Explanatory words in Wen Shuo are easy to ask: questions: wide knowledge: details: summarize the central argument of this article in your own words.

[Edit this paragraph] The author introduces:

Liu Kai (1784- 1824) was born in Tongcheng (now Zhouchen Township, Zongyang) in Qing Dynasty. He is an essayist. He was born a few months ago and is very lonely. His family was poor when he was a child. He was a shepherd boy. He likes to eavesdrop on the bookstore teacher reading articles and can recite them after listening. With his own articles, he went to visit Yao Nai, the chief writer of Tongcheng School. Yao Nai appreciated him very much, taught him to write articles with all his heart, and praised this literary rookie many times. From then on, Liu Kai's talent was a sensation, and later he became one of the famous writers of Tongcheng School, and his poems were praised by the world. In the first year of Daoguang (A.D. 182 1), Bozhou hired Liu Kaixiu to study local chronicles and live in a Buddhist temple.

[Edit this paragraph] Original:

A gentleman's knowledge is always inquisitive. Asking and learning complement each other. You can't really be a good scholar if you don't learn without doubt, if you don't ask without knowledge, and if you don't ask frequently. Reasoning can't achieve the goal, but you don't know the details. You don't ask, what are you mocking?

Those who are virtuous to themselves ask how to solve their doubts. The so-called "just right" is not as good as yourself. The so-called "ask how can, ask how little" is also equal to yourself. Ask how to learn from each other. The so-called cross-examination and interrogation are also clear.

It's self, not human beings, and the common customs are the same. If you don't learn, you think you understand, and if you don't understand, you have no requirements for life. If you are moral to yourself, you will avoid asking questions. Not as good as your own people disdaining to ask questions. People who are equal to themselves are unwilling to ask questions. If so, there are few people in the world who can ask questions.

Even a wise man may lose. What saints don't know, fools don't necessarily know. What a fool can do is not necessarily impossible for a saint. There is no major in truth, but there is no end to learning, but can you ask less? Therefore, you can ask Lian, Xian can ask unworthiness, and you can always ask young people. This is only the achievement of Tao.

[Edit this paragraph] Translation:

A gentleman must like to ask questions when he is studying. "Ask" and "learn" are complementary. Without "learning", he can't ask questions or increase his knowledge. People who like learning but don't ask much don't really like learning. I understand the truth, but they may not be able to apply it to practice and know the big things (principles, procedures, whole), but they may not know those details. Ask people with higher moral ability to dispel that doubt. (This is what Confucius said. ) Go to someone with moral knowledge to correct yourself. Ask people who are not as good as themselves to correct their views. (This is what Ceng Zi said. ) from high ability to ask low ability, from high moral knowledge to ask low moral knowledge. "People who like to ask (will be knowledgeable)." Mencius said: "Find your own loose heart" (sometimes) and put forward "the way to learn". "Learning" is followed by "asking". Zi Si talks about "attaching importance to moral cultivation" (sometimes), which boils down to "asking (being diligent)".

Ancient people adopted good words and deeds with an open mind, asking questions without picking things or picking people, as long as they can get something beneficial to their self-cultivation and studies. Therefore, if the arrogant ordinary people speak out and the saints (also) adopt it, the woodcutter with low status, the ancient sages (also) ask him, and Shun Di asks whether the common people have the identity of the son of heaven, but pays attention to it with great wisdom. It is really necessary to listen to many beneficial opinions. After three generations, it is rare to have "learning" without "asking", and friends advise you to do good things without doing bad things. What's more, people who consult each other on major issues of right and wrong and diligently regard learning as a top priority are rare.

People think they are right and others are wrong. (This is) the same problem as ordinary people. They don't study thoroughly (where they don't understand). (But) they just feel that understanding (where they hold) the truth is not safe (where). (But) they make subjective guesses at will. In this way, there is almost nothing (anything) to ask for a lifetime. (just) despise him, (think) it is not worth asking him, (yes) people at the same level don't respect him and don't want to ask him. Like this, almost no one in the world asks. (What) people (all) are not worthy of admiration, and (what) things (all) are not worthy of doubt. This is just self-righteousness. I know my shallowness, but I cover up my mistakes. I'd rather not make progress in my studies in the end. I (also) don't want to ask others humbly, which will endanger my inner cultivation, and people who fall into this (big mistake) are often (occupied).

If you don't do this, what you ask is not what you have learned: (for example) it is interesting to ask strange words and trivial things in the world; Even what you already know in your heart (the problem is just what you brought on purpose), let others try that person's talent; Ask someone some difficult questions and embarrass that person. If not, (or) even if there are things closely related to their ideological and moral cultivation, they can get the effect of teaching, and it is impossible to lower their dignity (asking for advice with an open mind). Alas! Isn't it true that learning can't be close to the ancients? And people who don't like to ask, (yes) because they can't be open-minded; He can't be modest (yes) because he sincerely loves to study, nor because he doesn't concentrate on his studies. What he studied was not what ancient Confucianism studied, and what he loved was not what ancient Confucianism loved. It is natural that he is not good at asking questions.

A wise man will make mistakes if he thinks about it a thousand times. What fools can do, saints may not be able to do. Truth does not exist only in one person, and there is no end to learning. So, can you ask less? "Zhou Li" (said), asked people out of court (opinions on state affairs), and people also asked about state affairs. So nobles can ask people with low status, people with high moral ability can ask people with low moral ability, and old people can ask young people, only considering their achievements in moral knowledge.

Confucius is not ashamed to ask questions. Confucius thought he had a high moral knowledge. The ancients regarded "question" as a virtue, but did not think it was shameful. Instead, the gentlemen of later generations scrambled to regard "questioning" as a shame. Then the ancients were deeply ashamed of it, but later generations did it without shame. So sad!

[Edit this paragraph] Writing characteristics

No matter in the proposition, conception, argumentation method or language style, we can see the imitation traces of Han Yu's Shi Shuo, and we can compare the similarities and differences between them.

Both suggest that people learn from all kinds of people with an open mind, but the discussion angle is slightly different. The Book of Teachers emphasizes the importance of "teacher" from the perspective of "teacher" and suggests that people learn from teachers with an open mind. On the other hand, Wen Shuo emphasizes the importance of asking questions and advocates that learning must be easy to ask questions.

After the first part of Shi Shuo put forward the argument, the second part (the core part) demonstrated the argument clearly by repeatedly using the method of positive and negative comparison. The same is true of Wen Shuo. The difference is that there are many objects of comparison in Shi Shuo, but the objects of comparison and comparison in Wen Shuo are single, both "ancient people" and "modern people", but the content of comparison involves "problems"

In terms of language style, both articles are very concise. In the use of sentence patterns, both articles pay attention to the staggered use of neat parallel prose and flexible prose, with odd and even appearance and patchwork, in order to achieve ups and downs and magnificent effects. Prose is interspersed with a considerable number of parallel sentences, which is the same language feature as Shi Shuo and Wen Shuo. Some sentences in Wen Shuo are

[Edit this paragraph] Content topic

This article has seven natural paragraphs and can be divided into three parts.

Part I (the first paragraph): Introduction.

The author first puts forward the central argument that "a gentleman's learning must be easy to ask", then dialectically analyzes the relationship between "asking" and "learning", and further emphasizes that one must be diligent in learning.

The second part: this theory. Paragraphs 2-6 explain in detail why we should ask questions frequently from both positive and negative aspects.

The second paragraph expounds the important role of "questioning" from the front: if you don't choose people, you must ask for something. The author discusses it from two aspects: ① it shows that all three kinds of people who ask questions (sages are better than themselves and equal to themselves) have gained something; (2) quoting classics, hiding first and then showing, which proves that "problem" is an important condition for studying in Germany, enhances the persuasiveness of the article and profoundly expounds the central argument.

The third to sixth paragraphs discuss how to be good at asking questions and what attitude to take.

The third paragraph takes the ancient people's thirst for knowledge as a model, and compares the different performances of ancient and modern people, which is divided into two levels: ① the ancient people are inquisitive, don't choose anything, don't choose people, and can take advantage of them; Nowadays, people learn without asking, which paves the way for the following criticism of the current disadvantages.

The fourth and fifth paragraphs turn to analyze the wrong performance of today's people:

The fourth paragraph criticizes the shortcomings of modern people from two aspects: the content and the object of questioning, and makes a sharp contrast between the words and deeds of modern people and the ancients in writing methods: the ancients "ask questions at random", and now people "think they know if they don't learn enough" and "the director is unsafe and makes arbitrary assumptions"; "The ancients asked people whether they chose", but now people are right about "being virtuous to themselves; Avoid and don't want to ask ",to" those who are inferior to themselves don't bother to ask ",to" those who are equal to themselves don't want to ask ". This degree of criticism of modern people echoes the second paragraph about asking all kinds of people to gain something, and the third paragraph about "the ancients asked without choosing people." At the end of this paragraph, I put forward "learning without asking"

In the fifth paragraph, the author criticized the unhealthy trend of "don't ask yourself what you have learned". The author first points out three unhealthy motives for asking questions: "speak quickly", "try what he can" and "endure what he can". Finally, the author ends with an exclamation sentence, and then compares the past and the present with "how old can't be" to criticize the present.

In the sixth paragraph, the root cause of people's difficulty in asking questions today is inferred.

In the third part (the seventh paragraph), the author states his own views.

Translation of eighth grade textbook edition (finishing)

A gentleman must like to ask questions when he is studying. "Ask" and "learn" are complementary. Without "learning", he can't ask questions or increase his knowledge. People who like learning but don't ask much don't really like learning. I understand the truth, but they may not be able to apply it to practice and know the big things (principles, procedures, whole), but they may not know those details.

Ask those who have higher moral ability than themselves, so as to dispel that doubt. (This is Confucius) It is said that a learned man can judge right from wrong. Only by asking people who are not as good as themselves can we get a correct view. (This is Ceng Zi) said that requirements range from high talents to low talents, and from high moral knowledge to low moral knowledge.

People think they are right and others are wrong. (This is) the same problem as ordinary people. They don't study thoroughly (where they don't understand). (But) they just feel that understanding (where they hold) the truth is not safe (where). (But) they make subjective guesses at will. In this way, there is almost nothing (anything) to ask for a lifetime. (just) despise him, (think) it is not worth asking him, (yes) people with the same level as themselves are all playful, disrespectful and unwilling to ask him. Like this, almost no one in the world asks.

A wise man will make mistakes if he thinks about it a thousand times. What fools can do, saints may not be able to do. Truth does not exist only in one person, and there is no end to learning. So, can you ask less? "Zhou Li" (said), asked people out of court (opinions on state affairs), and people also asked about state affairs. So nobles can ask people with low status, people with high moral ability can ask people with low moral ability, and old people can ask young people, only considering their achievements in moral knowledge.