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高中语文12 拿来主义学案
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这是一份高中语文12 拿来主义学案，共9页。
作者介绍
(1881-1936)，原名周樟寿，后改名周树人，字豫才，浙江绍兴人。著名文学家、思想家，五四新文化运动的重要参与者，中国现代文学的奠基人，中国文化革命的主将。1918年第一次以“鲁迅”为笔名发表了中国现代文学史上第一篇白话小说《狂人日记》。著有小说集《呐喊》《彷徨》《故事新编》，散文集《朝花夕拾》，散文诗集《野草》，杂文集《坟》《热风》《华盖集》等。
写作背景
1934年6月4日。最早发表在《中华时报》的副刊《动向》上，后被编者编入《且介亭杂文》中。
学习目标
1.理清思路，把握文意，明确“拿来主义”的含意。
2.揣摩文中的重点词句，领悟本文犀利、幽默的语言风格。
3.掌握先破后立的论证方式及类比论证、对比论证、比喻论证等常见的论证方法。
4.思考“拿来主义”的现实意义，正确、客观地看待传统文化和外来文化。
预习
字词（字音字形、多音字）
主义磕头脑髓国粹譬如玄虚阿剌伯倘使
自诩孱头蹩进残羹冷炙礼尚往来勃然大怒
冠冕徘徊
文学常识
杂文:是直接、迅速地反映社会事变或动向的文艺性论文，是散文的一种。内容形式：内容广泛，形式多样。有关社会生活、文化动态以及政治情况的杂感、杂谈、杂论和随笔都可归入杂文。文体特点：“杂而有文”，短小、锋利、隽永，富于文艺色彩，语言优美，具有艺术感染力。
学法指导
1、议论文的逻辑思路
2、阅读议论文的步骤Steps和学习重点：
查背景：作者发表观点的原因，理解作者写作的时代意义和思想深度
理思路：厘清的关系，掌握议论的基本内容
明观点：明确中心论点
赏思维：论证方法、行文布局的方式
品语言：拼读作者语言的技艺和风格
新课
文章结构
段落划分：
本文的论证艺术：
练习题
基础题
读课文，梳理文章内容
2、读第8段，比较三种人的异同
3、读9-10段，下列事物指的是文化遗产的哪一部分
—完—
考题模拟
写拼音：自诩吝啬国粹残羹冷炙鱼翅勃然大怒
写汉字：bié jìn càn tu nǎ suǐ guān miǎn
下列词语中注音和字形完全正确的一项是（）
下列词语中加点的字注音、书写均无误的一组是()
选出对词语解释错误的一项（）
A．但我们没有人根据了“礼尚(崇尚)往来”的仪节，说道：拿来!
B．欣欣然的蹩进(走进、踱进)卧室，大吸剩下的鸦片，那当然更是废物。
C．也不当众摔在毛厕里，以见(看出、看见)其彻底革命。
D．讨一点残羹冷炙(烤肉)做奖赏。
下列句子排列顺序正确的是（）
对以下句意理解不正确的一项是（ ）
A.中国一向是所谓“闭关主义”，自己不去，别人也不许来。——1840年鸦片战争以前，清政府奉行的是闭关自守的政策。
B.当然，能够只是送出去，也不算坏事情，一者见得丰富，二者见得大度。——鲁迅先生充分肯定了“送出去”。
C.所以我们要运用脑髓，放出眼光，自己来拿！——鲁迅先生十分形象地提出“拿来主义”的主张。
D.那么，主人是新主人，宅子也就会成为新宅子。——只要坚持和实行了“拿来主义”，文艺就会成为新文艺。
阅读 （答案、翻译都已有。试着理解文章、理解回答问题的思路）
说“面子”
鲁迅
“面子”，是我们在谈话里常常听到的，因为好像一听就懂，所以细想的人大约不很多。
但近来从外国人的嘴里，有时也听到这两个音，他们似乎在研究。他们以为这一件事情，很不容易懂，然而是中国精神的纲领，只要抓住这个，就像二十四年前的拔住了辫子一样，全身都跟着走动了。相传前清时候，洋人到总理衙门去要求利益，一通威吓，吓得大官们满口答应，但临走时，却被从边门送出去。不给他走正门，就是他没有面子；他既然没有了面子，自然就是中国有了面子，也就是占了上风了。这是不是事实，我断不定，但这故事，“中外人士”中是颇有些人知道的。
因此，我颇疑心他们想专将“面子”给我们。
但“面子”究竟是怎么一回事呢？不想还好，一想可就觉得胡涂。它像是很有好几种的，每一种身价，就有一种“面子”，也就是所谓“脸”。这“脸”有一条界线，如果落到这线的下面去了，即失了面子，也叫作“丢脸”。不怕“丢脸”，便是“不要脸”。但倘使做了超出这线以上的事，就“有面子”，或曰“露脸”。
而“丢脸”之道，则因人而不同，例如车夫坐在路边赤膊捉虱子，并不算什么，富家姑爷坐在路边赤膊捉虱子，才成为“丢脸”。但车夫也并非没有“脸”，不过这时不算“丢”，要给老婆踢了一脚，就躺倒哭起来，这才成为他的“丢脸”。这一条“丢脸”律，是也适用于上等人的。这样看来，“丢脸”的机会，似乎上等人比较的多，但也不一定，例如车夫偷一个钱袋，被人发见，是失了面子的，而上等人大捞一批金珠珍玩，却仿佛也不见得怎样“丢脸”，况且还有“出洋考察”，是改头换面的良方。
谁都要“面子”，当然也可以说是好事情，但“面子”这东西，却实在有些怪。九月三十日的《申报》就告诉我们一条新闻：沪西有业木匠大包作头之罗立鸿，为其母出殡，邀开“贳器店之王树宝夫妇帮忙，因来宾众多，所备白衣，不敷分配，其时适有名王道才，绰号三喜子，亦到来送殡，争穿白衣不遂，以为有失体面，心中怀恨，……邀集徒党数十人，各执铁棍，据说尚有持手枪者多人，将王树宝家人乱打，一时双方有剧烈之战争，头破血流，多人受有重伤。……”白衣是亲族有服者所穿的，现在必须“争穿”而又“不遂”，足见并非亲族，但竟以为“有失体面”，演成这样的大战了。这时候，好像只要和普通有些不同便是“有面子”，而自己成了什么，却可以完全不管。这类脾气，是“绅商”也不免发露的：袁世凯将要称帝的时候，有人以列名于劝进表中为“有面子”；有一国从青岛撤兵的时候，有人以列名于万民伞上为“有面子”。
所以，要“面子”也可以说并不一定是好事情——但我并非说，人应该“不要脸”。现在说话难，如果主张“非孝”，就有人会说你在煽动打父母，主张男女平等，就有人会说你在提倡乱交——这声明是万不可少的。
况且，“要面子”和“不要脸”实在也可以有很难分辨的时候。不是有一个笑话么？一个绅士有钱有势，我假定他叫四大人罢，人们都以能够和他扳谈为荣。有一个专爱夸耀的小瘪三，一天高兴的告诉别人道：“四大人和我讲过话了！”人问他“说什么呢？”答道：“我站在他门口，四大人出来了，对我说：滚开去！”当然，这是笑话，是形容这人的“不要脸”，但在他本人，是以为“有面子”的，如此的人一多，也就真成为“有面子”了。别的许多人，不是四大人连“滚开去”也不对他说么？
在上海，“吃外国火腿”虽然还不是“有面子”，却也不算怎么“丢脸”了，然而比起被一个本国的下等人所踢来，又仿佛近于“有面子”。
中国人要“面子”，是好的，可惜的是这“面子”是“圆机活法”，善于变化，于是就和“不要脸”混起来了。长谷川如是闲说“盗泉”云：“古之君子，恶其名而不饮，今之君子，改其名而饮之。”也说穿了“今之君子”的“面子”的秘密。
十月四日
（文章完，练习题见下页）
练习题：
(1)请简要概括本文的论述思路。
首先用洋人似乎在研究中国人所说的“面子”和前清的例子引出论题。
然后论述“面子”问题，因人而异。
再次议论现在很多时候“要面子”和“不要脸”实在也很难分辨。
最后用长谷川的话揭示“今之君子”的“面子”的本质。
(2)为了论证“‘要面子’和‘不要脸’实在也可以有很难分辨的时候”这一论点，作者用了哪些论据，它们与论点之间是怎样的关系？
《申报》登载的因争白衣不遂而打人事件、袁世凯称帝时以名列劝进表为荣、侵占者青岛撤兵时以名列万民伞为荣、四大人事件等4个论据。
前三个论据引出论点，后一个论据进一步证明了论点。
(3)结合全文，说说结尾画线句子中的“秘密”包含了哪些意思？
为了表面的“面子”，丢弃了本质的东西；
“要面子”和“不要脸”分辨不清；
用“不要脸”的手段来取得所谓的“面子”。
—完—
答案：
略
3.C 4.B 5.C（见：表现）6.A 7.B
Ggle自动译文
"Face" is smething we ften hear in cnversatins, because it seems that we can understand it as sn as we hear it, s there are prbably nt many peple wh think abut it.
But these tw sunds are smetimes heard frm the muths f freigners recently, and they seem t be studying. They thught that this matter was nt easy t understand, but it was the guiding principle f the Chinese spirit. As lng as yu grasped this, it was like pulling yur braid twenty-fur years ag, and yur whle bdy wuld fllw. Accrding t legend, during the Qing Dynasty, freigners went t the prime minister's yamen t ask fr benefits, and with a single threat, the fficials were s frightened that they agreed, but when they were leaving, they were sent ut thrugh the side gate. If he is nt allwed t g t the frnt dr, he has n face; since he has n face, it is natural that China has gained face, which means that he has the upper hand. Whether this is true r nt, I am nt sure, but this stry is knwn t quite a few "Chinese and freigners".
Therefre, I am quite suspicius that they want t give us "face" exclusively.
But what exactly is "face"? I dn't want t be kay, just thinking abut it makes me feel stupid. It seems that there are several kinds, and each kind f wrth has a kind f "face", which is the s-called "face". This "face" has a bundary, and if it falls belw this line, it means lsing face, which is als called "lsing face". Nt afraid f "lsing face" is "shameless". But if yu d smething beynd this line, yu will "have face", r "shw yur face".
The way f "lsing face" varies frm persn t persn. Fr example, a driver sitting n the radside naked t catch lice is nthing, but a rich uncle sitting n the radside naked t catch lice is "lsing face". But the driver is nt withut "face", but it is nt "lst" at this time. If he wants t kick his wife, he will lie dwn and cry, and this will becme his "lst face". This "lsing face" law als applies t the upper class. In this way, it seems that there are mre pprtunities fr "lsing face", but it is nt necessarily. It is rare t play, but it desn't seem t be s "shameful", and there is als "explratin abrad", which is a gd recipe fr a facelift.
Everyne wants "face", f curse, it can be said t be a gd thing, but "face" is really a bit strange. The "Declaratin" n September 30th tld us a piece f news: Lu Lihng, the head f a carpenter in western Shanghai, had a funeral fr his mther, and invited the "Wang Shuba and his wife, the king f the pttery shp, t help. Because f the large number f guests, they prepared white clthes. At that time, the famus Wang Dacai, nicknamed Sanxizi, als came t the funeral, but the fight t wear white clthes failed, thinking that it was disgraceful, and he held grudges in his heart... Inviting dzens f disciples, each hlding an irn rd, it is said that there are still pistls There were many peple, and they beat Wang Shuba's family at randm. There was a fierce battle between the tw sides, bld was brken, and many peple were seriusly injured." The white clthes are wrn by relatives wh have clthes. ", which shws that they are nt relatives, but they thught it "disrespectful" and turned int such a war. At this time, it seems that as lng as it is a little different frm rdinary peple, it is "t have face", but what I have becme can be cmpletely ignred. This kind f temper is als revealed by "gentlemen and merchants": when Yuan Shikai was abut t becme emperr, sme peple listed it n the list f persuasin t enter as "face"; when a cuntry withdrew its trps frm Qingda, sme peple listed it n Wanmin. On the umbrella is "have face".
Therefre, it can als be said that it is nt necessarily a gd thing t have "face" - but I am nt saying that peple shuld be "shameless". It's hard t talk nw. If yu advcate "nn-filial piety", sme peple will say that yu are inciting t beat yur parents, and that yu are advcating equality between men and wmen, and sme peple will say that yu are prmting prmiscuity -- this statement is abslutely essential.
Mrever, there can be times when it's hard t tell the difference between "wanting face" and "shameless". Isn't there a jke? A gentleman is rich and pwerful, and I assume he is called the Fur Great Peple, and peple are prud t be able t talk t him. There was a little squatter wh liked t brag, and ne day he happily tld thers: "The fur have talked t me!" Peple asked him, "What did yu say?" He replied, "I was standing at his dr, and the fur came ut. , said t me: G away!" Of curse, this is a jke, describing this persn's "shameless", but in himself, he thinks he has "face", and when there are s many peple, he really becmes a "shameless" It's fun." Many ther peple, didn't the Fur Great Peple even tell him t "g away"?
In Shanghai, althugh "eating freign ham" is nt "face-saving", it is nt t "shame", but cmpared t being kicked by a lw-level persn in the cuntry, it seems t be clse t "having face".
It is gd fr Chinese peple t want "face", but unfrtunately this "face" is a "circular methd" and is gd at change, s it is cnfused with "shameless". Chang Gu Chuan said "Pirate the Spring" in a leisurely manner: "The gentleman in ancient times hated his name and did nt drink it, but the gentleman f tday changes his name and drinks it." He als explained the secret f "face" f the "gentleman f tday".度
置之度___外
给
给___面子
孱
孱_____头
揣度___
目不暇给___
孱_____弱
闭关主义
送去主义
送来主义
特点
不送不拿
实质
惧外排外
利弊
拿来主义
孱头
昏蛋
废物
态度
方法
喻体
鱼翅
鸦片
烟枪、烟灯
姨太太
本体
处理方法
作者介绍
(1881-1936)，原名周樟寿，后改名周树人，字豫才，浙江绍兴人。著名文学家、思想家，五四新文化运动的重要参与者，中国现代文学的奠基人，中国文化革命的主将。1918年第一次以“鲁迅”为笔名发表了中国现代文学史上第一篇白话小说《狂人日记》。著有小说集《呐喊》《彷徨》《故事新编》，散文集《朝花夕拾》，散文诗集《野草》，杂文集《坟》《热风》《华盖集》等。
写作背景
1934年6月4日。最早发表在《中华时报》的副刊《动向》上，后被编者编入《且介亭杂文》中。
学习目标
1.理清思路，把握文意，明确“拿来主义”的含意。
2.揣摩文中的重点词句，领悟本文犀利、幽默的语言风格。
3.掌握先破后立的论证方式及类比论证、对比论证、比喻论证等常见的论证方法。
4.思考“拿来主义”的现实意义，正确、客观地看待传统文化和外来文化。
预习
字词（字音字形、多音字）
主义磕头脑髓国粹譬如玄虚阿剌伯倘使
自诩孱头蹩进残羹冷炙礼尚往来勃然大怒
冠冕徘徊
文学常识
杂文:是直接、迅速地反映社会事变或动向的文艺性论文，是散文的一种。内容形式：内容广泛，形式多样。有关社会生活、文化动态以及政治情况的杂感、杂谈、杂论和随笔都可归入杂文。文体特点：“杂而有文”，短小、锋利、隽永，富于文艺色彩，语言优美，具有艺术感染力。
学法指导
1、议论文的逻辑思路
2、阅读议论文的步骤Steps和学习重点：
查背景：作者发表观点的原因，理解作者写作的时代意义和思想深度
理思路：厘清的关系，掌握议论的基本内容
明观点：明确中心论点
赏思维：论证方法、行文布局的方式
品语言：拼读作者语言的技艺和风格
新课
文章结构
段落划分：
本文的论证艺术：
练习题
基础题
读课文，梳理文章内容
2、读第8段，比较三种人的异同
3、读9-10段，下列事物指的是文化遗产的哪一部分
—完—
考题模拟
写拼音：自诩吝啬国粹残羹冷炙鱼翅勃然大怒
写汉字：bié jìn càn tu nǎ suǐ guān miǎn
下列词语中注音和字形完全正确的一项是（）
下列词语中加点的字注音、书写均无误的一组是()
选出对词语解释错误的一项（）
A．但我们没有人根据了“礼尚(崇尚)往来”的仪节，说道：拿来!
B．欣欣然的蹩进(走进、踱进)卧室，大吸剩下的鸦片，那当然更是废物。
C．也不当众摔在毛厕里，以见(看出、看见)其彻底革命。
D．讨一点残羹冷炙(烤肉)做奖赏。
下列句子排列顺序正确的是（）
对以下句意理解不正确的一项是（ ）
A.中国一向是所谓“闭关主义”，自己不去，别人也不许来。——1840年鸦片战争以前，清政府奉行的是闭关自守的政策。
B.当然，能够只是送出去，也不算坏事情，一者见得丰富，二者见得大度。——鲁迅先生充分肯定了“送出去”。
C.所以我们要运用脑髓，放出眼光，自己来拿！——鲁迅先生十分形象地提出“拿来主义”的主张。
D.那么，主人是新主人，宅子也就会成为新宅子。——只要坚持和实行了“拿来主义”，文艺就会成为新文艺。
阅读 （答案、翻译都已有。试着理解文章、理解回答问题的思路）
说“面子”
鲁迅
“面子”，是我们在谈话里常常听到的，因为好像一听就懂，所以细想的人大约不很多。
但近来从外国人的嘴里，有时也听到这两个音，他们似乎在研究。他们以为这一件事情，很不容易懂，然而是中国精神的纲领，只要抓住这个，就像二十四年前的拔住了辫子一样，全身都跟着走动了。相传前清时候，洋人到总理衙门去要求利益，一通威吓，吓得大官们满口答应，但临走时，却被从边门送出去。不给他走正门，就是他没有面子；他既然没有了面子，自然就是中国有了面子，也就是占了上风了。这是不是事实，我断不定，但这故事，“中外人士”中是颇有些人知道的。
因此，我颇疑心他们想专将“面子”给我们。
但“面子”究竟是怎么一回事呢？不想还好，一想可就觉得胡涂。它像是很有好几种的，每一种身价，就有一种“面子”，也就是所谓“脸”。这“脸”有一条界线，如果落到这线的下面去了，即失了面子，也叫作“丢脸”。不怕“丢脸”，便是“不要脸”。但倘使做了超出这线以上的事，就“有面子”，或曰“露脸”。
而“丢脸”之道，则因人而不同，例如车夫坐在路边赤膊捉虱子，并不算什么，富家姑爷坐在路边赤膊捉虱子，才成为“丢脸”。但车夫也并非没有“脸”，不过这时不算“丢”，要给老婆踢了一脚，就躺倒哭起来，这才成为他的“丢脸”。这一条“丢脸”律，是也适用于上等人的。这样看来，“丢脸”的机会，似乎上等人比较的多，但也不一定，例如车夫偷一个钱袋，被人发见，是失了面子的，而上等人大捞一批金珠珍玩，却仿佛也不见得怎样“丢脸”，况且还有“出洋考察”，是改头换面的良方。
谁都要“面子”，当然也可以说是好事情，但“面子”这东西，却实在有些怪。九月三十日的《申报》就告诉我们一条新闻：沪西有业木匠大包作头之罗立鸿，为其母出殡，邀开“贳器店之王树宝夫妇帮忙，因来宾众多，所备白衣，不敷分配，其时适有名王道才，绰号三喜子，亦到来送殡，争穿白衣不遂，以为有失体面，心中怀恨，……邀集徒党数十人，各执铁棍，据说尚有持手枪者多人，将王树宝家人乱打，一时双方有剧烈之战争，头破血流，多人受有重伤。……”白衣是亲族有服者所穿的，现在必须“争穿”而又“不遂”，足见并非亲族，但竟以为“有失体面”，演成这样的大战了。这时候，好像只要和普通有些不同便是“有面子”，而自己成了什么，却可以完全不管。这类脾气，是“绅商”也不免发露的：袁世凯将要称帝的时候，有人以列名于劝进表中为“有面子”；有一国从青岛撤兵的时候，有人以列名于万民伞上为“有面子”。
所以，要“面子”也可以说并不一定是好事情——但我并非说，人应该“不要脸”。现在说话难，如果主张“非孝”，就有人会说你在煽动打父母，主张男女平等，就有人会说你在提倡乱交——这声明是万不可少的。
况且，“要面子”和“不要脸”实在也可以有很难分辨的时候。不是有一个笑话么？一个绅士有钱有势，我假定他叫四大人罢，人们都以能够和他扳谈为荣。有一个专爱夸耀的小瘪三，一天高兴的告诉别人道：“四大人和我讲过话了！”人问他“说什么呢？”答道：“我站在他门口，四大人出来了，对我说：滚开去！”当然，这是笑话，是形容这人的“不要脸”，但在他本人，是以为“有面子”的，如此的人一多，也就真成为“有面子”了。别的许多人，不是四大人连“滚开去”也不对他说么？
在上海，“吃外国火腿”虽然还不是“有面子”，却也不算怎么“丢脸”了，然而比起被一个本国的下等人所踢来，又仿佛近于“有面子”。
中国人要“面子”，是好的，可惜的是这“面子”是“圆机活法”，善于变化，于是就和“不要脸”混起来了。长谷川如是闲说“盗泉”云：“古之君子，恶其名而不饮，今之君子，改其名而饮之。”也说穿了“今之君子”的“面子”的秘密。
十月四日
（文章完，练习题见下页）
练习题：
(1)请简要概括本文的论述思路。
首先用洋人似乎在研究中国人所说的“面子”和前清的例子引出论题。
然后论述“面子”问题，因人而异。
再次议论现在很多时候“要面子”和“不要脸”实在也很难分辨。
最后用长谷川的话揭示“今之君子”的“面子”的本质。
(2)为了论证“‘要面子’和‘不要脸’实在也可以有很难分辨的时候”这一论点，作者用了哪些论据，它们与论点之间是怎样的关系？
《申报》登载的因争白衣不遂而打人事件、袁世凯称帝时以名列劝进表为荣、侵占者青岛撤兵时以名列万民伞为荣、四大人事件等4个论据。
前三个论据引出论点，后一个论据进一步证明了论点。
(3)结合全文，说说结尾画线句子中的“秘密”包含了哪些意思？
为了表面的“面子”，丢弃了本质的东西；
“要面子”和“不要脸”分辨不清；
用“不要脸”的手段来取得所谓的“面子”。
—完—
答案：
略
3.C 4.B 5.C（见：表现）6.A 7.B
Ggle自动译文
"Face" is smething we ften hear in cnversatins, because it seems that we can understand it as sn as we hear it, s there are prbably nt many peple wh think abut it.
But these tw sunds are smetimes heard frm the muths f freigners recently, and they seem t be studying. They thught that this matter was nt easy t understand, but it was the guiding principle f the Chinese spirit. As lng as yu grasped this, it was like pulling yur braid twenty-fur years ag, and yur whle bdy wuld fllw. Accrding t legend, during the Qing Dynasty, freigners went t the prime minister's yamen t ask fr benefits, and with a single threat, the fficials were s frightened that they agreed, but when they were leaving, they were sent ut thrugh the side gate. If he is nt allwed t g t the frnt dr, he has n face; since he has n face, it is natural that China has gained face, which means that he has the upper hand. Whether this is true r nt, I am nt sure, but this stry is knwn t quite a few "Chinese and freigners".
Therefre, I am quite suspicius that they want t give us "face" exclusively.
But what exactly is "face"? I dn't want t be kay, just thinking abut it makes me feel stupid. It seems that there are several kinds, and each kind f wrth has a kind f "face", which is the s-called "face". This "face" has a bundary, and if it falls belw this line, it means lsing face, which is als called "lsing face". Nt afraid f "lsing face" is "shameless". But if yu d smething beynd this line, yu will "have face", r "shw yur face".
The way f "lsing face" varies frm persn t persn. Fr example, a driver sitting n the radside naked t catch lice is nthing, but a rich uncle sitting n the radside naked t catch lice is "lsing face". But the driver is nt withut "face", but it is nt "lst" at this time. If he wants t kick his wife, he will lie dwn and cry, and this will becme his "lst face". This "lsing face" law als applies t the upper class. In this way, it seems that there are mre pprtunities fr "lsing face", but it is nt necessarily. It is rare t play, but it desn't seem t be s "shameful", and there is als "explratin abrad", which is a gd recipe fr a facelift.
Everyne wants "face", f curse, it can be said t be a gd thing, but "face" is really a bit strange. The "Declaratin" n September 30th tld us a piece f news: Lu Lihng, the head f a carpenter in western Shanghai, had a funeral fr his mther, and invited the "Wang Shuba and his wife, the king f the pttery shp, t help. Because f the large number f guests, they prepared white clthes. At that time, the famus Wang Dacai, nicknamed Sanxizi, als came t the funeral, but the fight t wear white clthes failed, thinking that it was disgraceful, and he held grudges in his heart... Inviting dzens f disciples, each hlding an irn rd, it is said that there are still pistls There were many peple, and they beat Wang Shuba's family at randm. There was a fierce battle between the tw sides, bld was brken, and many peple were seriusly injured." The white clthes are wrn by relatives wh have clthes. ", which shws that they are nt relatives, but they thught it "disrespectful" and turned int such a war. At this time, it seems that as lng as it is a little different frm rdinary peple, it is "t have face", but what I have becme can be cmpletely ignred. This kind f temper is als revealed by "gentlemen and merchants": when Yuan Shikai was abut t becme emperr, sme peple listed it n the list f persuasin t enter as "face"; when a cuntry withdrew its trps frm Qingda, sme peple listed it n Wanmin. On the umbrella is "have face".
Therefre, it can als be said that it is nt necessarily a gd thing t have "face" - but I am nt saying that peple shuld be "shameless". It's hard t talk nw. If yu advcate "nn-filial piety", sme peple will say that yu are inciting t beat yur parents, and that yu are advcating equality between men and wmen, and sme peple will say that yu are prmting prmiscuity -- this statement is abslutely essential.
Mrever, there can be times when it's hard t tell the difference between "wanting face" and "shameless". Isn't there a jke? A gentleman is rich and pwerful, and I assume he is called the Fur Great Peple, and peple are prud t be able t talk t him. There was a little squatter wh liked t brag, and ne day he happily tld thers: "The fur have talked t me!" Peple asked him, "What did yu say?" He replied, "I was standing at his dr, and the fur came ut. , said t me: G away!" Of curse, this is a jke, describing this persn's "shameless", but in himself, he thinks he has "face", and when there are s many peple, he really becmes a "shameless" It's fun." Many ther peple, didn't the Fur Great Peple even tell him t "g away"?
In Shanghai, althugh "eating freign ham" is nt "face-saving", it is nt t "shame", but cmpared t being kicked by a lw-level persn in the cuntry, it seems t be clse t "having face".
It is gd fr Chinese peple t want "face", but unfrtunately this "face" is a "circular methd" and is gd at change, s it is cnfused with "shameless". Chang Gu Chuan said "Pirate the Spring" in a leisurely manner: "The gentleman in ancient times hated his name and did nt drink it, but the gentleman f tday changes his name and drinks it." He als explained the secret f "face" f the "gentleman f tday".度
置之度___外
给
给___面子
孱
孱_____头
揣度___
目不暇给___
孱_____弱
闭关主义
送去主义
送来主义
特点
不送不拿
实质
惧外排外
利弊
拿来主义
孱头
昏蛋
废物
态度
方法
喻体
鱼翅
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烟枪、烟灯
姨太太
本体
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