The harm of shandun mining
Publish: 2021-05-11 20:55:24
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. 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!"
6. 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")
7. It seems that there is no direct bus. You can go back to Wulong County first and find it at Wulong bus station. It should be 8 yuan per person from the tourist reception center back to the bus station. It's still very cheap. Don't take care of all kinds of private cars. It's better to ask the boss of the accommodation. At that time, we chartered a car to go to the very pit. We went to Furong cave and Sanhekou. We spent nearly 300 yuan on the whole afternoon. Although it was a private car, it was more comfortable, but later we heard from the hostess that there was no need to use so much. Moreover, when we came back on the road, we saw a bus going that direction at Wujiang gallery. In the past, Furong cave had to change to a free bus halfway up the mountain to the exit of the cave. I wish you have a good time!
8. Looking at your clip, I think it should have memory. A little bit of an impression. It's worth 20 million to buy a piece of worthless junk for 3000 yuan. It's a bit of a gambler.
9. Hehe, qingniu means tender.. And cattle are older.. It's said that old yellow cattle didn't say old green cattle..
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