suggestion

suggestion

In 633 BC, the State of Chu attacked the State of Song, which turned to the State of Jin for help. The following spring, Jin Wengong sent troops to capture Cao Guo and Guo Wei, allies of Chu State, and asked them to break up with Chu State before allowing them to restore. Chu was furious, lifted the siege of Song State and fought against Jin State. The two armies confronted each other in Chengpu (now southwest of Juancheng, Shandong Province).

Jin Wengong called his uncle and son and asked him, "I'm going to fight with Chu. Chu has a strong force, but mine is weak. What should I do? " The prisoner said, "I have heard a saying that a gentleman who pays attention to etiquette should pay more attention to loyalty and credit in order to gain the trust of the other party;" In a life-and-death battle, you might as well confuse each other by fraudulent means. You can cheat the enemy. "

Listen to the plan, first defeat the right wing of the Chu army composed of Chen and Cai troops, then pretend to retreat, lure the left wing of the Chu army to chase, and then ambush him. The left wing of Chu army was defeated, and China army was forced to retreat. After Jin won, it formed an alliance with the parliaments of Qi, Lu, Song, Zheng, Cai, Ju and Wei, and became the overlord of the princes.

Title: By hook or by crook in the war.

Dynasty: Spring and Autumn Period and Warring States Period

Pinyin: bρng bρyàn zhà

source

"Everything is done by Nan Yi": "I listen to it, polite and loyal; There is no need to cheat between wars. "

explain

explain

Aversion: disgust; Cheating: Cheating. When fighting, try to confuse the enemy with illusions as much as possible in order to win.

Related examples

If we say ~, Zhuge does not have such an array. If the illusion is never tired, Yan has no such machine. (Master Wang Yuan's The West Chamber, Volume III, examined and approved by Jin Shengtan)

Related person: Jin Wengong, son of a criminal.

Related works: Han Feizi

Difficulty 1 36

"nàn" is a very difficult argument, a refutation of Han Fei's predecessors' theories, which is equivalent to today's refutation in style. Because the refutation is based on the evaluation of specific historical stories, Han Fei's argument is closely related to the refutation, so it is readable; Because there are twenty-six such historical stories, the author divides them into four segments with different lengths. Stylistically, the author always quotes an established historical story, and then leads his own argument with "or". Its argumentation process shows strong originality and profundity, and has the eloquence of strategists in the Warring States period. Lv Simian called it "subtle analysis, which shows that magicians can verify names and names comprehensively." (Amethyst solves problems) His successful creative practice pioneered China's style of posing difficult problems.

This paper is divided into nine chapters. The first chapter, from the angle of utility, opposes loyalty and advocates fraud. The second chapter opposes the monarch's "suffering as a person", educates the people with morality, and advocates the way of governing the country with clear rewards and punishments and taking advantage of the situation; The third chapter opposes Confucianism's ruling the country by pushing oneself and others' love, and advocates "worshipping faith and severe punishment" to prevent ministers from being good at the Lord; The fourth chapter opposes Confucius' courtesy, and advocates that right and wrong should not be violated by courtesy, and rewards and punishments should be based on virtue; The fifth chapter opposes the remonstrance of liegeman, and clarifies the strict hierarchical relationship between monarch and minister; The sixth chapter demotes the hermit and clarifies the hierarchical relationship between the monarch and Chu Shi; Chapter VII opposes libel among ministers and emphasizes handling affairs according to law; The eighth chapter emphasizes governing the country by situation and respecting the law; He believes that the worry of governing the country lies not in dual use, but in the skill of the monarch.

one

Jin Wengong wanted to beat the Chu people, so he called his uncle and asked him, "I want to beat the Chu people. I am outnumbered. What can I do? " My uncle said, "I've heard that there are countless rituals, which means that a gentleman pays attention to etiquette and enjoys it." Never tired, never too loyal; Between wars, there are four words, not afraid of fraud. This is just a trick. "When Wen Gong resigned from his uncle, his name was Yongji Yongji, and his name and deeds were not tested. He said, "I beat the Chu people, while others were widowed. what can I do? Yongji said to him, "burning forests and paving fields", hunting in the fields and stealing many wild animals, that is to say, if you hunt many wild animals, there will be no wild animals in the future; If you cheat the people and steal for a while, there will be no complex sentence saying that you have broken your promise to the people and you will not be able to profit from it in the future. "Wen Gong said," Good. " Say goodbye to Yongji, use my uncle's plot to fight the Chu people and defeat the Chu state. Go home to be an honor and reward, and give aid first and then uncle. Ministers said, "My uncle planned the attack on Chengpu. The husband uses words and then puts his body behind him, and puts his uncle behind him when praising him. Could it be? " Wen Gong said, "This is not what the monarch Gu Guangqi said. If my husband and uncle make mistakes, it is also a temporary expedient measure; Yan Jiyan benefits from eternal life. " Hearing this, Zhong Ni said, "It's appropriate to be the master of literati! I know both the power of the moment and the benefits of this world. "

Or "Yue" or "Yue" is actually the author's own opinion, the same below: the right of Yongji does not apply to the question of Wen Gong. Anyone who asks questions is right, because the word "question" involves a small priority. If you are tall, but you are humble and narrow, then you will understand and accept the Lord. This essay asks about "rare things" and says "there will be no reply afterwards", which is not the truth. And Wen Gong doesn't know the power of the moment, and he doesn't know the benefits of the world. If you win the battle, you will feel at ease and your troops will be stronger than Ma Zhuang. Although there is a post-recovery context, taking that sentence as "although there is no recovery after the war" is bigger than this and will benefit the whole world. Xi isn't worried? If the war cannot be won, the country will weaken and the name of death will disappear. What if we regard it as a kind of "blessing", a kind of sacrifice to pray for disaster, get rid of today's death and wait for the benefit of the afterlife? Benefit through the ages, win today; Today's victory lies in deceiving the enemy; Bullying the enemy is only beneficial to the world. Therefore, Wen Gong should not ask about the right of eternal aid. Besides, Wen Gong doesn't know what my uncle said. Those who commit so-called "infidelity" cheat not their people, but their enemies. Revenge, the country has also been cut, although it has not recovered, why bother to hurt the body? What is the reason why Wen Gong celebrated the season with merit first? Then, if you beat Chu Pojun, your uncle will make a plan; Use his good words? Then Yongji is saying "nothing will happen after that", without a good word. On the other hand, uncles and nephews call it "merit" and "kind words" because they know what they have. The guilty man said, "a gentleman is never tired of loyalty with courtesy": loyalty, so I love him; Trust, so don't bully its people. Since my husband loves and doesn't bully, who is good at this? However, it must be said that "out of fraud", so is the military plan. My uncle had a good word before committing a crime, and then he won. Therefore, my uncle has two merits before judging and rewarding, and there is no homophonic word for "returning to it" and rewarding first. "Is it inappropriate to be the master of Wengong?" Zhong Ni doesn't know how to reward.

two

Lishan farmers invaded the field and cultivated the field smoothly. At the same time as the "canal", the ditches along the field were wooded. Fishermen along the river compete for high ground by water, follow the fish, make way for the long years, and make way for the elderly. Dongyi Dongyi, a minority potter living in the east, is a potter. The craftsmen who make pottery work hard. If they are poor, they will go to Yan Tao, but they will become strong in a few years. Zhong Ni sighed and said, "Farming, fishing and pottery making are not for officials, but for those who do these things, so they are saved. Shun's letter is really great! In the following paragraphs, Wang Huan's bodyguard believes that people should abide by the hardships of "pro". Therefore: the virtue of a saint is almost! "

Or ask the Confucian scholars, "Fang Jin is here, and Yao An is here?" The man said, "Yao is the son of heaven." However, the sacredness of Zhong Ni is the sacredness of Yao. Sage insight into the superior, then the world is free from rape. Nowadays, agriculture and fishing are indisputable, and pottery is not beautiful. What is the virtue of Shun? It is Yao's fault that Shun saved the defeat. Xianshun Xianshun, take Shun as the holy, go to Yao's opinion; Sheng Yao, then go to the virtue of shun: you can't have both. The Chu people have shields and spears, and praised them: "My shield is strong, so you can't fall in and stab it. "He also praised his spear and said," The benefits of my spear are all trapped in things. Or, what if the child's spear gets stuck in the child's shield? "He has the ability to respond. Invincible shields and invincible spears cannot coexist. Today, Yao and Shun can't have two reputations, and contradictions are also said. And Shun saved the day, the time limit has passed, three years have passed, and a mistake has been corrected. Those who are obedient are tired, those who are destined are tired, and those who are not in the world are tired. It means that shun shou's words are used to deal with nothingness, which means that there are endless mistakes in the world and few people stop. Reward and punishment make it necessary for the world, and the order says,' those who meet the requirements of laws and regulations in the medium and medium range will be rewarded, and those who exceed the medium range will be punished.' Change the morning and evening, change the evening, finish in the sea in ten days, and wait for the year? Shunjude said this not to persuade Yao to obey himself, but he did it himself. Isn't it useless? Moreover, it is difficult for Yao and Shun to turn to the people after suffering. It is easy for the master to be arrogant in the situation and correct his subordinates. Will rule the world, release what is easy for the master, and make Tao ... difficult for Yao and Shun, not for politics. "

three

Guan Zhong is ill. See "Ten Passes" in this section. Duke Huan asked him and said, "Guan Zhong was ill, but unfortunately he died. How long will he tell me? " Guan Zhong said, "I don't know your words, but I don't know your words, so I don't know your words. I will despise them. I wish you go to ZongDiao, in addition to elegance, away from childe prescription. Yiya is the monarch, but you have never tasted human flesh. Yiya went in with her son. My wife loves her son. Now, if she loves her son, can she love you? You are jealous and kind-hearted, and when you come out of the palace, you are upright and arrogant, ruling your heart. People love their bodies, but they still don't. How can they love you? In fifteen years, Qi and Wei were not allowed to be close for several days, and they abandoned their mother and never returned. If his mother doesn't love you, will Ann love you? I heard:' It's a pity that Yu Yue, according to Guanzi Xiaoming, believes that the form of' service' is fake, the service is a long-term fraud, the cover is fake, and the deception is not long.' May you be here, third son. "Guan Zhong finally died, and Huan Gong Fu Cha adopted Guan Zhong's suggestion. After the death of Huan Gong, insects left the corpse and were not buried as "household" remains.

Or: Guan Zhong, therefore, did not tell Huan Gong what he said. Therefore, those who go to the vertical carving and elegant, in order not to cherish their own bodies, cater to your desires. He said, "If you don't love him, can you love him?" But I have tried my best to think that it is the master, and Guan Zhong can use it. He said, "If you don't love him, can you love him?" It is your "gentleman" who is fooled into taking off the word "loyal minister and three desires" If you don't love him, you can judge whether he doesn't love his husband. He will die because Guan Zhong can't die, and Miyako will die for a long time because ... If you don't know the way of the Lord, then set up jobs for the people that they want, forbid them to rape, so threaten them with punishment. Reward the letter will be punished, so you attribute the credit to the minister, attribute the credit to the minister, and promote the meritorious person among the ministers, but rape is useless. Although there is a vertical move, what can I do? And I tried my best to trade with your city, but you insisted. Here is the significance of setting a grand salary to trade with my city. On the occasion of the monarch and the minister, the father and son are not close, so count them. Old Note: The monarch counts the power of ministers, and the ministers count what Lu Jun has done. If you have a good idea, then I will try my best to rape and not be born; If there is no way, the minister will be blind to his master and become a private person. Guan Zhong didn't know this, but the rules of the above-mentioned transactions were also in Huan Gong, and it was impossible to eliminate evil. Moreover, the body of Huan Gong is dead, and it is a disabled "household" without being buried. He is an important minister, and his subordinates have too much power. I value truth, kindness to the Lord and kindness to the monarch. If there is a good minister, then you can't make an inquiry. If you give it back, I can't understand it. The power of one person can be divided into monarch and minister, so that good can be defeated and good can be defeated. The word "tong" is used to let the monarch know that the fortunes are unstoppable and there is a danger of not being buried. The way to understand the Lord, one person does not concurrently hold the post, and one official does not concurrently hold the post; Regarding Gu Guangqi's word "Shang", the minister said that the communication channels between the higher and lower levels were smooth and there was no artificial blockage. In practice, officials should be compatible with "convergence", be righteous and close to self-love, and ensure that the upper feelings are handed down from generation to generation and the ministers converge. Those who reward you see their advantages, and those who punish you know their sins. As far as we know, there is no contradiction with the previous sentence, which shows that the monarch has a clear understanding of his subordinates beforehand, and rewards and punishments will not harm his future. Is there any danger of not being buried? Guan zhong didn't know it was for Huan gong, so he sent the third son away, so he said, "Guan zhong has no limit."

four

Xiangzi Xiangzi and Zhao Xiangzi were surrounded by Jinyang, and five people were rewarded with meritorious service. Gao He was the first person to be rewarded. Alina Zhang said, "He didn't make great contribution to Jinyang. What's the point? " Xiangzi said, "Our country is in danger, and our country is in danger. I have no intention of being arrogant and insulting, but He Zi is the first without losing the courtesy of the monarch and the minister. " Hearing this, Zhong Ni said, "Good news is good for Xiangzi! Those who reward one person and the world is a minister dare not be rude. "

Or: Zhong Ni doesn't know how to reward. The husband is good at rewarding and punishing, the official dare not invade his post and usurp power, and the minister dare not be rude. The law is made above, but there is no treachery below. In this way, it can be said that it is good to have clear rewards and punishments. Make Xiangzi in Jinyang, make it impossible, forbid it, because Xiangzi has no country, Jinyang has no king, who will defend it? Who is Xiangzi who can still hold on to Jinyang? Xiangzi is in Jinyang today. He knows how to fill it out. It is said that the tortoise was born in the kitchen because of the word "mortar" It is said that because Jinyang was flooded, the tortoise climbed out of the stone mortar and the pot stove, but the people did not look back. They were relatives of the monarch and his subjects. Take Xiangzi's relatives as an example. It is suspected that the word "pro" was removed before or after the word "pro" and the law was enforced, but some ministers were still arrogant and rude. This is also a punishment for Xiangzi. Those who are ministers will be rewarded for their achievements. Today, hector is neither arrogant nor humiliated, but it is a loss to reward Xiangzi. Knowing the Lord's reward without reactive power, punishment without innocence. Today, Xiangzi does not punish insolent ministers, but rewards them for their incompetence. Is it safe to reward Xiangzi for his kindness? So: "Zhong Ni doesn't know how to reward."

five

Duke Jinping and his ministers drank this passage. See ten notes. They were drunk, sighed and said, "Don't be happy to be king! This is just a violation of the text. " Shi Kuang sat in front of him and was hit by the piano. Men wear quilts and pull up their skirts to avoid them, and the sound of the piano is broken by the wall. Gong said, "Master, who hit you? Shi Kuang said, "Today, there were little people talking, so they fought." . Gong said, "Me too." "Shi Kuang said," dumb interjection with "evil", otherwise the word also! The words of non-monarchs are also. "Please remove the left and right, and the public said," Let it go, thinking that I will quit. "

Or, "Gong Ping lost his virtue and Shi Kuang lost his manners. If a husband doesn't do it, he will be punished, and if you do it, you will be a minister. If you don't do what you do, you will say it. If you don't listen, you will be far away. Today, Shi Kuang does not criticize Gong Ping's trip, nor does he persuade Chen Renchen. It's the punishment of pedestrians, and it's a gift of mourning and being a minister to raise the piano and approach, that is, to hit the body. If a husband is a minister, he will remonstrate. If he doesn't listen to remonstrance, he will be lightly paid. If he is lightly paid, he will resign from his official position and wait for you to realize it. This person's courtesy is also "righteousness". Today, Shi Kuang is unfair. He kisses his body with a harp. Although strict father didn't put it on his son, Shi Kuang did what he did, which was also a great rebellion. It is also immoral for a minister to violate the principle and let it go. Therefore, Gong Ping's deeds can't be made public, and he also said that Gong Ping's deeds are not commendable, which makes people listen more and listen to the wrong opinions without knowing it; The trip to Shi Kuang was also unknown, which made the treacherous court official follow suit, imitating the extreme admonition and decorating to kill Wang Zhidao. Can't say twice, this is twice. Therefore, some people say, "When Gong Ping lost his virtue, Shi Kuang also lost his manners. "

six

When I was in Qi Huangong, there was Chu Shi Chu Shi. The scholar who is not an official is called Chen Ji, whose surname is Ming Ji. Huan Gong went to see him three times. Duke Huan said, "I heard that a man in cloth does not despise the Lord of Wancheng; Lord Wancheng is not good at benevolence and righteousness, and there is no gift below the cloth man. " So you can see it in five places.

Or: Huan Gong doesn't know benevolence and righteousness. A benevolent person cares about the harm of the world, tends to the harm of one country, and does not avoid humiliation. This is called benevolence and righteousness. Therefore, Yi Yin took China and China, referring to the chaos in the Central Plains under the rule of Xia Jie. The reason is that killing the chef makes the soup "dry"; Prissy thought it was chaos, and the road was captured by Mu Gong. They are all worried about the harm of the world, tend to suffer from the harm of one country, and do not hesitate to belittle themselves, so they are called benevolence and righteousness. Today, Duke Huan, if he does his best, will worry about Qi, while a small minister, referring to millet, will forget the people. Forgetting the people is not benevolence. A man of benevolence and righteousness does not lose the courtesy of a man and a minister, and the position of a monarch and a minister is unbeaten. Therefore, within the four boundaries, the board of directors is regarded as a "bird", facing the bird. In ancient times, when courtiers met a gentleman, they were called ministers, and the word "give" was used to indicate that ministers' subordinates acted according to their respective responsibilities. Today, our junior officials are still "listed" among the people, but they are against the wishes of the monarch, so they cannot be described as benevolence and righteousness. Benevolence and kindness are absent-minded, so Huan Gong is polite. It is implicit and appropriate to punish my junior officials to make them smart and avoid seeing Huan Gong. If you are arrogant and have no wisdom, it is false deception and should be slaughtered. In my trip, if I am not punished, I will be killed. Huan Gong can't get rid of the principle of correcting ministers, being polite to the people and punishing them. The custom of Huan Gong is to despise the monarch, teach Qi and not govern the country. So: "Huan Gong doesn't know benevolence and righteousness."

seven

Mimi Mimi (J: and) the name of the mountain, in today's Shandong campaign. Han Xianzi, namely Han Biao and Jin Qing, was in charge of military law. When he was in charge of military affairs, he offered his son, namely Michael. When he heard about this, he drove to save him. Why don't you wait until it's cut? Zhai Zi said, "Is Hu not partial to the public?" His servant said, "Didn't you just save him?" Confucius said, "How dare I slander?"

Or, say, "Don't ignore it, don't slander it. Hanzi's beheading, if a sinner, can't be saved, save the sinner, the law is corrupted, the law is defeated, and the country is chaotic; If you are not a sinner, I advise you to be eccentric, which means that it is very important not to complain or blame, and it is also very important not to complain about double injustice, so people complain and people complain about national danger. Danger is chaos, which must not be ignored. Besides, if what Hanzi did is a sinner, how can Raj Xi accuse him of "libel"? According to the previous sentence, if the word "chop" was involved in it, if it was not a sinner, it would have been chopped long ago, and the slander of the sub-culvert would have become a slap in the face, but we will talk about it later. Husband's "generalizing the whole" is not enough to separate people's slander, but it is also slander and a "yeah". Is this what you call slander? In the past, it was branded as a cannon. Chonghou and Hubei also said that gaskin, the person involved, was also "under the oath of Shangshu Thai". Confucius said, "When you see wading birds in winter, you can say that their shin is cold-resistant, so watch it. ",in libel week? Moreover, people's expectations are high, and Zi Han is blessed. What he hopes is the old saying: "I hope Zi Han is right. " ; Now all the children are blessed and people are desperate. So he said, "What you said is not slander, but slander. "And the son's trip to salvation is also Han Zi's fault; Rather than saying that it is wrong, it is better to persuade it to be "partial" and let Zihan not know his mistake. My husband made people's reputation disappear from the peak, and Zi Han didn't know his loss. I didn't get the reason why I was slandered.

eight

Huan Gong untied Guan Zhong and joined hands with him. Guan Zhong said, "I am favored, but I am humble." Gong said, "The son should stand above the country." Guan Zhong said, "I am expensive, but I am poor." Gong said, "Zi has three ways to return." Guan Zhong said, "I am rich, but I am sparse." So I thought of Guan Zhong. Xiao Lvlu, a man's name, has never been tested in his life: "Guan Zhong thinks he is cheap and can't govern the country, so please be above the country;" Poverty cannot govern wealth, please return to three places; Can't be kind to relatives, so in Guanzhong. Guan Zhong is not greedy, so that the cure can be cured, which is beneficial to the cure. "

Or: Now, at your command, I give Zang an imperial edict to tell you where you are. Dare not listen. Unless you are humble, Zang Zun, you can't refuse to obey. Today, Guan Zhongmin's rule over Bak Yan depends on Huan Gong, and there is no monarch. This country cannot be ruled without a monarch. If you rely on the power of Huan Gong, Huan Gong's command is the reason for Zang Huo to "stretch" and realize his will with conviction. Compared with the following "trick", is it ridiculous to deal with Gao, China and Guan Zhong before acting? All actions in the world are honest, and they are honest. At that time, those who ordered the conscription system or the collection of money and food under small officials did not "avoid" dignity, but chose humility. Therefore, people who act according to law have a legal basis. Although the alley is full of people, eunuchs all believe in Qing Xiang; Those who violate the law, although the big officials believe in "bending", are also popular. Guan Zhong doesn't respect the law and is partial to the Lord. It is not Guan Zhong's greed that makes him ignorant. Therefore, it is said that "Guan Zhong lost his line and Xiao was slightly praised."

nine

King Xuan of the Han Dynasty asked Yu Ji to leave this passage for Tan Lin: "I want to use both, and at the same time, I want to reuse two people, Gong Zhong and Uncle, both of whom are Korean aristocrats. Is that okay? " Liu Liu said: "In the past, the Wei Dynasty used architecture to slow down and occupy Huang Zhai, and Xihe died. The Yellow River is located in the Western Wei Dynasty, and then enters the Qin Dynasty. Chu used Zhao, Jing, and the royal family of Chu died of Yan, Britain and Britain, making it the capital of Chu. Today's monarch uses both Gong Zhong and uncles, which will inevitably lead to disputes, struggle for power and profit, and make good relations with external forces, and the country will be worried. "

Or: Qi Huangong used to be Guan Zhong and Bao Shu, Yi Yin used to be Cheng Tang, and Zhong Guo used to be Zhong Guo. After Xizhong, it is the left phase of Tang Dynasty. If a husband is a dual-purpose minister, he will be worried about his country, not a tyrant or a king. Min Wang died in Dongsi with his teeth. As soon as my father used Li dui, he ate less and died. The master is capable, and dual-use is not a problem; If you don't have the ability, you will fight for things out of the city, and if you are authoritarian, you will grab things. Today, there is no way to stay in the rules and let its owner use it to achieve two purposes. If there were no worries about Xihe River, Yanhe River and Yinghe River, we would be in danger of dying and eating less, but I don't know what to say.

On the Characteristics of the Fable Story of Han Feizi

Author: The Warring States Period was published on May 9, 2006 15: 56: 25 popularity: 130.

The word "fable" first appeared in the fable of Zhuangzi. It tells a short story, but in the specific plot, it implies deeper thinking, often with puns, to explain philosophy and confirm ideas. In the Spring and Autumn Period and the Warring States Period, this narrative method was often used by pre-Qin philosophers and historical biographies as a means to explain things. Han Feizi, as one of the representative works of reasoning prose in the pre-Qin period, is rich in fables, the highlight of reasoning prose and the representative works of fables of various philosophers in the pre-Qin period.

Han Fei's "Han Fei Zi" is a masterpiece of pre-Qin legalists, with 55 articles in total, and a large number of fables are recorded in the book. Gong Mu said in the General Theory of Fables in Pre-Qin Dynasty that there are 340 fables in Han Feizi, ranking first among all fables. According to Mr. Chen Puqing's statistics, there are about 300-400 fables in Han Feizi. These vivid fables contain profound philosophy. With the perfect combination of ideology and artistry, they give people wisdom and enlightenment and have high literary value. Han Fei skillfully used fables to reason and express his thoughts, and achieved good results. This paper aims to explore the independence, reality, collectivity and ideology of the fable of Han Feizi.

First, the independence of the fable story of Han Feizi, that is, the fable really becomes an independent literary genre. At present, the word "fable" in modern Chinese dictionaries has the following two meanings: first, something trustworthy. Second, telling a truth or lesson or literary works with false stories or anthropomorphic techniques of natural objects often has the meaning of irony or exhortation. Fables are only used occasionally in essays of various schools or historical essays such as Warring States Policy and Mencius. Although the article is full of Zhuangzi, it is all to clarify a central idea. Fable is still only a part of argumentative writing, as a means of reasoning or a part of narration, rather than an independent literary genre. It was not until Han Fei got it that he began to collect, sort out and create fables consciously and systematically, and classified them into various forms of fable stories. For example, the theory of internal and external existence and the theory of forest fluctuation are the earliest fables we can see today. Han Fei's fables are vivid, distinctive and rich in details, showing superb literary skills.

Since fable became an independent style, it has shown its unique literary significance. The story of the famous "He Shi Bi" is tortuous and touching; Zao Fu Yu Ma depicts Zao Fu as the best defender of dictatorship. Zheng Xiu's "Zheng Xiu's Beauty Nose" is ingenious, eloquent and vicious, with twists and turns, just like a short story and vivid characters. To quote Mr. Gong Mu: "One of the most obvious features of The Fables of Han Feizi is that it comprehensively and systematically reflects Han Feizi's historical view, social view, literary view, methodology and epistemology. It can be said that reading Han Feizi's fables is almost equivalent to reading a collection of legalist thoughts. "

Second, the reality of the fable of Han Feizi, that is, its theme is rooted in reality. The fable of Han Feizi is mainly based on historical deeds and reality, and there are few anthropomorphic animal stories and fairy tales, and there are no illusory realms and characters beyond reality. It is completely different from the absurd and mysterious fable in Zhuangzi. Han Fei's fables vividly reflect his legalist thoughts and his profound understanding of social life. Influenced by Zhuangzi and other sages, he drew materials from real history, made historical figures speak, changed their true colors and made them reflect their own thoughts. For example, Confucius turned against his Confucian face in Zhuangzi and Han Feizi. Zhuangzi? Confucius, who was obsessed with Taoism, talked about fasting and forgetfulness in Human World and Master Daming. Did everything wrong? Confucius, who advocated a clear distinction between reward and punishment in the theory of Tibetan, is a cold legalist image. Fables based on real society and folk stories are extracted from Han Fei's in-depth and meticulous observation of social phenomena, such as "Honest People Buy Shoes" and "Xi Yan Shu's Theory" ("The Foreign Reserve Says Left").

The plain theme makes Han Fei's fables less complicated than Zhuangzi's. However, Han Fei's fables are not dull in art, but ingenious in conception, bold in description, humorous in language, plain and wonderful, and have intriguing and warning artistic effects. For example, the story of "The Foreign Reserve talks about the upper left" and "The Spiny Female Monkey" is full of ups and downs. Each of the three characters focuses on one end of their own personality. The fatuity of the prince, the cunning of the guardian and the cleverness of the master are all simple and vivid. Han used fables to expose and criticize all kinds of ugly and ignorant phenomena in society at that time, which was incisive and enjoyable. For example, the prayer for husband and wife, written in the drive of money, husband and wife are different; "wei ren Marries a Wife and Children" wrote that wei ren tried to collect money, even her daughter's love and happiness became victims. All these reflected the disadvantages of social reality at that time.

Thirdly, the creation of "fable group" is an important feature of Han Feizi, which uses the fables of the group to illustrate things. For example, the discussion center of "The Theory of Hidden Stories" is the "seven techniques", that is, the monarch controls his ministers by seven means, severe punishment and various political skills. To this end, Han Fei used the contents of the "seven techniques" in forty-nine fables. The center of Biography of Hidden Stories is "Six Micro", that is, six hidden things that the monarch must understand and understand, and fifty fables are also used. The appearance of these fables shows that fables, as an art form, have begun to break away from the mother body of prose and gained an independent form. Han Feizi is the spokesman of the emerging landlord class. He inherited Shang Yang's "Faming", Shen Buhai's "Shu Ren" and Shen Shen's "Taking advantage of the situation" and organically combined them, which provided a theoretical basis for establishing a unified centralized feudal country. His collection, arrangement and creation of fables are to publicize his legal thoughts and reflect his legalist thoughts. The four chapters of "On Foreign Storage" used more than 1 10 fables, and publicized the legal system and political skills of feudal autocracy from 20 aspects, which became a rare miracle in the history of Chinese and foreign fables.

Fourthly, the ideological content of the fable story of Han Feizi, that is, its philosophical wisdom, is the embodiment of the depth of Han Fei's fable thought. It can be said that fable is a platform for metaphor and reasoning. Han Fei's fables often contain profound and clear philosophies, and he can deduce important truths from common life phenomena. The idiom "contradiction" comes from the fable "spear and shield" ("one of the difficulties? Dilemma) is the allegorical embodiment of Han Fei's contradiction theory. In the words of logic, two mutually negative propositions cannot be established at the same time, nor can they be established. Han Fei is very strict about logic. Although Han Fei's subjective intention was to explain the fundamental opposition between the rule of law and the rule of etiquette, and deliberately criticized the thought of the rule of etiquette advocated by Confucianism, and created a theoretical basis for the rule of law to overcome the rule of etiquette, it did objectively reveal the reality of the fundamental opposition between Confucianism and law at that time.

The fable in Han Feizi also embodies the simple dialectical thought. Although Han Feizi overemphasized the absoluteness of opposition and struggle, he also gave a dialectical explanation of the transformation conditions of contradictions. He also took fire and water as examples to illustrate the conditions for the transformation of contradictions. Water can suppress fire, but if you put water in a pot, fire can in turn suppress water and boil it dry. This is because the conditions are different. He also used simple dialectics to explain historical phenomena and formed his own progressive view of history. He believes that the times are changing, the society is developing, and there is no way to go back. He used the well-known fable "Waiting for the Rabbit" to attack stubborn and old-fashioned ideas in order to find a theoretical basis for promoting his innovation and reform ideas. Han Fei's view of history still has many defects and is idealistic in nature. The fable "Waiting for the Rabbit" also expounds the dialectical relationship between necessity and chance.

Many fables in Han Feizi have been circulated for thousands of years. In addition to the above-mentioned Spears and Shields (Difficult One), Waiting for the Rabbit (Five Moths) and Buying a Gift to Return the Pearl (Theory of External Storage), there are Make Up the Numbers (Theory of Internal Storage) and Zheng People Buy Shoes.

References:

1. Introduction to Miyagi's fables in the pre-Qin period.

2. Chen Puqing's history of ancient fables in China.

3. The history of China literature edited by Yuan Xingpei.