Looking for Han Yu's feeling after reading.

Ancient scholars must have teachers. Teachers, so evangelists are also confused by the industry.

This is the opening words of the article. After this sentence, China's View on Ancient Literature said, "This is where a great program lies." It seems that this is the highlight of this article. However, at the end of the article, the Wu brothers said, "The whole article is just a sentence from my teacher's way", as if it were not this sentence again. From the following situation, it seems that we should take the general view as the correct view. Han Changli basically did not make any analysis on why teachers' duties should be taught by profession and how teachers are taught by profession. The point of the article is to learn from the teacher bravely. Shi Shuo is not a refutation, but the meaning of refutation is quite obvious. There are two places where I feel the strongest when I read Korean. First, when writing a strange theme, the author is excited about it. If it is unfair, it will scream, or be angry, or laugh. From this point of view, Shi Shuo is not the most touching text of Han Yu. Second, Han Yu is particularly good at writing rebuttals. No matter Jin Xuejie or the poor, it is hard to argue. Zhang Zhongcheng's biography and postscript rebuke those who "compare themselves with rebellion", while the taboo theory refutes the tedious taboo of satirizing common customs. Needless to say, Buddhist words such as the Buddha's bone table are powerful and eye-catching. And even if it doesn't appear in the form of refutation, the author likes to set up opposing targets. This article comes from the secretary writing network. So when you read Korean, you can clearly feel that Han Yu's words are not empty talk, and every sentence is aimed at the key of an opponent. -"Shi Shuo" is this. If you want to write a good paper, you can't practice it by yourself. You have to find an opponent to confront yourself to write the taste. In Han Yu's own words, this is called "no blockage, no flow."

I am a teacher, and I don't know that years were born in me.

"I learn from the Tao" is the theme of the article. That's true of course, and it's hard to disagree today. However, as I said before, Han Yu wrote this article with the intention of confronting others. Therefore, this article only talks about the meaning of "learning Tao", that is, as long as learning Tao is good for you, you can learn from anyone. As for another meaning that can be derived from this sentence: you should believe in the channel itself, but for a teacher, there is no need to be overly superstitious and blindly obedient. The article only vaguely mentions it. Of course, this knowledge is actually "ancient" in China, that is, in the Analects of Confucius: "Be a teacher wholeheartedly".

The scholar-bureaucrat family, named Shi Yuedi, said that this article came from the secretary's writing network cloud, so they got together and laughed.

Han Yu said this sentence from his personal experience. He himself is a typical example of "Shi Yueyue Di's articles originated from the secretary writing network". At that time, "the more he refers to it, the more he called Han Mendi's article originated from the secretary writing network" ("New Tang Book? Han Yuchuan "). When it comes to the writing background of Shi Shuo, almost all articles will quote Liu Zongyuan's words: "There is no teacher in this world ... Han Yu ignored the customs, mocked them, learned from them, wrote Shi Shuo, and started his career because of his resistance." ..... the more you have a crazy name. "(Answer to Wei Zhongli) It is self-evident that it took considerable courage to write such an article and express such a view at that time. But I am more concerned about another sentence by Liu Zongyuan, who said in the book "Be strict and be lenient": "Only servants can be brave, not teachers. "

Liu said that he was not as good as Han Yu, probably modest. The advantage of Han Yu's article is that it is powerful, reasonable and harmonious, and it can be painstakingly managed without revealing axe marks and regardless of structural words. In contrast, Liu Zongyuan's most exquisite words (such as Eight Chapters of Yongzhou) seem a bit "done". It can be said that Korean is strong, which is really beyond Liu Zongyuan's reach. However, if you look closely, you will feel that this heavy potential does not come from learning and cultivation, nor from metaphysical thinking and philosophical thinking, but is mostly directly reflected in writing. To put it simply, Han Yu's advantage is that he has a good literary foundation. But you know, these two are not the first writers to pretend to be writers, so if you compare them with others, you can't say that I mind my own business. Don't say it here, just talk about ideas. Although Han Yu flaunts that "writing carries the Tao", his five principles are nothing more than Confucian common sense, comparable to Liu's Tian Shuo. Of course, in another sense, knowledge is not a bad thing, because it is just conducive to popularization.

In the final analysis, it is not the teacher who is mainly related to personality. Han Yu is a good teacher, and naturally he has made great achievements in supporting backwardness, but on the one hand, he is under pressure, on the other hand, doing so also brings him a great sense of accomplishment. -he is eager to be a master. I can't help feeling this way when I read Korean. In his best articles, he is somewhat self-pitying and seems to blame himself, but in fact he shows off a lot. He speaks frankly and bluntly, with the elements of being loyal to honest and frank, but also with the elements of impulsiveness, and even a little pushy. His personality is too exposed, with one end on it, and so is "poor and poor, wailing words, seeing is believing". His resentment is often excessive, but he has a sense of humor and the ability to laugh at himself. This is the "cunning" of Han Yu's article. Although it is not Han Yu's original intention, this kind of "cunning" in composition will inevitably be shown in life. When he remonstrated severely, he did have the determination to do whatever it takes for the Tao in his heart, but he was not very clear about the cost, so he often died afterwards. On the Buddha's Bone Table, I typed a letter in the morning and demoted it to Chaoyang in the evening, but as soon as I arrived, I went to the table and pleaded guilty. Because of this, Liu Zongyuan's fate was relegated again and again, while Han Yu was convicted twice, but he returned to Chang 'an soon after.

On the surface, Liu Zongyuan is a typical China scholar with dual personalities of Confucianism and Taoism. "A saint should not aim at the present, but should take something more expensive than later, and all ancient writers are eager to do so." He can go in and out, and there is a lot of room for expansion. Han Yu, on the other hand, is very pure in Confucianism, even focusing on saving the world and even trying to deny it. But in fact, he actively joined the WTO, but he didn't get rid of the common fault of literati, and the world is too simple. The better, the inevitable retreat, unwilling to retreat in character, and often at the expense of greater retreat in character. Finally, Liu Zongyuan wrote a letter to Han Yu, a historian, saying, "If you learn, if you quit, if you talk, if you are generous, if you claim to be clean, if you quit, then Tang Shi cannot be trusted." ..... Take a step back: it can be done quickly; If the fruit pawn thinks he is afraid of it, he can lead it to one day. Why do you want to do it and seek it? What people should do today is still luring others and future generations in museums. This is a big mystery.