鱼我所欲也
孟子（一说为其弟子所记录）

    鱼，我所欲也；熊掌，亦我所欲也。二者不可得兼，舍鱼而取熊掌者也。生，亦我所欲也；义，亦我所欲也。二者不可得兼，舍生而取义者也。生亦我所欲，所欲有甚于生者，故不为苟得也；死亦我所恶，所恶有甚于死者，故患有所不辟也。如使人之所欲莫甚于生，则凡可以得生者何不用也？使人之所恶莫甚于死者，则凡可以辟患者何不为也？由是则生而有不用也，由是则可以辟患而有不为也。是故所欲有甚于生者，所恶有甚于死者。非独贤者有是心也，人皆有之，贤者能勿丧耳。
    Fish, what I desire; Bear paw, it's also what I want. The two cannot be achieved simultaneously, even those who sacrifice fish for bear's paw. Life is also what I desire; Righteousness is also what I desire. The two cannot be balanced, and those who sacrifice their lives for righteousness are also. Life is what I desire, and what I desire is greater than that of the living, so I do not strive for it; Death is also my evil, and my evil is even greater than that of the deceased, so I have trouble that cannot be overcome. If one desires nothing more than life, then why not use anyone who can obtain life? If there is no greater evil than the dead, why not do anything that can cure the sick? Therefore, there is no need to be born, and there is no need to act. What is desired is greater than the living, and what is evil is greater than the dead. Not only wise people have a true heart, but everyone has it. Wise people should not lose their ears.
    一箪食，一豆羹，得之则生，弗得则死。呼尔而与之，行道之人弗受；蹴尔而与之，乞人不屑也。万钟则不辩礼义而受之，万钟于我何加焉！为宫室之美，妻妾之奉，所识穷乏者得我与？乡为身死而不受，今为宫室之美为之；乡为身死而不受，今为妻妾之奉为之；乡为身死而不受，今为所识穷乏者得我而为之；是亦不可以已乎？此之谓失其本心。
    A bowl of food, a bean soup. If you get it, you will live; if you get it, you will die. Hurling with it, those who follow the path suffer greatly; Cu'er is not to be trifled with, but to be despised by others. Wanzhong does not argue about propriety and righteousness, but rather receives it. How can Wanzhong add anything to me! For the beauty of the palace, the devotion of wives and concubines, and the recognition of those who are poor and needy, can I be with them? The countryside died without suffering, but now it is the beauty of the palace; The village refused to accept death for its own sake, and now it is revered by its wives and concubines; I died for myself in my hometown and did not accept it, but now I am doing it for the poor and needy I know; Is it also impossible to leave? This is called losing one's original intention.
    字词注释
    Word annotation
    （1）亦：也。
    (1) Also: Also.
    （2）欲：喜爱。
    (2) Desire: Love.
    （3）得兼：两种东西都得到。
    (3) Getting both: getting both things.
    （4）舍：舍弃。
    (4) Abandoning: Abandoning.
    （5）取：选取。
    (5) Take: Select.
    （6）甚：胜于。
    (6) Moreover, it surpasses.
    （7）于：比。
    (7) Yu: Compared.
    （8）故：所以，因此。
    (8) Therefore, therefore.
    （9）苟得：苟且取得，这里是“苟且偷生”的意思。
    (9) Gou De: Gou and obtain, which means "struggling to survive".
    （10）恶：厌恶。
    (10) Evil: Disgusting.
    （11）患：祸患，灾难。
    (11) Suffering: Disaster, calamity.
    （12）辟：通“避”，躲避。
    (12) Pi: To avoid and avoid.
    （13）如使：假如，假使。
    (13) If, if.
    （14）之：用于主谓之间，取消句子的独立性，无实意，不译。
    (14) It is used between subject and predicate, to cancel the independence of the sentence, has no meaning, and is not translated.
    （15）莫：没有。
    (15) Mo: No.
    （16）则：那么。
    (16) So: So.
    （17）凡：凡是，一切。
    (17) Fan: Anything, everything.
    （18）得生：保全生命。
    (18) Desheng: To preserve life.
    （19）何不用也：什么手段不可用呢？用，采用。
    (19) Why not: What means are not available? Use, adopt.
    （20）辟：一作“避” [2]。为：做。
    (20) Pi: One is "avoidance". To: do.
    （21）而：但是。
    (21) And: However.
    （22）是故：因此。
    (22) Therefore: Therefore.
    （23）非独：不只，不仅 非：不 独：仅。
    (23) Not exclusive: Not only, not only not exclusive: Only.
    （24）贤者：有才德，有贤能的人。
    (24) Sage: A person with talent, virtue, and ability.
    （25）是：此，这样。
    (25) Yes, this is it.
    （26）心：思想
    (26) Heart: Thought
    （27）勿丧：不丧失。丧：丧失。
    (27) Do not lose: Do not lose. Mourning: Loss.
    （28）箪：古代盛食物的圆竹器。
    (28) Dan: A round bamboo utensil used in ancient times to hold food.
    （29）豆：古代一种木制的盛食物的器具。
    (29) Bean: An ancient wooden utensil used to hold food.
    （30）则：就。
    (30) Then: Yes.
    （31）弗：不。
    (31) F: No.
    （32）得：得到。
    (32) Obtained: Obtained.
    （33）呼尔：呼喝（轻蔑地，对人不尊重）。
    (33) Hur: Shout (contemptuously, disrespectful to others).
    （34）呼尔而与之：呼喝着给他（吃喝）。尔，语气助词。《礼记·檀弓》记载，有一年齐国出现了严重的饥荒。黔敖在路边施粥，有个饥饿的人用衣袖蒙着脸走来。黔敖吆喝着让他吃粥。他说：“我正因为不吃被轻蔑所给予得来的食物，才落得这个地步！
    (34) Hur with him: shout and drink for him (to eat and drink). Er, tone particles. According to the Book of Rites, there was a severe famine in the state of Qi one year. When Qian Ao was making Congee at the roadside, a hungry man came with his face covered by his sleeve. Qian Ao ordered him to eat Congee. He said, 'I have come to this point precisely because I do not eat the food that was given to me with contempt!'!
    （35）行道之人：（饥饿的）过路的行人。
    (35) Pedestrians: (Hungry) pedestrians passing by.
    （36）蹴：用脚踢。
    (36) Cuo: kick with your feet.
    （37）而：表修饰。
    (37) And: surface modification.
    （38）不屑：因轻视而不肯接受。
    (38) Disdaiment: Refusal to accept due to contempt.
    （39）万钟：这里指高位厚禄。钟，古代的一种量器，六斛四斗为一钟。
    (39) Wan Zhong: This refers to high status and high salary. Clock, an ancient measuring vessel, with six hu and four dou forming one clock.
    （40）辩，同“辨”辨别；何加：有什么益处。何 介词结构，后置。 [6]
    (40) Debate, distinguishing with "discrimination"; He Jia: What are the benefits. What prepositional structure, postposition. [6]
    （41）宫室：住宅。
    (41) Palace: Residence.
    （42）奉：侍奉。
    (42) Serve: Serve.
    （43）穷乏者：穷人。
    (43) Poor: Poor people.
    （44）得我：感激我。得：通“德”，感激。
    (44) Got me: Thank me. Dedicate to "virtue" and be grateful.
    （45）与：通“欤”，语气助词。
    (45) Same as: "欤", mood particle.
    （46）乡，通“向”，原先，从前
    (46) Township, connected to the "direction", formerly, in the past
    （47）已：停止。
    (47) has stopped.
    （48）本心：本性。这里指人的羞恶之心 [3]。
    (48) Original intention: nature. This refers to a person's sense of shame and disgust.
    白话译文
    Vernacular translation
    鱼是我所想要的，熊掌也是我所想要的，如果这两种东西不能同时得到，那么我宁愿舍弃鱼而选取熊掌。生命是我所想要的，正义也是我所想要的，如果这两样东西不能同时得到，那么我宁愿牺牲生命而选取大义。生命是我所想要的，但我所想要的还有胜过生命的，所以我不做苟且偷生的事；死亡是我所厌恶的，但我所厌恶的还有超过死亡的事，所以有的灾祸我不躲避。如果人们所想要的东西没有比生命更重要的，那么凡是一切可以保全生命的方法，又有什么手段不可用呢？如果人们所厌恶的事情没有超过死亡的，那么凡是能够用来逃避灾祸的坏事，哪一桩不可以干呢？采用某种手段就能够活命，可是有的人却不肯采用；采用某种办法就能够躲避灾祸，可是有的人也不肯采用。由此可见，他们所喜爱的有比生命更宝贵的东西（那就是“义”）；他们所厌恶的，有比死亡更严重的事（那就是“不义”）。不仅贤人有这种思想，人人都有，只不过是贤人能够不丢掉罢了。
    Fish is what I want, and bear paw is also what I want. If these two things cannot be obtained at the same time, then I would rather give up fish and choose bear paw. Life is what I want, and justice is also what I want. If these two things cannot be obtained at the same time, then I would rather sacrifice my life and choose righteousness. Life is what I want, but what I want is even greater than life, so I don't do anything to live a simple life; Death is something I detest, but there are things beyond death that I detest, so some disasters I do not avoid. If there is nothing more important than life that people want, then what means are there that cannot be used to preserve life? If the things that people dislike do not exceed death, then which bad thing can be used to escape disaster cannot be done? Some people are willing to use certain means to survive, but they refuse to do so; Some people refuse to use a certain method to avoid disasters. From this, it can be seen that they love something more precious than life (that is, "righteousness"); What they detest is something more serious than death (that is' injustice '). Not only do wise people have this kind of thinking, everyone has it, it's just that wise people can avoid losing it.
    一碗饭，一碗汤，吃了就能活下去，不吃就会饿死。可是呵叱着给别人吃，过路的饥民也不肯接受；用脚踢着给别人吃，乞丐也不愿意接受。（可是有的人）见了优厚俸禄却不辨是否合乎礼义就接受了。这样，优厚的俸禄对我有什么好处呢？是为了住所的华丽、妻妾的侍奉和熟识的穷人感激我吗？从前（有人）为了（道义）（宁愿）死也不愿接受（别人的施舍），如今（有人）却为了住宅的华美而接受了；从前（有人）为了（道义）（宁愿）死也不愿接受（别人的施舍），如今（有人）却为了得到妻妾的侍奉而接受了；从前（有人）为了（道义）（宁愿）死也不愿接受（别人的施舍），如今（有人）却为了让所认识穷困贫乏的人感激他们的恩德而接受了它。这种（行为）难道不可以停止吗？这就叫做丧失了人的天性（指羞恶廉耻之心）。
    A bowl of rice, a bowl of soup, you can survive if you eat them, but if you don't eat them, you will starve to death. But even the starving people who pass by refuse to accept the scolding of giving food to others; Kicking someone to eat, even beggars are unwilling to accept. But some people accept generous salaries without distinguishing whether they are in line with propriety and righteousness. So, what benefits does a generous salary bring to me? Is it for the splendor of my residence, the service of my wives and concubines, and the gratitude of the poor people I know? In the past, some people would rather die than accept charity for the sake of morality, but now they accept it for the beauty of their homes; In the past, some people would rather die than accept charity from others for the sake of morality, but now they accept it for the service of their wives and concubines; In the past, some people would rather die than accept charity from others for the sake of morality, but now they accept it to make the poor and needy people they know appreciate their kindness. Can this behavior not be stopped? This is called losing one's nature (referring to a sense of shame and shame).
    文学赏析
    Literary Appreciation
    《鱼我所欲也》选自《孟子·告子上》，论述了孟子的一个重要主张：义重于生，当义和生不能两全时应该舍生取义。
    The book "What I Want from Fish" is selected from "Mencius' Confession to Confucius" and discusses an important proposition of Mencius: righteousness is more important than life, and when righteousness and life cannot be achieved simultaneously, one should sacrifice life for righteousness.
    孟子说：“羞恶之心，义也。”（《孟子·告子上》）又说：“义，路也。……惟君子能由是路。”（《万章下》）孟子认为自己做了坏事感到耻辱，别人做了坏事感到厌恶，这就是义；义是有道德的君子所必须遵循的正路。
    Mencius said, "The heart of shame and evil is the path of righteousness." (Mencius, Letter to Confucius) He also said, "Righteousness is the path... Only a gentleman can follow it." (Chapter 2 of the Ten Thousand Chapters) Mencius believed that he felt ashamed of his own wrongdoing and disgusted by others' wrongdoing, which was righteousness; Righteousness is the right path that a moral gentleman must follow.
    孟子先用人们生活中熟知的具体事物打了一个比方：鱼是我想得到的，熊掌也是我想得到的，在两者不能同时得到的情况下，我宁愿舍弃鱼而要熊掌；生命是我所珍爱的，义也是我所珍爱的，在两者不能同时得到的情况下，我宁愿舍弃生命而要义。孟子把生命比作鱼，把义比作熊掌，认为义比生命更珍贵就像熊掌比鱼更珍贵一样，这样就很自然地引出了“舍生取义”的主张。这个主张是全篇的中心论点。
    Mencius first used concrete things familiar to people's lives to make an analogy: fish is what I want to get, and bear's paw is also what I want to get. In the case where I cannot get both at the same time, I would rather give up fish and have bear's paw; Life is what I cherish, and righteousness is also what I cherish. In situations where both cannot be obtained simultaneously, I would rather sacrifice my life for the sake of righteousness. Mencius compared life to fish and righteousness to bear's paw, believing that righteousness is more precious than life, just as bear's paw is more precious than fish. This naturally leads to the proposition of "sacrificing life for righteousness". This proposition is the central argument of the entire article.
    孟子从三个方面论证了舍生取义的意义。其一，“生亦我所欲，所欲有甚于生者，故不为苟得也；死亦我所恶，所恶有甚于死者，故患有所不辟也。”这几句论证说：生命是我珍爱的，但还有比生命更为我所珍爱的（指正义），所以不能做苟且偷生的事；死亡是我厌恶的，但还有比死亡更为我所厌恶的（指不义），所以有时对祸害（死亡）不愿躲避。这是从正面论证义比生更珍贵，在二者不可兼得时应该舍生取义。其二，“如使人之所欲莫甚于生，则凡可以得生者何不用也？使人之所恶莫甚于死者，则凡可以辟患者何不为也？”这几句论证说：如果没有比生命更为人们所珍惜的，那么凡是可以用来保全生命的手段哪样不能用呢!如果没有比死亡更为人们所厌恶的，那么凡是可以用来避免祸患（死亡）的事情哪样不能做呢!言外之意是：这样下去，人们的行为不是会变得无所不为、卑鄙无耻了吗？这是从反面论证义比生更珍贵，在二者不可兼得时应该舍生取义。其三，“由是则生而有不用也，由是则可以辟患而有不为也。是故所欲有甚于生者，所恶有甚于死者。非独贤者有是心也，人皆有之，贤者能勿丧耳。”这几句论证说：通过这样的手段（指不正当的手段）就可以保全生命，而有的人不愿意采用；通过这样的办法（指不正当的办法）就可以避免祸患（死亡），而有的人不愿意去干。所以，还有比生命更为人们所珍爱的（指义），还有比死亡更为人们所厌恶的（指不义）；不单是贤人有这种重义之心，而是人人都有，只是贤人没有丧失罢了。这是从客观事实论证义比生更珍贵，在二者不可兼得时有人舍生取义。通过论证，文章开头提出的中心论点就成立了。
    Mencius demonstrated the significance of sacrificing one's life for righteousness from three aspects. Firstly, 'Life is also what I desire, and what I desire is greater than that of the living, so I do not strive for it; death is also what I detest, and what I detest is greater than that of the deceased, so there is no escape from suffering.' These sentences argue that 'Life is what I cherish, but there is something more precious to me than life (referring to justice), so I cannot do things that lead to a miserable life.'; Death is something I detest, but there is something even more detestable than death (referring to injustice), so sometimes I am unwilling to avoid the scourge (death). This is a positive argument that righteousness is more precious than life, and when the two cannot be achieved simultaneously, one should sacrifice their life for righteousness. Secondly, if one desires nothing more than life, then why not use those who can obtain life? If one hates nothing more than the dead, why not do anything that can relieve the sick? "These few sentences argue that if there is nothing more precious than life, then what means can be used to preserve life cannot be used! If there is nothing more detestable than death, then what can be done to avoid disaster (death)! The implication is that if things continue like this, people's behavior will become all encompassing, despicable, and shameless? This is a negative argument that righteousness is more precious than life, and when the two cannot be achieved simultaneously, one should sacrifice their life for righteousness. Thirdly, "By doing so, one can be born without using it, and by doing so, one can ward off troubles without doing anything. Therefore, one's desires are greater than those of the living, and their evil is greater than those of the dead. Those who are not wise alone have a heart of righteousness, and all people have it. Wise people should not lose their ears." These few sentences argue that by using such means (referring to improper means), one can preserve life, but some people are unwilling to adopt them; By using such methods (referring to improper methods), disasters (death) can be avoided, but some people are unwilling to do so. So, there are things more precious than life (referring to righteousness), and things more detestable than death (referring to injustice); Not only do wise people have this sense of righteousness, but everyone has it, it's just that wise people haven't lost it. This is to prove from objective facts that righteousness is more precious than life, and when the two cannot be achieved simultaneously, some people sacrifice their lives for righteousness. Through argumentation, the central argument presented at the beginning of the article is established.
    为了使这种道理更令人信服，更容易被人接受，孟子接着用具体的事例来说明。“一箪食，一豆羹，得之则生，弗得则死。呼尔而与之，行道之人弗受；蹴尔而与之，乞人不屑也。”“箪”是古代盛饭的圆形竹篮，“豆”是古代盛肉或其他食品的器皿，“呼尔”是大声呼喝着，“蹴尔”是用脚踢着。这几句说：只要得到一小筐饭、一小碗汤就可以保全生命，不能得到就要饿死，如果是轻蔑地呼喝着叫别人吃，哪怕是饥饿的过路人都不愿接受，如果是用脚踢着给别人吃，那就连乞丐都不屑要了。《礼记·檀弓》有一段故事与此相类似：“齐大饥，黔敖为食于路，以待饿者而食之。有饿者，蒙袂辑屦，贸贸然来。黔敖左奉食，右执饮，曰：‘嗟!来食!’扬其目而视之曰：‘予唯不食嗟来之食，以至于斯也！”人厌恶，所以宁愿饿死也不愿接受别人侮辱性的施舍。连无人认识的路人和贫困低贱的乞丐都能这样做，常人更不用说了。这一事例生动地说明了人们把义看得比生更为珍贵，在二者不可兼得时就会舍生取义。
    In order to make this principle more convincing and easily accepted, Mencius then used specific examples to illustrate. A basket of food, a bean soup, if obtained, one will live; if obtained, one will die. If you shout and offer it, the practitioner of the Tao will receive it; if you offer it with a cu'er, it will be despised by others. "" Basket "is a circular bamboo basket used to hold rice in ancient times," beans "are vessels used to hold meat or other food in ancient times," hul "is a loud shout and drink, and" cu'er "is kicked with feet. These few sentences say: As long as you get a small basket of rice or a small bowl of soup, you can save your life. If you can't get them, you will starve to death. If you contemptuously shout and ask others to eat, even hungry passersby won't accept it. If you kick someone to eat with your feet, even beggars disdain it. There is a story similar to this in the "Book of Rites: Tangong": "Qi was hungry, and Qian Ao was waiting for the hungry to eat on the road. If there were hungry, he would cover up and come rashly. Qian Ao offered food to the left and drink to the right, saying, 'Sigh! Come eat!' He raised his eyes and looked at it, saying, 'Give only the food that was offered, not the food that was offered, even to the point of suffering!' People are disgusted, so they would rather starve to death than accept insulting alms from others. Even strangers and impoverished beggars can do this, let alone ordinary people. This example vividly illustrates that people value righteousness more than life, and when they cannot have both, they will sacrifice their lives for righteousness.
    在孟子看来，“非独贤者有是心也，人皆有之”，人人都有这种重义之心，人人在生与义不可兼得之时都应舍生取义。但是，在现实生活中却并非都是如此，有的人在穷困危急的情况下可以拒绝别人侮辱性的施舍，而在和平安宁的环境中却见利忘义。文章第三段对这个问题进行了分析。孟子指出，社会上确实存在“万钟则不辩礼义而受之”的人。有人不问合不合礼义而接受万钟俸禄呢，万钟俸禄对自己有什么好处呢。“为宫室之美，妻妾之奉，所识穷乏者得我与？”是为了住房的华丽、妻妾的侍奉、因为给了所认识的穷朋友以好处而使他们对自己感恩戴德吗？华丽的住房也好，妻妾的侍奉也好，朋友的感激也好，这些都是身外之物，与生命相比是微不足道的。那些“万钟则不辩礼义而受之”的人当初宁肯饿死也不愿受侮，却为了这些身外之物而不顾廉耻，这是什么原因造成的，“此之谓失其本心”，孟子认为这种人原来也有舍生取义之心，后来因为贪求利禄而丧失了。孟子警告说：“是亦不可以已乎？”这种“不辩礼义而受之”的可耻之事应该罢休了。
    In Mencius' view, 'Those who are not solely wise have a righteous heart, and everyone has it.' Everyone has this kind of righteous heart, and when life and righteousness cannot be achieved simultaneously, everyone should sacrifice their lives for righteousness. However, this is not always the case in real life. Some people can refuse others' insulting charity in times of poverty and crisis, but in a peaceful and tranquil environment, they forget their righteousness for the sake of profit. The third paragraph of the article analyzes this issue. Mencius pointed out that there are indeed people in society who "receive ten thousand bells without arguing about propriety and righteousness". Some people accept a salary of ten thousand bells regardless of whether it is in accordance with propriety and righteousness. What benefits does a salary of ten thousand bells bring to oneself. Is it for the beauty of the palace, the service of my wives and concubines, and the recognition of those who are poor and needy that I am with? "Is it for the sake of luxurious housing, the service of my wives and concubines, and to make my poor friends grateful and virtuous by giving them benefits? Whether it's luxurious housing, the care of wives and concubines, or the gratitude of friends, these are all external possessions that are insignificant compared to life. The people who were willing to starve to death rather than be humiliated for the sake of these external things were those who did not argue about propriety and righteousness. What is the reason for this? "This is called losing their original intention." Mencius believed that these people originally had the intention of sacrificing their lives for righteousness, but later lost it due to their greed for profit and fortune. Mencius warned that the shameful act of "accepting without arguing about propriety and righteousness" should be stopped.
    孟子本人是一个比较高傲的人，他不肯迁就，不肯趋附权势。他说：“富贵不能淫，贫贱不能移，威武不能屈，此之谓大丈夫。”（《滕文公下》）孟子曾经在齐国任客卿，后来因为与齐王的意见不合，便决定辞去齐卿回家，齐王托人挽留孟子，条件是准备在首都的中心地区建一座房子给孟子住，并送给孟子万钟粮食作为弟子们的生活费用，结果遭到孟子的严辞拒绝。（《公孙丑下》）可见，孟子在本篇中所说的“万钟则不辩礼义而受之，万钟于我何加焉”，是有所为而发的，表现了孟子大义凛然的性格和气概。
    Mencius himself was a relatively arrogant person who refused to compromise or submit to power. He said, "Wealth and status cannot be indulged, poverty and poverty cannot be moved, and power cannot be subdued. This is called a great man. As can be seen from "Gongsun Chou Xia", Mencius' statement in this chapter that "the ten thousand bells are received without arguing about propriety and righteousness, and how can they be added to me?" is a manifestation of Mencius' righteous and awe inspiring character and spirit.
    孟子在本篇中对舍生取义精神的颂扬，对“万钟则不辩礼义而受之”的批判，对后世产生了良好的影响。历史上许多志士仁人把“舍生取义”奉为行为的准则，把“富贵不能淫”奉为道德的规范，对国家和民族作出了贡献。南宋民族英雄文天祥在《过零丁洋》诗中说：“人生自古谁无死，留取丹心照汗青。”现代无产阶级革命烈士夏明翰在《就义诗》中说：“砍头不要紧，只要主义真。”这都是与“舍生取义”的精神一脉相承的。
    Mencius' praise of the spirit of sacrificing one's life for righteousness and his criticism of the saying 'ten thousand bells are accepted without arguing about propriety and righteousness' in this article have had a positive impact on later generations. In history, many patriots and benevolent individuals have regarded "sacrificing their lives for righteousness" as a code of conduct and "wealth and honor cannot be indulged" as a moral norm, making contributions to the country and the nation. The national hero of the Southern Song Dynasty, Wen Tianxiang, said in his poem "Crossing the Small Ocean": "Since ancient times, no one has died. Let us leave our hearts to shine in history." The modern proletarian revolutionary martyr Xia Minghan said in "The Poem of Martyrdom": "It's okay to behead, as long as the ideology is true." This is in line with the spirit of "sacrificing life for righteousness.
    从文学的角度来看，散文气势充沛，感情强烈，生动活泼，充分体现了孟子大义凛然的个性，表现了孟子雄辩、善辩的才华。他喜欢使用排比的修辞手法，如：“乡为身死而不受，今为宫室之美为之；乡为身死而不受，今为妻妾之奉为之；乡为身死而不受，今为所识穷乏者得我而为之。”本来，这话用一句就可以说完，即“乡为身死而不受，今为宫室之美、妻妾之奉、所识穷乏者得我而为之。”但他有意把它分成三句排比起来，加强了气势，增强了感情，显示出说话人的义正词严、理直气壮。其次，为了把道理说得深入浅出、生动有趣，孟子喜欢使用比喻，本篇以具体的鱼和熊掌比喻抽象的生和义，以“舍鱼而取熊掌”巧妙地比喻“舍生取义”，就是一个非常著名的例子。其次，本篇中还大量运用了对比的手法，如把鱼与熊掌对比，把生与义对比，把重义轻生的人与贪利忘义的人对比，把“乡为”与“今为”对比，这样互相比较，道理说得更加清楚，给人的印象特别深刻，加强了文章的说服力。 [1]
    From a literary perspective, prose is full of momentum, strong emotions, and liveliness, fully reflecting Mencius' righteous personality and showcasing his eloquence and eloquence. He likes to use parallelism as a rhetorical device, such as: "The village died for its own sake but did not accept it, now it is the beauty of the palace; the village died for its own sake but did not accept it, now it is the worship of its wives and concubines; the village died for its own sake but did not accept it, now it is the recognition of the poor who have obtained me and done it." Originally, this sentence could be finished in one sentence, that is, "The village died for its own sake but did not accept it, now it is the beauty of the palace, the worship of its wives and concubines, and the recognition of the poor who have obtained me and done it." However, he intentionally divided it into three sentences and compared them together, strengthening his momentum, enhancing his emotions, and showing the speaker's righteousness and righteousness. Secondly, in order to explain the truth in a simple and vivid way, Mencius liked to use metaphors. In this article, concrete fish and bear's paw are used to metaphorically represent abstract concepts of life and righteousness. The clever metaphor of "sacrificing life for righteousness" is a very famous example. Secondly, this article also extensively employs the technique of comparison, such as comparing fish and bear's paw, comparing life and righteousness, comparing those who prioritize righteousness over life with those who are greedy and forgetful, and comparing "rural behavior" with "present behavior". Through these comparisons, the reasoning is explained more clearly, leaving a particularly deep impression on people and strengthening the persuasiveness of the article. [1]
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    朱熹：“此章言羞恶之心，人所固有，或能决死生于危迫之际，而不免计丰约于宴安之时，是以君子不可顷刻不省察于斯焉。”（《四书章句集注》） [4]
    Zhu Xi: "This chapter states that the heart of shame and evil is inherent in human nature, and may be able to withstand death in times of danger. However, it is inevitable to plan for abundance during times of peace and prosperity. Therefore, a noble person cannot ignore it for a moment." (Annotations to the Collection of Four Books and Chapters)