Confucius once said, "Never tire of learning, never tire of teaching", "Never forget to eat when you are angry, and forget to worry when you are old", and also said, "Nine times out of ten, you are determined to learn". Confucius lived to be 72 years old, and 57 years of experience made him have both ability and political integrity, and became a great scholar and thinker, which was a great shock.
As a great scholar with enough capital to show off himself, is it necessary for Confucius to devote his limited life to infinite learning and exploration? The answer is yes.
The characteristic of Confucius is not to explore the concrete essence of everything in the world, but to explore the concrete temperament of society and life. Because the objective laws of everything in the world may be limited, but people's specific feelings are infinite. As a limited "man", he explored infinite "man", which is also the reason why Confucius felt that learning was endless. People's temperament and behavior are constantly changing, and every time they explore new content, they break the old rules. "If you don't know what you don't know, you don't know who you are." Confucius made it very clear that human nature is the most difficult to understand. Confucius' most incisive exposition naturally embodies his profound views on human nature.
Tao Xingzhi said that thousands of teachers in Qian Qian taught people to seek truth, and thousands of students in Qian Qian learned to be human. At this point, it coincides with the concept of "benevolence" put forward by Confucius thousands of years ago. They are all great educators. Why are their views surprisingly similar after thousands of years? Undoubtedly, it is inevitable that both of them regard "benevolence, righteousness and morality" as their goal of continuous efforts and continuous learning to improve their self-cultivation and moral level.
In order to learn, you don't have to know the taste of March meat, which is enough to show Confucius' diligence, but if he is only diligent, I am afraid that Confucius will not be so respected by the world. His eagerness to learn is manifested in various aspects: three people should learn from each other, which is modesty; I am not as good as the old farmer or the old nursery. This is seeking truth from facts. Learning from time to time is a kind of happiness and optimism. His learning spirit is not limited to our ordinary people's thinking: this is learning, and that is inappropriate. Confucius will accept everything in the world with the broadest mind, which is beyond our reach.
Two thousand years ago, Confucius was a philosopher and educator with various skills for earning a living and profound insights into the meaning of life. On the one hand, he has various professional knowledge such as etiquette, music, archery, imperial examination, calligraphy, mathematics, etc., and also has the idea of managing politics, and also has a clear direction for the goal of education. Because of his various abilities, he became the most important educator in the history of China civilization. Although many details of his life skills have not been preserved, his talk about life wisdom has become a treasure house of China intellectuals for two thousand years. When we read and recite his words, everyone can find his goal in life from his wisdom.
This is the knowledge of Confucius! This is the study of saints!
Maybe we mortals will never understand the meaning of learning from an example, but everyone may find a new self from it.
2. "University" after reading.
"University" summarizes the mode of realizing lofty ideals and ambitions in one's life, namely, "self-cultivation, keeping the family in order, governing the country and leveling the world", and regards "self-cultivation" as the first major knowledge in life. "Self-cultivation" is what we call "being a man". Only when a person learns to be a man first can he manage his family well and have the ability to govern the country and achieve something. Even if he can't manage his own affairs and family affairs well, then he is not qualified to be an official and govern the country, otherwise it will do harm to others and society. Therefore, if a person doesn't know how to be a man, no matter how well he studies and has billions of wealth, his life will eventually be a failure. The ancients said: "Official goods are character, and being an official must first be a man." On the other hand. Virtue is the teacher of genius. "
Flying in the wild south is a process of teamwork, a process in which a group of like-minded partners cooperate and encourage each other until victory. They always like to fly in the shape of "people". In this structure, the flapping of each goose's wings will add an upward force to the companions who follow closely, supporting them to successfully complete the long journey.
Some people have concluded that the vitality of a team is not technology, talent or capital, but the unity of belief and rhythm. Like Bethune Yiping, be a "noble person, a pure person, a moral person, a person who is free from vulgar tastes and beneficial to the people".
We love our work and are willing to make contributions. We all came to this group for the same goal. This is a kind of fate, but also an opportunity, an opportunity for us to realize our personal value in fulfilling our management responsibilities. Collectivity is the stage for each of us to display our talents and ambitions, and it is the carrier for success. The two are interdependent and mutually reinforcing. We constantly enhance our sense of pride, responsibility and mission. You can consciously integrate individuals into the collective family, share joys and sorrows with them, make selfless dedication and contribute all your strength.
Practice according to your ability. According to your daily reflection on yourself and your correction plan, you should put it into action without delay, and quickly apply your little understanding of being a man to your actual work and life, learn from it and experience it in practice. I believe there will be obvious gains. The biggest enemy in life is yourself; The biggest failure in life is arrogance; The biggest ignorance in life is cheating; The greatest sorrow in life is jealousy; The biggest mistake in life is to give up on yourself; The greatest magic weapon in life is diligence; The greatest gift in life is forgiveness; The greatest sin in life is self-deception.
I hope we can all become noble people, pure people, moral people and people who are close to the people, and work together to build a better tomorrow!
3. Comments on the golden mean
I have read The Doctrine of the Mean this semester, and I feel that I have gained a lot. The doctrine of the mean, first of all, is the bibliography recommended by our teacher "Introduction to China Culture". Secondly, the selection of materials for morning reading in our country this semester is also moderate; Another reason is that I always knew the golden mean before, but I didn't read it when I wanted to see it.
The golden mean is the ideological core of Confucianism and even the whole traditional culture of China, and it is the crystallization of the great wisdom of the Chinese nation for thousands of years. According to legend, it was a classic text written by Confucius' grandson Zisi, or a Confucian work in the Qin and Han Dynasties, which was included in the Book of Rites, and later became a book independently. Zhu in the Southern Song Dynasty divided it into 33 chapters.
When I first read The Doctrine of the Mean, I felt very confused, not because the words were difficult to read, but because the words were easy to understand, that is, the meaning was difficult to understand. When I was in college, there were many uncommon ancient characters, but the meaning of the article was easy to understand. However, I still insisted on reading in the morning and consulted some materials to help me understand. Looking back now, I feel that I have gained a lot.
Regarding the "golden mean", Cheng Yi said: "Impartiality is called" mediocrity "and invariability is called" mediocrity "; The golden mean is the highest moral standard of Confucianism. The Doctrine of the Mean takes honesty and the Doctrine of the Mean as basic concepts, and describes the metaphysics of "the unity of man and nature". Therefore, the first chapter takes "destiny is nature, frankness is Tao, cultivation is teaching" as a candle. This sentence is a sign, just like a phoenix bird carrying it to the window of the Yellow Emperor.
The book says that "sex" and "Tao" should not be separated from themselves in an instant. We should cultivate our moral quality from the aspects of "caution", "fear", "concealment" and "caution", master the golden mean and advocate neutrality. To achieve neutrality, everything in the world has its place and everything is endless. "Tao" originates from itself and is divorced from itself. This quality of self-cultivation and self-reflection is necessary for our contemporary college students. No matter who you meet, what you encounter, no matter what setbacks you encounter in the future, you must learn to "find for yourself" and find reasons from yourself. We should learn from Mencius' quality of "three rescues a day".
However, it is not easy to reach the realm of "sincerity"! Especially in today's market-oriented society, it is more difficult to be "sincere". There are many weaknesses in human nature, in the final analysis, it is the word "greed". Since ancient times, greedy people have lived a very painful life. The golden mean can overcome the greed of human nature and make people satisfied. In a word, after reading The Doctrine of the Mean, they have benefited a lot in dealing with people and enjoyed it for life.
4. Xunzi reflected.
There are thirty-two articles in Xunzi, and the book "Encouraging Learning" is the first one, which accords with the second order of monasticism. The book "Encouraging Learning" begins with "A gentleman says there is no end to learning". Learning runs through monasticism. Without correct insight, you can only practice blindly. However, learning must first have goals. It should be "beginning as a scholar and ending as a saint", which is also the fundamental direction of education. Give it up and it becomes an animal. "
The most important thing in the article "Encouraging Learning" is to talk about the method of understanding nature. This method is "accumulate goodness to become virtue, the gods are complacent, and the sacred heart is prepared." The only virtue, Ming Can Dao. But virtue is possessed by all sentient beings, and it is called sexual virtue. However, it is not enough to be virtuous. Because the sexual virtue of all beings is blinded by ignorance, they can't show their bright and pure uses, but show a dirty physical and mental world.
Only by relying on Xiu De can the purity and brightness of sexual virtue be revealed. Xiu De is the accumulation of goodness, which is the resource of Ming Dow. Good law is different from the world. This difference is very important, but it is more important to the strength of the traveler's own mind. Therefore, even the Confucian Tao is not limited to the world, and this understanding is very superficial. The extremes of Confucian Tao can also be born. Of course, among all the birth methods, Buddhism is the most superb and complete.
"Accumulate goodness into virtue, and the immortal is complacent" is by no means the realm of ordinary people. The reason why all beings were first enlightened by the gods was because their sexual morality was blocked. Because of Xiu De, the gods showed their sexual virtue, but the gods only used it. Xunzi knew that he was complacent and did not come from outside. "The sacred heart is sincere, and those who are' prepared' will restore it and show the truth with falsehood."
Xunzi can be described as a self-taught teacher since enlightenment, but he was able to realize Tao because his knowledge coincides with Miao Tao. After Xuanhua praised his achievements, Xunzi talked about his realm of "heaven sees its brightness and earth sees its light". The clarity between heaven and earth shows Xunzi's evidence. Finally, Xunzi ended with "a gentleman has a price" and encouraged him to study less and be diligent.
5. After reading Laozi.
Laozi, also known as Tao Te Ching, is the basic work of Taoism in the pre-Qin period, and it is said that it was written by Lao Dan of Chu in the Warring States Period. Laozi's speech represented his opposition to the political and traditional political and social systems at that time.
First, Lao Zi's understanding of Tao and morality.
Laozi called the general principle of creation of all things in heaven and earth "Tao", and he believed that the function of Tao was involuntary and natural. The reason why everything becomes everything is Tao. The first chapter of Laozi said: "Tao can be Tao, which is unusual; Names can be named, but they are very famous. The beginning of the nameless world, the mother of all things. So I am often absent, so I want to see its wonders; Many times, I want to observe it. The two have the same name and different names, which is called mystery. Mystery is the door to all good things. " This is Lao Zi's general understanding of Tao.
In Laozi's view, "Tao" is something invisible, inaudible, intangible and trance. Tao is the only existence in the universe, "born in nature", the beginning of all things, the ultimate reality and the root of all things. Tao is indefinable and unspeakable in nature, and it is difficult for us to define it with any object. Including "none", "Jane", "one" and so on. Tao is an infinite state and the source of all things. Tao is not static, but in an endless process of cyclic change. Tao can also be regarded as the mutual transformation of yin and yang, rigidity and softness, matter and reason.
On the concepts of "being" and "nothing", Lao Zi thinks that nothing is for the existence of specific affairs, so nothing does not mean zero or nothing. "Nothing is like nothing" is Lao Zi's description of the appearance of Tao "nothing".
Second, Lao Tzu's view on the change of everything in the universe.
Laozi thinks that the changing law of things can be "unchangeable" and has universal and eternal significance, so Tao can also be called "unchangeable Tao", while virtue separated from unchangeable Tao can be called "Changde", and if praised as "nothing", it can be called "unchangeable nothingness". Praise is "you", which can also be called "Chang". Laozi believes that "knowing what is common is wise", and people who know and understand "often" regulate their daily behavior according to what is common, and can only be called public if they do not easily seek personal gain for themselves. "Knowing what is normal" means following it, which can also be called "attacking the Ming Dynasty" or "getting used to it".
The change of things has a great feature, that is, when a thing develops to the extreme, it will inevitably develop in the opposite direction. Laozi called it "anti" or "complex". That's why Lao Tzu said that "the world is the softest and the strongest" and "the world is not weaker than water, and the strong are invincible".
Laozi is the founder of Taoist school, and his thoughts have a great influence on later generations. His exposition of "Tao" embodies simple dialectics. In dealing with people and things, the ideas of "no profit" and "no argument" have a certain effect on relieving people's pressure in a highly competitive modern society.
6. Reflections on Li Sao.
There is still a long way to go in Xiu Yuan, and I will go up and down.
Li Sao is a highly artistic lyric masterpiece with a strong romantic flavor, which laid the cornerstone of the romantic tradition in China's poetry history and was regarded as the source of romanticism by later generations. Influenced by the cultural tradition of Chu witch, Qu Yuan combined the legendary phoenix in Yunlong, the goddess in the sky, the beautiful herbs in nature with the ups and downs of the world with his unrestrained imagination and unpredictable brushwork.
Seeking in the romantic dreamland is not only a symbol of Qu Yuan's inner conflict and depression, but also a manifestation of his firm and tenacious personality. His sincere and deep love for the country and his insistence on noble personality made Qu Yuan stick to his ideal all the time, and finally he died. Li Sao, which was condensed by his painstaking efforts, also created an immortal personality with eternal light, which has been influencing the formation of China's national spirit and personality for thousands of years.
Liu Xie, a member of the Six Dynasties, once said, "Without Qu Yuan, there would be no Li See Sao". As he said, the most impressive thing about Li Sao is the full display of the poet Qu Yuan's noble personality, which was not found in Qu Yuan's previous poems.
Through Li Sao, we see the poet Dai Lanpei's beautiful image of being honest and clean, and his great personality of integrity, loyalty and persistent pursuit. Facing the dirty and sinister reality, Qu Yuan clearly realized the dangers of the future and the ill-fated fate, but he did not want to give in to his ambition, preferring to defend his personal dignity and not regret dying nine times. The poet picked flowers, birds and grass trees in nature and myths and legends, which was wonderful. For example, Whelan, an ornament, is used to express her noble taste; A beautiful woman with vanilla symbolizes a wise monarch; Good birds and grass represent good ministers; Xiao Ai's evil bird symbolizes a villain, thus greatly enhancing the artistic expression of the poem, making the whole poem full of gorgeous, colorful and fragrant aesthetic artistic conception and emitting charming artistic charm.
Qu Yuan devoted himself to rejuvenating the country and realizing American politics, but he was wronged and relegated. Seeing that he has been alienated from the King of Chu and squeezed out of the political arena, his patriotism is about to die out, and his heart is full of incomparable bitterness and indignation, expressing his anger emotionally. Thus, the immortal poem Li Sao was born.
7. After reading Happy Journey.
First, "Changyou"-people's spiritual roaming in nature.
Zhuangzi is the first book in Book 4 of People's Education Press, and its main purpose is to talk about the realm of life. In Zhuangzi's view, the ideal state of life is that you can travel freely when you are alive. So, what is "Changyou"?
Let's talk about the meaning of "carefree" first. In Zhuangzi, the meaning of the word "carefree" refers to a person's free and carefree mental state or inner state in life. The word "free and unfettered" is used many times in Zhuangzi, sometimes alone and sometimes opposite to the word "wandering", but its meaning remains the same. For example, "Wandering around doing nothing" happiness lies in doing nothing (Master Zhuangzi): "Happiness lies between heaven and earth, content with mind" (Zhuangzi Jean Wang). Therefore, the essence of "happiness" refers to a person's free and willful living state.
Secondly, saying "you" as the main activity of human beings can point to both human spirit and human body. When Zhuangzi uses this word, it also means two things. But Zhuangzi's philosophy is about people's spiritual freedom, and he pays attention to people's spiritual activities, so he wants to find a way out of life from people's spiritual freedom. So when you use the word "you" in Zhuangzi,
The same is true of "wandering" in Wandering in Freedom. "Wandering" is a kind of spiritual roaming in "infinite time and space" and a natural communication between mind and Tao, creator and heaven and earth, which is called "the communication between heaven and earth alone" in Zhuangzi Tianxia. In such spiritual activities,
The core of Zhuangzi's world outlook and outlook on life is Tao. Zhuangzi believed that Tao gave birth to all things, and Tao made all things endless. Everything in the world (including human beings) exists in whatever form and changes in whatever way. Everything enters the machine "(the joy of Zhuangzi). The essential characteristics of Tao are nature, inaction, aimlessness and conformity. People are born by the way, so people's existence is natural, aimless, purposeful, inaction and natural, just like animals and plants in nature or even the sun and moon in the inanimate world.
In Zhuangzi, "real person" is also called "knowing people", "Ren Shen" and "sage". Because "real people" live naturally according to heaven and human nature, reaching the status of supreme nature, Zhuangzi also called it "knowing people": "real people" are natural in the world, doing nothing but being extraordinary, so Zhuangzi also called it. Shuo Wen Jie Zi said: "A saint is a master", so Zhuangzi also called "a real person" a saint. In "Happy Travel", it is said that "man has no self-nature, god is useless, and sage is nameless". The three names are different but actually have the same meaning. "No self" is willful and natural after forgetting others, and "nameless" and "reactive power" are also after forgetting others.
8, "Autumn Water" after reading.
Zhuangzi was one of the representatives of Taoism in the Spring and Autumn Period and the Warring States Period. His article is very romantic and atmospheric. Here, I talk about some feelings after learning one of his works, Autumn Water. The meaning of the article is mainly to explain the truth that we should do things with what mentality. In other words, as a human being, we can't have the unfavorable mentality of "aiming too high" and "aiming too high". There are also many sentences in Autumn Water that can be compared with the relationship between people in our current life. For example, "Why is Hebo happy? It is the best in the world". Hebo always thinks that the Yellow River where he lives is the largest in the world, with great water potential, and all the water in the world is flowing. And Hebo's arrogance. In fact, this is the same as some situations in our real life, and it is also something we often encounter. When a person has achieved a little career, or gained some small fame and fortune, he will think that he is great, exaggerate his contribution, be self-centered, but look down on others, precisely because he has not met anyone stronger than himself in the outside world. That's why he is proud of himself in this world. If we let him go on a business trip or debate questions and answers, and meet someone taller than himself, he will think that he is inferior to others at this time, so we can't think that we are great without personally touching things out of bounds. Because once you see that others are stronger than you and stronger than you, you will feel small and insignificant. We should keep the "middle way". Don't be drawn by fame and fortune, or you will be laughed at and despised by people who are more knowledgeable than you. Only on the boundary of the "middle way" can we learn and practice better. Similarly, as a Buddhist, we can't rush to tell him the secret of Buddhism for the sake of someone who knows Jaken very well, because this kind of correct knowledge and correct viewpoint may not only make him unacceptable, but also make him angry. It's not too late to guide him when we can accept the truth. That is to say, when we want to guide a person, we must first observe whether the other person's roots are deep or shallow, and see if he can respond to what we say, so as to gain something. Zhuangzi's Autumn Waters let me see great wisdom and beauty, and the emergence of truth and thought also made my life gradually move towards a higher and more beautiful realm.
9. Thoughts on "Returning to the Garden"
Jin Ming, a good friend, praised Mr. Gan Guoxiang's latest lesson "Returning to the Garden" for many times as the best lesson he had ever heard. How good is this lesson? In Jin Ming's own words, "I didn't say a word after class for an hour, and I didn't eat lunch that day"-because I have been immersed in the shock brought by class. Jin Ming has taken too many classes, so it is naturally difficult for him to feel this way in ordinary classes. This class must have its own uniqueness, I think. So I copied Mr. Gump's class, and when I calmed down, I opened it devoutly.
On the last day of the long vacation, nothing was arranged. After breakfast, I made some preparations: I found Tao Yuanming's "Returning to the Garden" and began to study it, trying to have my own "foresight" on this poem. This poem is not profound and easy to understand. How to make the second-grade children understand the meaning of this poem must be the difficulty in learning this poem. How did Mr. Gan Guoxiang lead the children into the poetic realm of Tao Yuanming? With this suspense, I began to watch the class.
In the first half of the class, Mr. Gan explained "Returning to the Garden (I)" by explaining the background, so that students could understand the reason why Tao Yuanming lived in seclusion in the mountains-in order to get rid of the barriers that bound the soul and return to nature to be the master of the soul. Then he explained the words, combed the sentences and read aloud. After a slightly dull class of 20 minutes, the excitement began. Mr. Gan Guoxiang set up several layers of conflicts.
"Is this poem about the hard life of a farmer?" This question has raised children's understanding to a higher level, because for children, this poem can easily be misunderstood as praising the hard life of farmers. Teacher Gan grasped the key words and made the children understand that the poem described a scholar-bureaucrat who was tired of officialdom and longed to return to nature and the countryside. The following question is the most critical question in this lesson: "So, I ask my classmates, do you agree with his lifestyle?" What's the significance of learning such poems today? "wonderful! This question hits the nail on the head. Yes, today, what is the significance of learning to be an excellent official? Teacher Gan deserves to be a master. With the help of a gossip, he let the children fully choose and discuss. Students began to think positively, saying that learning this poem is meaningless, but meaningful. After discussion between teachers and students, the children have reached a kind of "temporary knowledge"-Tao Yuanming's idea of pursuing spiritual freedom without being polluted by secular life, which is worth learning forever. On this basis, Mr. Gan mentioned. Then summed up their spiritual realm: clean thinking and simple life. Later, Mr. Gan Guoxiang pushed the class to a climax with "testifying poetry by himself". When I saw this class, I couldn't help but marvel!
Walden Lake is a book I have been rereading recently. After reading Thoreau's beautiful words, a cool lake seemed to flow into my heart, making my mind clear. Thoreau said: "I came to this forest because I wanted to live a life that was examined and face the most essential problems in life."
After listening to Mr. Gan Guoxiang's Returning to the Garden and recalling the idyllic scenery described in Walden Lake, I can't help thinking: In our post-modern society, should human modern civilization be more introspective and introspective before transforming and crossing the natural environment? Should everyone who is in a bustling city and busy with vanity fair ask more questions and reflect more? Therefore, in this sense, Return to the Garden, like Walden, belongs to both the writer and everyone, both ancient and modern.
Reading "Return to the Garden" and "Walden Lake" will make your body in close contact with the weeds of bean sprouts, and make your mind feel a little quiet and cool in the lake, more serene and free and easy, and less impetuous and noisy. This is not the pursuit of fashion and pretentious elegance, but the necessity of returning to self.
If there were more Walden Lake and more Tao Yuanming-style "pastoral", mankind would have a quiet back garden.
10, Nian Nujiao's idea
Su Shi's ci, whether in content or form, is not so rigid in a pattern. Sometimes if you put a straight book, it will become a "poem that can't be adjusted." Some of them are quite ordinary in content. Like the Yangtze River full of sediment, not clear water. But it is precisely because of this that we can show the grand momentum of the river. People can criticize it like this, but they can never deny it.
Su Shi's poem Niannujiao is undoubtedly a famous work in the Song Dynasty. Such a high foothold and exquisite writing of historical figures are rare not only in poetry circles but also in poetry countries.
As soon as he started writing, he swaggered, imposing: "The river of no return, the people swept away by the waves, the romantic figures of the ages"-think about how many heroes have appeared in the history of thousands of years, they are like the pride of the times. Who does not admire their heroic romance, and who does not look up to their beautiful faces! However, "the waves behind the Yangtze River push the waves before", with the continuous passage of time and the objective law of metabolism, now looking back, it seems that the achievements of those "romantic figures" in those years have been washed away by the waves of the Yangtze River, gradually becoming indifferent and fading, and finally becoming history.
"the waves are gone"-both vivid and vivid. But more importantly, the author grasped the law of historical development from the beginning and wrote down the position of historical figures in the long river of history very concisely. It's really a "strategic plan". It's amazing.
"To the west of the old base area, humanity is the red cliff of Zhou Lang in the Three Kingdoms"-the above has been generally referred to as "romantic figures". Here, we further put forward "Zhou Lang in the Three Kingdoms" as the backbone of an article, and the article was born.
"Yanyun collapses, waves break the shore, and thousands of piles of snow are rolled up"-this is essential for scene writing. In a word, rocks are like falling clouds; In a word, the waves are tearing the shore; Due to the rocky, stormy fighting, countless waves rolled into countless snowdrifts, which suddenly rose and fell, flickering and became spectacular.
"Beautiful scenery, competing for the deer"-"Beautiful scenery" is a conclusion drawn from the scenery in front of us. The mountains and rivers are beautiful, and the characters are heroes for a while. Can the Yangtze River and the Red Cliff not arouse people's nostalgia? So, this leads to the following expression of this feeling.
"Looking back at Gong Jin, Xiao Qiao's first marriage is magnificent"-The author puts forward Zhou Yu as a representative here, not only because Zhou Yu is a key figure in Battle of Red Cliffs, but also because of the need of artistic tailoring.
"Like a dream on earth, one statue is still a bright moon on the Yangtze River"-so we should be broad-minded. Anyway, the "dream" in the past is now a "dream", so let's take a glass and pour it to the bright moon on the river to show our respect for it. Here we use "dream" to respond to the beginning of "wave scouring" Because romantic figures are just "waves", this is an undercurrent that has been lurking for a long time in Su Shi's thought, showing a tendency of alienation from the real world.
It is through these creative practices that the new world of ci has gradually developed and expanded. Su Shi's Niannujiao is an excellent beginning. Today, it still stands like a monument on the road of the development of China literature.