Changsha Auto Show: Beautiful car models become beautiful scenery.


Auto show site



Auto show site



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There are more beautiful women and more audiences.


  Zhongguangwang Changsha News (Reporter Deng Wenhui correspondent Guo Guoquan) On December 11th-15th, 2008, the 4th China (Changsha) International Automobile Expo was held in Hunan International Convention and Exhibition Center. Changsha Auto Show offers a feast for consumers in the central region. The auto show was co-sponsored by Changsha Municipal People’s Government and China Automobile Industry Association. Car exhibitors from more than 20 countries and regions at home and abroad brought more than 500 well-known brand cars to the stage, including a new car launched nationwide and more than 30 new cars launched in central China. The auto show has an exhibition area of 70,000 square meters and an audience of 200,000. During the auto show, the beautiful car model became a beautiful landscape.

Editor: Liu Li

Typhoon "Fireworks" made a curtain call in Shanghai. What is the "magic capital enchantment" that Shanghainese talk about?

  China news agency, Shanghai, July 28th (Reporter Li Shuzheng) "Shanghai has ‘ Magic Capital Enchantment ’ Typhoon can’t ‘ Break the defense ’ 。” Whenever a typhoon strikes, the first reaction of Shanghai netizens is often like this.

  On the 28th, the Shanghai Central Meteorological Observatory announced that the impact of Typhoon Fireworks on Shanghai was basically over. In the face of the "fireworks" which ranked first in rainfall and second in maximum wind speed in the process of typhoon influence in recent ten years, Shanghai passed safely without major accidents and accidents, and the city was running smoothly.

  What exactly is the "magic capital enchantment" that Shanghai people talk about?

  "Enchantment" originally refers to an area protected by some supernatural power, forming a barrier separated from the outside world. In 2012, the "Magic Capital Enchantment" first appeared in Shanghai media reports on typhoons, meaning that the operation of this mega-city was not invaded by typhoons.

  Shanghai is an insulator of typhoon? Looking back at meteorological data, this is not the case. In the "Magic has a typhoon ‘ Enchantment ’ " This statement appeared in the past ten years, which is precisely the decade when Shanghai suffered the worst typhoon since 1949.

  According to the data of Tropical Cyclone Data Center of China Meteorological Bureau, there have been nine typhoons landing in Shanghai since 1949, including four in this decade.

  Whether it’s Typhoon Phoenix, which landed in Shanghai in 2014, Typhoon Abe, Lark and Wambia, which landed once a week in 2018, or Typhoon Fireworks & HELIP; … The pressure of flood control and typhoon prevention in Shanghai is not small.

  "What is there in Shanghai ‘ Magic Capital Enchantment ’ It’s just that someone is guarding. " On the social platform, there is also another kind of "unbelieving" voice.

  Before the typhoon "fireworks" came, a video of "tying the plane" became popular on the Internet. Affected by the typhoon, all flights in and out of Shanghai Pudong and Hongqiao airports were cancelled on the 25th. China Eastern Airlines tethered the aircraft to ensure that the aircraft would not move when the typhoon struck.

  "Why is there a kayak in the subway station?" On the 24th, some people found this "fresh object" in Zhongshan Park Station of Metro Line 2, and they were curious to ask. In fact, in response to the "Typhoon" fireworks, more than 50,000 policemen in Shanghai are waiting for their death. Canoeing in the subway station is one of the relief materials prepared in the previous flood control and typhoon prevention drills.

  According to the characteristics of the police situation in the flood season in previous years and the actual situation in the jurisdiction, the Shanghai fire department improved the emergency plan for 608 underpasses, 13 river-crossing tunnels and 457 sections prone to water accumulation in Shanghai. There are 37 pre-garrison points in some areas. Before the "fireworks" came, 121 flood control vehicles, 86 boats, 465 pumps and more than 6,000 sets of water rescue and life-saving equipment were ready.

  By 12: 00 on the 25th, before the first landing of Fireworks, Shanghai had transferred more than 360,000 people, including construction workers working outside the first-line seawall, residents living in dilapidated houses and shed houses in the field, construction workers working in temporary houses on the construction site, and boat people entering Hong Kong to take shelter from the wind.

  "Would rather ‘ Ten against nine empty ’ " It is a vivid embodiment of Shanghai’s concept of putting people’s lives and property first.

  "There are 54 sections of roads with accumulated water, 15 residential areas with accumulated water, and 13 underpasses with accumulated water. At present, except for 2 roads and 7 underpasses, the remaining accumulated water has been eliminated … …” During the typhoon "Fireworks" affecting Shanghai, the "Flood Control and Typhoon Prevention Map" formed by the "One Network Unified Management" flood control and typhoon prevention command system has been updated in real time.

  Relying on the construction of "unified management through one network", the "urban brain" function of Shanghai’s urban transportation centers at the two levels has gradually emerged, and the early warning and judgment have become more accurate.

  Pudong New Area Urban Operation Center said that the application scenario of flood control and typhoon prevention has realized the automation of the response to the plan. Under the command of version 3.0 of "Urban Brain", the flood control and typhoon prevention have realized rapid response and scientific scheduling.

  According to the statistics of Pudong New Area Urban Transportation Platform, as of 0: 00 on the 26th, during the period of typhoon "fireworks", the platform has accepted 1,152 requests from citizens for flood control and typhoon prevention.

  When Shanghainese talk about "Magic Capital Enchantment", what are they talking about? Perhaps it is not some supernatural force, but everyone’s "Shanghai". (End)

Hegel: China has no history in essence! Is Hegel’s view right?

In Principles of Philosophy of Right, Hegel said: "In essence, China has no history. It constantly repeats the collapse and change of the dynasty, and the whole country has not made any progress in the process. " In short, in the words of Professor Zhang Guogang, it is "in Hegel’s eyes, China is nothing".

The question is: Is Hegel’s evaluation of China’s history correct? In fact, this evaluation is not worth refuting at all, but it can’t stand the fact that there are many filial sons and grandchildren, and Hegel’s words are always regarded as the standard to belittle Chinese civilization. Therefore, the author will give three examples to see how absurd Hegel’s words are.

Europe is almost as big as China, but why are there so many countries in Europe and China unified? There are many reasons, but one of them is related to ethnic integration.

The Chinese nation was not formed overnight, but gradually merged over thousands of years and finally formed the Chinese nation. Among them, there are counter-currents and measures to promote integration.

Let’s not talk about the distant history and countercurrent for the time being. Let’s talk about three important periods of promoting national integration after the Han Dynasty: first, the sinicization reform of Emperor Xiaowen of the Northern Wei Dynasty, and finally the Xianbei nationality was completely integrated into the Chinese nation; Secondly, the Tang Dynasty was broad-minded to accommodate foreigners, and even An Lushan, Shi Siming and other heavily armed people were foreigners; The third is that Zhu Yuanzhang accepted millions of semu people, Mongols and others and integrated them into the Chinese nation.

There are great differences between different ethnic groups, and it will take a long time, mind and wisdom to get together.Then, isn’t the history of national integration of the Chinese nation a history of progress?For thousands of years, Europe is still fragmented and still can’t be integrated, so from the perspective of national integration, Europe has no history in essence.

It should be noted that the tolerance of Chinese civilization to different ethnic groups and cultures is exactly what the world needs at present. According to the western law, unless other civilizations are eliminated by the west, all ethnic groups in the world will never be integrated, but Chinese civilization can tolerate different civilizations and is conducive to the integration of all ethnic groups in the world. Isn’t such a Chinese civilization a contribution to mankind?

After Qin Shihuang unified the six countries, a centralized and unified political system was established, but there were many defects in the unified system of the Qin Dynasty, one of which was that the Qin Dynasty was still aristocratic politics and lacked "local representatives".

After the Han Dynasty, the wise and virtuous system was introduced, such as Liu Bang’s introduction."Seeking talents", selecting talents from the people. What really changed was Emperor Wu of the Han Dynasty, who introduced the inspection system, which had unified criteria and examination methods for selecting talents and recommended talents from the bottom up.More importantly, Emperor Wu of the Han Dynasty gave every county a quota of candidates, which is equivalent to the fact that people from every place came out to be officials, and local talents had a way out, so it was naturally not easy to rebel, and the object of investigation, regardless of origin, also broke the aristocratic political pattern.

Of course, the imperial examination system gradually became stale and became a game for aristocratic families. Cao Cao launched "meritocracy" to try to resist, but eventually failed. After the Jin Dynasty, aristocratic families became stronger and stronger. Therefore, another round of reform began in the Sui and Tang Dynasties, that is, the imperial examination system was introduced. The imperial examination system was not mature at the beginning, but gradually improved. Even in order to ensure the scientific examination in backward areas, the method of "zoning quota" was adopted, so that the central court always had people from all over the country to participate.

For thousands of years, Europe was backward in official system and aristocratic politics, and the class was seriously solidified, but China had already broken the aristocratic politics and class solidification. In contrast, who is more progressive and who is more stagnant?

It is worth mentioning that the West has always labeled China as "autocratic" in ancient times, but with representatives from all over the country participating in the imperial court, the imperial edict needs the seal of the relevant departments to have formal legal effect (the emperor directly issued it as "the imperial edict", and the prime minister can reject it), so can it be called "autocratic" as a whole?

About 14,000 years ago, cultivated rice appeared in China, which was the earliest agricultural origin in the world. In the next tens of thousands of years, the continuous progress of agriculture in China has also promoted the historical progress of China, such as the following three points (agricultural technology has been widely known, let’s not talk about it for the time being):

First of all, the climate in China is characterized by four distinct seasons, and the sowing period is very short, so it is necessary to make clear the "farming season", otherwise there will be famine in the coming year.As a result, the astronomical development in China was promoted, that is, "observing the images and giving time". The agricultural time was determined by setting tables and observing the stars, and the more accurate the agricultural time was, this was an important prerequisite for the ancient agricultural development in China.

Secondly, the so-called "workers must sharpen their tools first if they want to do a good job", and if agriculture wants to develop greatly, they must need advanced farm tools, and China’s ancient farm tools are indeed more advanced. For example, wooden hoes (which evolved from bones, and the following picture shows the Jinsha site in Shang and Zhou Dynasties) are like shovels, as well as plows (which later evolved into curved plows, etc.), and plows (which were invented in the Han Dynasty).

Third, the cultivated land conditions in China are not good. Many cultivated lands we see today are not born, but were slowly developed by the ancient people. For example, "the lake is wide and ripe, and the world is full", which was only available in the middle and late Ming Dynasty, because there were many swamps before and the development conditions were not good. Is this reclamation to feed countless people in China a historical progress?

Agriculture is the most basic industry, there is not enough food, and everything else is a mirage.Hobson said in The Oriental Origin of Western Civilization: In agriculture, "Europe as a whole did not reach the level of China (Song Dynasty) in the 12th century until the 20th century." So, from the perspective of ancient agriculture, does the west have history or does China have history?

In fact, as long as you know a little about China’s history, you will find that China has been making progress, not a simple dynasty change, but not as fast as the modern development of the West (before modern times, the West has been in a state of stagnation). There are many reasons for the slow development of China, one of which is different from that in Europe. One China is worth the whole European countries. The place is too big and the population is too large, so it is difficult for big ships to turn around, while western countries are easy for small boats to turn around.

Therefore, Hegel said that China has no history, but only repeated dynasty changes, without any progress.Either Hegel’s ignorant remarks that he didn’t know the history of China at all, or he deliberately belittled China’s remarks. Judging from Hegel’s character and the identity of the founder of Eurocentrism, it is obviously deliberately belittling China.The reason is very simple, but there are always some people who regard it as a standard and think that Hegel’s right and Hegel’s evaluation of China is a conscience, which is hard to understand.

On the Series of Excellent Chinese Traditional Culture: Blue, Reading the Important Color Codes of Chinese Traditional Culture

Cyan is the color of spring. Whether it is "the moss marks are green on the upper steps, and the grass color is green in the curtain", or "the willows on the edge of the city are curled up, and the green mulberry is unfamiliar", or "Weicheng is facing the rain and the dust is light, and the guest house is green and the willow color is new", it describes this pleasing color in spring for us.

Because of this, in the traditional culture of China, cyan is "the color of everything". Among hundreds of traditional China colors, cyan has a special meaning for Chinese people. Tracing back to China people’s special liking for "turquoise" color, there is actually a track of the change of cyan culture meaning, which tells us that cyan may be the color code to interpret Chinese traditional culture.

-editor

Blue porcelain lotus bird lamp in Longquan kiln of Southern Song Dynasty

Cyan is the color symbol of China culture.

China’s folk aesthetic taste usually revolves around the core of "Happiness and Happiness". Folk culture attaches great importance to bright colors such as red, gold and green, especially likes colorful colors, and pursues auspiciousness, jubilation and peace. For example, Yangliuqing New Year pictures reflect this kind of folk aesthetic taste. This kind of aesthetics contains a good wish for secular life. But cyan is very different. It covers a wide range in chromatography, and the main part belongs to the physical property of cool color, giving people a quiet and indifferent psychological feeling, which is more regarded as a reflection of the spiritual level. It can be said that cyan contains the thoughts and feelings of China literati.

China’s cyan absorbs all kinds of environmental elements, and constantly changes its meaning. It is a special color that can arouse people’s association with the characteristics of Chinese civilization: it reflects the inclusive national characteristics, refracts China’s philosophy with Confucianism, Buddhism and Taoism as the mainstream, and shows the implicit, tenacious and unobtrusive national character. She can show a broad aesthetic scale from simple to gorgeous, and can also trigger a visual feeling from light to calm, because she is not a single color, but a mixed color, sometimes with bright yellow, sometimes with warm red, sometimes with green, sometimes with blue, sometimes with purple, and sometimes with dark cyan.

The application of cyan in China has a history of more than 2,000 years. In China, people have a blue shadow in all aspects of national governance, production and life, religious opinions, artistic creation and spiritual pursuit. When we study cyan, we should not only study the chromatographic composition of cyan and the source of painting pigments, but also combine sociology, psychology, linguistics, philosophy, politics, economy, religion and art to explore comprehensively. The more you explore, the more profound the implication of cyan culture can be found. Therefore, it may be boldly speculated that cyan is an important color code to interpret Chinese traditional culture.

There are similarities and significant differences between colors in scientific sense and colors in cultural sense. The color in the cultural sense is more complex and the direction is more vague. When color is printed with traces of social and cultural patterns and endowed with unique thoughts and feelings of human beings, it becomes a cultural symbol.

After human beings form an intuitive color perception of objects, this color will have a psychological significance, which is very personalized and closely related to the viewer’s own experience, environment and culture. Niu Xiji, a poet in the Five Dynasties, said, "Remember the green dress and pity the grass everywhere." Because the author’s love object is a girl wearing a green dress, the two of them are just around the corner, and the lovers have repeatedly urged her to think of the grass color from the green dress and the green dress from the grass color. It’s endless, so don’t forget each other. This association about green is caused by the author’s personal experience. For others, green can’t be associated with a green dress. At this time, green is not a symbol. However, among the "red light stops and green light goes", red and green are used on traffic lights, which represents the universal meaning and becomes symbols. Therefore, this layer of semantics of color symbols must be associated by individuals, and then developed into a well-known social concept after grouping and recognition, and then a color culture that can be widely spread can be formed.

It is in the long historical changes that cyan has gradually become a symbol. The meaning of this symbol is constantly changing, and as time goes on, it moves from one consensus to another. Cyan has a vibrant masculine color from the initial symbol of the sky, the east, vegetation and spring, to the color of the queen’s spring sacrifice dress and wedding dress, and then to the color of the common people and the color of Buddhism and Taoism; In the drama, she became a traditional woman with traditional virtues but bumpy fate. In the eyes of Taoism, it has become a symbol of simplicity, and the change of cyan culture implication itself is a part of the history of Chinese cultural changes.

Part of the masterpiece of the Northern Song Dynasty turquoise landscape painting "Jiangshan Autumn Color Map Volume" collected by the Palace Museum.

China’s philosophical thought has made the implication of cyan culture unique.

China’s philosophical thought endows cyan with more meanings-cyan can reflect the noble feelings of the gentry, the Confucian rule of etiquette and the gentleman’s self-cultivation, the Buddhism’s understanding, the Taoism’s simplicity, and the metaphysical’s free and easy nature. It is beyond the worldly pursuit. Conversely, the influence of cyan on China people’s aesthetic taste is also immersion, which reflects China people’s deeper thinking about the spiritual world.

The process of incorporating cyan into official uniforms is influenced by Confucianism.

Confucius said, "Evil purple takes away Zhu, and evil Zheng Sheng’s chaos makes you happy." This is the most intense judgment on color made by the primitive Confucianism, and these judgments are all carried out under the framework of ceremony. A clear example of the concept of ritual color is the hierarchical differentiation reflected by the color of clothing. Among them, the process of cyan being incorporated into official uniforms is a process influenced by Confucianism. The regulation of the color style of official uniforms is the concrete embodiment of Confucian etiquette thought.

Influenced by the concept of etiquette color, Confucianism first determined the rank within the ruling class, and one of the important tasks was to make a fuss about official clothes, making color one of the key elements to distinguish ranks.

In the Northern Zhou Dynasty, "color-tasting clothes" appeared. In the Sui Dynasty, the colors of official clothes were red and cyan, and black, white and Huang San were no longer used, because black and white had become the colors of sacrificial clothes. After the Sui Dynasty, the colors of official uniforms were basically purple, scarlet, cyan and green, and cyan and green became the official uniforms of officials in lower positions.

Under the guidance of Confucianism, after the color grade of official uniforms was determined, although the color changed all the time, the practice that cyan was fixed as a color in the sequence of official uniforms lasted for more than 1000 years. Until the Qing Dynasty, cyan dominated other colors and officially became the color of all official uniforms, and the size of official ranks and civil and military positions were distinguished by patch patterns.

Metaphysics in Wei and Jin Dynasties guided the aesthetic interest of celadon art.

Taoism took advantage of the collapse of the Han Empire and the crisis of the literati’s belief in Confucianism, which finally contributed to metaphysics in Wei and Jin Dynasties. For a long time, metaphysics occupied the ideological position of the gentry. Metaphysics thought has played an important guiding role in China people’s artistic aesthetics.

The manufacture and use of celadon in Wei, Jin, Southern and Northern Dynasties was the first peak of celadon art in the history of China, which formed an aesthetic tendency of "green, beautiful, spiritual and handsome" for celadon. The aesthetic thought of metaphysics in Wei and Jin Dynasties has an important influence on the modeling of celadon.

The origin of azure porcelain is very early, which can be traced back to Shang Dynasty. During the Shang and Zhou Dynasties, craftsmen built kilns with superb skills, the temperature in the kilns could reach 1200 degrees, and they knew how to add plant ash to the raw materials, which made the pottery have a blue glaze on the outside and became the original celadon.

The original firing level of celadon was not high, and during the Wei, Jin, Southern and Northern Dynasties, celadon had accumulated rich experience in the composition ratio of glaze raw materials and firing methods. Celadon became thin and transparent in glaze, with delicate and moist fetal quality, and its shape changed. The aesthetic thought of metaphysics in Wei and Jin dynasties is different from the aesthetic temperament of Qin and Han dynasties, but pursues natural beauty, purity and refinement, and pays attention to appreciation and pursuit of inner charm.

In their own temperament, the scholar-officials pursue elegant character, free and chic, elegant and strange temperament, hoping to convey their unconventional elegance, which also affects the "celadon" as a daily appliance.

In the aesthetic pursuit of literati in Wei and Jin Dynasties, "youth, beauty, spirit and beauty" are the ultimate pursuit of celadon. The light and elegant glaze color of celadon just meets the aesthetic standards of literati, that is, "natural beauty is the highest and ornate carving is the lowest".

The Wei-Jin fashion of drinking with Yue kiln celadon was also passed down. This romantic style in Wei and Jin Dynasties can also be verified by the poetry works of the literati in the Tang Dynasty, such as Lu Guimeng’s "The Secret Color Yueqi": "The autumn wind in September opened the kiln and won the green color of Qianfeng. I’m so happy to celebrate the Mid-Autumn Festival, and I’ll share my cup with you. " It can be seen that in the Tang Dynasty, it was still the fashion for literati to drink with Yue kiln porcelain.

Buddhism and Taoism inject new meaning into cyan clothing and utensils.

After the Ming Dynasty, the color of Taoist uniforms became cyan. Zhu Yuanzhang, the Ming Emperor, personally participated in the formulation of the clothing system in the Ming Dynasty, from the emperor’s nobles to the common people, monks and prostitutes. All the clothing was decided by Mao, and he was ordered to restore the clothing system like the Tang Dynasty, trying to overthrow the Hu customs of the Yuan Dynasty and restore the old appearance of China. In Volume XI of the Ming Dynasty Canon and History of the Ming Dynasty, the provisions on Taoist costumes are recorded: "Taoist priests always wear green clothes; French clothes and Korean clothes are all red; The Taoist official is the same. " That is, it is stipulated that the Taoist priest’s uniform needs to be cyan, so it is often said that "Tsing Yi Taoist priest" later.

The localized Buddhist thought is influenced by the Taoist culture in China, which in turn gives another meaning to cyan objects. In the decoration of celadon, there have been patterns such as Buddha statue, flying sky and lotus flower since the late Wei, Jin, Southern and Northern Dynasties, especially the lotus flower pattern, which reflects the extensive use of Buddhist symbols. For example, the "Lotus Zun" porcelain unearthed from the Liang Dynasty Tomb in Linshan, Nanjing has a solemn shape, with seven layers of lotus petals from top to bottom, just like a blooming violet, which reflects the important influence of Buddhism on celadon art. From the artifacts, it can be seen that cyan has been infiltrated by Confucianism, Buddhism, Taoism and metaphysics in Wei and Jin Dynasties for a long time, and has begun to represent the metaphysical pursuit. For example, it embodies the courtesy of Confucianism, the cultivation of gentlemen, the emptiness of Buddhism, the nature of Taoism, and the free and easy of metaphysics.

Buddhism and Taoism have also made great contributions to the Chinese vocabulary of Qing characters, leaving a large number of words with special meanings, such as Qing Niu, Qing Luan, Qing Cheng, Qing Deng, Qing Yan and Qing Lian.

Part of Wang Ximeng’s "A Thousand Miles of Rivers and Mountains" in Northern Song Dynasty

Chinese vocabulary reflects the changing track of cyan meaning.

Cyan, which is composed of words of cyan, no longer represents the original color meaning of the word, but is deeply embedded in Chinese culture, which has a subtle influence on the cultural meaning of cyan.

"Tsing Yi", from Tianzi’s fine clothes to the bottom dress.

The mention of "Tsing Yi" always gives people a sense of solemnity, calmness, mystery, lowliness and suffering. In the role of Peking Opera, Tsing Yi is a "bitter COP", who dares to love and hate generally and resolutely fights against fate.

In fact, the original meaning of Tsing Yi has nothing to do with humble suffering. The word "Tsing Yi" appeared as early as the Spring and Autumn Period and the Warring States Period, but it is not the meaning we commonly use now. In the Book of Rites and the Moon Order more than 2,000 years ago, it was clearly recorded that there were three times of "Tsing Yi", such as "The Moon of Meng Chun, the sun was in the camp. ….. The son of heaven lives in the left of Qingyang, taking Luan Road, driving black dragon, carrying the green flag, wearing Tsing Yi and serving Cang Yu. " "Tsing Yi" is the dress of the son of heaven in spring. The Book of Rites records that the five colors correspond to the five elements, and they wear different colors in different seasons. Tianzi wears Tsing Yi in spring, Zhu Yi in summer, white in autumn and black in winter.

And baiguan can only wear tsing yi when the emperor gives him a gift. For example, the Book of Rites in the History of the East View records that "on the day when Emperor Zhang was lucky and worried about beginning of spring, all the officials in Kyoto were dressed in Tsing Yi, and all the history was served by Qing Yi." It means following the day when the son of heaven beginning of spring traveled, and officials can wear Tsing Yi.

With the changes of the times, the status of the wearer in Tsing Yi has also begun to change. From the emperor’s spring clothes, sacred and solemn sacrificial clothes, to the court clothes, low-grade official clothes, and then to the clothes colors of scholars and people, it has undergone a major change.

In the Eastern Han Dynasty, Tsing Yi had already referred to the lower-ranking figures. Cai Yong wrote a famous poem "Qing Yi Fu", which described a woman with outstanding appearance, virtuous and dignified like a meticulous painting, and entrusted her love for a maid from humble origins in Qing Yi. Fu wrote her appearance "looking forward to Qian Shuli, white teeth and moths." The mysterious light is moist, and the collar is like a clam. Vertical and horizontal hair extension, leaves such as low sunflower. Slender Ran Ran, it is amazing. " It’s absolutely beautiful. Then write about her dress, "Yi Sleeve Dan Dress, Creeping on the Silk Leaf", which shows that although she is called "Tsing Yi", she is wearing a red dress-Yi Sleeve Dan Dress. This shows that the word "Tsing Yi" refers to her status. Cai Yong praised her elegant manners, and concluded that she was "a good wife and a good teacher". However, the author can’t develop this relationship, because this woman’s identity is really humble.

During the Wei and Jin Dynasties, the court stipulated that the colors worn by the people were green, blue and white. The evidence can be seen in the "Yuan Jian Lei Han" that "the foot soldiers are not green, blue and white; There is no green, blue or white in the color of the handmaid. " During the Three Kingdoms period, Cao Cao wrote in "A Letter with Taiwei Yang Biao": "There are two people who care about Tsing Yi, and they are always around." Tsing Yi here refers to serving the left and right handmaids.

The reason why blue clothes are often worn by the lower class people lies in their cheapness. At that time, among the plant dyes used to dye cloth, cyan was the most easily available. Because a plant dyed green "blue grass" is suitable for both southern and northern growth, it is easy to collect. Using "blue grass" to dye cloth clothes is easy to color and low in cost. The so-called "shine on you is better than blue" refers to the fabric dyed with this "blue grass".

In the Yuan, Ming and Qing Dynasties, due to the emergence of new drama forms such as Yuan Zaju, Huangmei Opera and Peking Opera, "Tsing Yi" began to be synonymous with the role of Zhengdan in traditional Chinese opera, and gradually became a proper noun. In China’s classical operas, Tsing Yi is one of the traditional operas. The southern operas are called Zhengdan and the northern operas are called Tsing Yi.

Typical Tsing Yi has Yu Ji in Farewell My Concubine, Qin Xianglian in My Fair Case and Wang Baochuan in Wujiapo. In these plays, the women are all unlucky, but they dare to fight and decide their own destiny. All these Tsing Yi women have the traditional virtues of China women and have a great spirit of sacrifice. The virtues of these women are recognized and appreciated by the patriarchal society. Tsing Yi, therefore, has a solemn image of justice.

Look, on the stage of drama, it’s amazing that one color can define the basic fate of a character. It has become an important factor of drama performance to highlight the characteristics of the role with the color of clothing. Among them, cyan is an important color symbol with typical symbolic significance.

Although the cyan of Tianzi’s spring suit is not necessarily the same color as the cyan of the maid or the Dan Jiao, they are all called Tsing Yi, because cyan is a mixed color. The cultural implication of cyan has indeed changed dramatically because of the change of the object referred to by the word Tsing Yi.

The Tsing Yi role played by Peking Opera actor Zhang Huoding.

"Hair", from silk thread or rope to female hair.

"Blue hair and white hair" describes the fleeting youth. However, "moss" originally refers to rope, not hair.

The earliest poem with "moss" should be Yuefu poem. There are "moss as a cage, cassia twig as a cage hook" in Yuefu Poetry Collection, and "Jiao Zhongqing’s wife" in Yuefu Poetry Collection, there are "sixty or seventy box curtains, green green moss ropes" and "three million yuan, all of which are worn with moss". The "blue hair" in these two places is not the black hair we refer to now, but the blue silk thread or rope.

In the Southern and Northern Dynasties and the Sui and Tang Dynasties, "green silk" once referred to the reins of horses. In many poets’ works, the expression of "moss" refers to the bridle of a horse. For example, the Tang Dynasty poet Du Fu’s poem "Going Out to the Front" contains "Take off the bridle and pick the moss in your hand", among which the "moss" in the rider’s hand is the bridle. Li Bai, a poet in the Tang Dynasty, wrote in the Yuefu poem "Mo Shang Sang": "The beauty is Wei Qiaodong, and the silkworm is still working in spring. Five Ma Rufei dragons, green silk tied with gold. " The "hair" here also refers to the bridle, not the hair of a beautiful woman.

Since the Tang Dynasty, "Qingsi" has been famous all over the world with Li Bai’s wonderful pen as a metaphor for black hair. China literati often use the image of "green hair and white hair" when they lament that youth is fleeting, fame is hard to achieve, and ambition is hard to pay. Li Bai lamented in "Coming into Wine": "You don’t see how lovely locks in bright mirrors in high chambers, though silken-black at morning, have changed by night to snow." This famous sentence, which has been handed down through the ages, makes "moss" a symbol of youth. At that time, "hair" did not refer to women’s hair, but was more often referred to as young men by poets. The reason why "green silk" refers to women’s hair in modern times is probably because men’s hair is really too short to be called "silk".

"Green" and "blue" have gradually become symbols of ancient China literati.

Originally, the blue only means that the color of the clothes is cyan, while the blue refers to the blue collar. Gradually, "Qing" and "Qing" became more common names for ancient scholars in China, and sometimes they referred to relegated officials.

The color and style of clothes have the function of flaunting social status, so the pattern characteristics or color characteristics of clothes are often used to refer to a certain group of people. Judging people by their appearances is a common social problem, and it has also been one of the dimensions for people to judge success since ancient times.

Green fern, the clothes worn by students in ancient times. It first appeared in the Book of Songs: "The green lady is leisurely in my heart." Because students in the Zhou Dynasty often wore blue clothes, the word "green" was also used to refer to students born in imperial academy in the Zhou Dynasty.

In the Northern Qi, Sui, Tang and Song Dynasties, students’ uniforms were usually cyan, which was later called "blue" as a synonym for scholars. However, there are still some differences in meaning between "green" and "blue". In poetry and prose, "Qing" emphasizes the status of a scholar, while "Qing" often refers to officials who have been demoted or frustrated in their official career.

In the Tang Dynasty, the most famous poem containing the word "blue" was Bai Juyi’s Pipa Xing: "but who of them all was crying the most?? This Jiujiang official. My blue sleeve was wet. " The "blue shirt" here means that the poet is a frustrated official, rather than emphasizing that he is a scholar. In Song Dynasty, Wang Anshi’s "The Portrait of Du Fu" described Du Fu, a poor and down-and-out official in Tang Dynasty. Su Shi’s "Gu Tou Qu" includes "The blue shirt is not popular with tourists, and the red tea is filled with Cao Gang Shou", and it also quotes the allusions of Bai Juyi’s "Pipa Xing", which makes it a "blue shirt".

Author: Bao Yan (Vice President of Chinese Poetry Society)

Editor: Fan Xin

Planning: Fan Xin

"Nanba" came to the opening of the first basketball league for primary school students in Shinan District of Qingdao.

Leading guests at the event took a group photo. (Source: Shinan District Primary School Basketball League)

Xinwang September 18 th(Reporter Li Ruyi) On September 16th, the first primary school basketball league (SNBA) in Shinan District of Qingdao kicked off in Qingdao Hisense School! Xu Ze, Director of Competitive Sports Department of Qingdao Sports Bureau, Zhang Xiao, Director of Qingdao Basketball and Rugby Sports Management Center, Cao Jiaxiang, Deputy Director of Sports and Health Arts Department of Qingdao Education Bureau, and Xin Yuan, Deputy Director of Shinan District Education Research Center, attended the opening ceremony.

The opening game was played by Qingdao Jiayuguan School against Qingdao Hisense School. Zhang Xiao kicked off the game, and the principals of the two schools also came to the scene to cheer for the little players. With the referee’s whistle, the "Nanba" League officially began. Basketball players’ vigorous posture and superb basketball skills explain their love for basketball. The sound of players’ breathing, the friction of sneakers and the cheers of the audience ignited the atmosphere of the scene.

This year’s "South BA" League has set up two divisions: East (Qingdao Hisense School) and West (Qingdao University Road Primary School). More than 300 coaches and athletes from 22 school teams in the whole region will compete for the championship of each division and the championship of the league through more than 100 round robin games in more than two months. After the first round of competition, Jiayuguan School, Keelung Road Primary School, Shinan Experimental Primary School and HongKong Road Primary School in the Eastern Division won their first victories.

In recent years, Shinan District Education and Sports Bureau has actively deepened the integration of sports and education, incorporated basketball skills into the regional "sports skill chain" for comprehensive popularization, and held youth basketball events and exchange activities such as "Principal Cup", "Nanba Cup" and "District Cup" to stimulate students’ interest in basketball, cultivate their positive sports concept, enhance the development stamina of basketball competitive sports in Shinan District, promote the vigorous development of youth basketball, and promote the overall improvement of students’ sports skills and physical health.

Reporting/feedback

Beijing bid for the 2027 World Championships in Athletics.

Beijing, April 23 (Reporter Wang Jinwen) On April 22, the official website of China Athletics Association released the "Publicity of China Athletics Association on the Bidding Results of the 2027 World Athletics Championships". The publicity shows that the Chinese Athletics Association has completed the collection of bidding cities for the 2027 World Athletics Championships. After research, only Beijing has applied and met the collection conditions.

In August 2015, Beijing successfully hosted the 15th World Athletics Championships at the National Stadium. At present, Beijing is going all out to bid for the 2027 World Championships in Athletics.

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Counting Messi’s 300 assists: Su Shen Nesho’s total benefit ranks in the top three! Real Madrid was injured 14 times.

Paris Saint-Germain beat brest 2-1 and Messi assisted Mbappé. The total number of assists in the club’s career reached 300 milestones! Next, we will make an inventory interpretation through data.

Team distribution

Barcelona: 269 times

Paris: 31 times

Benefiting teammates

1. Suarez: 39 times

2. Neymar 27 times

3. Mbappé: 18

4.pedro: 17 times

5. Eto ‘o: 15 times

6. Villa: 13 times

7. Iniesta, Fabregas, Pique and Sanchez: 10 times

Hurt an opponent

1. levante: 19

2. Seville: 17 times

3. Getafe, Real Madrid: 14 times

5. Valencia: 12 times

6. Certa, Spanish, Biba: 11 times

9. Betis, Huangshe: 10 times

Distribution of events

La Liga: 192 times

Ligue 1: 27 times

Champions League: 40 times

King’s Cup: 33 times

Xichao Cup: 5 times

World Club Cup: 1 time

European Super Cup: 2 times

Most seasons

1.30 times: 2011-12 season

2.27 times: 2014-15 season

3.25 times: 2019-20 season

4.23 times: 2010-11 season and 2015-16 season.

Type of assists (only League+Champions League)

Mobile warfare: 189 times

Free kick: 13 times

Corner kick: 6 times

Cross: 22 times

Through the straight plug ball: 69 times

What is the difference between a steam room and a sauna?

I always can’t tell the difference between sweat steaming and sauna, I don’t think there is any difference between the two, so what is the difference between sweat steaming and sauna? Which is better, steam or sauna?
First, the principle is different
Sweat steaming mainly uses the energy field formed by the negative ions, far-infrared rays, and micro-currents released by tourmaline to act on the human body and stimulate the body to generate heat energy; while sauna uses high-temperature water vapor to act on the skin from the outside and conduct heat into the body. .

Second, the temperature is different
The steaming temperature is around 42-45 degrees Celsius, and the scientific steaming time is 40-60 minutes. People will not feel suffocated during the sweating process, and the breathing will be very smooth; the sauna temperature can reach 60-70 degrees Celsius, when the human body can only stay 5-10 minutes, if the time is too long, you will feel chest tightness and shortness of breath.

  1. Perspiration effect
    The sweat discharged by the steaming has no sweat smell, which will make the human skin smooth, which can have the benefits of beauty, body beauty, and disease conditioning. However, it should be noted that it is not suitable to shower within 6 hours after the steaming, as the shower will detract from the health care of the steaming. The sweat is sticky and has a smell of sweat, and it is necessary to take a bath after the sauna to remove the smell of sweat.
  2. Operation method
    Sweat steaming is through physical conditions such as far infrared rays, negative ions, expanding substances and trace elements to expand the pores of the human body in a high temperature manner, discharge toxic substances in the body, and achieve the effect of health care; while the sauna uses steam to make the deep skin heat effect under high temperature conditions. , and then achieve the effect of expelling toxins in the body through the pores that are enlarged under high temperature.