Good shield, bad calculation
Publish: 2021-04-15 11:46:56
1. When did shann start playing? In fact, this one has existed for a long time. It appeared many years ago, for example, 10 years ago, so there are more people playing. If you want to play, you can try it.
2. For a certain platform, if you have real name authentication. In general, it is difficult to write off. Because these platforms are like this, the information after real name authentication will be managed by the background.
3. In the first issue of "domestic philosophy trends" and "ethics and spiritual civilization", comrade LAN Xiuliang's article of the same name "on the special contradiction of moral relations" (hereinafter referred to as LAN Wen) was published. In the article, the author questioned the expression of the special contradiction of moral relations in "Marxist Ethics", and proposed that the special contradiction of moral relations is the contradiction between good and evil
there are different opinions on the special contradiction of morality. One of the more popular views of Tao is that the special contradiction of morality is the contradiction between indivial interests and the interests of the whole society. The special contradiction of moral relationship is formed in the process of mediating and dealing with social interest relationship.
there are different opinions on the special contradiction of morality. One of the more popular views of Tao is that the special contradiction of morality is the contradiction between indivial interests and the interests of the whole society. The special contradiction of moral relationship is formed in the process of mediating and dealing with social interest relationship.
4. Good at persuasion
(X ú n x ú n sh à n y ò U)
explanation: following: orderly appearance; Good: good at it. Lure: guide, teach. It refers to being good at guiding others to learn step by step
source: Confucius' Analects of Confucius in the pre Qin period: "the master followed the rules, was good and attractive, learned from me by writing, asked me to be polite, and wanted to give up."
usage: formal; As predicate, attribute and adverbial; Idiom story: in the spring and Autumn period, Confucius' students adored him very much. Yan Yuan was one of Confucius' favorite students. He praised Confucius' teaching methods and said: "Confucius is good and attractive, he can't stop reading and asking me to be polite. Although I have exhausted my talents, if I have established a drow. Although we want to follow it, we have to follow it. "
also for: earnest and good incement.
(X ú n x ú n sh à n y ò U)
explanation: following: orderly appearance; Good: good at it. Lure: guide, teach. It refers to being good at guiding others to learn step by step
source: Confucius' Analects of Confucius in the pre Qin period: "the master followed the rules, was good and attractive, learned from me by writing, asked me to be polite, and wanted to give up."
usage: formal; As predicate, attribute and adverbial; Idiom story: in the spring and Autumn period, Confucius' students adored him very much. Yan Yuan was one of Confucius' favorite students. He praised Confucius' teaching methods and said: "Confucius is good and attractive, he can't stop reading and asking me to be polite. Although I have exhausted my talents, if I have established a drow. Although we want to follow it, we have to follow it. "
also for: earnest and good incement.
5. What kind of advanced certification do you need? It's better to describe your problem in more detail. Only in this way can we better answer your questions.
6. It's a hardware encryption device with USB interface
install and run the online banking professional edition of Yinzhou bank on the computer, and when prompted to insert the key, plug the min into the USB interface of the computer. After the computer identifies the device, it can automatically log in to the online bank for normal use
if you use up your online banking records, please dial the honey shield and keep it properly.
install and run the online banking professional edition of Yinzhou bank on the computer, and when prompted to insert the key, plug the min into the USB interface of the computer. After the computer identifies the device, it can automatically log in to the online bank for normal use
if you use up your online banking records, please dial the honey shield and keep it properly.
7. When Confucius was traveling, he met three children, two of whom were playing and the other was standing by. Confucius was surprised and asked the standing child why he didn't play with us. The child seriously replied: "fierce fighting can harm people's lives, and playing can also hurt people's bodies."; To say the least, it's no good to tear your clothes. So I don't want to play with them. What's so strange about that? " After a while, the child made a castle out of mud and sat in it for a long time. He did not come out or give way to Confucius. Confucius could not help asking, "why don't you give way to the car when you are sitting in it?"“ I've only heard that the car is going around the city, but I haven't heard that the castle is going to avoid the car! " Said the child. Confucius was very surprised. He thought it was amazing that such a young child could speak so well. He praised him and said, "you know a lot of things at such a young age." but the child replied, "I heard that when a fish is born, it will swim in three days, when a rabbit is born, it will run in the field in three days, and when a horse is born, it will follow a mare in three days, These are natural things. What's the size of them? " Confucius could not help sighing, he said: "well, now I know that young people are really great!"
8. Perfect and perfect
according to Confucius' theory of music, Shao is perfect, and Wu is perfect but not perfect: Taking the unity of beauty and good as the standard, literary works are more beautiful than good, and solid should be abandoned by the world. This extreme proposition is based on the implication of Confucius' thought Guo Shaoyu's "history of Chinese literary criticism")
in order to have a good social effect, literary works must pay attention to content and form. Confucius paid great attention to the content and form of poetry and music The Analects of Confucius, Bayi, says: "Zi means Shao, which is both perfect and good. It is said that Wu is perfect, but not perfect. " Zhu Xi notes: "Shao, Shun music Wu, King Wu music. Beauty is the voice of voice. The good is the essence of beauty. " Beauty is from the art form, good is the content of the work of art. Confucius combined beauty and kindness to evaluate works of art, which is worthy of attention History of Chinese literary criticism edited by Liu Dajie
in the early consciousness of human beings, beauty is not separated from goodness. Later, aesthetic feeling, as a special pleasure, was graally separated from goodness. However, in theory, the first clear distinction between beauty and goodness, from the history of Chinese aesthetics, began with Confucius<
Confucius did not exclude beauty to seek goodness, but advocated "perfection" and "perfection" to unify beauty and goodness perfectly. Confucius avoided the narrow utilitarianism (such as Mohism) of using goodness to deny beauty because he saw the contradiction between beauty and goodness, and did not attempt to pursue absolute freedom and beauty (such as Laozhuang) without the restriction of social ethics and morality. This is the outstanding point of Confucius in solving the contradiction between beauty and goodness According to the Analects of Confucius, "Zi said Shao was perfect, and also perfect. It is said that Wu is perfect, but not perfect. " According to the old notes, the reason why Confucius made two different comments on Shao music and Wu music was that Shao music showed that Yao and Shun received Zen by virtue, so they were all good "Wu" music shows that the king of Wu conquered the world by expedition, so it was not perfect. From Confucius' thought of "governing by virtue", this explanation is generally reasonable. But from the aesthetic point of view, what is important is not why Confucius made two different comments on Shao music and Wu music, but the Confucius view on the relationship between beauty and goodness. Confucius thought that what is not "perfect" can also be "perfect", which clearly shows that Confucius saw that beauty is different from good, and it is not the same thing with good. It is not perfect from the point of view of good, but it can be perfect from the point of view of beauty, so it has its independent existence value. What is the beauty that distinguishes this from the good It refers to the formal characteristics of things that can give people aesthetic pleasure and enjoyment, such as the grand, grand, harmonious, rhythm and so on. Confucius fully affirmed this kind of beauty. As long as it does not contradict goodness fundamentally, even if it is not "perfect", it will not lose its significance and value. Furthermore, Confucius put forward the idea of "perfection and perfection" as his highest ideal. In this ideal, beauty is not simply subordinated to the good, it is only the vassal of the good, it is not "perfect" that is equal to "perfect", or as long as "perfect", it does not matter whether beauty reaches the ideal level. On the contrary, both beauty and good should reach the ideal level as far as possible. Throughout the history of aesthetics at home and abroad, there are often wrong theories that one sidedly solve the relationship between beauty and goodness. Confucius' thought of "perfection" and "perfection" is profound< There is no doubt that for Confucius, beauty is more fundamental than goodness. Confucius knew how to appreciate the beauty of music and attached great importance to the value of the beauty of music. But at the same time, he pointed out: "if people are not benevolent, what is music like?" That is to say, if people can't walk on the sidewalk, the so-called "music" is meaningless. It is a basic thought of Confucius and his later Confucianists that "music" is the expression of "benevolence" and has value only when it expresses "benevolence". In this thought, it is affirmed that beauty must be something with social significance and value. Although this kind of social significance and value surpasses the narrow utilitarian purpose, in the final analysis, it must still be concive to the progress and development of human beings and the cultivation and development of social people in a wider range of contents and functions“ "Beauty for the sake of beauty" has never been and will never be. In this regard, it should be recognized that Confucius emphasized the rationality and correctness of aesthetic social significance, although his understanding of aesthetic social significance has its narrow side caused by history. Secondly, although Confucius acknowledged that "music" should be the expression of "benevolence", he did not despise, let alone deny the importance of the beauty of "music". On the contrary, he believes that the "music" of "benevolence" should not only be beautiful, but also "perfect"“ Benevolence is the content of the beauty of music, while the beauty of music is the manifestation of benevolence. Zhu Xi explained Confucius' different comments on Shao music and Wu music, saying: "beauty is the prosperity of sound and appearance; The good is the essence of beauty. " This is in line with the thought of Confucius. However, unlike Zhu Xi and many people who boasted of Confucian orthodoxy after Confucius, Confucius did not despise or negate the relative independence of beauty as the manifestation of good and its importance, although he regarded good as the content or basis of beauty In the history of Chinese aesthetics edited by Li Zehou and Liu Gangji,
Confucius affirmed that aesthetics and art can play an important role in social life< There are two paragraphs in the Analects of Confucius:
when Zi heard Shao in Qi, he didn't know the taste of meat in March, and said, "it's better not to be happy." The Analects of Confucius (Shuer)
Zi said Shao: "it's perfect, and it's also perfect." It is said that "Wu" is "perfect, but not perfect." The first paragraph of the Analects of Confucius tells us that Confucius gained a lot of aesthetic enjoyment from Shaoyue. Why can Shaoyue make Confucius have such a great sense of beauty? The second paragraph answers this question. Confucius believed that Shaoyue not only met the requirements of formal beauty, but also met the requirements of morality. Martial music is not completely in line with the requirements of morality. It can be seen that in Confucius' view, art must meet the moral requirements and contain moral content in order to cause aesthetic feeling
as we said in the previous chapter, Lao Tzu has distinguished "beauty" from "goodness". Confucius went further. Confucius not only distinguishes "beauty" from "goodness", but also, on the basis of this distinction, demands the unification of "beauty" and "goodness" in art
the unity of "beauty" and "goodness" is, in a sense, the unity of form and content“ "Beauty" is the form, and "goodness" is the content. The form of art should be "beautiful", while the content should be "good"
the proposition of "gentle" put forward by Confucius can further show this point According to the Analects of Confucius,
Confucius said: "quality is better than literature, and literature is better than history. Gentle, then gentleman. " The Analects of Confucius Yongye is about the cultivation of human beings“ "Quality" refers to people's inner moral quality, "Wen" refers to people's decorations. Confucius believed that only when "Wen" and "quality" are unified can we become a "gentleman"
the unity of "Literature" and "quality" is the unity of "beauty" and "goodness" In the era of Confucius, on the one hand, ancient Chinese aesthetic theory is still in its infancy, and "beauty" and "good" are closely related objectively, so "beauty" is often confused with "good"; On the other hand, Confucius has realized that "beauty" as aesthetic judgment in the category of aesthetics is different from "good" as ethical judgment in the category of morality, so he began to distinguish it. For example, in the Analects of Confucius Bayi, Confucius said: "Shao is perfect, and it is also perfect." It is said that "Wu" is "perfect, but not perfect."
in Confucius' view, what is "perfect" is not necessarily "perfect"; Similarly, what is "perfect" is not necessarily "perfect". Confucius advocated that literature and art should seek a high degree of unity between the two in the contradiction and difference between "goodness" and "beauty", just like Shao music Shao is an ancient music that extols the virtues of Shun in the legend. It is Confucius' favorite
Confucius thought that Shao music achieved the unity of "perfection" and "perfection", but Wu music did not, although "perfection" was not "perfection". In other words, ideological is not high enough, artistic is higher than ideological Wu music is an ancient music that praises King Wu of Zhou Dynasty. Why did Confucius say that it was not perfect? Since the Han Dynasty, there have been two explanations for this problem: one is that King Wu of Zhou died before he had time to make the world peaceful after he conquered Zhou, so Confucius said "not perfect". Zheng Xuan of the Han Dynasty and JIAO Xun of the Qing Dynasty advocated this explanation. The other is that King Wu of Zhou conquered the world by force, not by bowing to the emperor like Yao and shun. Kong Anguo in the Han Dynasty and Zhu Xi in the Song Dynasty adopted this interpretation
comparatively speaking, the second explanation is more suitable for Confucius' theory. The core of Confucius' theory is "benevolence" and "benevolent people love each other", so he regarded the Yirang throne in Yao and Shun times as his own political Utopia, which can be seen from Confucius' extreme praise of Taibo in the Analects of Confucius This kind of Yirang politics of Yao and Shun was in line with Confucius' theory of "benevolence", so Confucius thought that Shao music, which eulogized Shun De, reached the state of "perfection". On the contrary, "Wu" music praises King Wu of Zhou who defeated King Zhou of Yin by force and captured the whole world. It does not reflect Confucius' so-called "benevolence" love, so Confucius said that it did not achieve the "perfect" situation
Confucius demanded the unity of "beauty" and "goodness", that is, beauty should take "goodness" as its content, and "goodness" should take "beauty" as its form. The two should be combined to become a perfect thing. In the Analects of Confucius Bayi, he explained the description of beauty in shuoren, the book of Songs: "the beautiful smile is beautiful, the beautiful eyes look forward to it, so it is gorgeous." Beauty is beautiful when she laughs and her eyes look forward to it. It's because beauty has both good qualities and beautiful appearance. The two have reached a unity, that is, the so-called "always gorgeous". Confucius used the analogy of "painting after painting" to further explain that painting must have a good white background before it can depict beautiful colors“ "Benevolence and righteousness" is like a person's essence. Beautiful appearance ("gorgeous") is based on the essence of inner goodness ("plain"). Although he compares the relationship between "Li" and "Ren Yi", it contains inner beauty ("goodness") and outer beauty ("beauty")
according to Confucius' theory of music, Shao is perfect, and Wu is perfect but not perfect: Taking the unity of beauty and good as the standard, literary works are more beautiful than good, and solid should be abandoned by the world. This extreme proposition is based on the implication of Confucius' thought Guo Shaoyu's "history of Chinese literary criticism")
in order to have a good social effect, literary works must pay attention to content and form. Confucius paid great attention to the content and form of poetry and music The Analects of Confucius, Bayi, says: "Zi means Shao, which is both perfect and good. It is said that Wu is perfect, but not perfect. " Zhu Xi notes: "Shao, Shun music Wu, King Wu music. Beauty is the voice of voice. The good is the essence of beauty. " Beauty is from the art form, good is the content of the work of art. Confucius combined beauty and kindness to evaluate works of art, which is worthy of attention History of Chinese literary criticism edited by Liu Dajie
in the early consciousness of human beings, beauty is not separated from goodness. Later, aesthetic feeling, as a special pleasure, was graally separated from goodness. However, in theory, the first clear distinction between beauty and goodness, from the history of Chinese aesthetics, began with Confucius<
Confucius did not exclude beauty to seek goodness, but advocated "perfection" and "perfection" to unify beauty and goodness perfectly. Confucius avoided the narrow utilitarianism (such as Mohism) of using goodness to deny beauty because he saw the contradiction between beauty and goodness, and did not attempt to pursue absolute freedom and beauty (such as Laozhuang) without the restriction of social ethics and morality. This is the outstanding point of Confucius in solving the contradiction between beauty and goodness According to the Analects of Confucius, "Zi said Shao was perfect, and also perfect. It is said that Wu is perfect, but not perfect. " According to the old notes, the reason why Confucius made two different comments on Shao music and Wu music was that Shao music showed that Yao and Shun received Zen by virtue, so they were all good "Wu" music shows that the king of Wu conquered the world by expedition, so it was not perfect. From Confucius' thought of "governing by virtue", this explanation is generally reasonable. But from the aesthetic point of view, what is important is not why Confucius made two different comments on Shao music and Wu music, but the Confucius view on the relationship between beauty and goodness. Confucius thought that what is not "perfect" can also be "perfect", which clearly shows that Confucius saw that beauty is different from good, and it is not the same thing with good. It is not perfect from the point of view of good, but it can be perfect from the point of view of beauty, so it has its independent existence value. What is the beauty that distinguishes this from the good It refers to the formal characteristics of things that can give people aesthetic pleasure and enjoyment, such as the grand, grand, harmonious, rhythm and so on. Confucius fully affirmed this kind of beauty. As long as it does not contradict goodness fundamentally, even if it is not "perfect", it will not lose its significance and value. Furthermore, Confucius put forward the idea of "perfection and perfection" as his highest ideal. In this ideal, beauty is not simply subordinated to the good, it is only the vassal of the good, it is not "perfect" that is equal to "perfect", or as long as "perfect", it does not matter whether beauty reaches the ideal level. On the contrary, both beauty and good should reach the ideal level as far as possible. Throughout the history of aesthetics at home and abroad, there are often wrong theories that one sidedly solve the relationship between beauty and goodness. Confucius' thought of "perfection" and "perfection" is profound< There is no doubt that for Confucius, beauty is more fundamental than goodness. Confucius knew how to appreciate the beauty of music and attached great importance to the value of the beauty of music. But at the same time, he pointed out: "if people are not benevolent, what is music like?" That is to say, if people can't walk on the sidewalk, the so-called "music" is meaningless. It is a basic thought of Confucius and his later Confucianists that "music" is the expression of "benevolence" and has value only when it expresses "benevolence". In this thought, it is affirmed that beauty must be something with social significance and value. Although this kind of social significance and value surpasses the narrow utilitarian purpose, in the final analysis, it must still be concive to the progress and development of human beings and the cultivation and development of social people in a wider range of contents and functions“ "Beauty for the sake of beauty" has never been and will never be. In this regard, it should be recognized that Confucius emphasized the rationality and correctness of aesthetic social significance, although his understanding of aesthetic social significance has its narrow side caused by history. Secondly, although Confucius acknowledged that "music" should be the expression of "benevolence", he did not despise, let alone deny the importance of the beauty of "music". On the contrary, he believes that the "music" of "benevolence" should not only be beautiful, but also "perfect"“ Benevolence is the content of the beauty of music, while the beauty of music is the manifestation of benevolence. Zhu Xi explained Confucius' different comments on Shao music and Wu music, saying: "beauty is the prosperity of sound and appearance; The good is the essence of beauty. " This is in line with the thought of Confucius. However, unlike Zhu Xi and many people who boasted of Confucian orthodoxy after Confucius, Confucius did not despise or negate the relative independence of beauty as the manifestation of good and its importance, although he regarded good as the content or basis of beauty In the history of Chinese aesthetics edited by Li Zehou and Liu Gangji,
Confucius affirmed that aesthetics and art can play an important role in social life< There are two paragraphs in the Analects of Confucius:
when Zi heard Shao in Qi, he didn't know the taste of meat in March, and said, "it's better not to be happy." The Analects of Confucius (Shuer)
Zi said Shao: "it's perfect, and it's also perfect." It is said that "Wu" is "perfect, but not perfect." The first paragraph of the Analects of Confucius tells us that Confucius gained a lot of aesthetic enjoyment from Shaoyue. Why can Shaoyue make Confucius have such a great sense of beauty? The second paragraph answers this question. Confucius believed that Shaoyue not only met the requirements of formal beauty, but also met the requirements of morality. Martial music is not completely in line with the requirements of morality. It can be seen that in Confucius' view, art must meet the moral requirements and contain moral content in order to cause aesthetic feeling
as we said in the previous chapter, Lao Tzu has distinguished "beauty" from "goodness". Confucius went further. Confucius not only distinguishes "beauty" from "goodness", but also, on the basis of this distinction, demands the unification of "beauty" and "goodness" in art
the unity of "beauty" and "goodness" is, in a sense, the unity of form and content“ "Beauty" is the form, and "goodness" is the content. The form of art should be "beautiful", while the content should be "good"
the proposition of "gentle" put forward by Confucius can further show this point According to the Analects of Confucius,
Confucius said: "quality is better than literature, and literature is better than history. Gentle, then gentleman. " The Analects of Confucius Yongye is about the cultivation of human beings“ "Quality" refers to people's inner moral quality, "Wen" refers to people's decorations. Confucius believed that only when "Wen" and "quality" are unified can we become a "gentleman"
the unity of "Literature" and "quality" is the unity of "beauty" and "goodness" In the era of Confucius, on the one hand, ancient Chinese aesthetic theory is still in its infancy, and "beauty" and "good" are closely related objectively, so "beauty" is often confused with "good"; On the other hand, Confucius has realized that "beauty" as aesthetic judgment in the category of aesthetics is different from "good" as ethical judgment in the category of morality, so he began to distinguish it. For example, in the Analects of Confucius Bayi, Confucius said: "Shao is perfect, and it is also perfect." It is said that "Wu" is "perfect, but not perfect."
in Confucius' view, what is "perfect" is not necessarily "perfect"; Similarly, what is "perfect" is not necessarily "perfect". Confucius advocated that literature and art should seek a high degree of unity between the two in the contradiction and difference between "goodness" and "beauty", just like Shao music Shao is an ancient music that extols the virtues of Shun in the legend. It is Confucius' favorite
Confucius thought that Shao music achieved the unity of "perfection" and "perfection", but Wu music did not, although "perfection" was not "perfection". In other words, ideological is not high enough, artistic is higher than ideological Wu music is an ancient music that praises King Wu of Zhou Dynasty. Why did Confucius say that it was not perfect? Since the Han Dynasty, there have been two explanations for this problem: one is that King Wu of Zhou died before he had time to make the world peaceful after he conquered Zhou, so Confucius said "not perfect". Zheng Xuan of the Han Dynasty and JIAO Xun of the Qing Dynasty advocated this explanation. The other is that King Wu of Zhou conquered the world by force, not by bowing to the emperor like Yao and shun. Kong Anguo in the Han Dynasty and Zhu Xi in the Song Dynasty adopted this interpretation
comparatively speaking, the second explanation is more suitable for Confucius' theory. The core of Confucius' theory is "benevolence" and "benevolent people love each other", so he regarded the Yirang throne in Yao and Shun times as his own political Utopia, which can be seen from Confucius' extreme praise of Taibo in the Analects of Confucius This kind of Yirang politics of Yao and Shun was in line with Confucius' theory of "benevolence", so Confucius thought that Shao music, which eulogized Shun De, reached the state of "perfection". On the contrary, "Wu" music praises King Wu of Zhou who defeated King Zhou of Yin by force and captured the whole world. It does not reflect Confucius' so-called "benevolence" love, so Confucius said that it did not achieve the "perfect" situation
Confucius demanded the unity of "beauty" and "goodness", that is, beauty should take "goodness" as its content, and "goodness" should take "beauty" as its form. The two should be combined to become a perfect thing. In the Analects of Confucius Bayi, he explained the description of beauty in shuoren, the book of Songs: "the beautiful smile is beautiful, the beautiful eyes look forward to it, so it is gorgeous." Beauty is beautiful when she laughs and her eyes look forward to it. It's because beauty has both good qualities and beautiful appearance. The two have reached a unity, that is, the so-called "always gorgeous". Confucius used the analogy of "painting after painting" to further explain that painting must have a good white background before it can depict beautiful colors“ "Benevolence and righteousness" is like a person's essence. Beautiful appearance ("gorgeous") is based on the essence of inner goodness ("plain"). Although he compares the relationship between "Li" and "Ren Yi", it contains inner beauty ("goodness") and outer beauty ("beauty")
9. 1<
Lin Chong:
in Water Margin, Lin Chong appeared earlier. Nicknamed leopard head. He studied arts with Zhou Dong. He used to be the instructor of 800000 imperial guards in Tokyo, with excellent martial arts skills. Because his wife was beautiful, he was molested by Gao Qiu's son Gao Yamen. Lin Chong was misled into the white tiger hall by Gao Qiu, the traitor of the current Dynasty, and was wrongly assassinated with Cangzhou. Fortunately, Lu Zhishen saved his life in the boar forest when he was sent to Cangzhou. When he was assigned Cangzhou prison to guard the forage yard of tianwangtang, he was set on fire by Lu Qian, a confidant of Gao Qiu. Lin Chong killed Lu Qian and rushed to Liangshanpo in the wind and snow. He was forced to join the peasant uprising army in Liangshan, but was not used by Wang Lun. Chao Gai, Wu Yong, etc. come to Liangshan after taking the chance of birth. Lin Chong kills Wang Lun in a rage, and pushes Chao Gai to the leader of Liangshan park. He has repeatedly made war achievements. After the victory of the uprising army led by Fang La in Jiangsu and Zhejiang, Lin Chong suffered a stroke and was forced to stay in Liuhe temple in Hangzhou for recuperation. Wu Song took care of him and died six months later. As soon as he appeared, we felt that the character was a character. Because the hero knows the hero, he killed Wang Lun and took Chao Gai in his arms. In the subsequent battles, he often helped him in critical times. Of course, the hero's character also has his shortcomings. He can be said to be a tragic hero, because he was forced by evil forces. In his character, he is obedient to fate and cowardly, lacking a heroic spirit of heroism and daring to fight. There are too many Chinese shadows, but the characters are deeply rooted in the hearts of the people<
Lu Zhishen:
one of the four famous Chinese works, the important hero image in the classic chapter novel outlaws of the marsh, ranks 13th among the 108 heroes in Liangshan. His surname is Lu Mingda. After becoming a monk, his legal name is Zhishen, and he is also known as the "flower monk" because he does not like to be restrained and likes to fight against injustice. Before he went to Liangshan, Lu Zhishen was under the jurisdiction of JINGLUE Prefecture. He killed the local bully town Guanxi because of saving the people's daughter Jin. In order to avoid disaster, he became a monk in Wenshu courtyard of Wutai Mountain; Because of the drunken disturbance in the temple, he took a letter to Da Xiangguo Temple in Bianjing with the recommendation of elder Zhizhen. During his stay in the vegetable garden of Xiangguo Temple in Tokyo, he ran into Lin Chong and formed a deep friendship with him. Later, he saved Lin Chong when he was wronged and suffered. Later, he met Yang Zhi, won Erlong mountain with Cao Zheng and became the leader. After the battle of three mountains, he became the leader, He went to the beam with the others. His characters are just opposite to Lin Chong: clear love and hate, bold and forthright, brave for a just cause, meticulous in the rough, helping the poor, hatred of evil, generous, righteousness and wealth, straightforward, bold and resourceful. He didn't have the word "obedience" in his heart. As long as he met the evil forces, he absolutely wanted to fight against them to the end. Therefore, his life was "captured in summer, held fast in wax, rounded in tide, and silent in faith." His ending can be understood and recognized by people. And this character is often used as a symbol of a hero<
Wu Song:
he was named "Walker" because he ranked second, also known as Wu ER and Wu Erlang. He was born in Qinghe County, Xingtai City, Hebei Province (it is recorded that Wu Song was born in Yanggu County, and now in Qinghe County, Xingtai City after recent research). He is a protagonist in Outlaws of the marsh and an important supporting role in Jin Ping Mei. He is a disciple of Zhou Dong, the iron arm of Shaanxi Great Xia. He is a chivalrous man of the lower class with excellent martial arts, courage and resourcefulness. He advocates loyalty, revenge and gratitude. He is the most bloody and legendary figure among the heroes of the lower class. He is a typical martyr. He has excellent martial arts skills and is brave and resourceful. He is a chivalrous man in the lower class. He advocates loyalty. He will recover when he has hatred and repay when he has kindness. Wu Song's character is most acceptable to the people, and the image of "tiger fighting hero" is deeply rooted in the hearts of the people. Shandong people like others to call themselves "second brother" also comes from Wu Song. He is the most bloody and legendary figure among the heroes of the lower class, and is widely read< br />
2<
Xiangzi:
Mr. Lao She made great efforts in shaping this character. Xiangzi is a competitive young man. He always hopes to make achievements. He is honest, strong, patient, self-esteem, strong and hardworking. His character has the good character that people at that time lacked. With the rise and fall of his life, his character also changed, especially after xiaofuzi committed suicide, he was completely engulfed by the old society: numb, poor, cunning, easy to take advantage. Just like Mr. Lu Xun's words, "mourn for his misfortune, be angry with him.". This figure fully shows how the Chinese society engulfed a person with excellent quality after the 1920s. This character is a true portrayal of the Chinese people at that time< br />
3
Paul:
how is steel made depicts a brave, tough, tenacious, fearless character with strong self-esteem. Paul's success lies in his courage to fight against death, which people appreciate most. When he was young, Paul was stubborn and uninhibited, which also paved the way for his persistence as the backbone of the Bolshevik party and his struggle in the face of death. For Paul, who loves life and loves life, he can sacrifice for the party, but he must not be knocked down by illness. Paul has never participated in any war, but his experience is more admirable and moving than other fighting characters. Life is the most precious thing for people. It gives us only once“ A person's life should be spent like this: when he looks back on the past, he will not regret for wasting his time, nor be ashamed for doing nothing. In this way, when he is dying, he can say: "I have devoted my whole life and all my energy to the most magnificent cause - the struggle for the liberation of mankind." Paul's words make this character richer and more successful.
Lin Chong:
in Water Margin, Lin Chong appeared earlier. Nicknamed leopard head. He studied arts with Zhou Dong. He used to be the instructor of 800000 imperial guards in Tokyo, with excellent martial arts skills. Because his wife was beautiful, he was molested by Gao Qiu's son Gao Yamen. Lin Chong was misled into the white tiger hall by Gao Qiu, the traitor of the current Dynasty, and was wrongly assassinated with Cangzhou. Fortunately, Lu Zhishen saved his life in the boar forest when he was sent to Cangzhou. When he was assigned Cangzhou prison to guard the forage yard of tianwangtang, he was set on fire by Lu Qian, a confidant of Gao Qiu. Lin Chong killed Lu Qian and rushed to Liangshanpo in the wind and snow. He was forced to join the peasant uprising army in Liangshan, but was not used by Wang Lun. Chao Gai, Wu Yong, etc. come to Liangshan after taking the chance of birth. Lin Chong kills Wang Lun in a rage, and pushes Chao Gai to the leader of Liangshan park. He has repeatedly made war achievements. After the victory of the uprising army led by Fang La in Jiangsu and Zhejiang, Lin Chong suffered a stroke and was forced to stay in Liuhe temple in Hangzhou for recuperation. Wu Song took care of him and died six months later. As soon as he appeared, we felt that the character was a character. Because the hero knows the hero, he killed Wang Lun and took Chao Gai in his arms. In the subsequent battles, he often helped him in critical times. Of course, the hero's character also has his shortcomings. He can be said to be a tragic hero, because he was forced by evil forces. In his character, he is obedient to fate and cowardly, lacking a heroic spirit of heroism and daring to fight. There are too many Chinese shadows, but the characters are deeply rooted in the hearts of the people<
Lu Zhishen:
one of the four famous Chinese works, the important hero image in the classic chapter novel outlaws of the marsh, ranks 13th among the 108 heroes in Liangshan. His surname is Lu Mingda. After becoming a monk, his legal name is Zhishen, and he is also known as the "flower monk" because he does not like to be restrained and likes to fight against injustice. Before he went to Liangshan, Lu Zhishen was under the jurisdiction of JINGLUE Prefecture. He killed the local bully town Guanxi because of saving the people's daughter Jin. In order to avoid disaster, he became a monk in Wenshu courtyard of Wutai Mountain; Because of the drunken disturbance in the temple, he took a letter to Da Xiangguo Temple in Bianjing with the recommendation of elder Zhizhen. During his stay in the vegetable garden of Xiangguo Temple in Tokyo, he ran into Lin Chong and formed a deep friendship with him. Later, he saved Lin Chong when he was wronged and suffered. Later, he met Yang Zhi, won Erlong mountain with Cao Zheng and became the leader. After the battle of three mountains, he became the leader, He went to the beam with the others. His characters are just opposite to Lin Chong: clear love and hate, bold and forthright, brave for a just cause, meticulous in the rough, helping the poor, hatred of evil, generous, righteousness and wealth, straightforward, bold and resourceful. He didn't have the word "obedience" in his heart. As long as he met the evil forces, he absolutely wanted to fight against them to the end. Therefore, his life was "captured in summer, held fast in wax, rounded in tide, and silent in faith." His ending can be understood and recognized by people. And this character is often used as a symbol of a hero<
Wu Song:
he was named "Walker" because he ranked second, also known as Wu ER and Wu Erlang. He was born in Qinghe County, Xingtai City, Hebei Province (it is recorded that Wu Song was born in Yanggu County, and now in Qinghe County, Xingtai City after recent research). He is a protagonist in Outlaws of the marsh and an important supporting role in Jin Ping Mei. He is a disciple of Zhou Dong, the iron arm of Shaanxi Great Xia. He is a chivalrous man of the lower class with excellent martial arts, courage and resourcefulness. He advocates loyalty, revenge and gratitude. He is the most bloody and legendary figure among the heroes of the lower class. He is a typical martyr. He has excellent martial arts skills and is brave and resourceful. He is a chivalrous man in the lower class. He advocates loyalty. He will recover when he has hatred and repay when he has kindness. Wu Song's character is most acceptable to the people, and the image of "tiger fighting hero" is deeply rooted in the hearts of the people. Shandong people like others to call themselves "second brother" also comes from Wu Song. He is the most bloody and legendary figure among the heroes of the lower class, and is widely read< br />
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Xiangzi:
Mr. Lao She made great efforts in shaping this character. Xiangzi is a competitive young man. He always hopes to make achievements. He is honest, strong, patient, self-esteem, strong and hardworking. His character has the good character that people at that time lacked. With the rise and fall of his life, his character also changed, especially after xiaofuzi committed suicide, he was completely engulfed by the old society: numb, poor, cunning, easy to take advantage. Just like Mr. Lu Xun's words, "mourn for his misfortune, be angry with him.". This figure fully shows how the Chinese society engulfed a person with excellent quality after the 1920s. This character is a true portrayal of the Chinese people at that time< br />
3
Paul:
how is steel made depicts a brave, tough, tenacious, fearless character with strong self-esteem. Paul's success lies in his courage to fight against death, which people appreciate most. When he was young, Paul was stubborn and uninhibited, which also paved the way for his persistence as the backbone of the Bolshevik party and his struggle in the face of death. For Paul, who loves life and loves life, he can sacrifice for the party, but he must not be knocked down by illness. Paul has never participated in any war, but his experience is more admirable and moving than other fighting characters. Life is the most precious thing for people. It gives us only once“ A person's life should be spent like this: when he looks back on the past, he will not regret for wasting his time, nor be ashamed for doing nothing. In this way, when he is dying, he can say: "I have devoted my whole life and all my energy to the most magnificent cause - the struggle for the liberation of mankind." Paul's words make this character richer and more successful.
10. The Football Association Community Shield, formerly known as Charity shield, is an annual tournament hosted by the Football Association of England, in which the Premier League champions play the FA Cup champions< The first Charity shield competition was held in 1908-09, replacing the London sheriff's community shield cup which started in 1898-99. In the early games, the London sheriff's Charity shield was maintained in the form of a professional team versus an amateur team (traditionally a gentleman versus boniu). The first game was a 1-1 draw between Manchester United (the professional league champion) and the Queen's Park Rangers (the amateur Southern League champion). In the replay, Manchester United won 4-0. Both games were played at Stamford Bridge, Since the beginning, the Charity shield has not used replay to decide the outcome
the competition is not paid much attention to. At the end of the season, the competition is often mixed up, and eventually the professional team is abolished against the amateur team, but there is no fixed form to choose the match team. For example, from 1950 to 51, the England national team played against the FA team who will visit Canada, and the competition venue is often changed< In 1959, the competition time was set before the start of the season
in 1974, the then Secretary of the Football Association, Mr. Qu Jia, decided that the match would be held at the National Stadium (Wembley Stadium) between the champions of the first division and the champions of the FA Cup as the opening match of the new season. The tickets were all used for charity, and the donors were appointed by the two sides. From 1974 to 2000, the total amount of donations was more than 5 million pounds
at present, the form of the game is a decisive one, and a draw is a penalty kick. However, from 1975 to 1993, the two sides tied for the championship. If the two sides draw within 90 minutes, they will win the championship together and keep the Charity shield trophy for six months. In 1993, the penalty shoot out was reopened. Manchester United won by penalty after a draw with Arsenal
with the establishment of the Premier League in 1992-93, it is natural that the Charity shield team will be replaced by the Super League champion against the FA Cup leader< In 2002, Charity shield was renamed Community Shield.
the competition is not paid much attention to. At the end of the season, the competition is often mixed up, and eventually the professional team is abolished against the amateur team, but there is no fixed form to choose the match team. For example, from 1950 to 51, the England national team played against the FA team who will visit Canada, and the competition venue is often changed< In 1959, the competition time was set before the start of the season
in 1974, the then Secretary of the Football Association, Mr. Qu Jia, decided that the match would be held at the National Stadium (Wembley Stadium) between the champions of the first division and the champions of the FA Cup as the opening match of the new season. The tickets were all used for charity, and the donors were appointed by the two sides. From 1974 to 2000, the total amount of donations was more than 5 million pounds
at present, the form of the game is a decisive one, and a draw is a penalty kick. However, from 1975 to 1993, the two sides tied for the championship. If the two sides draw within 90 minutes, they will win the championship together and keep the Charity shield trophy for six months. In 1993, the penalty shoot out was reopened. Manchester United won by penalty after a draw with Arsenal
with the establishment of the Premier League in 1992-93, it is natural that the Charity shield team will be replaced by the Super League champion against the FA Cup leader< In 2002, Charity shield was renamed Community Shield.
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