above the inaction" (Zhuangzi. Master): "I am happy between heaven and earth, but I am complacent" (Zhuangzi. Let the king "). Therefore, the essence of "carefree" refers to a person's free and willful life state.

Secondly, say "swim". As the main activity of human beings, "swimming" can point to both human spirit and human body. Zhuangzi used this word with two meanings. But Zhuangzi's philosophy is about people's spiritual freedom. He pays attention to people's spiritual activities in order to find a way out of life from people's spiritual freedom. Therefore, the word "swim" used in Zhuangzi refers to people's spiritual activities in most cases, and refers to the "spiritual roaming" in which people and nature are integrated.

The same is true of "you" in "Happy Travel". "Wandering" is a kind of roaming of the mind, a kind of roaming of the mind in "infinite time and space", and a kind of natural friendship and communication between mind and Tao, creator and heaven and earth, that is, Zhuangzi. The "spiritual communication between the world and the world" mentioned in the world. In such spiritual activities, man and nature are integrated, and "heaven and earth coexist with me, and everything is one with me" (Zhuangzi. The Theory of Everything's calm state, so as to gain freedom and peace of mind. This kind of "swimming" is "carefree".

Second, "Supreme Person", "God Man" and "Sage"-The core of Zhuangzi's world outlook and outlook on life is "Tao". Zhuangzi believes that "Tao" gives birth to all things, and "Tao" makes all things endless. Everything in the world (including human beings), no matter in what form and no matter what changes, is the result of the operation of this "Tao" and the concrete expression of this "Tao". This is called "Everything is born by the machine and enters the machine" (Zhuangzi. Joy "). The essential feature of "Tao" is nature, doing nothing and doing everything, without purpose and purpose. Human beings are born along the "Tao", so human existence is natural, aimless and desirable, just like animals and plants in nature or even the lifeless world sun and moon, and inaction is natural.

In Zhuangzi, the "real person" is also called "Supreme Man", "God Man" and "Saint". Because the "real person" lives naturally according to heaven and human nature, and reaches a perfect state, Zhuangzi also calls it the "supreme person": the "real person" is naturally in the world, doing nothing and being free from vulgarity, so Zhuangzi also calls it the "divine person": the "real person" is a person who has obtained the essence of heaven and earth, and there is no way in the world. "Happy Travel" says that "people have no self, gods are useless, and saints are nameless". These three names are different, but they actually refer to one. "No self" is the wayward nature after no self, and "nameless" and "reactive power" are also the wayward nature after no self. These three states are all people's quiet life of doing nothing in body, Tao and sex. Only in this way, the "Supreme Person", "God Man" and "Saint" can "take advantage of the righteousness of heaven and earth, resist the debate of six qi, swim endlessly and have nothing to do" and have a "carefree journey" of life.

8, "Autumn Water" after reading.

Zhuangzi was one of the representatives of Taoism in the Spring and Autumn Period and the Warring States Period. His article is very romantic and atmospheric. Let me talk about some feelings after learning one of his works, Autumn Water. The meaning of this article is mainly to explain what kind of mentality we should take to deal with things, that is to say, as people, we should not have the unfavorable mentality of "arrogance" and "arrogance and slowness". There are also many sentences in Autumn Water that can be compared with the relationship between people in our current life. For example, "Why is Hebo complacent and has done all the good things in the world?" . Hebo always thinks that the Yellow River where he lives is the largest in the world, with great water potential. He thought that all the water in the world had flowed to the Yellow River, so he was very proud, which led to Hebo's arrogance. In fact, this is the same as some situations in our real life, and it is also something we often encounter. When a person has achieved a little career, or gained some small fame and fortune, he will think he is great, exaggerate his contribution, be self-centered and despise others. This is precisely because he has not met anyone more powerful than himself in the outside world, so he will be proud of himself in the industry. If one day he is asked to go on a business trip or debate questions and answers, and meets someone taller than himself, he will think that he is inferior to others at this time. Therefore, you can't consider yourself great until you have personally touched something out of bounds. Because once you see someone better than you, better than you. You will feel small and insignificant. We should keep the "middle way" and not be drawn by fame and fortune, otherwise you will be laughed at and despised by people who are more knowledgeable than you. Only on the boundary of the "middle way" can we get better study and research. By the same token, as a Buddhist monk, we can't rush to tell a person who knows Jaken well, because this correct understanding may make him not only unacceptable, but also think that we are demons, which will make him angry and slander him. This can only be done when his karma is mature and he can accept the truth. That is to say, when we are going to guide a person, Zhuangzi's Autumn Waters let me see great wisdom and beauty, and the emergence of reason and thought also made my life gradually move towards a higher and more beautiful realm.

9. Thoughts on "Returning to the Garden"

Jin Ming, a good friend, praised Mr. Gan Guoxiang's latest lesson "Returning to the Garden" for many times as the best lesson he had ever heard. How good is this lesson? In Jin Ming's own words, "I didn't say a word after class for an hour, and I didn't eat lunch that day"-because I have been immersed in the shock brought by class. Jin Ming has many classes, and it is difficult for him to feel such feelings in ordinary classes. This class must have its own uniqueness, I think. So I copied Jin Ming's class, and when I was calm, I opened it and listened devoutly.

On the last day of the long vacation, nothing was arranged. After breakfast, I did some preparatory work first: I found Tao Yuanming's "Returning to the Garden" and began to study it, trying to have my own "preconceptions" about this poem. This poem is not profound and easy to understand. How to make the second-grade children understand the meaning of this poem must be the difficulty in learning this poem. How did Mr. Gan Guoxiang lead the children into the poetic realm of Tao Yuanming? With this suspense, I began to watch the class.

In the first half of the class, Mr. Gan explained "Returning to the Garden (I)" by explaining the background, so that students can understand the reason why Tao Yuanming retired to the mountains and forests-in order to get rid of the barriers that bound the soul, return to nature and be the master of the soul. Then explain the words, sort out the sentences and read aloud. After 20 minutes of boring class, the excitement began. Teacher Gan Guoxiang set up several layers of conflicts, which made the seemingly dull classroom turbulent.

"Is this poem about the hard life of a farmer?" This question has raised children's understanding to a higher level, because for children, this poem can easily be misunderstood as praising the hard life of farmers. Teacher Gan grasped the key words and made the children understand that the poem described a scholar-bureaucrat who was tired of officialdom and longed to return to nature and the countryside. The next question is the most critical question in this lesson: "So, I ask my classmate, do you agree with his lifestyle?" What's the significance of learning such poems today? "wonderful! This question hits the nail on the head. Yes, today, what is the significance of studying "returning to the garden"? Teacher Gan deserves to be a master. With the help of a bagua diagram, he let the children make full choices. And discuss. The students began to think positively. Some said it was meaningless to learn this poem, while others said it was meaningful. After discussion between teachers and students, the children reached a "temporary knowledge"-Tao Yuanming's idea of pursuing spiritual freedom without being polluted by secular life, which is worth learning forever. On this basis, Mr. Gan mentioned Thoreau in the United States and his Walden, and then summed up their spiritual realm: pure thinking and simple life. Later, Mr. Gan Guoxiang pushed the class to a climax by "proving poetry with oneself". Seeing this class, I can't help but marvel!

Walden Lake is a book I have been rereading recently. After reading Thoreau's beautiful words, a cool lake seemed to flow into my heart, crystal clear, washing my mind like autumn water, without dust. Thoreau said, "I came to this forest because I wanted to live an introspective life and face the most essential problems in life."

After listening to Mr. Gan Guoxiang's Returning to the Garden and recalling the idyllic scenery described in Walden Lake, I can't help thinking: In our post-modern society, should human modern civilization be more introspective and introspective before transforming and crossing the natural environment? Should everyone who is in a bustling city and busy with vanity fair ask more questions and reflect more? Therefore, in this sense, the return to the garden house, like Walden Lake, belongs to both the writer and everyone, both ancient and modern.

Read "Return to the Garden" and "Walden Lake", so that your body can be in close contact with the weeds of bean sprouts, and your mind can feel a little quiet and cool in the lake, more calm and free and easy, and less impetuous and noisy. This is not the pursuit of fashion and pretentious elegance, but the necessity of returning to self.

If there were more Walden lakes and more Tao Yuanming-style "countryside" on the earth, mankind would have a quiet and peaceful back garden.

10, Nian Nujiao's idea

Su Shi's ci, no matter in content or form, is not so rigid in a pattern. Sometimes putting a straight book becomes a "poem that can't be adjusted." Some of them are quite ordinary in content. Just like the Yangtze River is full of sediment, not clear water. But because of this, we can show the grand momentum of the river. People can be so picky, but they cannot always deny it.

Su Shi's Niannujiao is undoubtedly a famous work in the Song Dynasty. Such a high foothold and exquisite writing of historical figures are rare not only in the ci world, but also in the poetry country.

As soon as he started writing, he swaggered, commanding and imposing: "The river of no return is a romantic figure through the ages"-it is the pride of the times to think about how many heroes have appeared in the history of thousands of years. Who doesn't admire their heroic romance and who doesn't look up to their looks! However, "the waves behind the Yangtze River push the waves before", with the continuous passage of time and the objective law of metabolism, now looking back, it seems that the achievements of those "romantic figures" in those years were constantly washed away by the waves of the Yangtze River, gradually indifferent, gradually faded, and finally became a past tense.

"the waves are gone"-both vivid and vivid. But more importantly, the author grasped the law of historical development from the beginning and wrote the position of historical figures in the long river of history with a high degree of conciseness. It's really a "strategic plan", which takes the lead. It's amazing.

"To the west of the old base area, humanity is the red cliff of Zhou Lang in the Three Kingdoms"-the above has been generally referred to as "romantic figures". Here, we further put forward "Zhou Lang in the Three Kingdoms" as the backbone of an article, and the article was born.

"The rocks and clouds collapse, the stormy waves crack the shore, and thousands of piles of snow are rolled up"-this is the scene writing, which is essential. In short, rocks are like falling clouds; In a word, the waves are tearing the shore; Due to the rocky, stormy struggle, countless waves rolled into countless snowdrifts, which suddenly rose and fell, flickering and became spectacular.

"As picturesque as a mountain, there are many heroes at one time." -"picturesque" is a conclusion drawn from the scenery in front of us. The mountains and rivers are beautiful, and the characters are heroes for a while. Can this Yangtze River and this Red Cliff not arouse people's nostalgia for the past? So, this leads to the following expression of this feeling.

"Looking back at Gong Jin, Xiao Qiao's first marriage is magnificent"-The author puts forward Zhou Yulai alone here, as a representative figure here, not only because Zhou Yu is a key figure in Battle of Red Cliffs, but also because of the need of artistic tailoring.

"The world is like a dream, and one statue is still on the moon"-so I have to be broad-minded. Anyway, it used to be like a dream, and now it's like a dream. I'd better pick up my glass and pour it for the bright moon on the river to show my respect for it. The word "like a dream" is used here, just in response to the beginning of "the waves are exhausted" Because romantic figures are just "waves are exhausted" and the world is just "like a dream". Why not be broad-minded and too persistent! This is an undercurrent that has been lurking in Su Shi's thought for a long time and shows centrifugal tendency with the real world. The limitation of class is so inevitable that he often beats from time to time in his life.

It is through these creative practices that the new world of ci has gradually developed and expanded. Su Shi's Niannujiao is an excellent beginning. Today, it still stands like a monument on the avenue of China literature development history.