What is classical Chinese called?

1. What is the name of this classical Chinese article?

Bian Que meets Duke Cai Heng

October 17, 2003

[Classic Chinese]

Bian Que saw Duke Huan of Cai and stood there. Bian Que said: "Your illness lies in your internal organs. If you don't cure it, you will be afraid of the disease." Huan Hou said: "I have no illness." Bian Que came out and Huan Hou said He said: "It is a credit to the doctor if he is good at curing the disease!" After staying for ten days, Bian Que saw him again and said: "Your disease is in your skin. If you don't cure it, it will get worse." Marquis Huan did not respond. When Bian Que came out, Marquis Huan was displeased again. After staying for ten days, Bian Que saw him again and said, "Your illness is in the intestines and stomach. If it is not treated, it will get worse." Huan Hou did not respond.

Bian Que came out, and Marquis Huan was displeased again. After staying for ten days, Bian Que looked at Marquis Huan and then left. Marquis Huan sent someone to ask about it, and Bian Que said: "The disease is in the interstitial region, where the soup and iron can reach it; in the skin, where the needle and stone can reach; in the intestines and stomach, where the fire Qi can reach; and in the bone marrow, where the secretion of life is. It belongs to me, and I have no choice. Now it is in the bone marrow, so I have no intention of asking him." After five days of residence, Marquis Huan suffered from body pain, and he fled to the Qin Dynasty. Marquis Huan then died.

Notes

Bian Que----surnamed Qin, named Yue, a native of the Warring States Period. He had superb medical skills, so people used the legendary ancient doctor Bian Que's name was used to call him.

Cai Huan (huān) Duke - the king of Cai State (now Shangcai County, Henan Province), hereinafter referred to as "Huanhou" ("Historical Records: Biography of Bian Quecang Gong" as Qi Huan Gong) .

Han Fei - a Korean prince in the late Warring States period, who liked to study the knowledge of criminal names and spells, and was an important thinker in the Warring States period. The books he wrote are the culmination of Pre-Qin Legalist doctrine.

There is room----for a while.

Skin care - skin texture.

I'm afraid----I'm afraid. Will, want.

Deep----very, powerful.

Idiot--the ancient monarchs called themselves modestly.

If a doctor is good at curing a disease, he or she should take credit for it. Doctors like to treat people who are not sick and take credit for (curing the "disease")! In other words, particles have no real meaning.

Stay for ten days----stay (dāi) for ten days. To live, to stay, to experience.

Skin----Muscle and skin.

Ying (yìng)----promise, accept.

Yue (yuè)----happy.

Still (xuán) go----turn around and run. Hui, the same as "xuan", means to turn around or turn around.

Therefore---- on purpose.

The reach of Tang (tàng) Tie (Wèi)----(is) what Tang Tie (power) can achieve. Soup, the same as "scalding", stewing with hot water (wù). Iron and apply hot compresses with medicine.

Needle stone----metal needle and stone needle. This electric finger uses acupuncture to treat diseases.

Huo Qi jì----Huo Qi Decoction, a decoction that clears fire and treats gastrointestinal diseases. Qi, the same as "agent".

Si Ming belongs to him, and there is nothing he can do about it——(That is) what Si Ming is in charge of, (medicine has) nothing to do. Si Ming, the legendary god in charge of life and death. belongs to, manages. Naihe, what to do, what to do.

Therefore ---- is "so", therefore. Because of, because of.

No invitation----no question, which means no more talking. Excuse me.

Search - search.

Comments

By shaping the image of the ancient miracle doctor Bian Que, the story is used to illustrate the correctness of the dialectical thought of "knowing the subtleties and knowing the work" proposed by Laozi, which is very persuasive. .

[Modern Chinese]

After seeing Duke Huan of Cai, the famous doctor Bian Que told Duke Huan that his disease had invaded his skin and he needed to be treated quickly. Duke Huan thought he was in good health and thought Bian Que wanted to take credit, so he ignored him. Ten days later, Bian Que persuaded Duke Huan to diagnose and treat the disease as soon as possible while the disease had only invaded the human body, but Duke Huan still remained silent. Ten days later, Bian Que said that Duke Huan's illness was in his intestines and stomach, but Duke Huan still didn't believe it.

Ten days later, Bian Que saw Duke Huan, turned around and left without saying a word. Duke Huan sent someone to ask him, and Bian Que said that the disease was on the skin, body, and intestines and stomach, and could be treated by applying medicine, fumigation, acupuncture, and taking fire-clearing medicine. But now the disease had entered the bone marrow and could not be cured. Five days later, Duke Huan was in pain all over, but Bian Que had fled to Qin. Soon, Duke Huan died of an illness and failed treatment. 2. What is the name of the following classical Chinese text

Zizhi Tongjian·Volume 68

Lü Meng captured Jingzhou

Lü Meng arrived at Xunyang and ambushed all his elite troops In the middle, he made white clothes swing the oars and made them into merchants' clothes. They traveled day and night. Yu set them up on the river bank and kept them in check. Therefore, Yu didn't hear about them. Mi Fang and Shi Rensu both felt that Yu was underestimating him. When Yu went out to the army, Fang and Ren did not pay attention to the military supplies. Yu said, "Return them and treat them", which made Fang and Ren Xian fearful. So Meng ordered Yu, the former captain of the cavalry, to write a book about benevolence, which would lead to success or failure. As soon as benevolence got the book, he surrendered. The translator said to Meng: "This is a treacherous army. We should march with benevolence and leave troops to prepare for the city." Then he sent benevolence to Nanjun. Mi Fang was guarding the city, and Meng showed his benevolence, so Fang opened the door and came out to surrender. Meng entered Jiangling and was released from prison. Guan Yu and the soldiers' families all comforted him and ordered the army: "You can't go to other people's homes and ask for something." To cover the official armor; although the official armor is public, Meng still thinks that he has violated military orders and cannot abolish the law because of his hometown, so he beheads him with tears in his eyes. As a result, the army was trembling with fear and did not pick up the lost items. In the evening of the first day of the lunar month, the envoys would get close to the elderly and take care of them. They would ask about their needs and provide medicine to those who were sick, and clothing and food to those who were hungry and cold. The treasures hidden in the Yu Mansion are all sealed and awaiting the arrival of power.

Lü Meng arrived at Xunyang, ambushed all the elite soldiers in the named boat, let the people row the oars, wore merchants' clothes, and traveled day and night, and captured all the officers and soldiers Guan Yu had posted on the riverside. , so Guan Yu knew nothing about Lu Meng's actions. Mi Fang and Shi Ren were always dissatisfied with Guan Yu's contempt for them. Guan Yu led his troops outside, and Mi Fang and Shi Ren could not deliver all the military supplies. Guan Yu said: "When I return, I will punish the crime." Mi Fang and Shi Ren were both frightened. . So Lu Meng ordered Yu Fan, the former Cavalry Commander, to write a letter to persuade Shiren and point out the gains and losses for him. After Shiren received Yu Fan's letter, he surrendered. Yu Fan said to Lu Meng: "For such a secret military operation, we should take Shiren with us and leave the army to defend the city." So he took Shiren to Nanjun. Mi Fang defended the city, but Lü Meng asked Shiren to come out to meet him, so Mi Fang opened the city and came out to surrender. Lü Meng arrived at Jiangling, released the imprisoned Yu Jin, captured the families of Guan Yu and his soldiers, comforted them all, and ordered the army: "You are not allowed to harass the people or ask for money from the people." There was a soldier under Lü Meng's tent. Being from the same county as Lü Meng, he took a bamboo hat from a commoner's house to cover the official's armor. Although the armor was a public property, Lü Meng still believed that he had violated military orders and could not violate military laws just because he was from the same town. The soldiers were killed. So the whole army was shocked and frightened. Therefore, Nanjun did not pick up the lost items. Lu Meng also sent his trusted followers in the morning and evening to comfort and care for the elderly, asking them about their difficulties in life, sending medicine to the sick, and giving clothes and food to the hungry and cold. Guan Yu's inventory of property and treasures were all sealed up, waiting for Sun Quan to come and deal with them. 3. What is classical Chinese?

Classical Chinese is relative to "vernacular".

"Classical Chinese":

The first "classical" is written The meaning of article.

"Word" means to write, express, record, etc.

"Classic language" means written language, and "classical language" is relative to "spoken language". In general, "spoken language" is also called "vernacular"

The last "wen" means works, articles, etc.

"Classical Chinese". means "articles written in written language" and "vernacular" means: "articles written in commonly used straightforward spoken language".

In ancient my country, it meant the same thing. Things are expressed differently in spoken language and written language. For example, if you want to ask someone if they have eaten, expressing it in spoken language is "Have you eaten?" ", and to express it in books and language, it is "Fan? ". "Fanfou" refers to classical Chinese. In ancient my country, all articles were written in written language.

Therefore, we now generally refer to ancient Chinese as "classical Chinese"

Ancient vernacular is a written language formed on the basis of northern dialect after the Tang and Song Dynasties. For example, the Bianwen of the Tang Dynasty, Dunhuang popular literary works, Song scripts, operas of the Jin and Yuan Dynasties, and novels of the Ming and Qing Dynasties are all representatives of the ancient vernacular. Although ancient vernacular is vernacular, it is different from what we call vernacular today. It is generally based on spoken language and mixed with some elements of classical Chinese. Even spoken language is not so easy to read today due to regional and contemporary differences. Therefore, we call it "ancient vernacular" (academia generally refers to the ancient vernacular formed from the late Tang Dynasty and the Five Dynasties until the "May Fourth Movement" period. The vernacular is called modern Chinese). 4. What is classical Chinese

Classical Chinese

Classical Chinese is relative to "vernacular".

The first "wen" means written articles "Yan" means writing, expressing, recording, etc. "Classic language" means written language. "Classic language" is the last word compared to "spoken language". "It means works, articles, etc., and represents the type of literature.

"Classical Chinese" means "articles written in written language". And "vernacular Chinese" means: "using commonly used "An article written in straightforward spoken language."

In ancient my country, there were different ways to express the same thing in spoken language and in written language. For example, you want to ask someone if they have eaten. , expressed in spoken language, is “Have you eaten? ", and to express it in books and language, it is "Fan? ". "Fan Fou" refers to 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. The ancients left us a large amount of classical Chinese. In China, the study of classical Chinese plays a large role in middle school Chinese courses.

What is classical Chinese?

1. Classical Chinese is wonderful. There is no doubt that it constitutes the main body of Chinese traditional culture. It can be seen that the history of modern civilization in China is still very short, and it is necessary to deconstruct or interpret traditional culture because the inheritance of traditional wisdom is based on it. The correct interpretation of classical Chinese.

2. Classical Chinese is knowledge. Yes, because classical Chinese is no longer a language, it is purely writing. But classical Chinese is knowledge, and Oracle is also knowledge. Why not learn Oracle? Yes, it is precisely because oracle bone inscriptions are the more primitive writing, so classical Chinese is the basis for further learning of traditional advanced writing (study) such as oracle bone inscriptions.

3. Classical Chinese is also the expression, description, combination, and expression of Chinese. Transformations, metaphors, comparisons, deductions... fully embody the style of Chinese civilization in the expression of ideas. Master the physical structure of classical Chinese and have a deeper understanding of modern Chinese, and you will have "laws" to follow in the construction of new Chinese. .

4. "Classical Chinese" is the opposite of "Vernacular Chinese". The structure of the word is like this: Classical Chinese - Wen. The first "wen" is "words" and "yan" is language. "Classical Chinese" refers to "written language". It has two meanings: first, it indicates that the classical Chinese text is a kind of language; second, this language was later written into words. There are also two types of "written language" Important meaning: First, there can be a culture with language but no writing. For example, most ethnic minorities only have language but no writing. Second, the language function withdraws from life and becomes history in the form of writing.

"Classical Chinese". The literal meaning of "wen" should be: a literary style of language. The latter "wen" refers to literary style.

So does classical Chinese have any "future" besides archaeological research? In other words, is there any practical value in life? I think there is some in modern society, but people ignore the social life in some marginal areas, which leads to doubts about classical Chinese in modern applications. Ignore. For example, in religious construction, some inscriptions are still written in classical Chinese and calligraphy is still used, and seal script is mostly used for engraving.

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.

The value of the contemporary revival of classical Chinese

The revival of classical Chinese is one of the hot spots in the contemporary Chinese cultural renaissance movement. Its emergence has the same profound historical background as the emergence of the Chinese cultural renaissance movement, and they are both integral parts of the Chinese national rejuvenation movement. On the surface, the revival of classical Chinese is a denial of the vernacular movement advocated by Hu Shi and others, but in essence it is an extension of the vernacular movement. The popularity of vernacular has greatly increased the audience for general culture, but it has reduced the direct audience for traditional Chinese culture—thus putting the inheritance of Chinese culture under unprecedented threat. It is precisely based on the need to inherit Chinese culture completely and accurately that the revival of classical Chinese has become a historical necessity. The revival of classical Chinese cannot deny the existence and value of vernacular.

The revival of classical Chinese in mainland China began to sprout in the 1980s. The concept of classical Chinese renaissance was clearly put forward by the young scholar Liu Zhou in "The First Step in the Revival of Chinese Culture (Proposal)". The launch of "Hundred Cities Ode" by Guangming Daily in 2007 showed the country's attitude towards the revival of classical Chinese. The proposal for the revival of classical Chinese was put forward by a young scholar, which shows that the revival of classical Chinese has great potential for development. 5. What is "you" in classical Chinese?

In classical Chinese, "you" can serve as both a content word and a function word, that is:

1. When "you" is a noun, It means:

Original meaning: right hand. For example: "Shuowen": Also, hand, pictogram. Duan Yucai's note: "This is the right character of Jin."

2. When "you" is an adverb, its main meaning is as follows:

1) Fu, again, again. For example: "Poetry·Zheng Feng·Zhen Yi": I changed it to Xi again. Another example: "Poetry·Xiaoya·Xiaowan": The destiny is not there again. Another example: "Yan Li": "Another order."

2) Indicates that several situations or properties exist at the same time. For example: "Shu Yu Gong": It starts from Taoqiu in the east, reaches He in the east, meets Wen in the northeast, and enters the sea in the northeast.

3) Moreover, it means a further level of meaning. For example: Gong Zizhen of the Qing Dynasty's "Bing Mei Guan Ji": It is not possible to clarify the imperial edict... and it is not possible for the people of the world to cut straight, delete secrets, and hoe straight.

Also:

1. "For example" is also a classical Chinese text, with different semantic environments and different meanings, namely:

1. For example. The starting word when giving an example. For example: "Historical Records·Biographies of Youxia": "For example, if you shout with the wind, the sound will not be accelerated, but the sound will be exciting." Another example: The third chapter of "Yuanyang Quilt" by Yuan Mingshi: "For example, when you see me at the right time, don't you feel that you are not good at all? Ask. ”

2. Like, as if. For example: "Three Kingdoms·Wei Zhi·Dongyi Biography": "﹝The corresponding sound of the Japanese is '噫', such as 'Ran, Nuo.'".

3. Compare. Song Dynasty Liu Kezhuang's "Niannujiao·Renyin's Birthday" lyrics: "For example, the year before last year, I feel that the door is quiet today.".

2. In classical Chinese, there is no word "is if", only the word "if is". "If so" is a predicate referential pronoun, which can be translated as: this way, that way. For example:

"Mencius Teng Wen Gong 1": Yan Yuan said: "Who is Shun? Who is he? This is also true for those who are promising."

(Yan Yuan said: "Shun is What kind of person? Who am I? The same is true for people who have done something.")

In this example, the predicate pronoun "if is" is the predicate of the subject phrase "what is done is also if it is". The adverb "also" modifies and expresses affirmation, which can be translated as: this way.

3. "If" is also a conjunction in classical Chinese, expressing a hypothesis, and can be translated as: if, hypothesis. For example:

○ "Pinghua of the Former Han Dynasty" Volume: "If it is unfavorable, cut off the flag in front of the camp to determine victory or defeat."

○ "The Scholars" No. Chapter 16: "If he can write articles, I will promote him."

4. In classical Chinese, there is no word or phrase "also". 6. What is classical Chinese?

Open classification of classical Chinese: culture, language, style, national language "Classical Chinese" is relative to "vernacular".

The first "wen" is written The meaning of article. "Word" means writing, expressing, recording, etc.

"Classical language" means written language, and "classical language" means "oral language" as opposed to "spoken language". Also called "vernacular". The last "wen" means works, articles, etc.

"Classical Chinese" means "articles written in written language." "Vernacular" means: "articles written in commonly used straightforward spoken language".

In ancient my country, there were different ways of expressing the same thing in spoken language and written language. , for example, if you want to ask someone if they have eaten, you can express it in spoken language, "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. The ancients left us a lot of classical Chinese.

In China, the study of classical Chinese plays a very important role. 1. Classical Chinese is very exciting. >

This is certainly true. The main body of Chinese traditional culture is classical Chinese.

This shows that China’s modern civilization has a very short history, and it is still necessary to deconstruct or interpret traditional culture. Because the inheritance of traditional wisdom is based on the correct interpretation of classical Chinese.

This is right, because classical Chinese is no longer a language, it is purely text, but classical Chinese is knowledge. It is also knowledge, so why not learn Oracle? By the way, it is precisely because Oracle is a more primitive writing, so classical Chinese is the basis for further learning of traditional advanced writing (study) such as Oracle.

3. Classical Chinese is also a skill. Chinese expressions, descriptions, combinations, transformations, metaphors, comparisons, and deductions... fully embody the style of Chinese civilization in the expression of ideas.

Mastering the physical structure of classical Chinese has a profound influence on modern times. The understanding of Chinese is more profound, and there will be "laws" to follow for the construction of New Chinese. 4. "Classical Chinese" is the opposite of "Vernacular"

The structure of this word is like this: Classical Chinese - Wen. The first "wen" means "words", and "yan" means language.

"Classical Chinese" refers to "written language". It means two things: first, it indicates that the classical Chinese text is. A language; secondly, this language was later literalized.

The "literalized" language also has two meanings: first, there can be a culture with language but no writing, such as most. Ethnic minorities only have language but no writing; secondly, the language function withdraws from daily life and becomes history in the form of writing.

The literal meaning of "classical Chinese" should be: a literary style of language that has been written down.

The "wen" at the end refers to the style of writing. So apart from archaeological research, does classical Chinese have any "future"? In other words, what other application value does it have in life? I think there is.

When the traditional form of life fades into modern society, it is only that people ignore the social life in some marginal areas, which causes modern applications to doubt or ignore classical Chinese. For example, in religious construction, some inscriptions are still written in classical Chinese, written in calligraphy, and engraved using tools.

Most of the applications of seal script are like this. 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", written, or written, the charm of its language suddenly decreases, while the function of writing doubles. 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 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.

The value of the contemporary revival of classical Chinese The revival of classical Chinese is one of the hot spots in the contemporary Chinese cultural revival movement. Its emergence has the same profound historical background as the emergence of the Chinese cultural renaissance movement, and they are both integral parts of the Chinese national rejuvenation movement.

On the surface, the revival of classical Chinese is a denial of the vernacular movement advocated by Hu Shi and others, but in essence it is an extension of the vernacular movement. The popularity of vernacular Chinese has greatly increased the audience for general culture, but it has reduced the direct audience for traditional Chinese culture—thus putting the inheritance of Chinese culture under unprecedented threat.

It is precisely based on the need to inherit Chinese culture completely and accurately that the revival of classical Chinese has become a historical necessity. The revival of classical Chinese cannot deny the existence and value of vernacular.

The revival of classical Chinese in mainland China began to sprout in the 1980s. The concept of classical Chinese renaissance was clearly put forward by the young scholar Liu Zhou in "The First Step in the Revival of Chinese Culture (Proposal)".

The launch of the "Hundred Cities Ode" by Guangming Daily in 2007 showed the country's attitude towards the revival of classical Chinese. The proposal for the revival of classical Chinese was put forward by a young scholar, which shows that the revival of classical Chinese has great potential for development.