I feel after reading Fish I Want , and I feel after reading Fish I Want

Reading "Fish I Want" has a feeling.

According to "Yumeko. "Confession" records that "Fish I Want" circulated a classic saying: "Life, I want to do what I want; Righteousness is also what I want.

You can't have both, and neither can those who sacrifice themselves to take righteousness. "Mencius is very far away from our time, but his ideas have influenced many generations, Mencius's benevolence is divided into four main ideas: one refers to the hidden heart; The second refers to the heart of shame; Three fingers of respect; Four fingers of right and wrong.

No matter what aspect it is, learning thoroughly is enough to cultivate oneself and walk the world.

In the long history, many famous soldiers have the spirit of sacrificing their lives for righteousness, and they have given everything and even their lives for what they want to have, what they want to protect.

In ancient times, Wen Tianxiang's ambition and pride, "Who has not died in life since ancient times, leaving Dan to take care of his sweat." "Gong Zizhen's spirit of sacrifice," Luohong is not a ruthless thing, turning into spring mud is more protective of flowers. Wang Changling's perseverance, "Huangsha wears gold armor in a hundred battles, and Loulan will never be returned if it is not broken." ”

Li He's impassionedness, "Repay the king's will on the stage, and carry the jade dragon to die for the king." ”

In today's society, there are also pioneers of the era who sacrificed their lives for righteousness. Wen Huazhi's self-sacrifice is only Liu Zhen's: "Wouldn't it be cold, pines and cypresses have nature" can be described; Ren Changxia's jealousy is like hatred, only Han Yu's:

If you want to remove the hidden things for the Holy Ming, you are willing to decay and cherish the old age" can be summarized; Cong Fei's care and dedication are only Zhu Xi's; "Ask where the canal is as clear as promised, for there is a source of living water" can be compared; Zhong Nanshan's benevolence and righteousness are only Tao Yuanming's: "There is a true meaning in this, and I have forgotten to say that I want to argue" can be understood.

Whether in ancient times or in modern times, the source of that spirit is still flowing in the world, and Mencius's "benevolence and Taoism" can be called a miracle. In ancient times, his preaching quelled many vicious wars; Today, his ideas have forged generations of saints.

Is it well written? Give me extra points.

The rhythm of reading aloud is divided as follows:

fish, I want also; bear's paws are also what I want. You can't have both, and neither can you give up the fish and take the bear's paw. life is also what i want, and righteousness is also what i want.

You can't have both, and neither can you sacrifice your life to take righteousness. Life is also what I want, and what I want is more than the living, so I don't want to get it. Death is also worse than the dead, so there is no way to get rid of it.

If nothing is done to make man want more than to live, then why not use those who can live?

If there is no worse than the dead, then why not be the sick who can be dismissed? From what is born and there is no need to use; By yes, you can avoid (bì) suffering, and there is not for (wéi) also. It is the desire to do more than the living, and the evil (wù) to do more than the dead.

Not only the sage has a heart, everyone has it, and the sage can not lose his ears. 一箪 (dān) eats, and 一豆羹 (gēng), and if you get it, you live, and if you get it, you die.

Huer, the doer of the way, fú; 蹴 (cù) er And with it, beggar disdain (xiè) also. Wan Zhong does not argue with propriety and righteousness and accepts it, Wan Zhong is not to me! For the beauty of the palace, the dedication of wives and concubines, and the knowledge of the poor get (dé) me and (yú)?

乡 (xiàng) for (wèi) body death and not subject to it, now for (wèi) the beauty of the palace for (wéi) of; The township is not subject to the death of the body, and now it is the worship of the wife and concubine (wéi); The village is not subject to death, and now it is for the poor who know that I am the same: yes or no? This is called losing one's heart.

The rhythm of reading aloud is divided as follows:

fish, I want also; bear's paws are also what I want. You can't have both, and neither can you give up the fish and take the bear's paw. life is also what i want, and righteousness is also what i want.

You can't have both, and neither can you sacrifice your life to take righteousness. Life is also what I want, and what I want is more than the living, so I don't want to get it. Death is also worse than the dead, so there is no way to get rid of it.

If nothing is done to make man want more than to live, then why not use those who can live?

If there is no worse than the dead, then why not be the sick who can be dismissed? From what is born and there is no need to use; By yes, you can avoid (bì) suffering, and there is not for (wéi) also. It is the desire to do more than the living, and the evil (wù) to do more than the dead.

Not only the sage has a heart, everyone has it, and the sage can not lose his ears. 一箪 (dān) eats, and 一豆羹 (gēng), and if you get it, you live, and if you get it, you die.

Huer, the doer of the way, fú; 蹴 (cù) er And with it, beggar disdain (xiè) also. Wan Zhong does not argue with propriety and righteousness and accepts it, Wan Zhong is not to me! For the beauty of the palace, the dedication of wives and concubines, and the knowledge of the poor get (dé) me and (yú)?

乡 (xiàng) for (wèi) body death and not subject to it, now for (wèi) the beauty of the palace for (wéi) of; The township is not subject to the death of the body, and now it is the worship of the wife and concubine (wéi); The village is not subject to death, and now it is for the poor who know that I am the same: yes or no? This is called losing one's heart.