作文一：
Composition 1:
在吃的問題上，孔子曾有過這樣一些議論：“食不厭精，膾不厭細(xì)（飯菜越精致越細(xì)膩越好）”，“色惡不食（顏色不好看的東西不吃）”，“臭惡不食（變質(zhì)變味的東西不吃）”，“割不正不食（肉割的不方正不吃）”……時(shí)隔兩千多年，我們?cè)賮砥肺哆@些話，感到它談?wù)摰牟粌H是一種飲食習(xí)慣，更是一種生活態(tài)度，一種閱讀品位，一種審美傾向，一種人生追求……
On the issue of eating, Confucius once had such comments: "eating is not tiring of fine food, not tiring of fine food (the more delicate the food is, the better)", "the color is abhorrent, not eating (the things with bad color are not good-looking)", "the smell is abhorrent, not eating (the things with bad taste are not eating)", "cutting is not eating (the meat is not eating properly)" After two thousand years, we will taste these words again, and feel that they are not only talking about a kind of eating habit, but also a kind of attitude towards life, a kind of reading taste, an aesthetic tendency, a kind of pursuit of life
現(xiàn)在，請(qǐng)你任選一種角度，由此及彼，生發(fā)聯(lián)想，寫一篇550字左右的文章。文體不限，文題自擬。
Now, please choose any angle, from here to there, make association and write an article of about 550 words. There is no limit to the style of writing.
【命題解讀】
[interpretation of proposition]
本題的命題形式是給材料作文，在語文開卷考試的背景下，這種命題形式能夠通過閱讀審題比較有效地防止抄襲。在全卷以經(jīng)典欣賞為主題的前提下，試題從《論語》的諸多論述中有意識(shí)地整理出關(guān)于吃的條目，使思考聚焦到一個(gè)看似平俗但卻含義深蘊(yùn)的話題上。命題者通過由此及彼的引導(dǎo)，為寫作者提供了多種立意著筆的領(lǐng)域（生活態(tài)度、閱讀品位、審美傾向、人生追求……），打開了思路，創(chuàng)造了空間，也拔高了思維的層次。
Under the background of Chinese open book examination, this kind of proposition form can effectively prevent plagiarism by reading. On the premise that the whole volume takes classic appreciation as the theme, the test questions consciously sort out the items about eating from many discussions in the Analects, so that the thinking can focus on a seemingly vulgar but profound topic. Through the guidance from one to the other, the propositioner provides the writer with a variety of fields (life attitude, reading taste, aesthetic tendency, life pursuit...) , opened the thinking, created the space, also raised the thinking level.
不知禮者不成人
He who is not polite is not an adult
準(zhǔn)考證號(hào)：042024019
Examination Permit No.: 042024019
方祺瑋
Fang Qi Wei
只應(yīng)深信尼山語，磨不磷兮涅不緇
We should only believe in Nishan language and never stop
--—題記
-- the inscription
《禮記》中，孔子這樣說儒者——其飲食不溽?？磥聿粌H“色惡不食”，“臭惡不食”，曾厄于陳蔡之間，飽嘗過饑餓之苦的孔子，如今竟如此苛求飲食了。
In the book of rites, Confucius said that the Confucians did not eat well. It seems that Confucius, who once suffered from hunger between Chen and CAI, is not only "evil in color but not in food" and "evil in smell".
是他要求過高，還是身體太嬌貴？
Is he demanding too much, or is he too delicate?
都不是。問題就出在一個(gè)“禮”上。
None of them. The problem lies in a "ritual".
“克己復(fù)禮”，孔子一生都在為禮教奔波。他所在意的不僅是“食”，衣食住行無不在“禮”的約束下。
Confucius devoted his whole life to rites. What he cares about is not only food, but also food, clothing, housing and transportation.
品格上“儒者”以忠信為寶，“涅而不緇”，到春秋時(shí)一切禮法已成了繁文縟節(jié)，倒的確有些“食之無味，棄之可惜”了。
In character, the "Confucians" take loyalty as their treasure and "never give up". By the spring and Autumn period, all the rites and regulations had become red tape, but it was indeed a pity to abandon them.
到如今，快節(jié)奏的生活已讓人無暇顧及禮數(shù)，見人匆匆問聲好，日日“趨庭”，已然失去了君子風(fēng)范。
Up to now, the fast-paced life has made people have no time to pay attention to the etiquette, see people in a hurry to ask for a good voice, day by day "court", has lost the gentleman style.
孔子有閑心去較生活的真，他“學(xué)而為己”，修身養(yǎng)性。我們現(xiàn)代人卻是為考試而學(xué)習(xí)，為賺錢而工作，衣食住行已無了“禮”的約束?！岸Y”已漸漸淡去了。但是，一個(gè)不禮的人又如何能心清如水，成為謙謙君子。一個(gè)為世俗名利所包圍的人又如何能成為大寫的人？
Confucius has leisure to compare the truth of life. He "studies for himself" and cultivates himself. Our modern people study for exams and work for making money. There is no restriction of "etiquette" on clothing, food, housing and transportation. "Ceremony" has faded away. However, how can an impolite person become a humble gentleman with a clear mind like water. How can a man surrounded by worldly fame and wealth become a man in capitals?
孔子之所以被稱為“圣人”，是由于他不變的情操，是由于他“大同”、“復(fù)禮”的人生追求，是由于他謙和、端正的生活態(tài)度。我們沒有學(xué)到他的禮、他的魂。我們只能是忙忙碌碌地終此一生。淡了規(guī)矩，棄了品性，丟了原則，因而也淹湮在茫茫人海中了。
Confucius is called "sage" because of his unchanging sentiment, his pursuit of "Great Harmony" and "restoration of Rites", and his modest and correct attitude towards life. We didn't learn his rites, his soul. We can only be busy with this life. The rules, the character and the principle are ignored, so they are submerged in the vast sea of people.
穿越千古的塵埃，在古人的心中，尋找那一方凈土。雖身處塵世，但那“繁復(fù)”的禮節(jié)卻給浮生以寧靜，予心靈以平和，賦人生以感悟。
Through the dust of the ages, in the hearts of the ancients, looking for the pure land. Although living in the world, but the "complicated" etiquette gives floating life peace, peace to the soul, and life to understand.
不知禮者，也枉來人世了。無束縛不成器，無規(guī)矩不成方圓。這不僅適用于古代，亦適用于現(xiàn)代。
Those who don't know how to be polite have come to the world in vain. No bondage, no implement, no rules, no square. This applies not only to ancient times, but also to modern times.
今生有禮今世好，莫笑尼山說舊辭。
This life is polite and this life is good. Don't laugh at Nishan's old words.
【評(píng)語】開篇簡潔的題記讓人眼前一亮，乍一看有些不明所以。然而慢慢看下來，才不得不為作者縝密的思維感嘆。首先引出了材料中的孔子，更是深刻的提出了一個(gè)問題“是他要求過高，還是身體太嬌貴？”其實(shí)后面的文段便是對(duì)這個(gè)問題最好的回答。從行云流水的文筆中，我們似乎看見了一個(gè)奮筆疾書、面帶會(huì)心微笑的學(xué)子——不再是簡單的考生，而是我筆訴我心的讀書人。而最后從“讀書”又聯(lián)系到了生活，看到“現(xiàn)代人生活的節(jié)奏”，更加體現(xiàn)了作者思想的深度。最后三段收尾，可以說是文章的經(jīng)典所在，不僅涵括了前文的內(nèi)容，而且起到了卒章顯志之效，末尾一句詩也巧妙地照應(yīng)了題記。（常紅艷）
[comments] the simple opening of the inscription is very bright. At first glance, it seems that it is not clear why. But slowly, I have to sigh for the author's meticulous thinking. First of all, it leads to Confucius in the materials, but also profoundly raises a question: "is he too demanding or too delicate?" In fact, the following passage is the best answer to this question. From the flowing writing, we seem to see a student who works hard and writes with a smile on his face - no longer a simple examinee, but a reader who tells me my heart. At last, from reading to life, we can see the rhythm of modern people's life, which embodies the depth of the author's thoughts. The conclusion of the last three paragraphs can be said to be the classic of the article, which not only includes the content of the previous article, but also plays an important role in the performance of the chapter, and the poem at the end also cleverly follows the inscription. (Chang Hongyan)
嚴(yán)謹(jǐn)是一種明悟
Preciseness is a kind of understanding
準(zhǔn)考證號(hào)：042006045
Examination Permit No.: 042006045
陳夢(mèng)琪
Chen Meng Qi
每一只精致完美的蜂巢都是由數(shù)以萬計(jì)的蜂兒在認(rèn)真嚴(yán)謹(jǐn)?shù)膽B(tài)度下完成。
Every delicate and perfect hive is completed by tens of thousands of bees in a serious and rigorous manner.
每一只伶俐的海豚都帶著與生俱來的精細(xì)“聲納”在碧海汪洋中遨游。
Every intelligent dolphin is swimming in the blue sea with its born fine "sonar".
沒有嚴(yán)謹(jǐn)、精益求精的態(tài)度，哪來令科學(xué)家都嘆為觀止的精巧蜂巢；哪來令孩子們拍手叫好的水中精靈與海洋使者？
Without a rigorous and refined attitude, which is the exquisite hive that scientists all admire? Which is the water elves and sea messengers that children applaud?
由此看來，嚴(yán)謹(jǐn)也是動(dòng)物們的生存之道。
From this point of view, rigor is also the way for animals to survive.
孔子曰：“食不厭精，膾不厭細(xì)?！边@與南開大學(xué)穿衣鏡上的箴言有異曲同工之妙，曰：“面必凈，發(fā)必理，衣必整，紐必結(jié)，頭容正，肩容平，胸容寬，背容直?！边@看來俱是樁樁微不足道的小事，卻體現(xiàn)著他們嚴(yán)謹(jǐn)?shù)闹螌W(xué)之風(fēng)。
Confucius said, "you can't get tired of fine food, and you can't get tired of fine food." This is similar to the proverb on the dressing mirror of Nankai University: "the face must be clean, the hair must be straightened, the clothes must be neat, the buttons must be knotted, the head must be upright, the shoulders flat, the chest wide and the back straight." This seems to be trivial, but it reflects their rigorous style of study.
由此看來，嚴(yán)謹(jǐn)是治學(xué)之人的修身之道。
From this point of view, preciseness is the way of cultivating one's self.
方孝孺的話時(shí)常在人們耳邊回響：“人之持身立事，常成于慎，而敗于縱?！狈▏艹龅牡袼芗伊_丹晚年時(shí)曾為大文豪巴爾扎克塑像。為了做到惟妙惟肖，得其精髓，仔細(xì)閱讀了巴翁的著作，收集到許多照片，他甚至跑遍了巴黎的衣店，只為獲得巴翁的身形數(shù)據(jù)。再加上七年的精雕細(xì)作，這座震驚世界的雕像終于問世，并流傳千古，成為藝術(shù)天幕中最璀璨的明星之一。羅丹正是順著嚴(yán)謹(jǐn)精細(xì)的階梯，終于一步步走入成功的殿堂。生活中，有時(shí)片刻的疏漏則可能將輕視嚴(yán)謹(jǐn)?shù)娜舜蛉霟o底深淵。
Fang Xiaoru's words often reverberate in people's ears: "people's self-discipline, often become cautious, but lost in vertical." In his later years, Rodin, an outstanding French sculptor, was a sculpture of Balzac. In order to be lifelike and get its essence, he carefully read the works of Baron and collected many photos. He even ran all over the clothes shops in Paris to get the figure data of Baron. Coupled with seven years of fine sculpture, the statue that shocked the world finally came out and spread for thousands of years, becoming one of the most brilliant stars in the art sky. Rhodan is exactly following the precise steps, and finally step by step into the palace of success. In life, sometimes a moment's carelessness may drive those who despise preciseness into the abyss.
由此看來，嚴(yán)謹(jǐn)是追夢(mèng)之人的成功之道。
From this point of view, preciseness is the way to success for dream chasers.
瑞士、日本與中國、印度、加拿大相比，不過是指甲殼上的區(qū)區(qū)小國，卻依仗著精細(xì)的儀器制作與一絲不茍的治國理念馳名世界。嚴(yán)謹(jǐn)使他們貧瘠的國土上盛開出文明燦爛之花。
Compared with China, India and Canada, Switzerland and Japan are just small countries on the carapace, but they are well-known in the world by virtue of their sophisticated instrument production and meticulous concept of governance. Preciseness makes their barren land full of flowers of civilization and brilliance.
由此看來來，嚴(yán)謹(jǐn)是國家的興旺之道。
From this point of view, preciseness is the way of national prosperity.
嚴(yán)謹(jǐn)是一種明悟，無論體現(xiàn)在動(dòng)物還是人，個(gè)體還是國家，它都是一條散發(fā)出智慧芳香的箴言。
Preciseness is a kind of understanding. No matter in animals or people, individuals or countries, it is a motto that emits the fragrance of wisdom.
【點(diǎn)評(píng)】這是一篇由此及彼，引發(fā)聯(lián)想的典范之作，作者從“食不厭精，膾不厭細(xì)?！敝刑釤挸觥皣?yán)謹(jǐn)”的觀點(diǎn)，以“動(dòng)物生存之道”開篇，接著以“治學(xué)之人的修身之道”、“追夢(mèng)之人的成功之道”、“國家的興旺之道”來表述自己對(duì)“嚴(yán)謹(jǐn)”的思考與聯(lián)想，由小及大，由個(gè)體到群體，由現(xiàn)象到抽象，邏輯嚴(yán)密、條理清晰，且論證中旁征博引、事實(shí)充分很有說服力，顯示作者豐厚的文化知識(shí)積累與嫻熟的思維能力。（蔣葵林）
[comment] this is a classic work that evokes association from one to the other. The author goes from "eating is not tiring of fine things, and being well-known is not tiring of fine things." In this paper, the author abstracts the viewpoint of "preciseness", starts with "the way of animal survival", and then expresses his thinking and association of "preciseness" by "the way of self-cultivation of scholars", "the way of success of dreamers" and "the way of prosperity of the country". From small to large, from individual to group, from phenomenon to abstract, the logic is strict and clear, and the argumentation involves extensive references and events It is full and persuasive, showing the author's rich cultural knowledge accumulation and skillful thinking ability. (Jiang Kuilin)
