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思乡的故事范文1
"Hu Ma follows the north wind and crosses the South Branch of the bird's nest." Who doesn't miss his hometown? The Chinese people have a strong local complex. For thousands of years, from Qu Yuan's "birds fly back home, foxes die in the first hill" to Yu Guangzhong's "nostalgia", homesickness has always been a major theme of Chinese poetry. In the southern Sui and Tang Dynasties, the form of poetry became more and more perfect, and homesickness poetry emerged in an endless stream. Among them, the general Weishan Pavilion rhymes in the Southern Dynasty, Wang Wei's Miscellaneous Poems in the Tang Dynasty and Cen Shen's envoy to Beijing are particularly representative.
微山亭赋韵中写道：“心逐南云逝，形随北雁来。故乡篱下菊，今日几花开？”
In the rhyme of weishanting's Fu, it said: "the heart follows the South clouds and the shape follows the North geese. How many flowers are blooming today? "
这首诗的特色是“大中融小”而又“以小见大”。作者首先展开一片宏大的秋日清朗的天空来：但见南天一抹白云经不住带着丝丝凉意的北风的撩拨，悄然北逝；而一群北雁却为避寒秋而翩然南来。睹物生情，作者联想到自己。自己的故乡在辽远的北方，却为躲避战乱，寄居南朝，正如这南飞之雁；然游子思乡之情却因此而愈笃，如同北逝之云，可谓“身在南朝心在北”矣。一个“逐”字，说明思乡之切，欲逐南云而飞去，是主观上强烈的愿望，与下句“随”字相对照：“随”有被动无奈之意，写出他避乱南方的无可奈何。作者写的是秋景，南云飞逝，北雁南飞，都暗示北风已起，是“不写之写”，更写不尽凄凉。接着，笔锋一转，由大入小，写故乡篱下之菊，暗寓“采菊东篱下，悠然见南山”之意，写出对故乡闲适生活的眷恋。民间又有“重阳把酒就”之俗，而今诗人却只能寄身天涯，两相对照，好不凄凉。“今日几花开？”一问将思恋情结发挥至极，将意象浓缩到极小，着意于花，实是于极小中见极大。一问之中饱含不尽情思，使小诗戛然而止，但余韵无穷。
The feature of this poem is "large, medium and small". First, the author unfolds a vast and clear sky in autumn: but a cloud in the South can't stand the stir of the cool north wind, and quietly passes north; while a group of North geese come south to avoid the cold autumn. Seeing things, the author thinks of himself. His hometown is in the far north, but in order to avoid the war, he lived in the south, just like the wild goose flying in the south. However, the feeling of homesickness of the wandering son is more and more sincere, just like the cloud passing in the north, which can be said that "the heart of the south is in the north". A word "Zhuo" indicates that he is homesick and wants to fly away from the South cloud, which is a strong subjective desire. Compared with the word "suis" in the next sentence, "suis" has the meaning of passive helplessness, and describes his helplessness to avoid chaos in the south. The author wrote about autumn scenery, the flying clouds in the South and the flying wild geese in the north, all of which implied that the north wind had risen, and that it was "not written", not to mention bleak. Then, with a stroke of pen, from big to small, I wrote about the chrysanthemum under the fence of my hometown, which implied the meaning of "picking Chrysanthemum under the eastern fence and seeing Nanshan leisurely", and wrote about my attachment to the leisure life of my hometown. There is also a folk custom of "chrysanthemum is the wine of Chongyang". Today, the poet can only live in the end of the world and contrast with each other. It's not sad. "How many flowers are there today?" On the one hand, we should play the love complex to the extreme, condense the image to the minimum, and focus on the flowers, which is the maximum in the minimum. A question full of feelings, so that the poem suddenly stopped, but the rhyme is endless.
王维的《杂诗》也是一首五言：“君自故乡来，应知故乡事。来日绮窗前，寒梅着花未？”
Wang Wei's Miscellaneous Poems is also a five character poem: "when you come from your hometown, you should know about your hometown. Is the plum blossom in front of the window tomorrow? "
这是一个精致的小品，与此类似的还有白居易的《问刘十九》等，都是借一事一景的生活片断抒发深沉的情怀。诗人截取了这样一个情景：故人从家乡来，诗人得知，喜不自禁，料他当知故乡之事，却不问家人，不问亲人，独独问起那窗下寒梅。看似不通，实则正是诗歌艺术剪裁的妙笔。所问琐事，读者自了，惟寒梅着花一事，说尽了诗人的细致，连这样的小事都问到了，可见他思乡之切。而寒梅一枝，暗香浮动，既添小诗之情趣，又表诗人之高洁。可以说“问梅”是一个十分别致的典型情节，成为了这首诗的点睛之笔。“绮窗前”、“着花未”更充满了生活情趣，衬出对故乡的不尽思念，“诗中蕴味，尽在其中”。
This is a delicate sketch, similar to Bai Juyi's "ask Liu 19" and so on. They all express their deep feelings through the life fragments of one thing and one scene. The poet intercepted such a scene: when the old man came from his hometown, the poet knew that he was overjoyed. He expected that he should know about his hometown, but he didn't ask his family or relatives. He only asked about the plum under the window. Seemingly impractical, in fact, it's the wonderful writing brush of the artistic clipping of poetry. The reader is free to ask about trifles, but the story of plum blossom is full of the poet's details. Even such trifles are asked, which shows his homesickness. And a branch of cold plum, fragrance floating, not only add the taste of small poetry, but also show the noble poet. It can be said that "asking Mei" is a very unique typical plot, which has become the finishing touch of this poem. "Qichuanqian" and "zhuhuawei" are more full of life interest, reflecting the endless yearning for hometown, "the flavor in poetry is all in it".
岑参的《逢入京使》是首七言诗：“故园东望路漫漫，双袖龙钟泪不干。马上相逢无纸笔，凭君传语报平安。”
CEN can's "every envoy to Beijing" is a seven character poem: "the east of the hometown looks long, and the tears of the double sleeve dragon bell do not dry. I'll meet you at once without pen or paper. I'll report my peace with your words. "
与前两首相比，岑参的这首诗显得悲戚而沉重。诗人已年届风烛，却还得驻守边关，他不再能有问菊问梅的闲情雅致。在一片苍茫的边塞风光下回望故园，但见长路漫漫无尽头，诗人老泪纵横，在泪眼蒙眬中看见京中来使，情不自禁，悲从中来，千言万语，亟须表达，却“马上相逢无纸笔”。“马上相逢”可见相逢之匆匆，“无纸笔”写出不尽的无奈之情，最后只能“传语报平安”。从古至今有多少分离与思念，却也有“鸿雁传书”、“鱼腹报信”之说，然而我们的诗人却为情势所迫，只得言语相传。“十五从军征，八十始得归”，离乡多年，有千言万语，而今却只能报一声平安，显得十分凄楚无奈。岑参是着名的边塞诗人，他将边塞诗的悲凉融入到悠悠乡愁之中，更加感人。
Compared with the first two poems, this poem of Cen Shen is sad and heavy. The poet has been in Fengzhu for years, but he still has to stay at the border. He can no longer have the leisure elegance of asking Ju and asking Mei. Looking back at the hometown in the boundless frontier scenery, but seeing the endless road, the poet was full of tears. Seeing the emissary in Beijing in the blindfold of tears, he couldn't help but, from the middle of grief, thousands of words, which needed to be expressed, but "no paper and pen to meet at once". "Meet at once" can be seen in a hurry, "no paper pen" to write endless feelings of helplessness, and finally only "preach peace". From ancient times to now, there are many theories of separation and missing, but there are also "the transmission of letters by wild geese" and "the report by fish belly". However, our poets are forced by the situation and have to pass on words. "In the tenth five-year war, we will be back in the eighties." after many years of leaving home, we have thousands of words, but now we can only report peace, which seems very sad and helpless. CEN Shen is a famous frontier poet. He integrates the sadness of Frontier Poems into the long homesickness, which is more touching.
思乡的故事范文2
2、思归若汾水，无日不悠悠。——李白《太原早秋》
3、朔风正摇落，行子愁归旋。——李白《郢门秋怀》
4、六曲屏山和梦遥。——纳兰性德《采桑子·九日》
5、水涵空，山照市。——苏轼《更漏子·送孙巨源》
6、坐到三更尽，归仍万里赊。——戎昱《桂州腊夜》
7、有诗人某某，酒人个个。——郑燮《满江红·思家》
思乡的故事范文3
一、奥古斯丁道德教育的主要内容
1.人的“道德认知”由“道德意愿”控制
奥古斯丁认为，人的“道德认知”主要来自于人对善恶的理解，而“道德认知”来自于“道德意愿”。“自由意愿”既可使人向善，也可使人向恶，关键在于人是否能够“自制”。“自制”就是个体自身行为的选择，“自制”会使人向善。因此，人必须发挥“自制”能力，时刻与内心的恶念作斗争，以臻于至善。
2.“忍耐”是形成“道德意志”的关键
奥古斯丁认为“意志”是道德形成的关键，为此人类必须学会“忍耐”。如果人不会“忍耐”，就会躁动不安，心绪不宁，最终无法达到更高境界。“忍耐”不仅包括心灵的“忍耐”，更包括身体的“忍耐”。我们自身需要“忍耐”，公众事务也需要“忍耐”。“忍耐”可使人的灵魂得到升华，并不断内化为自己的意志，进而成为习惯。
3.“爱”的秩序是形成“道德准则”的依据
奥古斯丁认为，“爱”是人在具体生活中的一种永恒的价值观与信念。“爱”是最高的德性，是一切善的源泉。“爱”体现为对一切存在物的呵护、关怀、尊重和祝福。“爱”不求自己的私人利益，不自大，不嫉妒，不贪荣誉，不记旧恶和不妄行。为了“爱”，我们必须遵循“爱”的秩序。“爱”的秩序就是形成“道德规则”的依据。道德生活存在于“爱”的秩序之中。
4.“家庭教育”是“道德教育”的重要方式
奥古斯丁认为，“家庭教育”对儿童的成长和发展至关重要。父母的言传身教对儿童信仰的获得和道德生活的实践具有重要影响，为此，为人父母必须要谨言慎行，注意自身的道德修养，从正面影响儿童，为孩子树立成长的榜样，不能娇惯、纵容孩子。此外，家长要教育孩子慎重交友，不要和品行不端的人混在一起，否则容易误入歧途。
二、奥古斯丁德育思想对当前我国道德教育的启示
无论学校教育还是家庭教育，核心都是道德教育。奥古斯丁的道德教育思想对解决我国当前的道德教育问题具有重要的参考价值。
1.发挥“德育主体”的作用
奥古斯丁认为，“德育”不是被动接受的过程，而是“德育主体”主动构建的过程。在学校中，“德育主体”就是学生。现实生活是学生也即“德育主体”的意义之源，因此“德育”的实施不能脱离学生的现实生活，同时也要注重“德育”的理想性。只有学生受到尊重，学生的作用才能真正发挥。只有充分发挥学生的作用，才能提高“德育”的实效。“德育”就是使学生的现实规定性与理想超越性不断转化的过程。因此，只有把社会生活和道德实践紧密结合，才能确立学生的意识，才能使学生自觉地进行道德选择和道德实践，并不断内化为自身的道德行为，最终提升道德修养。
2.关注学生的“内在修养”
作为“德育主体”的学生要去恶向善，必须处理好“自制”与“自由意志”的关系，从而获得“内在修养”。一个具有“内在修养”的学生具有高度的自觉精神，并能不断超越自身，最终达到自我创造。要具有“内在修养”，就要具备有效的修行方式。其中，“冥想”就是一种较好的修行方式。“冥想”可消除学生内心的烦躁和焦虑，使学生平静地对待周围的一切，从而获得内心的安宁。
3.重视“情感教育”
奥古斯丁认为“爱”既是践行道德行为的标尺，又是今天作为“德育主体”的人所应具有的“道德意识”和“道德准则”。因此，德育工作必须遵循“以人为本”的德育观。只有教育者真正“爱”学生，才能真正感召学生，学生才能自觉参与、主动学习、勇于实践、积极感悟，不断体验和深刻反思。
4.改善德育方法
思乡的故事范文4
长相思里的故园是家乡或故乡的意思。怀念故乡的情绪、故乡家园，写景毕竟为抒情。词人为侍卫之职，一生多鞍马劳役，而更多的是怀家思乡之情，急风飞雪的出塞路上，最忆的还是家中的温暖。所以，纳兰性德的乡梦不成，帐外的风雪声勾起的是对“故园”无尽的思念。一首《长相思》，溶细腻情感于雄壮景色中，尽显非凡。
一程山水一程歌，一更风雪一更愁。纳兰性德在随扈东巡、去往山海关途中，写下了这首思乡之曲，成就千古名篇。
康熙二十一年早春的风景，是清寒苍凉的，那万丈穹庐下安扎的营帐，望去好似繁星落地，璀璨异常。如此壮丽之景，只从词人“夜深千帐灯”几字中，我们便可体会无二——难怪王国维会将此与“澄江静如练”、“落日照大旗”、“大漠孤烟直”等等相提并论——古典诗词的魅力，尽在其中。
（来源：文章屋网 ）
思乡的故事范文5
1、空谷传响的响释义：回声。
2、原文：自三峡七百里中，两岸连山，略无阙处。重岩叠嶂，隐天蔽日，自非亭午夜分，不见曦月。至于夏水襄陵，沿溯阻绝。或王命急宣，有时朝发白帝，暮到江陵，其间千二百里，虽乘奔御风，不以疾也。春冬之时，则素湍绿潭，回清倒影，绝??多生怪柏，悬泉瀑布，飞漱其间，清荣峻茂，良多趣味。每至晴初霜旦，林寒涧肃，常有高猿长啸，属引凄异，空谷传响，哀转久绝。故渔者歌曰：“巴东三峡巫峡长，猿鸣三声泪沾裳。”
（来源：文章屋网 ）
思乡的故事范文6
人格
〔中图分类号〕 G633.2 〔文献标识码〕 C
〔文章编号〕 1004—0463（2013）17—0090—01
《思想品德课程标准》在课程性质部分指出：尊重学生学习与发展规律，体现青少年文化特点，用初中生喜闻乐见的方式组织课程内容、实施教学；用优秀的人类文化和民族精神陶冶学生心灵；用社会主义核心价值体系引领学生发展，提升学生的人文素养和社会责任感。古诗文是中华民族文化的重要组成部分，反映了中华民族的思想文化和生活起源、变化与发展的过程，是中国文化艺术的瑰宝。在思想品德教学中，教师适时地引用一些名人佳句，不仅能有效地调动学生的学习积极性，而且可以陶冶学生的情操，在塑造学生健全人格方面也具有重要的作用。
一、调动学生的学习积极性
思想品德课历来被学生视为枯燥乏味的说教课，学生学习兴趣不浓。如果教师巧妙地把古诗文引入到课堂教学中，或者有意识地安排学生在预习时收集相关的古诗文，这样不仅可以增强教学的生动性，而且能够有效地调动学生学习思想品德课的积极性。如，笔者在讲到“市场经济的一般特征”时，选用了学生非常熟悉的白居易的《卖炭翁》。“卖炭翁，伐薪烧炭南山中……”当笔者率先背诵起诗中的内容时，学生起初有一些惊讶，继而和笔者一起背诵起来。当背诵至“卖炭得钱何所营？身上衣裳口中食”时，笔者问学生：“这句诗蕴含了我们学过的哪些经济常识？”“货币”、“商品交换”、“使用价值” ……学生的回答五花八门。笔者首先肯定了大部分学生的看法，然后让他们把这首诗与所学知识联系起来。学生从“心忧炭贱愿天寒”中发现了价值规律的体现，也就是价格受到了供求关系的影响，同时，他们说出了“半匹红绡一丈绫，系向牛头充炭值”没有遵循等价交换的原则，市场经济则具有平等性的特征。通过《卖炭翁》一诗的引用，既深入浅出地阐明了相关经济原理，又启迪了学生的思维，让他们体会到了学习的乐趣。
二、 陶冶学生的情操
完整的教育应当以人类优秀文化为教育的基础，做到人文素质教育和科学教育相结合。因此，教师要关注学生情感、态度与价值观的培养，引领学生感悟人生的价值和生命的意义。如，在“融入社会生活，陶冶高雅情趣”一课教学中，笔者发现教材中有关于欣赏自然美景之乐、体验生活之乐、阅读诗文之乐及文艺创作之乐等内容，便联系古诗文中那些富有生活情趣的篇章，结合学校组织的展览及歌咏比赛等活动，精心设计教案，开展主题活动，让学生去感受自然界中“连峰去天不盈尺”的巍峨高山、“风吹草低见牛羊”的莽莽草原；引导学生去欣赏文艺作品中的人间真情、山水虫鱼；让学生去体验生活中的悲欢离合、酸甜苦辣……这样不仅开阔了学生的知识视野，而且让他们深切地感受到了高雅的生活情趣，陶冶了他们的情操。
三、 塑造健全的人格
