Shi Shuo is a famous work by Han Yu. According to Fang Chengxuan's Chronology of Mr. Changli's Poems, this article was written in the 18th year of Zhenyuan in Tang Dezong (802). This year, Han Yu was 35 years old and was appointed as a doctor of imperial academy No.4 University. He is a scholar with a very low status, but he has gained fame in the literary world, and the "ancient prose movement" he advocated has also been launched. This is him. This article is written against the bad atmosphere of "being ashamed to learn from teachers" under the influence of family concept. The concept of family origin originated from the nine-product system in Wei, Jin, Southern and Northern Dynasties. Since Cao Pi, the Emperor of Wei Wen, implemented the nine-grade system, a gate valve system represented by the gentry has been formed, emphasizing the distinction between family status and strictness. The children of gentry can be prominent officials. They don't need to study and look down on their teachers. They respect "family law" and despise teachers. By the Tang Dynasty, the Zheng Zhi system of Jiupin had been abolished, and the level of official rank was used as the standard to distinguish family status. This also has a great influence on the choice of teachers. At that time, there was a general psychology of learning from teachers, that is, "being humble is shame, and being in a high position is close to flattery." Han Yu opposed this erroneous idea and put forward that Tao is a teacher and fast, which is of progressive significance. Liu Zongyuan, a contemporary of Han Yu, said in Answering Wei Zhongli's Book of Teacher's Way: "In this world, I don't know the teacher's way, but I think I'm crazy. Han Yu, alone, regardless of customs, laughed and abused. When he was called, he learned that he had written Teacher's Notes. The more I became a teacher because of resistance, the more famous I became. I lived in Chang 'an, couldn't cook well, slapped the east, and so on. "It can be seen from this that the writing background of Shi Shuo and the fighting spirit of the author.

The full text is divided into four paragraphs.

1 puts forward the central topic, and generally discusses the importance of learning from teachers and the criteria for choosing teachers. At the beginning of the first sentence, the word "ancient" was added in front of "the ancient man must have a teacher", which not only showed that the ancients attached importance to teaching, but also aimed at reality and borrowed the ancient to learn from the present. The tone of the word "there must be" is very positive. Then, it is pointed out that the teacher's function is to "preach, teach and dispel doubts" and state the central argument from the front. Then closely follow the word "dispel doubts", explain the importance of learning from the harm of never learning, and state the central argument from the opposite side. Finally, closely following the word "preaching", it is clarified that the existence of Tao is the only criterion for selecting teachers. Contrary to the custom at that time, nobility and inferiority were excluded from the standard, which is a lesson for the following.

The second paragraph criticizes the wrong attitude of not paying attention to the teacher's way and the bad atmosphere of being ashamed of following the teacher. This passage discusses the score in three levels. On the first level, comparing the "ancient sages" with the "modern people" who are ashamed to follow the teacher, it is pointed out that whether to respect the teacher or not is the key to distinguish the sage from the fool; On the second level, I think my son chose a teacher and didn't learn from him, pointing out the fallacy of "leaving a legacy in primary school"; The third layer, through the comparison between witch doctor musicians and literati, criticizes the social atmosphere that belittled teachers' morality at that time.

Taking Confucius as an example, the third paragraph points out that ancient sages attached importance to learning from Tao, and further expounds the necessity of learning from teachers and the truth of learning from the able. At the beginning of this paragraph, the thesis that "saints are impermanent teachers" is put forward, which echoes 1 paragraph that "ancient scholars must have teachers" and goes further, from "scholars" to "saints" and from "teachers" to "impermanent teachers". Take Confucius as an example to discuss, because Confucius is the most sacred teacher in people's minds. Taking Confucius as an example, it is representative and can strengthen persuasion. The conclusion that "a disciple need not be inferior to a teacher, and a teacher need not be superior to a disciple" is obviously correct. This view of taking the Almighty as a teacher is the view of "the existence of Tao, the existence of teacher"

In the fourth paragraph, I praised Li Pan for being "independent of time" and "able to do the ancient road", and explained the reasons for writing this article. The word "time" refers to the social atmosphere of "being ashamed of being a teacher" and "being confused and not following the teacher", while the "ancient road" refers to the excellent style of study of "asking questions from the teacher" and taking "teaching as a teacher".

Second, the problem exploration

1. What should be the understanding of "the existence of Tao, the existence of teacher"?

Han Yu claimed to be the successor of Taoism. In order to restore the lost Taoism since Mencius, he "called for later learning" and "endured humiliation as a teacher". Because of this, he regards "preaching" as the most important and basic task of teachers. "Accepting karma" and "dispelling doubts" are all related to this: "karma" refers to the Confucian classics represented by "Six Arts Classics"; And "dispelling doubts" is also for "Ming Dow". It can be seen that "learning from Tao" is the main thread running through the whole paper, and "the existence of Tao is also the existence of teacher", which is a high summary of the above contents.

2. What are the writing characteristics of this article?

The writing feature of this paper is to use the method of contrast, demonstrate repeatedly, and supplemented by exclamatory sentences to strengthen persuasiveness. For example, in the second paragraph, exclamatory sentences are used to follow the previous paragraph, and then the analysis of "the teacher has not passed on for a long time" is transferred, and then the comparison is made from three aspects. First of all, through the comparison between ancient and modern times, it points out two results of being a teacher and not being a teacher; Secondly, it compares the different requirements for himself and his son, and points out the self-contradiction of "scholar-bureaucrat" behavior; Finally, by comparing the "scholar-bureaucrat's home" with the "people who are good at witch doctors", this paper criticizes the wrong concept of scholar-bureaucrat and points out that this is the real reason for "no longer studying as a teacher". Judging from the consequences, behavior, psychology and other aspects, the pen is sharp. Several exclamations have the effect of strengthening appeal. The sentence pattern has also changed. "It all comes from this" is judged in a speculative tone; "I didn't see it clearly" is judged in a positive tone; "It's very strange and embarrassing" is judged in a surprised tone. There is "change" in "similarity", and feelings are getting stronger and stronger.

About practice

This paper discusses the methods of learning from teachers. See how the first paragraph of the text gradually deduces the argument, and from what angle the second and third paragraphs are discussed.

Intention: this question is intended to let students grasp the content of the text as a whole.

Reference answer:

At the beginning of the first paragraph, it is proposed that "ancient scholars must have teachers." Secondly, it actively summarizes the functions and tasks of teachers as "preaching, teaching and dispelling doubts"; Then turn to discuss the necessity of learning from teachers, you can't solve the problem without teachers; Finally, the criteria for selecting teachers are discussed positively. Anyone who hears the Tao first can be a teacher, which can be summarized as "neither expensive nor cheap, neither long nor short, the existence of Tao, the existence of teachers." The second paragraph comments on the bad atmosphere of not following the teacher at that time, and demonstrates the necessity of following the teacher from the opposite side. The third paragraph cites historical examples to discuss the necessity of learning from teachers and the truth of taking ability as a teacher.

The second paragraph of the text is written in contrast. Tell me about several groups of positive and negative factual arguments used in this paragraph. What kind of demonstration effect does this comparison have?

Intention: The purpose of this question is to make students understand the content of the second paragraph through comparative demonstration. The second paragraph is the focus and difficulty of teaching.

Reference answer:

This paragraph uses three sets of positive and negative facts as arguments. The first group, the comparison between ancient saints and modern people: ancient saints asked their teachers for advice; People nowadays are ashamed to learn from their teachers. The second group compares the son with the body: love the son and choose the teacher to teach; It is shameful to learn from teachers because of their health. The third group, the comparison between people with unique skills and scholar-officials: people with unique skills are not ashamed to learn from each other, and scholar-officials get together to talk and laugh. From the comparison, we can draw a conclusion: the teacher's way has been spreading for a long time, and it is hard to be confused by others! Explain the argument from criticizing negative phenomena: ancient scholars must have teachers.

Try to talk about the progressive significance of the author's viewpoint at that time and what reference significance it still has today. The author said: "Disciples don't have to be inferior to teachers, and teachers don't have to be superior to disciples. They have a good understanding of Taoism and specialize in their skills. " Try to talk about your own understanding on this point of view.

Intention: The purpose of this topic is to let students summarize the progressive significance of the author's learning from the teacher with modern concepts and talk about their own understanding of the third paragraph of the text.

Reference answer:

The author puts forward the responsibility of teachers in a general and comprehensive way. We must learn from teachers when we emphasize learning. A capable person is a teacher. We are not ashamed to ask questions. We respect teachers and can learn from them after rewarding them. In the third paragraph, the relationship between teachers and teachers is expounded. It is easier to accept the view that "there is a Tao and a teacher has it", and there are many examples in real life.

Teaching suggestion

This article is a work that criticizes the disadvantages of the times. Teachers should briefly introduce the writing background by referring to Text Analysis and Liu Zongyuan's answer to Wei Zhongli's Theory of Teacher's Way. The second paragraph is the focus and difficulty of teaching. The "shame of being a teacher" mentioned in this paragraph is not an ordinary problem, and it must be analyzed in connection with the special social background at that time in order to better understand the ideological significance of this problem; In addition, this passage has the author's strong feelings. Wang Yang is arrogant and has a clear-cut stand. Students can be organized to discuss, and teachers can give appropriate guidance.

related data

I. Introduction to the author

Han Yu (768-824) was born in Heyang (now Meng County and Nanyang County, Henan Province) in the Tang Dynasty. Anyone who claims to be "originally from Changli" is called Han Changli; Because of the last official to the official department assistant minister, it is also called the Korean official department; He died of "Wen", so later people called him Han Wengong. In the struggle between conservatives and reformists within the ruling class in the middle Tang Dynasty, his political attitude tended to be conservative. But he came from a small official family (grandfather and father only worked as long history and county magistrate), and he was "lonely at the age of three". He and his brother and sister-in-law have been wandering from place to place, and after many twists and turns, they have such a small official as "trying to be a school librarian" (Volume 10 of the Six Classics of the Tang Dynasty: "There are eight school librarians in our province." )。 Later, he was repeatedly excluded and reprimanded, and it was not until his later years that he became an "assistant minister of the official department" (Volume II of the Six Classics of the Tang Dynasty: "Two assistants of the official department, four products." )。 Therefore, he had ideological and personnel connections with the landlord class in Cloth, which made them "unfair" and sharply exposed the ugliness and decay of the clan landlord class, and was known as "faithfulness and fearlessness" (see Han Yuchuan, a book of the New Tang Dynasty). In the 19th year of Zhenyuan in Tang Dezong (803), there was a drought in Guanzhong, and the people were hungry and cold. He wrote to ask for the relief of corvee and taxes, and was demoted to Yangshan (now Yangshan, Guangdong) order. In the 14th year of Yuanhe (8 19), Tang Xianzong sent someone from Fengxiang to take Buddha bones into the palace. He wrote a letter of protest and was almost executed. Later, he was demoted as the secretariat of Chaozhou (now Chaoan, Guangdong). These two things show that he is very concerned about the sufferings of the people, and he can make faces and speak out.

Han Yu was a famous essayist and poet in the Tang Dynasty, and an advocate of the "ancient prose movement". In the history of literature, the concept of "ancient prose" was put forward by Han Yu. His so-called "ancient prose" is opposite to the popular parallel prose which emphasizes rhetoric and ignores content at that time, that is, the prose with Confucianism as the basic content and adopts the style of odd sentences in the pre-Qin and Han dynasties. In the early Tang Dynasty, he inherited the disadvantages of the Six Dynasties, and his style of writing was flashy and out of thin air. Although, Li Hua, Du Fu, Xiao, Liang Su and others objected, the effect was not great. It was not until Han Yu and Liu Zongyuan made great achievements in creative practice and theory that an "ancient prose movement" was launched to liberate the article from the shackles of formalism. This "ancient prose movement" is actually a retro liberation, aiming at inheriting the fine tradition of the ancients expressing their feelings in popular and plain language. As long as we look at Han Yu's claim that writing articles should be based on words, and learning ancient Chinese should be based on meaning, not words, and that "words should be written in order" and "words should come out by themselves", we can see that this is actually an innovation movement in style and literary language. As for Confucianism as the basic content, modern scholars criticized it more and more, but at that time it was of positive significance to "criticize Buddhism and criticize the old", oppose the separatist regime in the buffer regions and safeguard national unity. Han Yu's literary thought and creative practice have far-reaching influence on later generations. Later generations called Han, Liu, Ouyang Xiu, Su Xun, Su Shi, Su Zhe, Ceng Gong and Wang Anshi in the Song Dynasty as the eight masters in the Tang and Song Dynasties. His works are included in Collected Works of Mr. Changli.

Second, for the "hard-working witch doctor musician, the gentleman disdains it, but today it is beyond the reach of wisdom, strange and embarrassing!" Understand.

Some people think that this sentence reflects Han Yu's contempt for the prejudice of the working class. However, some people think that we can't look at it this way, because the second paragraph of this sentence refers to the "scholar-bureaucrat's house" in the upper class, and praises "the witch doctor musicians with superb medical skills" and "ancient saints". The subject "gentleman" of this sentence refers to the "scholar-bureaucrat family" of the upper class denounced by Han Yu, not Han Yu himself. In his articles, Han Yu has repeatedly compared "gentleman" and "scholar-bureaucrat's house" with "witch doctor musicians do everything they can" and "ancient saints", belittling the former and praising the latter, but certainly not including himself among the so-called gentlemen. Therefore, "Despise of a Gentleman" is only a satire on the gentleman who is ashamed to follow the teacher, not a contempt for "witch doctor musicians do everything they can".

Three. Information about Confucius disciples Tan Zi, Changhong, Shi Xiang and Lao Dan.

(1) Confucius "jar". In the seventeenth year of Zhao Gong's Biography of Zuo's Family in the Spring and Autumn Period: "In autumn, Zanzi came to the DPRK, and the public gave a banquet with him. Asked Yan, "Why is Shao Roche (the son of the Yellow Emperor and the father of his surname) a bird official?" Scorpion said,' I know my ancestors, too. In the past, the surname of Huangdi (Du Note: Huangdi was ordered to have it, so it was called marble), so it was called marble. Yan Di's family adopted fire control discipline, so he became a famous fire master. ..... I'm a great-great-grandfather, I'm a loyal minister, I'm a good bird, so I'm a bird, and I'm a birdman. Phoenix bird's family, also (Du Note: the official); The home of the mysterious bird, the teacher also (Du Note: mysterious bird, come with the vernal equinox, go with the autumnal equinox); ..... Zhong Ni heard of it, and when he saw it, he learned it. Then he said to people,' I heard that the son of heaven lost his official position, but he didn't do his job well. He is studying in grade four one, and he still believes. "

(2) Confucius Changhong, from Lao Dan. Confucius' Family Language: A View of the Zhou Dynasty: "Confucius said, Nangong Jingshu said,' I heard that Bogu, Lao Dan, know the present, know the source of rites and music, and know the return of virtue, so I can learn from it. Today will pass. "... JingShu and all the weeks, ask li in, visit changhong. (Press: For the story of Confucius' courtesy to Lao Dan, see Historical Records, Confucius Family, Historical Records, Biography of Lao Zhuang and North Korea, and The Destiny of Zhuangzi).

(3) Confucius's teacher. "Historical Records Confucius Family": "Xiangzi, Confucius' master of drumming, did not enter for ten days. Shi Xiangzi said,' It can be beneficial.' Confucius said:' Qiu learned his songs, but not much. At one time, he said,' I have learned its numbers and I can benefit from them.' Confucius said,' Autumn has not achieved its ambition. Sometimes, he said, "I have learned my ambition and I can benefit from it." Confucius said:' autumn has not won people. On one occasion, he said,' Think about Mu Ran, be happy and look forward to it. Yue: "Autumn is a gloomy person, but it is a few days long, with eyes like sheep and a heart like four countries. You can't do it without a monarch!" Shi Xiangzi left the table, bowed again and said, "Master Gai Yunwen, Wang Cao also." "(For the story of Confucius learning from Xiang, see Confucius' Family Language, Han Shi Chuan Huai Nan Zi).

Fourth, the appreciation of Shi Shuo (Ji Zhenhuai)

Some people think that the time when Han Yu wrote Shi Shuo was in the 18th year of Zhenyuan in Tang Dezong (802), which is generally credible. This year, Han Yu was 35 years old, just admitted to imperial academy from Luoyang, and was a doctor in four departments. He is a scholar of "from seven products". But he has become famous. The ancient prose movement that he constantly advocated and practiced, in those one or two years, is stepping out of the scope of a few fans and forming a broad movement, and he has also become a young leader of this movement. He used ancient prose to publicize his ideas. Defend pre-Qin Confucianism and oppose contemporary Buddhism and Taoism. Advocating the ancient prose in the pre-Qin and Han dynasties and opposing the "vulgar prose", that is, the parallel prose that "adorns its words but leaves its meaning" since Wei and Jin Dynasties: this is the content of the ancient prose movement. This movement was gradually formed in the late period of Tang Dezong's rule and had realistic social conditions. It served the political purpose of maintaining the unification of the Tang Dynasty and opposing the separatist regime of the buffer regions. Apart from warlords and big landlords, this was the requirement of the realistic interests of the broad social strata at that time. Han Yu's active efforts have continuously promoted the development and formation of this movement. As far as classical Chinese is concerned, he not only worked hard by himself, but also showed excellent results from theory to practice. More importantly, he tried to advocate regardless of the vulgar smile, especially in giving young people enthusiastic encouragement and instructions. Shi Shuo is an article with progressive significance and emancipatory spirit caused by this kind of effort.

Influenced by his childhood family upbringing and the retro trend of thought since Tianbao, Han Yu called himself an ancient prose preacher from his youth. This is also an important reason why he can't be proud of the imperial examination and official career for ten years. But he didn't regret it, and he became more and more confident. At first, when he went to Bianzhou to attend the shogunate of Dong Jin, the military envoy of Xuanwu (796-798), he first taught Li Ao to learn ancient Chinese. Thanks to Meng Jiao's introduction, he soon taught Zhang Ji to learn ancient Chinese. Later he fled to Xuzhou (799). When Xu Sihao asked Zhang Jianfeng to put him in Fu Li, he taught a young man, Zhang Che, to read ancient books and learn ancient prose. After Zhang Jianfeng's death, his career was blocked and he lived in Luoyang (800-80 1). More and more young people ask him for advice, and he is very enthusiastic and rewarding to young people. He said in "Answer to Li Yishu": "If you don't pay, you won't answer. Although Confucius is not allowed to travel in each other's hometown, it is better to do nothing. If you come, I'll come in. I'd appreciate it. " In order to "spread the sage's way", he treated all the young people who asked him for advice warmly and courteously. He thinks this is not a question of "being too polite" or "feeling too deep". He wrote back to many young people and taught them how to be a man and how to write. In Han Yu's view, the article is the expression of the author's personality cultivation, and life and composition should be consistent. After he entered imperial academy, he was still very enthusiastic about young people.

Han Yu keeps in touch with young people after school, giving them rewards and instructions, which has never happened since Wei and Jin Dynasties, and will certainly arouse people's surprise and even lead to comments and accusations. All young people who apply to Han Yu for books and benefits are naturally regarded as Han's disciples, so Han Yu's strange appearance of "being a teacher" is very prominent. However, Han Yu has long been confident. No matter how slandered people are, he still boldly answers letters from young people. When answering Hu Shengshu, he said: "A husband should distinguish right from wrong, be virtuous and not virtuous. People in public office are more afraid of intentions. Born with it, those who are good to me know their virtues, but born without benefit. I don't know if it's to slander! If you dare not love yourself, if you are afraid of the futility of life, you will be hurt. Why? " He expressed indignation at those malicious slanders and worried about the young people who asked him for advice. In the last paragraph of Shi Shuo, the source of writing was stated, saying that it was written for a young man named Li Pan, who was a "good ancient prose" and a "capable ancient road" and learned from him. In fact, he took this opportunity to give a public reply and sternly refute those detractors. He's being targeted.

In this article, He first (paragraph 1) affirmed that learning from teachers has always been indispensable for anyone since ancient times, because people can't be "born with knowledge" and no one can be without "confusion"-something at a loss. Therefore, he thinks that the teacher is not a special person, but a person who "gets the message and answers questions". He also believes that everyone can be a teacher regardless of social status (rank) or age (age). Just ask him if he has "Tao", and if he does, he can be a teacher. The so-called "the existence of Tao, the existence of teachers." Then (the second paragraph) lamented that the ancient "learning from others" had been lost for a long time. Nowadays, ordinary people are getting more and more stupid because they can't be "confused" and "ashamed to learn from teachers". Then give an example to prove that this kind of "shame on learning from teachers" is really stupid and strange. He said that there is a kind of person, that is, a scholar-bureaucrat, who "chooses teachers to teach children"; But for themselves, "being a teacher is shameful": this is their ignorance. Another phenomenon is that people from all walks of life, that is, "witch doctors and musicians are skilled workers", are not ashamed of learning from each other; As for the "scholar-bureaucrat's home", if someone talks about who is a teacher and who is a disciple, everyone will smile and ask the reason, which is nothing more than age and status, and prove that their wisdom is not as good as that of witch doctors they despise. Isn't it strange? Look again (the third paragraph), the "saints" worshipped by the "scholar-officials" do not have certain teachers, but Confucius' teachers, including Zanzi and Changhong, are all "inferior to Confucius". And Confucius also said that one of the three people must be his teacher. Therefore, the author got another important argument, that the relationship between master and apprentice is relative, "A disciple need not be inferior to a teacher, and a teacher need not be superior to a disciple". In other words, a disciple can be a teacher and a teacher can also be a disciple. Therefore, the existence of the mentoring relationship, the final conclusion is very simple, but it is because "there is a priority in learning the Tao and a specialization in the technical field." This is also the argument put forward above, that is, capable people are teachers.

It can be seen that "Shi Shuo" not only sternly refutes those stupid slanders, but also puts forward three new and progressive ideas of "learning from teachers": a teacher is a person who "delivers words and answers questions"; Everyone can be a teacher, as long as he has that ability; The relationship between master and apprentice is relative, better than me in one respect, and he is my teacher in this respect. These thoughts greatly reduced the mystery, authority and feudalism of teachers; Rationalize and equalize the relationship between master and apprentice, and break the conservative barrier of teacher's law or family law. These thoughts contradict his later "orthodox" thoughts. These thoughts are thoughts with emancipating spirit and profound people's nature. This is a reflection of the prosperity of the city and the development of commercial economy under the relatively stable situation in the Tang Dezong era.

Therefore, it can be imagined that the spread of Shi Shuo has inspired and attracted more young people to study, and thus attracted more stubborn "scholar-officials" to oppose it. In fact, it is really difficult for Han Yu to be an official, and he is constantly excluded by those in power. Liu Zongyuan said in Answer to Wei Zhongli's Teacher's Book: "I don't know that there is a teacher in this world, but I don't want to laugh at it. I think he's crazy. Han Yu, alone, regardless of customs, laughed and abused. After receiving the phone call, he learned that he was a "teacher" and became a teacher because of resistance. The world is full of strange fruit and scolds it, pointing to the eyes and pulling it, adding it to the words. The more you have a crazy name. Living in Chang 'an, I'm not familiar with cooking and I'm at a loss about the East. If there is, I will count. "In the 19th year of Zhenyuan (803), Han Yu was expelled from Chang 'an by the ruling bureaucratic group for the first time and demoted to Yangshan (now Yangshan, Guangdong), just one year after he wrote Shi Shuo. The reasons for this demotion may be complicated, but according to Liu Zongyuan, this "teacher evaluation" is at least one of the important reasons, because his "crazy name" is bigger, he is abused by more die-hards, and he is more vulnerable to inexplicable exclusion. However, Han Yu's attitude towards rewarding post-school students remains unchanged, but after Yuanhe, the momentum is not as great as that in the last years of Zhenyuan. In the Song Dynasty, someone defended Han Yu, saying that he was "not a good teacher" ("Yue Hong" was quoted in the Collected Works of Mr. Li, 500 Arguments in Athena Chu "), which meant that Han Yu was forced to be a teacher because of his affiliation with scholars. Some people also think that Han Yu's "writing Teacher's Notes" is at best "preaching as the way to solve doubts, and then secular teachers learn from their ears" (Yu Wenbao's "Three Records of Blowing Sword"), which means that Han Yu has greatly reduced the feudal role of teachers. It can be seen that the liberation spirit of this "world theory" is not easily accepted by ordinary feudal literati. Therefore, its significance at that time is not difficult to understand.