笔记（共1324篇）

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• Shibboleth

  “When the granaries are full, the people follow appropriate...” 全部笔记（1） 去书内

  I think people should treat this thought dialectically. Firstly ,I want to affirm the prescience of Guanzi's statement.He mentions the importance of the material culture's development.But what he stands is an era of lack of material civilization, it would inevitably have a limitation. Especially when we take today's life as an example, we will find that ,though today's Chinese material culture is booming, most our people are living in a well-off life;our spiritual culture is still on an unstable situation. The gap in national quality level is still too large. And we are hard to find a truly unified value orientation especially when face all kinds of cultural invasion or cultural infiltration. Maybe in other words, we today's life is still not up to the standard mentioned by Guanzi. The improvement of living standards has indeed brought people a higher spiritual pursuit, but do people pursue the standard of propriety and righteousness in this process? I'm afraid that today our people's highest value of life is different from that of ancient time. Every era has its own moral value standard, the connotation of propriety and righteousness may also become more and more different with the development of material civilization.

  2022-07-11 喜欢(1) 回复(0)

• 花自飘零水自流

  “purely” 全部笔记（1） 去书内

  完全地，仅仅 同意词：completely ,absolutely

  2022-07-09 喜欢(1) 回复(0)

• Shibboleth

  “The principles of warfare are to not assemble an army during...” 全部笔记（1） 去书内

  These principles of warfare embody the thought of benevolence. What makes me surprised is that this idea could have been put forward by our ancestors before the Spring and Autumn Period,which shows us a long Chinese history of loving people.

  2022-06-29 喜欢(1) 回复(0)

• 用户827614

  “（古人以仁爱为根本、以治军合乎道义为正道。……战争的原则是：不在农忙时兴兵，不在民众流行疫病时兴兵，为的是爱护自己的民众；不...” 全部笔记（1） 去书内

  The ancients took benevolence and love as the foundation and regarded governing the army in line with morality as the right path. ... The principles of war are as follows: Do not launch a war during the busy farming seasons, and do not launch a war when there is an epidemic among the people, so as to care for one's own people. Do not launch a war when the enemy state is in mourning, and do not launch a war when the enemy state is suffering from a famine, so as to care for the people of the enemy state. Do not launch a war in winter or summer, so as to care for the people of both one's own side and the enemy side.

  2025-05-26 喜欢(0) 回复(0)

• 用户827614

  “仁爱民众；爱护百姓。它不仅是治国者应该具有的对百姓的一种情怀，而且是治国理政必须遵循的重要原则。古人认为，治国者应该通过具体...” 全部笔记（1） 去书内

  Love and care for the people. It is not only a sentiment that those in power should have towards the common people, but also an important principle that must be followed in governing the country. The ancients believed that those who govern the country should, through specific policies and measures, enable the people to benefit, live and work in peace and contentment, and be protected from suffering and unwarranted harm. This is also the prerequisite or foundation for those in power to gain the respect of the people. "Loving the people" is not only an important political concept, but it has also extended to the military field and become an important principle in waging wars. In accordance with this principle, the people on both sides of the enemy and us should be cared for. It is a manifestation of China's "people-oriented" and "benevolence and righteousness" thoughts.

  2025-05-26 喜欢(0) 回复(0)

• 李禹霏

  “Proactive Versus Prudent” 全部笔记（1） 去书内

  Proactive and prudent were used by Confucius to refer to two opposing attitudes and styles of behavior. Proactive persons tend to be radical and won't make any compromise in upholding moral principles and justice. Prudent persons, on the other hand, tend to be cautious and ready to make compromise but without sacrificing moral integrity. Confucius believed that the ideal conduct in life is keeping to the mean, neither going too far nor falling short. While proactive and prudent may be extreme to some extent, both have their own advantages as both adhere to moral principles and justice.

  2025-01-01 喜欢(0) 回复(0)

• 李禹霏

  “It refers to the literary reform movement in the mid-Tang to...” 全部笔记（1） 去书内

  and Liu Zongyuan of the Tang Dynasty and Ouyang Xiu, Su Xun, Wang Anshi, Zeng Gong, Su Shi, and Su Zhe of the Song Dynasty. In this particular context, the notion of classical prose stood in contrast to rigidly rhythmical prose. Classical prose, first proposed by Han Yu, referred to the prose of the Qin, Western Han, and Eastern Han dynasties. It featured poetic lines of flexible lengths with no particular regard for metric pattern and parallel structure. In terms of content, classical prose aimed to express ideas and reflect real life. Rigidly rhythmical prose, on the other hand, was a style of writing popular in the pre-Tang period which had rigid requirement about the use of parallelism, elegant wording, prosody, melody, and allusions. Although there were good works in this genre, most were rigid in form and hollow in content. In view of this, Han Yu called for a return to the literary tradition of the Western and Eastern Han dynasties to reform literary writing. He gained the strong support of eminent men of letters such as Liu Zongyuan. Together, they launched what was later widely known as the Classical Prose Movement. Han Yu took this initiative to combine the reform of literary writing with the revival of Confucian moralism so as to enable literary writing to promote better governance. But rhythmical prose did not die out altogether; it continued into the late Tang period. Northern Song writer Ouyang Xiu, with strong political influence, championed the revival of classical prose. His contemporary Su Xun, as well as his students Wang Anshi, Zeng Gong, Su Shi, and Su Zhe all wrote classical prose with distinctive styles. Influenced by Su Shi, Huang Tingjian, Chen Shidao, Zhang Lei, Qin Guan, and Chao Buzhi also became prominent prose writers. Thanks to the efforts of these literary figures, the Classical Prose Movement flourished in the Song Dynasty.

  2025-01-01 喜欢(0) 回复(0)

• 李禹霏

  “Gongdiao (Musical Modes)” 全部笔记（1） 去书内

  as the major note is called gong, the mode with the rest of the notes as major ones are called diao. The seven modes with the accompaniment of 12 temperaments can theoretically have 12 gongs and 72 diaos, altogether 84 modes of music. However, in practical music, not all the gongs and diaos were used. Only seven gongs with each having four tunes (all together 28 modes of music) were used for imperial court music in the Tang and Song dynasties. Seven gongs and 12 diaos were used for music to go along with poems in the Southern Song Dynasty. In the Yuan Dynasty, six gongs and 11 diaos were used for Northern music, and five gongs and four diaos were used for Southern music. In the Ming and Qing dynasties, only five gongs and four diaos were often used. Some music critics made rules for different gongs and diaos to be used for music for different occasions according to their characteristics. The theory of gongdiao played a role of direction and regulation in music creation for poems and operas and can be used to translate ancient music. It is an important subject for the study of ancient Chinese art

  2025-01-01 喜欢(0) 回复(0)

• 李禹霏

  “Gongdiao (Musical Modes)” 全部笔记（1） 去书内

  Classical Chinese music theory combined tone and pitch to classify and name different types of music, as well as to describe their characteristics. The seven notes are known as gong (宫 corresponding to 1 in the numbered musical notation), shang (商 corresponding to 2), jue (角 corresponding to 3), bianzhi (变徵 corresponding to 4), zhi (徵 corresponding to 5), yu (羽 corresponding to 6) and biangong (变宫 corresponding to 7). Any one of them can be used as a major tune along with other notes set in particular intervals to form a mode. The mode with gong as the major note is called gong, the mode with the rest of the notes as major ones are called diao. The seven modes with the accompaniment of 12 temperaments can theoretically have 12 gongs and 72 diaos, altogether 84 modes of music. However, in practical music, not all the gongs and diaos were used. Only seven gongs with each having four tunes (all together 28 modes of music) were used for imperial court music in the Tang and Song dynasties. Seven gongs and 12 diaos were used for music to go along with poems in the Southern Song Dynasty. In the Yuan Dynasty, six gongs and 11 diaos were used for Northern music, and five gongs and four diaos were used for Southern music. In the Ming and Qing dynasties, only five gongs and four diaos were often used. Some music critics made rules for different gongs and diaos to be used for music for different occasions according to their characteristics. The theory of gongdiao played a role of direction and regulation in music creation for poems and operas and can be used to translate ancient music. It is an important subject for the study of ancient Chinese art.

  2025-01-01 喜欢(0) 回复(0)

• 李禹霏

  “The Great Wall” 全部笔记（1） 去书内

  也称“万里长城”。由城墙、敌楼、关城、烽火台等多种建筑工事构成的完整的防御体系。公元前3世纪，秦王朝在统一中国后，为防御匈奴南侵，将战国时期燕、赵、秦等诸侯国修筑的长城连成一体并加固延长，修筑了西起临洮（今甘肃岷县）东至辽东（今辽宁省）、蜿蜒一万余里的长城。此后，两汉、北朝、隋等各代都曾在与北方游牧民族接壤的地带修筑长城。明朝是最后一个大修长城的朝代，自洪武至万历年间，先后修筑长城18次，今天人们看到的长城多是明长城。明长城西起嘉峪关，东至山海关，总长度为8851.8千米。长城是中国古代最伟大的军事防御工程，后世常用“长城”或“万里长城”比喻担负国家重任的人，长城还成为中华民族团结一心、众志成城、坚不可摧的一种文化象征。 The Great Wall, also known as the "10, 000-li (5, 000 kilometer) long Great Wall," was a complete defensive system consisting of walls, watchtowers, gated passes, and beacon towers. After unifying China in the 3rd century BC, the Qin Dynasty sought to ward off southward incursions of the northern nomadic tribes known as the Xiongnu by linking up and fortifying sections of the defense walls which had been built by the feudal states of Yan, Zhao, and Qin during the Warring States Period that had just ended. Extending about 10, 000 li, the Great Wall

  2025-01-01 喜欢(0) 回复(0)