正氣歌優秀讀後感

導語：《正氣歌》是南宋詩人文天祥在獄中寫的一首五言古詩。詩的開頭即點出浩然正氣存乎天地之間，至時窮之際，必然會顯示出來。以下是小編整理正氣歌讀後感的資料，歡迎閲讀參考。

讀完一篇（部）作品，會有很多感想和體會，這就是所謂讀後感。下面是小編為您帶來的是正氣歌讀後感，希望對您有所幫助。

在我看來，中意一篇文本不外乎兩種緣故：一是因為文本本身的魅力，二是出於對作者的仰慕。而於文天祥，無疑是兩者兼而有之。

瞭解文天祥其人，實際早於他的詩文，並一度驚奇於在闇弱的南宋，曾有過那樣1個鐵骨錚錚的文人。歷史總是有那樣那樣的誤會。

假如文天祥日常在1個太平盛世，他或許會成為一代名臣，即便歸隱耕作，也有可能成為1個名聲更大的詩人。可他偏偏生逢亂世，國破人亡，歷史讓他擔負了註定要失敗的責任。

當元軍的鐵騎南下，國家危在旦夕時，他變賣家財，毀家紓難；在宋朝風雨飄零之際，他率軍轉戰四方，為何不如人願。而最為人所折服的，是在被捕之後，面對威逼利誘，仍能堅守節操，毫不屈服。與眾多降元尤甚轉而為元滅宋的南宋官員相比，更加讓人感佩。 他的追求處於他的正氣，1個能堅持自我信念與理想併為之付出生命的人，無疑是一盞明燈，照徹了昏暗歷史的一角。千百年之後，仍然能振奮人心。

文天祥在詩文中提過罵賊而死的顏杲卿，可見1個有正氣榜樣的力量。而自宋以降，沒有不瞭解文天祥，還有張蒼水，跟文天祥一樣。正是他們，塑造了國內人的脊樑。其人之行，功莫大焉。

文天祥的風骨與信念，於其詩文中可見正氣。《正氣歌》寫於他被元軍羈押獄中三年之後，而於其中，我們仍能看到他的不屈服。在序中他描述了獄中日常環境的惡劣，而胸中自有正氣。而後列數賢人，以明心跡，“時窮節乃見，一一垂丹青。”正是他的真的寫照。

譬如蓮生淤泥中，取蓮華而勿觀於淤泥。不必看那卑微，那軟弱，那屈服，那殘忍，只需看這黯淡卻永久的燈火，而心向，落實到行動，便足夠了。 於今之世，我們雖不必如文天祥通常以生命來堅持，但是，存養胸中一段正氣，塑造自我的信念，不正是我們所需要的嗎？

王X明臨死前對弟子説：“此心光明，亦復何言。”對於學習文天祥，我們只要做得到這般，便足矣。

斯人已遠，留下的是充塞蒼冥的正氣，而正要我輩中人發揚光大，教這《正氣歌》傳承，千百世降，猶不衰絕。最後，只能用他的那首詩才能壓住自我文本經絡，也僅有這首詩才能壓住我的思緒——《正氣歌》：

錢遜在大學生思想教育中説過：“一部四千年國內史，正是一部浩氣長存，正氣磅礴的國內史，不斷有正氣人物、正氣故事。故使國內屢仆屢起，屹然常在。”中國民族有這麼一種正氣支撐着整個民族的發展。即使中國民族歷程了好多的曲折和苦難，但是民族正氣最後能夠戰勝困難，發展壯大”在歷史上，不斷有正氣的故事、正氣的人物呈現。我想舉文天祥的例子來説明。文天祥在歷史上代表着我們的愛國傳統和民族主義精神。他堅持抗元，堅貞不屈，最後英勇就義。他寫的《正氣歌》很好的體現了他當初為什麼要那樣做，也能很好的幫助我們理解民族精神。

我們怎麼樣才能持於那樣的品格呢？也是我們不應該去計較個人物品日常是怎麼樣的美好，而是要貼合個人的理想，對得起自我的良知，持於獨立的高尚的人格。像齊國的史官，他秉筆直書，不為了權勢而放棄自我，把道德和人格看得比生命還緊要。所謂“殺身成仁，捨生取義”，也是説“所欲有甚於生者，所惡有甚於死者”，精神生命的價值高於物品生命，物品生命並不是最高的價值。實際上，古今中外一切先進人物，也是把精神生命、理想追求放在第１位；假如所有的人都把物品生命放在第１位，我們人類不可能有今天的發展。這一點，把精神的追求，人格理想的追求，放在第１位，是中國民族1個凸出的精神，是我們愛國主義的根源所在。

文天祥死後在自我的腰帶上寫下：“孔曰成仁，孟曰取義，惟其義盡，因此仁至。讀聖賢書，所學何事？而今而後，庶幾無愧。”這反映了他的思想。他所有這些從哪裏來呢？也是從先賢傳統中得到，另一要素也是從孔孟傳統文化中得來的。“惟其義盡，因此仁至”，他一輩子都在追求這一點。孟子講浩然之氣是“集義所生”，也是要不斷積累，才能到達浩然之氣。文天祥也是那樣做的。這説明民族精神的根源也是我們的傳統文化。

反過來，這些事蹟是怎麼流傳下來被後代繼續的'呢？靠文化的積累，靠我們的史書，靠文學以及其它的發展。他們的思想體現時他們的詩文之中，例如“人生自古誰無死，留取丹心照汗青”、“先天下之憂而憂，後天下之樂而樂”等等。正是這些，讓民族精神不斷的延續發展，被後人所傳承。假如我們把這些都丟掉，不學歷史了，或者歷史不去講這些東西，只記載生產力怎麼發展，階級鬥爭怎樣去，這些就都不為人知了。我們也應該認清我們現時去民族精神教育是在那樣的1個基礎上去的，要充分看到它的困難所在。現時要從頭做起，要告訴羣眾傳統講的是什麼，有部分什麼東西，然後幫他理解，讓他去選擇，這是個非常非常艱鉅的事。

在今天，這句話就具有了及其豐盛的政治色彩，教育色彩和各種豐盛的內涵，當然，我們所説的大氣同孟子的“浩然之氣”不盡一樣的但讀書的過程無疑是境地宏大的階梯。假如説文本是社會日常、人類情感的載體，那麼它自然是作者見解、才智、素養的反映。清沈德潛説：“有第１等的胸襟，第１等的學識，斯有第１等真詩。”閲讀的視野決定寫作的視野，閲讀的品位決定寫作的品位。讀書的過程是吸納，也是接受心靈的沐浴。讀屈原，我們怎能不為他驚天地、泣鬼神的愛國志向傳染？讀司馬遷，我們怎能不為他的多舛遭遇扼腕，不為他的非凡成就讚歎？讀霍金，我們讀出了藴藏在他那枯槁軀體裏的生命之光，他那不屈不撓的精神；讀林則徐，我們讀懂了“苟利國家生死以，豈因禍福趨避之”的真正內涵。有了這種廣泛閲讀的積澱，釋放的文字怎能不是晶瑩澄澈、視野開闊呢？

我善以自然養吾浩然之氣。大自然賦予了羣眾生命，更賦予了羣眾對美的感情，以及心靈的純淨。站在高山之巔領略天空的浩渺，站在與天最接近的地方，心裏感受天高任我飛的壯志，有一種想馳騁的心裏感受。聽大海波濤拍岸的聲音，體驗大海的無所不容和那一片蔚然。我想自然界的美感是真正需要羣眾的品味的，這是一種原始的乾淨的美。在這個大都市裏我們總是忙碌着，卻很少停下腳步來想一想，自我要的究竟是什麼？東山魁來的正義因此聞名，巴金的作品這因此受人愛戴，是因為一種原始的真的。這種真的與清亮可令讓人細細品味，迴歸自然。

我們要學會以天為尺，放開遼闊的胸襟去接納多彩的生命。學會用飛鳥的標尺去讀飛鳥，讀出一首動人的飛鳥之歌；學會以海為度，張開寬廣的臂膀去擁抱平凡的世界；學會以少年的情懷去讀少年，讀出一則風花雪月的吟唱；學會以老年的情懷去讀老年，讀出一則睿智達觀的情懷。我願以天為尺，將生命丈量成遼闊的蒼穹；我願以海為度，將生命稀釋成浩瀚的海洋。

延伸閲讀（英語版）：

After reading a piece of work, there will be a lot of feelings and experience, which is called the reading feeling. Here are some of the things that I hope will help you.

In my opinion, one text has two reasons: one is the charm of the text itself, and the other is the admiration of the author. And wen tianxiang, it is undoubtedly a combination of both.

To know the man, he was actually early in his poems, and at one time he was amazed at the weak southern song dynasty. He had been a scholar of such an iron bone. History always has that kind of misunderstanding.

If wen tianxiang is in his daily life, he may become a famous minister, even if he has cultivated his work, he may become a more famous poet. But he was born into a world of chaos and destruction, and history gave him the responsibility to fail.

When the power of the yuan army was south, the state was at stake, he sold his fortune and his family was in danger. In the song dynasty, when the wind and rain were falling, he was in the midst of a military revolution. But the most admired, after the arrest, face the coercion, still can hold the throats, unyielding. Compared with many of the southern song dynasty officials who were especially in the song dynasty, they were more sensitive. His pursuit was in his spirit, and a man who could insist on self-belief and ideal, and gave life to it, was undoubtedly a lamp, illuminating the dimly lit corner of history. Thousands of years later, it's still inspiring.

Wen tianxiang, in the poem, mentioned the appearance of the death of the thief, the power of a positive role model. And since the song dynasty, he has not been ignorant of wen tianxiang and zhang canshui, just like wen tianxiang. It was they who shaped the backbone of the domestic people. A man's work is nothing.

Wen tianxiang's wind bone and belief, in his poetry the positive qi. "The zhengqi song" was written after he was detained by yuanjun for three years, and in which we can still see his unyielding. In the sequence he described the bad conditions of the prison, and his heart was in it. And then the wise men, in the light of their heart, "when the poor festival is seen, they look down to the blue." It is his true portrayal.

For example, in the mud of the lotus, don't look at the silt. There is no need to look at the obscurity, the weakness, the submission, the cruelty, just to look at this bleak but permanent light, and the heart, the action, is enough. In today's world, we don't have to insist on life as we usually do, but it is not exactly what we need to build a belief in ourselves.

Before he died, king xming said to his disciples, "this is a bright heart and a very good word." We can only do so if we learn to be good.

The people are far away, leaving behind the spirit of the ghost, and just about to carry forward the people of our generation, teach the "zhengqi song" inheritance, the decline of thousands of world, undying. In the end, only the poem can be used to suppress the self-text, and only this poem can hold my mind.

"A four thousand years of domestic history is a long and long history of domestic history," qian xun said in the university of college thought education. "there are always positive people and positive stories. Therefore, the domestic frequent servant repeatedly, stand still in." The Chinese nation has such a positive gas to support the development of the whole nation. Even though the Chinese nation has had a lot of twists and turns and sufferings, the national spirit finally can overcome the difficulties and develop its strength. In the history, there have been a steady stream of positive stories and positive characters. I want to give you a good example. Wen tianxiang represents our patriotic tradition and the spirit of nationalism in history. He persevered in his fight against the yuan, persevering and unyielding. His "zhengqi song" is a good reflection of why he did it in the first place, and it also helps us to understand the national spirit.

How can we be of that character? It is also that we should not care about the beauty of personal belongings, but to fit the ideal of the individual, to be worthy of the conscience of the self, and to be independent and noble. Like qi, he had written a book, not to give up his ego for power, to see morality and personality as more important than life. The so-called "killed even image, but also said" desire more than the living, the evil more than the dead ", the spirit of life is higher than the value of goods, the value of life is not the highest. In fact, all the advanced figures in the ancient and modern times have put their spiritual life and ideal pursuit in the first place. If all people put their life in the first place, we can't have the development of today. This point, the pursuit of the spirit, the pursuit of the ideal of personality, is placed in the first place, which is the spirit of the Chinese nation, which is the root of our patriotism.

After his death, wen wrote on his own belt: "Confucius is the perfect man. Reading the sage books, what have you learned? And now, a few more." This reflects his thinking. Where did he come from? It is also obtained from the tradition of the xianxian, and the other is also derived from the Confucian traditional culture. "But his righteousness is as good as it is, and he has pursued it all his life. Mencius said that he was born of righteousness, and that he must keep accumulating, and that he could not get angry. Wen tianxiang also did that. This shows that the root of the national spirit is also our traditional culture.

How, in turn, are the deeds handed down to the next generation? The accumulation of culture depends on our history books, literature and other development. Their thoughts are embodied in their poems, such as "who has not died since ancient times", "to take the heart to the heart of the sweat", "to be worried about the world before the world, and after the rest of the world to be happy" and so on. It is these that allow the continuous development of the national spirit. If we throw away all these things, we don't learn history, or history doesn't tell us about these things, it only tells us how the productive forces are going, how the class struggle is going to be, and these things are not known. We should also recognize that we are now going to the national spirit education is in that one foundation, to fully see its difficulties. It's a very, very difficult thing to tell the people what they're talking about, what they're talking about, what's part of it, and then to help him understand it, and let him choose it.

In today, this sentence has the opulent politics, education, and a variety of color abundant connotation, of course, what we call the atmosphere with mencius "loftiness" is not the same but reading is the process of the grand staircase. If the text is the carrier of social daily and human emotion, then it is the author's opinion, intelligence, quality of the reflection. Qing shen said: "there is a mind like the first one, the knowledge of the first one, and there is a real poem of the first one." The view of reading determines the perspective of writing, and the taste of reading determines the taste of writing. The process of reading is to absorb and accept the bath of the heart. Read qu yuan, how can we not infect him, the patriotic ambition of make the gods cry? When we read sima qian, how can we not be so sad for his suffering that we are not dazzled by his extraordinary achievements? Reading hawking, we read the light of life hidden in his withered body, his indomitable spirit; Reading Lin zexu, we read about the true connotation of "the life and death of a state in a state of interest". With this extensive reading, how can the written words be clear and clear?

I am well bred for my natural goodness. Nature has endowed the masses with life, and endowed them with the feeling of beauty and purity of mind. I stand at the top of the mountain to see the vast sky and stand in the closest place to the sky. I feel the high ambition of my flying, and I have a feeling that I want to gallop. Listen to the waves of the sea, and experience the overwhelming and overwhelming feeling of the sea. I think the beauty of nature is really in the taste of the masses, it is a kind of primitive clean beauty. In this metropolis we are always busy, but seldom stop to think, what is the self? The justice of dongshan kui came to be known, and ba jin's work was loved because of a primitive truth. This kind of really and qingliang can let a person savor, return to nature.

We must learn to take the heaven as ruler and open up the broad mind to accept colorful life. Learn to read birds with the ruler of birds, and read a moving bird song; Learn to embrace the ordinary world with the sea and open wide arms; Learn to read the youth with the youth's feelings, read a song of the wind and snow; Learn to read old age with the feelings of old age, to read a sense of wisdom. I am willing to measure my life into the vast expanse of the sky. I would like to take the sea as a degree to dilute life into a vast ocean.