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体育之研究

(一(yi)九一(yi)七年四月一(yi)日)

作者:毛泽东 文章来源:伟人作品

国力恭〈苶〉弱(ruo),武风(feng)不(bu)(bu)振(zhen),民(min)族之(zhi)体(ti)(ti)质日(ri)趋轻细,此甚(shen)可忧之(zhi)现象也。提(ti)倡之(zhi)者(zhe)(zhe)不(bu)(bu)得(de)其(qi)(qi)本,久而无效(xiao),长是不(bu)(bu)改,弱(ruo)且加甚(shen)。夫(fu)命(ming)中(zhong)致远,外(wai)部之(zhi)事(shi),结(jie)果之(zhi)事(shi)也;体(ti)(ti)力充实(shi)(shi),内部之(zhi)事(shi),原因之(zhi)事(shi)也。体(ti)(ti)不(bu)(bu)坚(jian)实(shi)(shi),则见兵而畏(wei)之(zhi),何有于(yu)(yu)命(ming)中(zhong),何有于(yu)(yu)致远?坚(jian)实(shi)(shi)在(zai)于(yu)(yu)锻(duan)(duan)炼(lian),锻(duan)(duan)炼(lian)在(zai)于(yu)(yu)自(zi)觉(jue)。今之(zhi)提(ti)倡者(zhe)(zhe)非(fei)不(bu)(bu)设(she)种种之(zhi)方法,然而无效(xiao)者(zhe)(zhe),外(wai)力不(bu)(bu)足(zu)以动(dong)其(qi)(qi)心(xin),不(bu)(bu)知何为体(ti)(ti)育(yu)之(zhi)真义。体(ti)(ti)育(yu)果有如(ru)何之(zhi)价值,效(xiao)果云何,著(zhu)手(shou)何处,皆茫乎如(ru)在(zai)雾(wu)中(zhong),其(qi)(qi)无效(xiao)亦宜(yi)。欲图体(ti)(ti)育(yu)之(zhi)有效(xiao),非(fei)动(dong)其(qi)(qi)主观,促(cu)其(qi)(qi)对于(yu)(yu)体(ti)(ti)育(yu)之(zhi)自(zi)觉(jue)不(bu)(bu)可。苟自(zi)觉(jue)矣,则体(ti)(ti)育(yu)之(zhi)条目可不(bu)(bu)言而自(zi)知,命(ming)中(zhong)政〈致〉远之(zhi)效(xiao)亦当不(bu)(bu)求而自(zi)至(zhi)矣。不(bu)(bu)佞深感(gan)体(ti)(ti)育(yu)之(zhi)要(yao),伤提(ti)倡者(zhe)(zhe)之(zhi)不(bu)(bu)得(de)其(qi)(qi)当,知海内同志(zhi)同此病而相怜者(zhe)(zhe)必(bi)多(duo),不(bu)(bu)自(zi)惭赧(nan),贡其(qi)(qi)愚(yu)见,以资商榷。所言并非(fei)皆已实(shi)(shi)行,尚多(duo)空(kong)言理想之(zhi)处,不(bu)(bu)敢为欺。倘辱不(bu)(bu)遗(yi),赐之(zhi)教诲(hui),所虚心(xin)百(bai)拜者(zhe)(zhe)也。

第一 释体育

自有(you)生(sheng)民以来,智识(shi)有(you)愚暗(an),无不(bu)(bu)知自卫其(qi)(qi)(qi)(qi)生(sheng)者(zhe)。是故西山之(zhi)(zhi)(zhi)(zhi)薇(wei)②,饥极必食,井上(shang)之(zhi)(zhi)(zhi)(zhi)李③,不(bu)(bu)容(rong)不(bu)(bu)咽,巢木以为(wei)居,皮(pi)兽以为(wei)衣,盖(gai)发(fa)乎天能,不(bu)(bu)知所(suo)(suo)以然也(ye)(ye)(ye),然而(er)(er)未精也(ye)(ye)(ye)。有(you)圣人(ren)者(zhe)出,于(yu)是乎有(you)礼,饮食起(qi)居皆有(you)节(jie)度。故“子之(zhi)(zhi)(zhi)(zhi)燕居,申(shen)申(shen)如(ru)也(ye)(ye)(ye),夭夭如(ru)也(ye)(ye)(ye)”〔4〕;“食饎而(er)(er)餲,鱼馁(nei)而(er)(er)肉败,不(bu)(bu)食”〔5〕;“射于(yu)矍相之(zhi)(zhi)(zhi)(zhi)圃,盖(gai)观(guan)者(zhe)如(ru)墙堵焉”〔6〕。人(ren)体(ti)(ti)之(zhi)(zhi)(zhi)(zhi)组成与群(qun)动无不(bu)(bu)同,而(er)(er)群(qun)动不(bu)(bu)能及人(ren)之(zhi)(zhi)(zhi)(zhi)寿,所(suo)(suo)以制其(qi)(qi)(qi)(qi)生(sheng)者(zhe)无节(jie)度也(ye)(ye)(ye)。人(ren)则以节(jie)度制其(qi)(qi)(qi)(qi)生(sheng),愈(yu)降(jiang)于(yu)后而(er)(er)愈(yu)明,于(yu)是乎有(you)体(ti)(ti)育(yu)(yu)。体(ti)(ti)育(yu)(yu)者(zhe),养生(sheng)之(zhi)(zhi)(zhi)(zhi)道也(ye)(ye)(ye)。东西之(zhi)(zhi)(zhi)(zhi)所(suo)(suo)明者(zhe)不(bu)(bu)一:庄(zhuang)子效法(fa)于(yu)疱丁(ding)〔7〕,仲(zhong)尼(ni)取资(zi)于(yu)射御〔8〕;现今文明诸国(guo)(guo),德为(wei)最盛,其(qi)(qi)(qi)(qi)斗剑(jian)之(zhi)(zhi)(zhi)(zhi)风播于(yu)全国(guo)(guo);日本则有(you)武士(shi)道,近(jin)且因吾国(guo)(guo)之(zhi)(zhi)(zhi)(zhi)绪余,造(zao)成柔术(shu),觥(gong)觥(gong)乎可观(guan)已(yi)。而(er)(er)考其(qi)(qi)(qi)(qi)内容(rong),皆先(xian)精究生(sheng)理,详于(yu)官体(ti)(ti)之(zhi)(zhi)(zhi)(zhi)构(gou)造(zao),脉络之(zhi)(zhi)(zhi)(zhi)运行,何(he)方发(fa)达(da)(da)为(wei)早,何(he)部较有(you)偏缺,其(qi)(qi)(qi)(qi)体(ti)(ti)育(yu)(yu)即准此(ci)为(wei)程(cheng)序(xu),抑(yi)其(qi)(qi)(qi)(qi)过(guo)而(er)(er)救其(qi)(qi)(qi)(qi)所(suo)(suo)不(bu)(bu)及。故其(qi)(qi)(qi)(qi)结论,在使身体(ti)(ti)平均发(fa)达(da)(da)。由此(ci)言之(zhi)(zhi)(zhi)(zhi),体(ti)(ti)育(yu)(yu)者(zhe),人(ren)类自养其(qi)(qi)(qi)(qi)生(sheng)之(zhi)(zhi)(zhi)(zhi)道,使身体(ti)(ti)平均发(fa)达(da)(da),而(er)(er)有(you)规则次(ci)序(xu)之(zhi)(zhi)(zhi)(zhi)可言者(zhe)也(ye)(ye)(ye)。

第二 体育在吾人之位置(zhi)

体(ti)育(yu)一(yi)道(dao)(dao)、配德(de)(de)育(yu)与(yu)智(zhi)(zhi)育(yu),而(er)(er)(er)德(de)(de)智(zhi)(zhi)皆寄于体(ti),无(wu)体(ti)是(shi)无(wu)德(de)(de)智(zhi)(zhi)也(ye)(ye)。顾知(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)或(huo)寡矣(yi),或(huo)以(yi)为(wei)(wei)(wei)重(zhong)(zhong)在(zai)智(zhi)(zhi)识,或(huo)曰(yue)道(dao)(dao)德(de)(de)也(ye)(ye)。夫(fu)知(zhi)识则诚可(ke)贵矣(yi),人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)以(yi)异于动物者(zhe)(zhe)此(ci)(ci)耳(er)。顾徒知(zhi)识之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)何载乎?道(dao)(dao)德(de)(de)亦诚可(ke)贵矣(yi),所(suo)(suo)以(yi)立群道(dao)(dao)平人(ren)己(ji)者(zhe)(zhe)此(ci)(ci)耳(er)。顾徒道(dao)(dao)德(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)何寓(yu)乎?体(ti)者(zhe)(zhe),为(wei)(wei)(wei)知(zhi)识之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)载而(er)(er)(er)为(wei)(wei)(wei)道(dao)(dao)德(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)寓(yu)者(zhe)(zhe)也(ye)(ye),其载知(zhi)识也(ye)(ye)如(ru)(ru)车,其寓(yu)道(dao)(dao)德(de)(de)也(ye)(ye)如(ru)(ru)舍。体(ti)者(zhe)(zhe),载知(zhi)识之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)车而(er)(er)(er)寓(yu)道(dao)(dao)德(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)舍也(ye)(ye)。儿(er)童(tong)(tong)及(ji)年人(ren)小(xiao)学(xue)(xue)(xue)(xue)(xue),小(xiao)学(xue)(xue)(xue)(xue)(xue)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时(shi),宜(yi)专注重(zhong)(zhong)于身(shen)体(ti)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)发育(yu),而(er)(er)(er)知(zhi)识之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)增(zeng)进、道(dao)(dao)德(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)养成(cheng)次之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi);宜(yi)以(yi)养护(hu)为(wei)(wei)(wei)主,而(er)(er)(er)以(yi)教(jiao)授(shou)训练为(wei)(wei)(wei)辅(fu)。今(jin)盖多不知(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故儿(er)童(tong)(tong)缘读书而(er)(er)(er)得疾(ji)病或(huo)至夭(yao)殇(shang)者(zhe)(zhe)有之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)矣(yi)。中学(xue)(xue)(xue)(xue)(xue)及(ji)中学(xue)(xue)(xue)(xue)(xue)以(yi)上(shang)宜(yi)三育(yu)并(bing)重(zhong)(zhong),今(jin)人(ren)则多偏于智(zhi)(zhi)。中学(xue)(xue)(xue)(xue)(xue)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)年,身(shen)体(ti)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)发育(yu)尚未完成(cheng),乃今(jin)培之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)少而(er)(er)(er)倾之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)多,发育(yu)不将有中止(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)势乎?吾(wu)国(guo)学(xue)(xue)(xue)(xue)(xue)制,课程密(mi)如(ru)(ru)牛毛(mao),虽成(cheng)年之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren),顽强之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)身(shen),犹(you)莫(mo)能(neng)举,况(kuang)(kuang)未成(cheng)年者(zhe)(zhe)乎?况(kuang)(kuang)弱者(zhe)(zhe)乎?观(guan)其意,教(jiao)者(zhe)(zhe)若特设此(ci)(ci)繁重(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)课以(yi)困学(xue)(xue)(xue)(xue)(xue)生(sheng),蹂躏其身(shen)而(er)(er)(er)残贼其生(sheng),有不受(shou)者(zhe)(zhe)则罚之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。智(zhi)(zhi)力过(guo)人(ren)者(zhe)(zhe),则令加读某种某种之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)书,甘言以(yi)餂(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),厚赏以(yi)诱(you)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。嗟乎,此(ci)(ci)所(suo)(suo)谓(wei)贼夫(fu)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)子欤!学(xue)(xue)(xue)(xue)(xue)者(zhe)(zhe)亦若恶(e)此(ci)(ci)生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)永年,必欲(yu)摧(cui)折之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),以(yi)身(shen)为(wei)(wei)(wei)殉而(er)(er)(er)不悔。何其梦梦如(ru)(ru)是(shi)也(ye)(ye)!人(ren)独患无(wu)身(shen)耳(er),他复何患?求所(suo)(suo)以(yi)善其身(shen)者(zhe)(zhe),他事亦随之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)矣(yi)。善其身(shen)无(wu)过(guo)于体(ti)育(yu)。体(ti)育(yu)于吾(wu)人(ren)实占第一(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)位置,体(ti)强壮而(er)(er)(er)后学(xue)(xue)(xue)(xue)(xue)问道(dao)(dao)德(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)进修勇而(er)(er)(er)收效远(yuan)。于吾(wu)人(ren)研究之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中,宜(yi)视(shi)为(wei)(wei)(wei)重(zhong)(zhong)要之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)部。“学(xue)(xue)(xue)(xue)(xue)有本(ben)末,事有终始,知(zhi)所(suo)(suo)先后,则近(jin)道(dao)(dao)矣(yi)。”此(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)谓(wei)也(ye)(ye)。

第三 前此体(ti)育之弊(bi)及吾人自处之道

三(san)育(yu)并重,然(ran)昔(xi)之(zhi)(zhi)(zhi)为学者(zhe)详德智而(er)略于体(ti)。及其(qi)(qi)弊也(ye),偻身俯首,纤(xian)纤(xian)素(su)手,登山则气迫(po),步〈涉〉水则足痉(jing)。故有(you)(you)颜(yan)子〔9〕而(er)短命,有(you)(you)贾生〔10〕而(er)早(zao)夭,王勃、卢照邻(lin)〔11〕,或幼伤(shang),或坐废(fei)。此皆(jie)有(you)(you)甚高之(zhi)(zhi)(zhi)德与(yu)智也(ye),一旦身不存,德智则从之(zhi)(zhi)(zhi)而(er)隳矣。惟北方之(zhi)(zhi)(zhi)强,任金革(ge)死而(er)不厌〔12〕;燕(yan)赵(zhao)多悲歌(ge)慷(kang)慨之(zhi)(zhi)(zhi)士〔13〕;烈(lie)士武(wu)(wu)臣,多出凉州〔14〕。清之(zhi)(zhi)(zhi)初世,颜(yan)习(xi)斋、李(li)刚(gang)主(zhu)〔15〕文(wen)而(er)兼武(wu)(wu)。习(xi)斋远跋千(qian)里(li)之(zhi)(zhi)(zhi)外,学击剑之(zhi)(zhi)(zhi)术于塞北,与(yu)勇士角而(er)胜焉。故其(qi)(qi)言曰:“文(wen)武(wu)(wu)缺(que)一岂道乎?”顾炎武(wu)(wu)〔16〕,南人也(ye),好居于北,不喜乘(cheng)船而(er)喜乘(cheng)马。此数古(gu)人者(zhe),皆(jie)可师者(zhe)也(ye)。

学(xue)校既起,采各国之(zhi)成法,风习(xi)稍稍改(gai)矣。然(ran)办学(xue)之(zhi)人犹未脱陈旧一(yi)流,囿于(yu)所(suo)习(xi),不(bu)(bu)(bu)(bu)能骤变(bian),或(huo)少注意及之(zhi),亦·惟是(shi)外(wai)面(mian)铺张,不(bu)(bu)(bu)(bu)揣其(qi)本而齐(qi)其(qi)末。故愚(yu)观现今之(zhi)体(ti)(ti)育,率多(duo)(duo)有(you)形式而无(wu)实(shi)质。非不(bu)(bu)(bu)(bu)有(you)体(ti)(ti)操(cao)课程也,非不(bu)(bu)(bu)(bu)有(you)体(ti)(ti)操(cao)教员(yuan)也,然(ran)而受体(ti)(ti)操(cao)之(zhi)益者(zhe)少,非徒无(wu)益,又有(you)害焉。教者(zhe)发令,学(xue)者(zhe)强(qiang)应,身(shen)(shen)顺而心违,精(jing)神(shen)受无(wu)量之(zhi)痛苦,精(jing)神(shen)苦而身(shen)(shen)亦苦矣,盖(gai)一(yi)体(ti)(ti)操(cao)之(zhi)终,未有(you)不(bu)(bu)(bu)(bu)貌瘁神(shen)伤者(zhe)也。饮食不(bu)(bu)(bu)(bu)求(qiu)洁,无(wu)机之(zhi)物,微生之(zhi)菌入(ru)于(yu)体(ti)(ti)中,化为疾(ji)病;室内光线不(bu)(bu)(bu)(bu)足,则(ze)目力受害不(bu)(bu)(bu)(bu)小;桌椅(yi)长短不(bu)(bu)(bu)(bu)合(he),削趾适屦,则(ze)躯干(gan)受亏;其(qi)余(yu)类(lei)此者(zhe)尚多(duo)(duo),不(bu)(bu)(bu)(bu)能尽也。

然(ran)则为吾(wu)侪学者之(zhi)(zhi)(zhi)计(ji)如之(zhi)(zhi)(zhi)何?学校之(zhi)(zhi)(zhi)设备,教师(shi)之(zhi)(zhi)(zhi)教训,乃外的(de)(de)客(ke)观的(de)(de)也,吾(wu)人盖尚有内的(de)(de)主(zhu)观的(de)(de)。夫内断于心,百(bai)体从(cong)令,祸(huo)福(fu)无不(bu)(bu)自(zi)(zi)己求之(zhi)(zhi)(zhi)者,我欲仁斯仁至,况于体育乎。苟(gou)自(zi)(zi)之(zhi)(zhi)(zhi)不(bu)(bu)振(zhen),虽使外的(de)(de)客(ke)观的(de)(de)尽善尽美,亦犹之(zhi)(zhi)(zhi)乎不(bu)(bu)能受益也。故讲体育必自(zi)(zi)自(zi)(zi)动始。

第四 体育之效

人(ren)者,动(dong)(dong)物也,则动(dong)(dong)尚矣。人(ren)者,有理性的动(dong)(dong)物也,则动(dong)(dong)必有道(dao)。然(ran)(ran)何贵乎(hu)此(ci)动(dong)(dong)邪(xie)?何贵乎(hu)此(ci)有道(dao)之(zhi)动(dong)(dong)邪(xie)?动(dong)(dong)以营生也,此(ci)浅言之(zhi)也;动(dong)(dong)以卫国也,此(ci)大言之(zhi)也,皆非本义(yi)。动(dong)(dong)也者,盖养乎(hu)吾生,乐乎(hu)吾心而已(yi)(yi)。朱(zhu)子(zi)(zi)〔17〕主(zhu)敬,陆(lu)(lu)子(zi)(zi)〔18〕主(zhu)静(jing)(jing)。静(jing)(jing),静(jing)(jing)也;敬,非动(dong)(dong)也,亦静(jing)(jing)而已(yi)(yi)。老子(zi)(zi)〔19〕曰(yue)“无动(dong)(dong)为大”,释氏〔20〕务求寂静(jing)(jing),静(jing)(jing)坐之(zhi)法,为朱(zhu)陆(lu)(lu)之(zhi)徒者咸尊之(zhi)。近(jin)有因是子(zi)(zi)〔21〕者,言静(jing)(jing)坐法,自诩其法之(zhi)神,而鄙运动(dong)(dong)者之(zhi)自损(sun)其体。是或(huo)一道(dao),然(ran)(ran)予未敢效之(zhi)也。愚拙之(zhi)见,天地盖惟(wei)有动(dong)(dong)而已(yi)(yi)。

动之(zhi)(zhi)(zhi)(zhi)(zhi)属于(yu)(yu)人(ren)(ren)(ren)(ren)(ren)类而(er)(er)有规则(ze)之(zhi)(zhi)(zhi)(zhi)(zhi)可(ke)(ke)言者(zhe),曰体(ti)(ti)(ti)育。前既言之(zhi)(zhi)(zhi)(zhi)(zhi),体(ti)(ti)(ti)育之(zhi)(zhi)(zhi)(zhi)(zhi)效则(ze)强(qiang)(qiang)(qiang)(qiang)筋(jin)骨(gu)也(ye)(ye)(ye)。愚(yu)昔尝(chang)闻(wen),人(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)官(guan)骸(hai)肌络(luo)及时而(er)(er)定,不(bu)(bu)(bu)(bu)(bu)复(fu)再可(ke)(ke)改易(yi),大抵二(er)十(shi)五岁以(yi)(yi)后(hou)即一成无变(bian)(bian),今(jin)乃(nai)知其(qi)(qi)不(bu)(bu)(bu)(bu)(bu)然。人(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)身(shen)盖(gai)日(ri)日(ri)变(bian)(bian)易(yi)者(zhe):新陈代谢之(zhi)(zhi)(zhi)(zhi)(zhi)作(zuo)用(yong)不(bu)(bu)(bu)(bu)(bu)绝(jue)行于(yu)(yu)各部组织之(zhi)(zhi)(zhi)(zhi)(zhi)间,目(mu)不(bu)(bu)(bu)(bu)(bu)明(ming)可(ke)(ke)以(yi)(yi)明(ming),耳不(bu)(bu)(bu)(bu)(bu)聪可(ke)(ke)以(yi)(yi)聪,虽六七十(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren)(ren)犹(you)有改易(yi)官(guan)骸(hai)之(zhi)(zhi)(zhi)(zhi)(zhi)效,事盖(gai)有必(bi)至(zhi)(zhi)者(zhe)。又闻(wen)弱(ruo)(ruo)(ruo)者(zhe)难以(yi)(yi)转而(er)(er)力(li)强(qiang)(qiang)(qiang)(qiang),今(jin)亦(yi)(yi)(yi)知其(qi)(qi)非是(shi)。盖(gai)生(sheng)而(er)(er)强(qiang)(qiang)(qiang)(qiang)者(zhe)滥用(yong)其(qi)(qi)强(qiang)(qiang)(qiang)(qiang),不(bu)(bu)(bu)(bu)(bu)戒于(yu)(yu)种(zhong)种(zhong)嗜欲(yu),以(yi)(yi)渐〈戕〉贼其(qi)(qi)身(shen),自(zi)(zi)(zi)谓天生(sheng)好身(shen)手,得此(ci)(ci)已足,尚待(dai)锻(duan)(duan)炼?故至(zhi)(zhi)强(qiang)(qiang)(qiang)(qiang)者(zhe)或终(zhong)转为至(zhi)(zhi)弱(ruo)(ruo)(ruo)。至(zhi)(zhi)于(yu)(yu)弱(ruo)(ruo)(ruo)者(zhe),则(ze)恒自(zi)(zi)(zi)闵其(qi)(qi)身(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)(bu)(bu)全,而(er)(er)惧(ju)其(qi)(qi)生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)(bu)(bu)永,兢业自(zi)(zi)(zi)持:于(yu)(yu)消极方面(mian)则(ze)深戒嗜欲(yu),不(bu)(bu)(bu)(bu)(bu)敢使有损(sun)失;于(yu)(yu)积(ji)极方面(mian)则(ze)勤(qin)自(zi)(zi)(zi)锻(duan)(duan)炼,增益其(qi)(qi)所不(bu)(bu)(bu)(bu)(bu)能。久之(zhi)(zhi)(zhi)(zhi)(zhi)遂变(bian)(bian)而(er)(er)为强(qiang)(qiang)(qiang)(qiang)矣(yi)(yi)。故生(sheng)而(er)(er)强(qiang)(qiang)(qiang)(qiang)者(zhe)不(bu)(bu)(bu)(bu)(bu)必(bi)自(zi)(zi)(zi)喜也(ye)(ye)(ye),生(sheng)而(er)(er)弱(ruo)(ruo)(ruo)者(zhe)不(bu)(bu)(bu)(bu)(bu)必(bi)自(zi)(zi)(zi)悲(bei)也(ye)(ye)(ye)。吾生(sheng)而(er)(er)弱(ruo)(ruo)(ruo)乎(hu),或者(zhe)天之(zhi)(zhi)(zhi)(zhi)(zhi)诱我以(yi)(yi)至(zhi)(zhi)于(yu)(yu)强(qiang)(qiang)(qiang)(qiang),未可(ke)(ke)知也(ye)(ye)(ye)。东西著(zhu)称之(zhi)(zhi)(zhi)(zhi)(zhi)体(ti)(ti)(ti)育家,若美之(zhi)(zhi)(zhi)(zhi)(zhi)罗斯福,德之(zhi)(zhi)(zhi)(zhi)(zhi)孙棠,日(ri)本(ben)之(zhi)(zhi)(zhi)(zhi)(zhi)嘉纳〔22〕,皆(jie)以(yi)(yi)至(zhi)(zhi)弱(ruo)(ruo)(ruo)之(zhi)(zhi)(zhi)(zhi)(zhi)身(shen),而(er)(er)得至(zhi)(zhi)强(qiang)(qiang)(qiang)(qiang)之(zhi)(zhi)(zhi)(zhi)(zhi)效。又尝(chang)闻(wen)之(zhi)(zhi)(zhi)(zhi)(zhi):精神身(shen)体(ti)(ti)(ti)不(bu)(bu)(bu)(bu)(bu)能并(bing)完,用(yong)思(si)想(xiang)之(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren)(ren)每(mei)歉于(yu)(yu)体(ti)(ti)(ti),而(er)(er)体(ti)(ti)(ti)魄蛮健(jian)者(zhe)多缺于(yu)(yu)思(si)。其(qi)(qi)说(shuo)亦(yi)(yi)(yi)谬。此(ci)(ci)盖(gai)指薄(bo)志弱(ruo)(ruo)(ruo)行之(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren)(ren),非所以(yi)(yi)概乎(hu)君子也(ye)(ye)(ye)。孔(kong)子七十(shi)二(er)而(er)(er)死,未闻(wen)其(qi)(qi)身(shen)体(ti)(ti)(ti)不(bu)(bu)(bu)(bu)(bu)健(jian);释迦〔23〕往(wang)来(lai)传道,死年(nian)(nian)亦(yi)(yi)(yi)高;邪苏〔24〕不(bu)(bu)(bu)(bu)(bu)幸以(yi)(yi)冤死;至(zhi)(zhi)于(yu)(yu)摩诃末〔25〕,左持经(jing)典,右执利剑,征压一世,此(ci)(ci)皆(jie)古之(zhi)(zhi)(zhi)(zhi)(zhi)所谓圣(sheng)人(ren)(ren)(ren)(ren)(ren),而(er)(er)最(zui)大之(zhi)(zhi)(zhi)(zhi)(zhi)思(si)想(xiang)家也(ye)(ye)(ye)。今(jin)之(zhi)(zhi)(zhi)(zhi)(zhi)伍秩庸〔26〕先生(sheng)七十(shi)有余岁矣(yi)(yi),自(zi)(zi)(zi)谓可(ke)(ke)至(zhi)(zhi)百(bai)余岁,彼亦(yi)(yi)(yi)用(yong)思(si)想(xiang)之(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren)(ren)也(ye)(ye)(ye);王湘(xiang)绮〔27〕死年(nian)(nian)七十(shi)余,而(er)(er)康健(jian)鑺〈矍〉铄。为是(shi)说(shuo)者(zhe)其(qi)(qi)何(he)以(yi)(yi)解邪?总(zong)之(zhi)(zhi)(zhi)(zhi)(zhi),勤(qin)体(ti)(ti)(ti)育则(ze)强(qiang)(qiang)(qiang)(qiang)筋(jin)骨(gu),强(qiang)(qiang)(qiang)(qiang)筋(jin)骨(gu)则(ze)体(ti)(ti)(ti)质可(ke)(ke)变(bian)(bian),弱(ruo)(ruo)(ruo)可(ke)(ke)转强(qiang)(qiang)(qiang)(qiang),身(shen)心(xin)可(ke)(ke)以(yi)(yi)并(bing)完。此(ci)(ci)盖(gai)非天命而(er)(er)全乎(hu)人(ren)(ren)(ren)(ren)(ren)力(li)也(ye)(ye)(ye)。

非第强(qiang)筋(jin)(jin)骨也(ye),又足(zu)以增知识。近(jin)人有言曰:文明其(qi)(qi)(qi)精神(shen),野蛮(man)其(qi)(qi)(qi)体魄(po)。此(ci)言是也(ye)。欲文明其(qi)(qi)(qi)精神(shen),先(xian)自(zi)野蛮(man)其(qi)(qi)(qi)体魄(po);苟野蛮(man)其(qi)(qi)(qi)体魄(po)矣(yi),则(ze)文明之(zhi)(zhi)(zhi)(zhi)(zhi)精神(shen)随(sui)之(zhi)(zhi)(zhi)(zhi)(zhi)。夫知识之(zhi)(zhi)(zhi)(zhi)(zhi)事,认(ren)识世(shi)(shi)间之(zhi)(zhi)(zhi)(zhi)(zhi)事物而(er)(er)判(pan)断其(qi)(qi)(qi)理也(ye),于此(ci)有须于体者(zhe)焉。直观则(ze)赖(lai)乎耳(er)目,思索则(ze)赖(lai)乎脑筋(jin)(jin),耳(er)目脑筋(jin)(jin)之(zhi)(zhi)(zhi)(zhi)(zhi)谓(wei)体,体全(quan)而(er)(er)知识之(zhi)(zhi)(zhi)(zhi)(zhi)事以全(quan),故可谓(wei)间接从体育以得(de)知识。今世(shi)(shi)百科之(zhi)(zhi)(zhi)(zhi)(zhi)学,无论学校独修,总(zong)须力能胜任。力能胜任者(zhe),体之(zhi)(zhi)(zhi)(zhi)(zhi)强(qiang)者(zhe)也(ye);不能胜任者(zhe),其(qi)(qi)(qi)弱者(zhe)也(ye)。强(qiang)弱分,而(er)(er)所任之(zhi)(zhi)(zhi)(zhi)(zhi)区域以殊矣(yi)。

非第增知识(shi)也(ye),又足以(yi)(yi)调(diao)感情(qing)。感情(qing)之(zhi)(zhi)(zhi)(zhi)于人,其力(li)极大。古人以(yi)(yi)理性(xing)制(zhi)之(zhi)(zhi)(zhi)(zhi),故(gu)曰“主人翁常(chang)惺惺否”,又曰“以(yi)(yi)理制(zhi)心(xin)”。然(ran)理性(xing)出于心(xin),心(xin)存乎体(ti)。常(chang)观罢(ba)弱之(zhi)(zhi)(zhi)(zhi)人往往为感情(qing)所役,而(er)无(wu)力(li)以(yi)(yi)自拔;五(wu)官不(bu)(bu)全(quan)及肢(zhi)体(ti)有(you)缺者多困于一偏之(zhi)(zhi)(zhi)(zhi)情(qing),而(er)理性(xing)不(bu)(bu)足以(yi)(yi)救之(zhi)(zhi)(zhi)(zhi)。故(gu)身体(ti)健全(quan),感情(qing)斯正(zheng),可(ke)(ke)谓不(bu)(bu)易之(zhi)(zhi)(zhi)(zhi)理。以(yi)(yi)例言之(zhi)(zhi)(zhi)(zhi):吾人遇某种不(bu)(bu)快之(zhi)(zhi)(zhi)(zhi)事(shi),受其剌〈刺(ci)〉激,心(xin)神震荡,难于制(zhi)止,苟加(jia)以(yi)(yi)严急之(zhi)(zhi)(zhi)(zhi)运(yun)动,立可(ke)(ke)汰去(qu)陈旧(jiu)之(zhi)(zhi)(zhi)(zhi)观念,而(er)复使(shi)脑筋清明,效(xiao)盖可(ke)(ke)立而(er)待(dai)也(ye)。

非第调(diao)感情也,又(you)足以强意(yi)志。体育之(zhi)(zhi)(zhi)大(da)效盖(gai)尤在此矣。夫体育之(zhi)(zhi)(zhi)主旨,武勇也。武勇之(zhi)(zhi)(zhi)目(mu),若(ruo)猛烈,若(ruo)不(bu)畏(wei)(wei),若(ruo)敢为,若(ruo)耐久,旨意(yi)志之(zhi)(zhi)(zhi)事。取例(li)明之(zhi)(zhi)(zhi),如冷水浴(yu)足以练习(xi)猛烈与不(bu)畏(wei)(wei),又(you)足以练习(xi)敢为。凡各种之(zhi)(zhi)(zhi)运动持续(xu)不(bu)改(gai),皆(jie)(jie)有练习(xi)耐久之(zhi)(zhi)(zhi)益(yi),若(ruo)长讵〈距〉离之(zhi)(zhi)(zhi)赛跑(pao),于耐久之(zhi)(zhi)(zhi)练习(xi)尤著。夫力拔山气盖(gai)世(shi)〔28〕,猛烈而已(yi);不(bu)斩(zhan)楼(lou)兰誓不(bu)还〔29〕,不(bu)畏(wei)(wei)而已(yi);化家为国(guo),敢为而已(yi);八年于外,三过(guo)其(qi)门而不(bu)入〔30〕,耐久而已(yi)。要皆(jie)(jie)可(ke)于日常体育之(zhi)(zhi)(zhi)小基之(zhi)(zhi)(zhi)。意(yi)志也者,固人生事业之(zhi)(zhi)(zhi)先驱也。

肢体(ti)(ti)纤小者举(ju)止(zhi)轻浮,肤理缓弛者心(xin)意柔钝,身(shen)体(ti)(ti)之(zhi)影响于(yu)心(xin)理也如(ru)是。体(ti)(ti)育之(zhi)效,至于(yu)强(qiang)筋骨,因而增知(zhi)识(shi),因而调(diao)感情,因而强(qiang)意志。筋骨者,吾(wu)人(ren)之(zhi)身(shen);知(zhi)识(shi),感情,意志者,吾(wu)人(ren)之(zhi)心(xin)。身(shen)心(xin)皆适(shi),是谓俱泰。故夫体(ti)(ti)育非他,养乎吾(wu)生、乐乎吾(wu)心(xin)而已。

第五 不好运(yun)动之原因(yin)

运(yun)(yun)(yun)(yun)(yun)动(dong)为(wei)(wei)体育之(zhi)(zhi)(zhi)(zhi)(zhi)最要(yao)者(zhe)(zhe)(zhe)(zhe)(zhe)。今之(zhi)(zhi)(zhi)(zhi)(zhi)学者(zhe)(zhe)(zhe)(zhe)(zhe)多不(bu)(bu)(bu)(bu)好(hao)(hao)运(yun)(yun)(yun)(yun)(yun)动(dong),其(qi)原因(yin)盖(gai)有(you)四(si)(si)焉:一则(ze)(ze)无自觉(jue)(jue)心也(ye)(ye)。一事之(zhi)(zhi)(zhi)(zhi)(zhi)见于(yu)(yu)行为(wei)(wei)也(ye)(ye),必先(xian)动(dong)其(qi)喜为(wei)(wei)此(ci)(ci)(ci)事之(zhi)(zhi)(zhi)(zhi)(zhi)情(qing),尤必先(xian)有(you)对于(yu)(yu)此(ci)(ci)(ci)事明白周(zhou)详知(zhi)其(qi)所(suo)(suo)以(yi)(yi)然之(zhi)(zhi)(zhi)(zhi)(zhi)智(zhi)。明白周(zhou)详知(zhi)所(suo)(suo)以(yi)(yi)然者(zhe)(zhe)(zhe)(zhe)(zhe),即自觉(jue)(jue)心也(ye)(ye)。人(ren)(ren)多不(bu)(bu)(bu)(bu)知(zhi)运(yun)(yun)(yun)(yun)(yun)动(dong)对于(yu)(yu)自己(ji)(ji)有(you)如何之(zhi)(zhi)(zhi)(zhi)(zhi)关系(xi),或知(zhi)其(qi)大略,亦(yi)未至于(yu)(yu)亲切(qie)严(yan)密(mi)之(zhi)(zhi)(zhi)(zhi)(zhi)度(du),无以(yi)(yi)发(fa)其(qi)智(zhi),因(yin)无以(yi)(yi)动(dong)其(qi)情(qing)。夫(fu)能(neng)研究(jiu)各种(zhong)科学孜(zi)孜(zi)不(bu)(bu)(bu)(bu)倦者(zhe)(zhe)(zhe)(zhe)(zhe),以(yi)(yi)其(qi)关系(xi)于(yu)(yu)己(ji)(ji)者(zhe)(zhe)(zhe)(zhe)(zhe)切(qie)也(ye)(ye),今日不(bu)(bu)(bu)(bu)为(wei)(wei),他日将无以(yi)(yi)谋生,而(er)(er)(er)(er)运(yun)(yun)(yun)(yun)(yun)动(dong)则(ze)(ze)无此(ci)(ci)(ci)自觉(jue)(jue)。此(ci)(ci)(ci)其(qi)咎由于(yu)(yu)自己(ji)(ji)不(bu)(bu)(bu)(bu)能(neng)深省者(zhe)(zhe)(zhe)(zhe)(zhe)半(ban)(ban),而(er)(er)(er)(er)教(jiao)(jiao)师(shi)不(bu)(bu)(bu)(bu)知(zhi)所(suo)(suo)以(yi)(yi)开之(zhi)(zhi)(zhi)(zhi)(zhi)亦(yi)占其(qi)半(ban)(ban)也(ye)(ye)。一则(ze)(ze)积习难返也(ye)(ye)。我国历来重文,羞(xiu)齿短(duan)后(hou),动(dong)有(you)“好(hao)(hao)汉不(bu)(bu)(bu)(bu)当兵(bing)”之(zhi)(zhi)(zhi)(zhi)(zhi)语。虽知(zhi)运(yun)(yun)(yun)(yun)(yun)动(dong)当行之(zhi)(zhi)(zhi)(zhi)(zhi)理与(yu)(yu)各国运(yun)(yun)(yun)(yun)(yun)动(dong)致强(qiang)之(zhi)(zhi)(zhi)(zhi)(zhi)效,然旧(jiu)观念之(zhi)(zhi)(zhi)(zhi)(zhi)力尚强(qiang),其(qi)于(yu)(yu)新(xin)观念之(zhi)(zhi)(zhi)(zhi)(zhi)运(yun)(yun)(yun)(yun)(yun)动(dong)盖(gai)犹在迎拒参半(ban)(ban)之(zhi)(zhi)(zhi)(zhi)(zhi)列,故(gu)不(bu)(bu)(bu)(bu)好(hao)(hao)运(yun)(yun)(yun)(yun)(yun)动(dong),亦(yi)无怪其(qi)然。一则(ze)(ze)提倡不(bu)(bu)(bu)(bu)力也(ye)(ye)。此(ci)(ci)(ci)又有(you)两种(zhong):其(qi)一,今之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)称教(jiao)(jiao)育家多不(bu)(bu)(bu)(bu)谙体育。自己(ji)(ji)不(bu)(bu)(bu)(bu)知(zhi)体育,徒耳其(qi)名,亦(yi)从而(er)(er)(er)(er)体育之(zhi)(zhi)(zhi)(zhi)(zhi),所(suo)(suo)以(yi)(yi)出(chu)之(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)不(bu)(bu)(bu)(bu)诚(cheng),所(suo)(suo)以(yi)(yi)行之(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)无术,遂减学者(zhe)(zhe)(zhe)(zhe)(zhe)研究(jiu)之(zhi)(zhi)(zhi)(zhi)(zhi)心。夫(fu)荡子(zi)而(er)(er)(er)(er)言自立,沉湎而(er)(er)(er)(er)言节饮,固无人(ren)(ren)信之(zhi)(zhi)(zhi)(zhi)(zhi)矣(yi)。其(qi)次,教(jiao)(jiao)体操者(zhe)(zhe)(zhe)(zhe)(zhe)多无学识(shi),语言鄙俚(li),闻者(zhe)(zhe)(zhe)(zhe)(zhe)塞耳,所(suo)(suo)知(zhi)惟此(ci)(ci)(ci)一技,又未必精(jing),日日相见者(zhe)(zhe)(zhe)(zhe)(zhe),惟此(ci)(ci)(ci)机械之(zhi)(zhi)(zhi)(zhi)(zhi)动(dong)作而(er)(er)(er)(er)已。夫(fu)徒有(you)形(xing)式而(er)(er)(er)(er)无精(jing)意以(yi)(yi)贯注之(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe)(zhe),其(qi)事不(bu)(bu)(bu)(bu)可一日存,而(er)(er)(er)(er)今之(zhi)(zhi)(zhi)(zhi)(zhi)体操实(shi)如是(shi)。一则(ze)(ze)学者(zhe)(zhe)(zhe)(zhe)(zhe)以(yi)(yi)运(yun)(yun)(yun)(yun)(yun)动(dong)为(wei)(wei)可羞(xiu)也(ye)(ye)。以(yi)(yi)愚所(suo)(suo)考(kao)察,此(ci)(ci)(ci)实(shi)为(wei)(wei)不(bu)(bu)(bu)(bu)运(yun)(yun)(yun)(yun)(yun)动(dong)之(zhi)(zhi)(zhi)(zhi)(zhi)大原因(yin)矣(yi)。夫(fu)衣裳襜襜、行止于(yu)(yu)于(yu)(yu)、赡视舒徐而(er)(er)(er)(er)夷(yi)犹者(zhe)(zhe)(zhe)(zhe)(zhe),美(mei)好(hao)(hao)之(zhi)(zhi)(zhi)(zhi)(zhi)态,而(er)(er)(er)(er)社会之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)尚也(ye)(ye)。忽尔张臂露(lu)足,伸肢屈体,此(ci)(ci)(ci)何为(wei)(wei)者(zhe)(zhe)(zhe)(zhe)(zhe)邪?宁非大可怪者(zhe)(zhe)(zhe)(zhe)(zhe)邪?故(gu)有(you)深知(zhi)身体不(bu)(bu)(bu)(bu)可不(bu)(bu)(bu)(bu)运(yun)(yun)(yun)(yun)(yun)动(dong),且甚思实(shi)行,竟不(bu)(bu)(bu)(bu)能(neng)实(shi)行者(zhe)(zhe)(zhe)(zhe)(zhe);有(you)群行群止能(neng)运(yun)(yun)(yun)(yun)(yun)动(dong),单独行动(dong)则(ze)(ze)不(bu)(bu)(bu)(bu)能(neng)者(zhe)(zhe)(zhe)(zhe)(zhe);有(you)燕(yan)居私(si)室能(neng)运(yun)(yun)(yun)(yun)(yun)动(dong),稠人(ren)(ren)广众则(ze)(ze)不(bu)(bu)(bu)(bu)能(neng)者(zhe)(zhe)(zhe)(zhe)(zhe)。一言蔽(bi)之(zhi)(zhi)(zhi)(zhi)(zhi),害羞(xiu)之(zhi)(zhi)(zhi)(zhi)(zhi)一念为(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)耳。四(si)(si)者(zhe)(zhe)(zhe)(zhe)(zhe)皆不(bu)(bu)(bu)(bu)好(hao)(hao)运(yun)(yun)(yun)(yun)(yun)动(dong)之(zhi)(zhi)(zhi)(zhi)(zhi)原因(yin)。第(di)一与(yu)(yu)第(di)四(si)(si)属(shu)于(yu)(yu)主(zhu)观,改(gai)(gai)之(zhi)(zhi)(zhi)(zhi)(zhi)在己(ji)(ji);第(di)二与(yu)(yu)第(di)三属(shu)于(yu)(yu)客观,改(gai)(gai)之(zhi)(zhi)(zhi)(zhi)(zhi)在人(ren)(ren)。君子(zi)求己(ji)(ji),在人(ren)(ren)者(zhe)(zhe)(zhe)(zhe)(zhe)听之(zhi)(zhi)(zhi)(zhi)(zhi)可矣(yi)。

第六 运动之方法贵少

愚自伤(shang)体(ti)弱,因欲研究卫生之(zhi)(zhi)(zhi)术(shu)。顾古人言者(zhe)(zhe)(zhe)亦不(bu)(bu)(bu)少矣,近今(jin)学(xue)校有(you)体(ti)操,坊间(jian)有(you)书(shu)册,冥心(xin)务(wu)泛,终难(nan)得益(yi)。盖此(ci)(ci)事不(bu)(bu)(bu)重言谈(tan),重在实行,苟能(neng)实行,得一(yi)道半法(fa)已足。曾文(wen)正〔31〕行临睡(shui)洗脚、食(shi)后(hou)千步(bu)(bu)之(zhi)(zhi)(zhi)法(fa),得益(yi)不(bu)(bu)(bu)少。有(you)老者(zhe)(zhe)(zhe)年八十犹康健,问之(zhi)(zhi)(zhi),曰:“吾惟(wei)(wei)不(bu)(bu)(bu)饱(bao)食(shi)耳(er)。”今(jin)之(zhi)(zhi)(zhi)体(ti)操,诸(zhu)(zhu)(zhu)法(fa)樊陈,更仆尽之(zhi)(zhi)(zhi),宁止数十百(bai)种(zhong)?巢林止于一(yi)枝(zhi),饮河止于满腹,吾人惟(wei)(wei)此(ci)(ci)身(shen)(shen)(shen)耳(er),惟(wei)(wei)此(ci)(ci)官骸藏(zang)脏络耳(er),虽百(bai)其(qi)法(fa),不(bu)(bu)(bu)外欲使血(xue)脉流通。夫法(fa)之(zhi)(zhi)(zhi)致(zhi)其(qi)效(xiao)(xiao)者(zhe)(zhe)(zhe)一(yi),一(yi)法(fa)之(zhi)(zhi)(zhi)效(xiao)(xiao)然(ran),百(bai)法(fa)之(zhi)(zhi)(zhi)效(xiao)(xiao)亦然(ran),则余之(zhi)(zhi)(zhi)九(jiu)十九(jiu)法(fa)可废也(ye)。目不(bu)(bu)(bu)两视(shi)而(er)明(ming),耳(er)不(bu)(bu)(bu)两听而(er)聪(cong),筋骨之(zhi)(zhi)(zhi)锻炼而(er)百(bai)其(qi)方(fang)法(fa),是(shi)扰之(zhi)(zhi)(zhi)也(ye),欲其(qi)有(you)效(xiao)(xiao),未见其(qi)能(neng)有(you)效(xiao)(xiao)矣。夫应诸(zhu)(zhu)(zhu)方(fang)之(zhi)(zhi)(zhi)用(yong),与锻一(yi)己(ji)之(zhi)(zhi)(zhi)身(shen)(shen)(shen)者(zhe)(zhe)(zhe)不(bu)(bu)(bu)同。浪桥(qiao)所以(yi)适(shi)于航海,持竿(gan)所以(yi)适(shi)于逾高,游戏宜乎小学(xue),兵式宜乎中学(xue)以(yi)上,此(ci)(ci)应诸(zhu)(zhu)(zhu)方(fang)之(zhi)(zhi)(zhi)用(yong)者(zhe)(zhe)(zhe)也(ye)。运动(dong)筋骸使血(xue)脉流通,此(ci)(ci)锻一(yi)己(ji)之(zhi)(zhi)(zhi)身(shen)(shen)(shen)者(zhe)(zhe)(zhe)也(ye)。应诸(zhu)(zhu)(zhu)方(fang)之(zhi)(zhi)(zhi)用(yong)者(zhe)(zhe)(zhe)其(qi)法(fa)宜多(duo)(duo),锻一(yi)己(ji)之(zhi)(zhi)(zhi)身(shen)(shen)(shen)者(zhe)(zhe)(zhe)其(qi)法(fa)宜少。近之(zhi)(zhi)(zhi)学(xue)者(zhe)(zhe)(zhe)多(duo)(duo)误此(ci)(ci)意,故(gu)其(qi)失有(you)二:一(yi)则好(hao)运动(dong)者(zhe)(zhe)(zhe)以(yi)多(duo)(duo)为(wei)善,几(ji)欲一(yi)人之(zhi)(zhi)(zhi)身(shen)(shen)(shen),百(bai)般俱备,其(qi)至无一(yi)益(yi)身(shen)(shen)(shen)者(zhe)(zhe)(zhe);一(yi)则不(bu)(bu)(bu)好(hao)运动(dong)者(zhe)(zhe)(zhe)见人之(zhi)(zhi)(zhi)技艺多(duo)(duo),吾所知者(zhe)(zhe)(zhe)少,则绝弃之(zhi)(zhi)(zhi)而(er)不(bu)(bu)(bu)为(wei)。其(qi)宜多(duo)(duo)者(zhe)(zhe)(zhe)不(bu)(bu)(bu)必善,务(wu)广而(er)荒,又何贵乎?少者(zhe)(zhe)(zhe)不(bu)(bu)(bu)必不(bu)(bu)(bu)善,虽一(yi)手(shou)一(yi)足之(zhi)(zhi)(zhi)屈伸,苟以(yi)为(wei)常,亦有(you)益(yi)焉。明(ming)乎此(ci)(ci),而(er)后(hou)体(ti)育始有(you)进步(bu)(bu)可言矣。

第七 运动应注意(yi)之项

凡事皆宜有(you)恒(heng),运(yun)动(dong)(dong)(dong)(dong)(dong)(dong)亦然。有(you)两人(ren)于(yu)此(ci),其于(yu)运(yun)动(dong)(dong)(dong)(dong)(dong)(dong)也(ye),一人(ren)时(shi)作时(shi)辍(chuo),一人(ren)到底(di)不(bu)懈,则(ze)效(xiao)不(bu)效(xiao)必有(you)分矣。运(yun)动(dong)(dong)(dong)(dong)(dong)(dong)而(er)(er)有(you)恒(heng),第一能(neng)生(sheng)兴(xing)(xing)味。凡静(jing)(jing)者(zhe)(zhe)不(bu)能(neng)自(zi)(zi)动(dong)(dong)(dong)(dong)(dong)(dong),必有(you)所(suo)以动(dong)(dong)(dong)(dong)(dong)(dong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe),动(dong)(dong)(dong)(dong)(dong)(dong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)无过于(yu)兴(xing)(xing)味。凡科学皆宜引(yin)起(qi)多方之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)兴(xing)(xing)味,而(er)(er)于(yu)运(yun)动(dong)(dong)(dong)(dong)(dong)(dong)尤然。人(ren)静(jing)(jing)处则(ze)甚逸,发(fa)动(dong)(dong)(dong)(dong)(dong)(dong)则(ze)甚劳,人(ren)恒(heng)好逸而(er)(er)恶劳,使无物焉(yan)以促之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),则(ze)不(bu)足(zu)以移(yi)其势而(er)(er)变其好恶之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心。而(er)(er)此(ci)兴(xing)(xing)味之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)起(qi),由于(yu)日(ri)(ri)(ri)(ri)日(ri)(ri)(ri)(ri)运(yun)动(dong)(dong)(dong)(dong)(dong)(dong)不(bu)辍(chuo)。最好于(yu)才起(qi)临睡(shui)行两次(ci)(ci)(ci)运(yun)动(dong)(dong)(dong)(dong)(dong)(dong),裸体最善(shan),次(ci)(ci)(ci)则(ze)薄衣(yi),多衣(yi)甚碍事。日(ri)(ri)(ri)(ri)以为(wei)(wei)常,使此(ci)运(yun)动(dong)(dong)(dong)(dong)(dong)(dong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)观念相连而(er)(er)不(bu)绝,今日(ri)(ri)(ri)(ri)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)运(yun)动(dong)(dong)(dong)(dong)(dong)(dong)承乎昨日(ri)(ri)(ri)(ri)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)运(yun)动(dong)(dong)(dong)(dong)(dong)(dong),而(er)(er)又引(yin)起(qi)明(ming)日(ri)(ri)(ri)(ri)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)运(yun)动(dong)(dong)(dong)(dong)(dong)(dong)。每次(ci)(ci)(ci)不(bu)必久,三十(shi)分钟已足(zu)。如此(ci)自(zi)(zi)生(sheng)一种之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)兴(xing)(xing)味焉(yan)。第二能(neng)生(sheng)快(kuai)乐(le)。运(yun)动(dong)(dong)(dong)(dong)(dong)(dong)既久,成效(xiao)大著(zhu),发(fa)生(sheng)自(zi)(zi)己价值之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)念。以之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)为(wei)(wei)学则(ze)胜任愉快(kuai),以之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)修德(de)则(ze)日(ri)(ri)(ri)(ri)起(qi)有(you)功(gong),心中无限(xian)快(kuai)乐(le),亦缘有(you)恒(heng)而(er)(er)得也(ye)。快(kuai)乐(le)与兴(xing)(xing)味有(you)辨(bian):兴(xing)(xing)味者(zhe)(zhe)运(yun)动(dong)(dong)(dong)(dong)(dong)(dong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)始,快(kuai)乐(le)者(zhe)(zhe)运(yun)动(dong)(dong)(dong)(dong)(dong)(dong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)终;兴(xing)(xing)味生(sheng)于(yu)进行,快(kuai)乐(le)生(sheng)于(yu)结(jie)果。二者(zhe)(zhe)自(zi)(zi)异(yi)。

有恒矣(yi)(yi),而不用心(xin),亦难有效。走马观花,虽日(ri)日(ri)观,犹(you)无观也。心(xin)在(zai)鸣〈鸿〉鹄(hu)〔32〕,虽与俱学,勿(wu)若之矣(yi)(yi)。故运(yun)动(dong)(dong)有注(zhu)全力之道(dao)焉。运(yun)动(dong)(dong)之时,心(xin)在(zai)运(yun)动(dong)(dong),闲思杂虑,一切屏(ping)去,运(yun)心(xin)于血脉如何(he)流通,筋肉如何(he)张弛,关(guan)节(jie)如何(he)反(fan)复(fu),呼吸(xi)如何(he)出入(ru),而运(yun)作按节(jie),屈伸进退,皆(jie)一一踏实(shi)。朱子论主(zhu)一无适(shi),谓吃(chi)饭则想(xiang)著(zhu)吃(chi)饭,穿衣则想(xiang)著(zhu)穿衣。注(zhu)全力于运(yun)动(dong)(dong)之时者,亦若是则已(yi)耳。

文明(ming)柔顺〔33〕,君子之(zhi)(zhi)容,虽(sui)然,非所以语(yu)于运(yun)(yun)动也。运(yun)(yun)动宜(yi)蛮拙(zhuo)(zhuo)。骑突枪(qiang)鸣,十荡十决〔34〕,喑呜颓(tui)山(shan)岳,叱咤变风云,力拔(ba)项王之(zhi)(zhi)山(shan),勇贯(guan)由(you)基〔35〕之(zhi)(zhi)札,其道盖存(cun)乎蛮拙(zhuo)(zhuo),而(er)无与于纤(xian)巧之(zhi)(zhi)事。运(yun)(yun)动之(zhi)(zhi)进(jin)取宜(yi)蛮,蛮则(ze)气力雄,筋(jin)骨(gu)劲。运(yun)(yun)动之(zhi)(zhi)方法宜(yi)拙(zhuo)(zhuo),拙(zhuo)(zhuo)则(ze)资守实(shi),练习易。二(er)者在初行运(yun)(yun)动之(zhi)(zhi)人为尤要。

运(yun)运(yun)〈动〉所宜注意者(zhe)(zhe)三:有(you)恒,一也;注全(quan)力(li),二也;蛮拙,三也。他所当(dang)注意者(zhe)(zhe)尚(shang)多,举其(qi)要者(zhe)(zhe)如此。

第八 运动(dong)—得之(zhi)商榷

愚既粗涉各种运(yun)动(dong)(dong)(dong),以其(qi)皆系外铄(shuo)而无(wu)当于一(yi)(yi)己(ji)之(zhi)(zhi)心得,乃提(ti)挈各种运(yun)动(dong)(dong)(dong)之(zhi)(zhi)长,自成(cheng)一(yi)(yi)种运(yun)动(dong)(dong)(dong),得此运(yun)动(dong)(dong)(dong)之(zhi)(zhi)益颇为(wei)不少。凡(fan)分六段:手部也,足部也,躯干部也,头部也,打击运(yun)动(dong)(dong)(dong)也,调和(he)运(yun)动(dong)(dong)(dong)也。段之(zhi)(zhi)中有节,凡(fan)二十有七(qi)节。以其(qi)为(wei)六段,因(yin)名之(zhi)(zhi)曰“六段运(yun)动(dong)(dong)(dong)”。兹述于后(hou),世之(zhi)(zhi)君子,幸教正(zheng)焉。

一、手部运动,坐(zuo)势。

1.握拳向(xiang)前屈伸,左右参,三次(左右参者,左动右息,右动左息,相参互也(ye))。

2.握拳屈(qu)肘前侧后半圆形运动,左右参,三次。

3.握拳向前面下方(fang)屈(qu)伸,右(you)左并(bing),三次(左右(you)并(bing)者(zhe),并(bing)动不相参互(hu))。

4.手仰向外拿(na),左右(you)参,三次。

5.手(shou)覆向外拿,左(zuo)右参,三次。

6.伸指屈肘(zhou)前剌〈刺〉,左(zuo)右参,三次。

二、足部运动(dong),坐(zuo)势。

1.手握拳左(zuo)右垂(chui)。足就原位(wei)一前(qian)屈,一后斜伸,左(zuo)右参,三次。

2.手(shou)握拳(quan)前平。足一侧伸(shen)(shen),一前屈。伸(shen)(shen)者(zhe)可易位,屈者(zhe)惟趾立(li),臀(tun)跟相接,左右参,三次。

3.手(shou)握拳左(zuo)右垂。足(zu)一支一揭,左(zuo)右参,三次。

4.手握拳左右垂(chui)。足一支一前踢,左右参,三次。

5.手握拳左(zuo)右(you)垂。足一(yi)(yi)前屈,一(yi)(yi)后伸(shen)。屈者(zhe)在原位(wei),伸(shen)者(zhe)易位(wei),两足略在直线上,左(zuo)右(you)参,三次。

6.手释(shi)拳。全身一(yi)起一(yi)蹲,蹲时臀跟(gen)略接,三次。

三、躯干(gan)部运动(dong),立势。

1.身向前后屈,三(san)次(手(shou)握拳(quan),下同)。

2.手一(yi)上伸,一(yi)下(xia)垂。绷张左右(you)胸肋,左右(you)各一(yi)次。

3.手一侧垂,一前斜垂。绷张左右(you)背肋,左右(you)各一次(ci)。

4.足丁字势。手左右(you)(you)横荡,扭捩腰(yao)胁,左右(you)(you)各一(yi)次(ci)。

四、头部(bu)运动,坐势。

1.头前后屈,三次(ci)。

2.头左右转(zhuan),三次。

3.用(yong)手按摩额(e)部(bu)、颊部(bu)、鼻部(bu)、唇部(bu)、喉部(bu)、耳部(bu)、后颈部(bu)。

4.自由运动(dong)。头大体位置不动(dong),用意使皮肤及(ji)下(xia)颚运动(dong),五次。

五、打(da)击(ji)运动,不定势(shi)(打(da)击(ji)运动者(zhe),以(yi)拳遍击(ji)身体各处,使血(xue)液(ye)奔注(zhu),筋肉(rou)坚(jian)实,为此运动之主)。

1.手(shou)部。右手(shou)击左手(shou),左手(shou)击右手(shou)。

(1)前膊。上面(mian)(mian)、下面(mian)(mian)、左面(mian)(mian)、右面(mian)(mian)。

(2)后(hou)膊。上面(mian)、下面(mian)、左面(mian)、右面(mian)。

2.肩部。

3.胸部。

4.胁部。

5.背部。

6.腹部。

7.臀部。

8.腿部。上腿、下腿。

六、调和(he)运动,不定势。

1.跳舞,十余次。

2.深呼吸,三次。

根据1917年(nian)(nian)4月1日《新青年(nian)(nian)》第3卷第2号刊印。

注释

①本文(wen)署名(ming)(ming)“二(er)十八(ba)画生”,即毛泽东(dong)三字繁体(ti)共二(er)十八(ba)划。1958年3月人(ren)民(min)体(ti)育(yu)出版(ban)(ban)社(she)曾以同一署名(ming)(ming)将此文(wen)印(yin)成单行本,内部发(fa)行。1979年8月,《新体(ti)育(yu)》第八(ba)期(qi)再次发(fa)表,同年12月,人(ren)民(min)体(ti)育(yu)出版(ban)(ban)社(she)又(you)出单行本,署名(ming)(ming)均(jun)改为毛泽东(dong)、同时作了(le)校勘(kan),加(jia)了(le)新式标(biao)点(dian)和注释、并附有白话释文(wen)。

②西(xi)山之薇,见《史记·伯夷(yi)列传》。伯夷(yi)、叔齐(qi)兄弟二人,不(bu)愿继承孤(gu)竹君王(wang)位,逃(tao)到首阳山隐姓埋名(ming)。周武王(wang)起兵讨伐殷纣(zhou)王(wang),兄弟二人不(bu)以为然(ran),曾拦(lan)马(ma)劝(quan)阻。周武王(wang)得天下(xia)后,伯夷(yi)、叔齐(qi)以吃周朝粮食为耻,在西(xi)山下(xia)采食野薇,后饿(e)死。

③井(jing)上之李,见《孟子(zi)·滕文公下》。陈(chen)仲(zhong)子(zi),战国时(shi)人。他以哥哥做大官为不(bu)义(yi),不(bu)愿(yuan)在其家生活,便同妻(qi)子(zi)逃到楚国,织麻鞋为生。有一次,他三天没有吃饭,看见井(jing)上有被(bei)虫吃了过(guo)半的李子(zi),忍不(bu)住爬过(guo)去吃了。

〔4〕见《论语·述(shu)而》。

〔5〕见《论(lun)语·乡党》。

〔6〕见《礼(li)记·射(she)(she)义》。原文为“孔子射(she)(she)于(yu)矍相之(zhi)圃,盖(gai)观者如堵墙(qiang)”。矍相在山(shan)东曲阜城(cheng)内阙里以西(xi)。

〔7〕见《庄(zhuang)(zhuang)子·养生主》。庄(zhuang)(zhuang)子,即庄(zhuang)(zhuang)周(zhou)(约前(qian)369—前(qian)286),战国(guo)时哲学家。宋国(guo)蒙(今河南商丘(qiu)县东北)人。书中(zhong)叙述有厨师宰(zai)牛(niu),因(yin)为(wei)总(zong)顺着牛(niu)的骨骼和(he)肌(ji)肉的缝道(dao)下刀,刀子便从来不钝。庄(zhuang)(zhuang)周(zhou)于是(shi)悟出“依乎大理(li)”、“因(yin)其固(gu)然”是(shi)养生之道(dao),遂(sui)写出《养生主》篇,大意是(shi)养生有道(dao),若不善(shan)养反(fan)而伤生,非养生之主。

〔8〕指孔子以射(she)箭和驾(jia)车为养生之道。孔子把(ba)礼、乐、射(she)、御(yu)、书、数(shu)六门(men)技艺作(zuo)为教育(yu)内(nei)容(rong),射(she)与(yu)御(yu)属于体育(yu)。

〔9〕颜(yan)(yan)子(zi),即颜(yan)(yan)渊,孔子(zi)的学生,参见本书第61页注〔6〕。

〔10〕贾(jia)生(sheng),即贾(jia)谊,西汉政论家、文学家。参见本书(shu)第61页注〔7〕。

〔11〕王勃,唐(tang)代(dai)文(wen)学(xue)家。参见本(ben)书第61页注〔8〕。卢(lu)照(zhao)邻,唐(tang)代(dai)文(wen)学(xue)家。参见本(ben)书第61页注〔8〕。

〔12〕见《中庸》。原文为:“子(zi)曰:‘南方(fang)(fang)之(zhi)(zhi)强(qiang)与(yu)?北方(fang)(fang)之(zhi)(zhi)强(qiang)与(yu)?……衽金革(ge),死而不厌,北方(fang)(fang)之(zhi)(zhi)强(qiang)也(ye)。’”

〔13〕见《韩昌(chang)黎(li)全集》卷二十(shi)《送董(dong)邵南序(xu)》。原文为:“燕(yan)赵古(gu)称多感慨悲歌之士”。燕(yan)赵均为战国时(shi)国名,其疆(jiang)域大(da)体相(xiang)当于今河北省和山西省。

〔14〕凉州,明洪武为凉州卫。清雍正(zheng)二年(1724年)改为府,其(qi)辖境相当今甘肃武威、永昌、民勤、天(tian)祝、古浪、永登等县地。1913年已(yi)废。

〔15〕颜习(xi)斋(zhai)(1635—1704),名元(yuan),字易直。号浑(hun)然,别号习(xi)斋(zhai),河北博野人。清初思想家、教育家。研究学问(wen)主(zhu)(zhu)张实践,勤劳动,忍(ren)嗜欲(yu),苦筋骨,习(xi)六艺(yi),讲世(shi)务,以备天下国家之(zhi)用。并兼长武术(shu)。李刚主(zhu)(zhu)(1659—1733),名塨,号恕谷。河北蠡(li)县人。少时从学于(yu)颜元(yuan),后发挥颜氏学说,世(shi)称(cheng)“颜李之(zhi)学”。通五经六艺(yi),主(zhu)(zhu)张学问(wen)要结合(he)实用。晚年修(xiu)葺习(xi)斋(zhai)学舍,讲学其中,从游(you)弟(di)子甚多。

〔16〕顾炎武(1613—1682),字宁人,江苏昆(kun)山人,明末(mo)清(qing)初思(si)想家(jia)、学者(zhe)。少年时(shi)参(can)加“复(fu)社”反宦(huan)官权(quan)贵的(de)斗争。清(qing)兵南下,与人起兵反清(qing)复(fu)明,失败后周游四(si)方,心存光复(fu)。后埋(mai)头读书著述,讲(jiang)经世(shi)实用(yong),有(you)民(min)主(zhu)思(si)想,为清(qing)初学术大(da)师(shi)之(zhi)一。

〔17〕朱(zhu)子(zi),即朱(zhu)熹(1130—1200),字元晦,号晦庵,别称紫(zi)阳,徽州婺源(yuan)(今属江西)人。南宋哲学(xue)(xue)家、教育家。曾任(ren)秘阁(ge)修(xiu)撰等职(zhi)。广注经典。哲学(xue)(xue)上发展二程(程颢、程颐)关于(yu)理(li)气(qi)关系的学(xue)(xue)说(shuo),集理(li)学(xue)(xue)之(zhi)大成,建立(li)客(ke)观唯心(xin)主义的理(li)学(xue)(xue)体(ti)系,世称程朱(zhu)学(xue)(xue)派。

〔18〕陆子(zi),即陆九(jiu)渊(yuan)(1139—1193),字子(zi)静,号(hao)存斋,抚州(zhou)金(jin)溪(今属江(jiang)西)人(ren)。南宋(song)哲学(xue)家、教育家。官(guan)至奉(feng)议郎知(zhi)荆门军。其(qi)学(xue)受(shou)程颢影响较(jiao)大,与兄(xiong)九(jiu)韶、九(jiu)龄(ling)并(bing)称“三陆子(zi)之学(xue)”。提出“心即理(li)”学(xue)说(shuo),认为“学(xue)苟知(zhi)本(ben),六经皆我注脚”。其(qi)学(xue)说(shuo)后(hou)由明王(wang)守仁继承发展,成为陆王(wang)学(xue)派。

〔19〕老子,姓李名耳,字(zi)聃(dan),周朝(chao)人(ren),著《道德经》。

〔20〕释氏,指佛教创始者释迦牟尼(ni)。

〔21〕因(yin)是子,名(ming)蒋维乔,习(xi)静坐(zuo)数十年,著有《因(yin)是子静坐(zuo)法》。

〔22〕罗斯福,见本(ben)书第(di)57页(ye)注〔31〕;孙棠,见本(ben)书第(di)62页(ye)注〔11〕;嘉(jia)纳,见本(ben)书第(di)62页(ye)注〔11〕。

〔23〕释迦,即释迦牟尼,佛教创始者。

〔24〕邪苏(su),即(ji)耶稣,基督教(jiao)(jiao)所信奉的救世主(zhu),称为基督。传(chuan)教(jiao)(jiao)于犹(you)太(tai)(tai)各(ge)地。后因改革犹(you)太(tai)(tai)教(jiao)(jiao),被钉(ding)死于十(shi)字架。参见(jian)本书第(di)20页(ye)注(zhu)〔5〕。

〔25〕摩诃(he)末,指伊斯兰(lan)教的创始(shi)者穆(mu)罕(han)默德。

〔26〕伍秩庸(yong),即伍廷(ting)芳(fang)(1842—1922),字文爵(jue),广(guang)东新(xin)会人。早年(nian)留学国(guo)外。历任驻美国(guo)、秘鲁、墨西哥(ge)、古巴等国(guo)公(gong)使。辛亥革命(ming)后,任外交、司法等部部长。

〔27〕王(wang)湘(xiang)绮,即王(wang)闿运(1833—1916),字(zi)壬秋,湖(hu)南(nan)湘(xiang)潭人。近代学(xue)者、文学(xue)家。曾(ceng)讲学(xue)于四川、湖(hu)南(nan)、江西(xi)等(deng)地,清末(mo)授翰林(lin)院(yuan)检讨,加侍讲衔,辛亥革(ge)命后(hou)任清史(shi)馆馆长。经学(xue)治《诗》、《礼(li)》、《春(chun)秋》,宗法公羊(yang)。诗文在形式上主要模拟(ni)汉(han)魏(wei)六(liu)朝,为晚清拟(ni)古(gu)派(pai)所推崇。

〔28〕见《史记》卷七(qi)《项羽本纪》。原文为“力拔山(shan)兮气盖世”。

〔29〕楼(lou)(lou)兰(lan),是(shi)汉时西域的(de)鄯善国,其(qi)国王(wang)与匈奴统(tong)治(zhi)者(zhe)勾通,多(duo)次(ci)截杀汉朝使(shi)者(zhe),屡犯汉境。傅介(jie)子(?—前(qian)65),西汉北(bei)(bei)地(今甘肃庆阳(yang)西北(bei)(bei))人。他自请往击楼(lou)(lou)兰(lan),说(shuo)不(bu)斩楼(lou)(lou)兰(lan)王(wang)誓不(bu)回(hui)来(lai),后(hou)来(lai)果然带了楼(lou)(lou)兰(lan)王(wang)的(de)首级(ji)回(hui)到汉朝。

〔30〕相传(chuan)夏(xia)禹(yu)一心治(zhi)水,在外八年(nian),手足都(dou)生了老茧,三(san)次路(lu)过自己家(jia)门都(dou)顾不(bu)得进去。

〔31〕曾文正,即曾国藩(fan)。参见(jian)本书第9页注(zhu)②。

〔32〕见《孟子(zi)·告(gao)子(zi)上》。原文(wen)是(shi):“今夫奕(yi)之(zhi)为(wei)数(shu),小数(shu)也(ye)(ye)。不(bu)(bu)专心(xin)致志,则不(bu)(bu)得也(ye)(ye)。奕(yi)秋(qiu),通国之(zhi)善奕(yi)者也(ye)(ye),使奕(yi)秋(qiu)诲二人奕(yi)。其一(yi)(yi)人专心(xin)致志,惟奕(yi)秋(qiu)之(zhi)为(wei)听(ting);一(yi)(yi)人虽(sui)听(ting)之(zhi),一(yi)(yi)心(xin)以为(wei)有(you)鸿鹄将至,思援弓(gong)缴而射之(zhi)。虽(sui)与之(zhi)俱学(xue),弗若之(zhi)矣。为(wei)是(shi)其智弗若与?曰:非然也(ye)(ye)。”

〔33〕古(gu)人(ren)称(cheng)赞周文王“外文明而内柔顺(shun)”。

〔34〕十荡十决(jue),指项羽在垓下(今安徽(hui)灵壁县(xian))被刘邦(bang)重(zhong)重(zhong)包围,只剩十骑,他十次冲(chong)入汉兵阵(zhen)地(di),都突破缺(que)口,冲(chong)了出(chu)来的故事。

〔35〕由(you)基,即养由(you)基。一(yi)作养游基,春秋(qiu)时代楚国大夫,是个百发(fa)百中(zhong)的(de)射(she)(she)箭能(neng)手。楚共王(wang)十六年(前(qian)575年)鄢陵(今河(he)南(nan)鄢陵西北(bei))之战(zhan)(zhan),战(zhan)(zhan)前(qian)他和潘党(dang)试射(she)(she),一(yi)发(fa)穿七层甲叶。战(zhan)(zhan)时晋(jin)将魏(wei)锜(qi)射(she)(she)中(zhong)楚王(wang)的(de)眼(yan)睛(jing),楚王(wang)叫他回射(she)(she),他一(yi)箭射(she)(she)死魏(wei)锜(qi),并连射(she)(she)连中(zhong),阻止(zhi)了(le)晋(jin)军追击。

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