DouglasKern

The second point should be that this is the article But there was some nonsense above and it was top-heavy so I had to leave it alone and simply say a few words Chinese literature is written in Chinese characters so we must pay attention to Chinese characters Although Chinese is said to be monosyllabic if it has been written with other letters from the beginning naturally it is not a problem and now it is written with Chinese characters I'm afraid I'll try to replace it or use it The Book of History is really too ancient and abstruse Somehow I feel that there is a great distance between it and the style of later generations Let's put it aside for the time being If we look at the Book of Songs and the Book of Changes Zuo Zhuan and Mencius we can see that there are two ways of writing that is the ancestors of the so-called Xuanxue and Tongcheng schools We can all agree or diغير مجاز مي باشدree with each other In short this is not accidental

In the words of time he has his own inevitability Once upon Stainless Steel Welded Pipe a time I said in a short article on the eight-part essay Chinese characters are different from all the characters in the world including Japan and Korea He has the so-called six books so there are pictographs and meanings there are radicals there are the so-called four tones so there are tonal patterns From here there are bound to be a lot of tricks on the article In addition to the antithetical parallel style and the ancient prose with tone there are also many elegant and popular things such as couplets poetry bells and lantern riddles Is the elegant side urgent commands jokes and even split characters to return to the vulgar side but its life is also based on Chinese characters it is very obvious We can not do or can not do poetry bell and so on but we can not ignore his existence and power which will come out in different ways and in different forms In recent years people have changed to write vernacular Chinese as if they have changed a situation but in fact they still use Chinese characters which still can not be changed Moreover it is not necessarily appropriate to change because of the change It is worth noting The vernacular movement can be said to have been formed against "selecting and learning the evil spirits and the fallacies of Tongcheng" As a result the evil spirits have gone away but the fallacies are still circulating There is no need to drag them around Just look at the name of foreign stereotyped writing which is the confirmation Gai vernacular prose is the most scattered prose it is difficult to accommodate even words or sentences but the tone is still useful because the title and author are different we can apply Tongcheng School or Eight Great Masters Guwen Guanzhi or Donglai Boyi the result is not much better than before As far as I can see this is a bit of a reversal In my opinion the important thing for us to write articles now is to try our best to reduce the problem of tone and to keep it as far away from the theory of art as possible As for pride we might as well try to make use of it because the vocabulary of vernacular Chinese is not rich enough and the syntax is easy to fall into monotony If we can find a little decoration from the characteristics of Chinese characters Stainless Steel Square Pipe  if we can use it appropriately or if we can add some blood to the undernourished articles we don't know However the difficult problem here is how to apply I can not say how to come I do not know whether the sensitive new poet has paid attention to this point but unfortunately there is no way to check But I always think that this opinion is right if we can apply the essence of parallel prose to white living prose we can certainly write better articles than now I am also afraid that this kind of meaning is close to a Furong although it has the effect of curing diseases it is not a matter of playing The layer of thought mentioned above is not without the same danger Recently I have often felt that the most common and practical things in the world are often close to novelty and at the same time they are prone to the smell of danger Akutagawa said that dangerous thinking is the thinking that wants to put common sense into practice Don't you believe it March 27 29 (Written in March 1940 selected from Essays of Medicine Hall) Ideological problems in China China's ideological problem is a major one but it is not serious I am usually not optimistic about everything but I am quite optimistic about China's ideological problems and I feel that the future here is very promising It is true that there has been some confusion in China's ideological circles recently but this is only a temporary phenomenon on the surface If we look far and deep the Chinese people's thinking is originally very sound There is such a fundamental foundation there As long as we cultivate it well it will grow and grow and from this sound thinking a sound nation will emerge

Zhou Zuoren advocated "Confucianism" as the "central idea" in this article which attracted the attention of Japanese militarists In August 1943 under the guidance and supervision of the Japanese Military Intelligence Bureau the literary newspaper Congress held the Second East Asian Literature Congress in Tokyo at which the Japanese writer Kataoka Tiebing attacked Zhou Zuoren as a "reactionary literary veteran writer" mainly on the basis of Zhou Zuoren's proposition in this article that "the desire of the Chinese people should not be hindered" In fact it is a passive rejection of the war for the liberation of Greater East Asia What is the inherent thinking of China Some people think that China has always lacked a central idea and they have painstakingly tried to give it a new one This is very difficult and of course it cannot succeed As far as I can see it is not necessary because the central idea of China originally existed and has not changed for almost thousands of years In a word this is Confucianism However 304 Stainless Steel Flat Steel this can not be said to be too simple Before the name of Confucianism this idea has been established and after the scholars have taken stereotyped writing as their profession they also flaunt the name of Confucianism It is hard to avoid confusion when it comes to Confucianism alone Therefore it is necessary to restate here that this is the Confucian thought represented by Confucius and Mencius and exemplified by Yu Ji For example it is easiest to understand that Mencius Volume 4 Li Lou says "When Yu Ji was in peace he passed through his door three times but did not enter Confucius was virtuous" When Yan Zi was in troubled times he lived in a mean lane He changed his food and drank a gourd ladle People could not bear his excellence Yan Zi did not change his joy Confucius was virtuous Yu Zi said Yu Ji and Yan Hui are in the same way Yu thought that there was a drowning in the world and he drowned himself Ji thought that there was a hunger in the world and he starved himself So it was urgent "Yu Ji and Yan Zi all changed places" Volume one "Liang Hui Wang" on the cloud sxthsteel.com