The original text and test points of "Eating" written by Qian Zhong

The original text of "Eating" - Qian Zhongshu

Eating is sometimes like getting married. The most important thing in name is often an accessory. Eating fine food is actually just eating vegetables. Just like a lady who wants to be courted by a rich man, the purpose is not to be a woman. This shift of sovereignty involves a twisted and unsophisticated outlook on life. Exploring taste rather than satisfying hunger has become the purpose of our meals. The tongue takes the place of the stomach as the final or supreme judge. However, we still disguise enjoyment as need, not talking about eating vegetables, only talking about eating, just like when we study philosophy or art, we always say that we can use it for the sake of truth and beauty. Useful things can only be used by people, so they exist; useless things will use people, cover and defend them, and avoid abandonment. In "The Republic", Plato divided the country into three classes of people, which are equivalent to the three components of the soul; hunger, thirst, food and drink are the lowest components of the soul, which are equivalent to civilians or people in political organizations. The most ingenious politicians know how to pervert the people and disguise their ambitions as the will and welfare of the people; inviting guests to a restaurant to eat in the name of eating is exactly what the tongue says to the stomach, as if to say: "Don't complain, it's all your fault! You are famous, and I worked hard for you, what else am I losing to you?" In fact, God knows - and my hungry stomach knows - if it is specially used to fill the intestines For filling purposes, bark grass roots are not much different from chicken, duck and fish meat! I really can’t believe that the mere physiological process of digestion and excretion requires so much political influence.

The ancient Roman poet Persius once lamented that the belly develops people’s genius and imparts technology (Magister artising enique largitor venter). This meaning was vividly developed by Rabelais. Volume 3 of "The House of Giants" contains a chapter praising the belly, respecting him as the true Lord of mankind, the founder and promoter of various learnings and professions. Birds fly, beasts walk, and fish swim. Insect crawling, as well as all living and other activities, are also for the stomach. All human creations and activities (including writing articles) not only indicate the enrichment of the mind, but also prove the emptiness of the stomach. A full belly is of no use. At that time, the mind is in a daze and is only suitable for crazy dreams. We have an unwritten law: taking a nap after lunch is strong evidence. We usually underestimate hunger and only say that it produces things like beggars, thieves, and prostitutes. We forget that it also inspires ideas, techniques, and the political and economic theory of "everyone eats when there is food." The ancient German poet B.H. Brockes wrote a hymn and compared God to "a great chef (dergross Speisemeister)" who cooks food for all mankind, which can not help but bring out some religious childishness. Those who provide food for us are by no means our real masters. It’s okay for a God like this not to do anything. Only those who have prepared food for him to eat control our actions. For example, the head of the family is not the father who earns money to support the family, but the children who are still young and sitting around eating. Of course, children will not realize this when they are children, and fathers are never willing to admit it. What Rabelais said seems to make more sense. Just imagine, our stomach wants us to sacrifice food and rice to it all day long. What is it if it’s not God? But after all, it is an obscene thing that cannot be put on the table. It only absorbs and absorbs, but does not know how to enjoy and appreciate it. Life becomes complicated because of this. On the one hand, there are people who have a stomach and want food to fill it up; on the other hand, there are people who have food but want an appetite to eat. The first outlook on life can be said to be about eating; the second kind can be called a vegetable eater. The first type of people work, produce, and create in exchange for food. The second type of people use the results of the first type of people's activities to strengthen their spleen and appetite, help them eat and increase their food intake. Therefore, it is necessary to have music during meals. If that is not enough, there are also "beautiful ladies" and "beautiful ladies" who come to persuade you to drink. If you want to be more elegant, you can hold cold parties and summer parties, where you can read Dharma, calligraphy and famous paintings at the table; you can even go on flower-viewing tours. Mountains, bring natural attractions to eat. Needless to say, be as particular as possible about the food you eat. With such a prosperous material environment, the tongue, like the body, which was originally very casual, will now have chastity and integrity; many things that I used to eat now seem to stain my innocence, and I will never import them again.

In this kind of field, it seems that we should eat less, but in fact we eat more. If you let your stomach take over, you'll be done when you're full without losing any sense of proportion. The tongue is selective and greedy, regardless of life. As a result, the stomach is unlucky and affected, so we have to avoid eating, and the tongue can only "fade out like a bird" as Li Kui said. This is indeed the retribution for it being so greedy that it forgets its purpose! From this point of view, the outlook on life of eating vegetables seems inappropriate.

However, the delicious dishes are still worthy of praise. This world is a mess, full of friction and conflict, and only two of the most harmonious things are finally man-made: music and cooking. A bowl of good food is like a piece of music. It is also a kind of consistent diversity and harmonious taste, which makes opposite molecules complement each other and become a separable but inseparable synthesis. The most superficial examples are boiled crab and vinegar, roast duck and sweet sauce, or Western dishes such as roast pork and applesauce, squid and lemon slices. It turns out that they are completely unrelated to each other. Things, but they are destined to be destined, like a beautiful woman and a talented man, a sow and a leprosy, forming a match made in heaven and a family that complement each other. Up to now, they are so intimate that they can't even take it apart. In seasoning, there are also what Leibniz’s philosophy calls “Harmonia praes tabilita” (Harmonia praes tabilita), and there are also predetermined non-negotiables, such as pepper and boiled shrimp and crab, sweet and sour and stir-fried beef and mutton, just like In ancient music, Shang Jiao does not harmonize, Zheng Yu does not match. Confucius already understood that the principles of music can be applied to cooking, so the Analects of Confucius records that he "didn't know the taste of meat in March" when he listened to "Shao" in Qi Dynasty. It's a pity that although his old husband is very particular about cooking in the chapter "Township Party", he has not yet practiced Samadhi. Among the two harmonies, he prefers music. For example, "The Doctrine of the Mean" talks about physical and mental cultivation, and only says that "when it is released, it is called harmony." To cultivate a musical personality, it is really the words of a person who listens to music but does not know the taste of meat. According to our opinion, a perfect personality, a "consistent" "my way", and a perfect country should not only be harmonious like music, but also maintain the harmony of cooking as an ideal. At this point, we do not follow Confucius, but are willing to admire the forgotten Yi Yin. Yi Yin is China's first philosopher chef. In his eyes, the entire world is like a kitchen for cooking. "Lu's Spring and Autumn Annals: Original Flavor Pian" records the long section of Yi Yin and even Wei Shuo Tang, which turns the greatest governing philosophy into a mouth-watering recipe. This concept permeated the political consciousness of ancient China, so since "Shang Shu·Gu Ming", being a prime minister has been compared to "harmonizing soup and cooking a tripod". Laozi also said that "governing a country is like cooking fresh vegetables." Mencius once praised Yi Yin as "the sage's successor" and Liu Xiahui as "the sage's harmonious one". The words here may be a bit simplistic. In fact, Liu Xiahui, who allowed people to meet each other naked, could be considered a laissez-faire person. But Yi Yin is worthy of the word "harmony" - the word "harmony" certainly has some connotations of cooking and cooking, and harmonizing the five flavors.

Eating also has many social functions, such as connecting with each other, discussing business, etc. That is "treating someone to a meal". Although the types of social meals are complex, they are extremely simple in nature. Giving food to someone who has something to eat is a treat; eating someone else's food when you have something to eat is a reward for face. The subtlety of communication is nothing more than this. On the other hand, giving food to those who have nothing to eat is almsgiving; if you have nothing to eat and eat other people's food, the reward of face turns into shame. This is charity relief, not social interaction. As for the number of guests at a dinner party and the gender ratio, we will discuss it another day. But there is a wonderful passage in the amusing Almanachdes Courmands that must be mentioned here. These eight rare and rare books, in addition to studying meals, also discuss the issue of inviting meals. The general idea is: How many days should we wait after eating someone else's meal without speaking ill of the host behind his back? The length of time depends on the quality of the meal; therefore, as a human being, we should treat guests to dinner more often and eat good meals to enhance the feelings of friends and reduce the number of enemies. slander. I sincerely introduce this discussion to all friends who do not want to be enemies with each other, and enemies who are willing to become friends with each other. As for myself, I respectfully await your invitation and try my best to follow what Zhu Bajie said to the little demons under King Nanshan: "Don't pull any strings, and let me and my family eat the future.

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Eating is sometimes very much like getting married. What is nominally the most important thing is often an accessory. Just like a lady who begs a rich man, the purpose is not the woman. This kind of sovereignty aside involves a turning point. A not-so-simple outlook on life.

1. What are the similarities between eating and getting married?

2. What argumentative techniques are used in the above paragraph?

3. What is the unsophisticated outlook on life?

Life has become complicated because of this. On the one hand, there are people who have stomachs and need food to fill them up. On the other hand

Mean is a person who has food and an appetite to eat. The first type of outlook on life can be said to be food-eating; the first type of person works, produces, and creates in exchange for food. The second type of people use the results of the activities of the first type of people to strengthen their spleen and appetite, and help them eat and increase their food intake.

Question: What is the meaning of dividing people into two types when eating?

1. Use needs to cover up enjoyment when eating, and use marriage to cover up wealth when getting married

2. Analogy

3. Believe in name and reality, use false name to cover up substance

What does the title of Qian Zhongshu's "Eating" mean?

Eating is sometimes very similar to getting married. The most important thing in name is often an accessory. It's not about women. This kind of sovereignty is not simple, but it contains a twist of the outlook on life. When prose describes scenery, what it writes is by no means a "natural history" type "specimen" of the scenery and objects, and its arguments and reasoning are by no means a sermon-like exhortation. Full of flavor and lively inspiration, it is pleasing to the eye and allows people to gain interest and character cultivation through the influence of its elegance and "fun".

Seventeen or eight years ago, I met for the last time Mr. George Lincoln Burr, a master historian at Cornell University, my alma mater.

We talked about the British literary master Lord Acton who planned to write a "History of Freedom" throughout his life, but he died before completing it. Mr. Bull talked a lot that day, and there was one sentence I

have never forgotten. He said, "The older I get, the more I feel that tolerance is more important than freedom."

Mr. Bull has been dead for more than ten years. The more I think about his words, the more I feel that they are an indelible motto.

I myself also have the feeling that "the older I get, the more I feel that tolerance is more important than freedom."

Sometimes I feel that tolerance is the foundation of all freedom; without tolerance, there is no freedom.

When I was seventeen years old (1908), I published several articles on "Wugui

Cong Hua" in "Jingye Xunbao", one of which was about pain. Those who scolded the novels "Journey to the West" and "The List of Gods", I said:

"Kingdom" has this: "If you use divination in the time of ghosts and gods, you will kill everyone if you doubt them." I am the only one who blames the number of husbands

Those who have ruled and ruled for thousands of years. Those who seek to help the world and clarify their own destiny are ignorant and do not pay attention to it, confusing the world and making false accusations.

The theory of the people has become popular, and then we, the Chinese nation, have been plunged into a world of extreme darkness! ...

This is a "defensive" attitude that a child will not tolerate.

At that time, I was already an atheist and an atheist, so I launched the crazy talk of destroying superstition and implementing the "Royal System" (

The concept of "Rite" There is a classic article) of "telling people who are suspicious of ghosts and gods, and killing them"!

At that time, I certainly did not dream that the child who said this would be so enthusiastic about writing two chapters of "Journey to the West" fifteen years later (192

3) Thousand words of research! Of course I didn't expect that that kid would still be searching for materials that could verify the author of "The List of Gods" twenty or twenty years later! At that time, I didn't think about the historical significance of the sentence in "The System of Kings" at all. The full text of that section of "Kingdom" is as follows:

Analyze words and break laws, change names to create chaos, adhere to the wrong way to disrupt the government, and kill. Make obscene noises, wear strange clothes, use strange techniques and techniques

Use them to distrust the public and kill them. Act falsely but be firm, speak falsely but argue, learn falsely but be knowledgeable, obey falsely but make people doubtful,

Kill. If you use divination in the time of ghosts and gods to make people suspicious, they will be killed. Those who are punished in these four ways will not listen.

Fifty years ago, I completely failed to understand that the "punishment" in this passage was precisely the prohibition of new ideas, new academics, new beliefs, and new arts under China's authoritarian regime

The classic basis. At that time

I had the enthusiasm to "eliminate superstition", so I supported the fourth of the "Four Punishments": "falsely

telling the truth about ghosts and gods. "I didn't dream about the fourth punishment at that time, "pretending to ghosts and gods... to mistrust the public" and the first punishment, "adhering to the wrong path and disrupting the government." Both crimes can be used

to destroy freedom of religious belief. At that time, I didn't notice at all that Zheng Xuan's note used Gongshu

as an example of "wonderful skills and weapons"; I didn't even notice that Kong Yingda's "Justice" cited "Kong