This paper was originally published in the Journal of Social Sciences, Vol. 1, 2020, pp. 66-73.
Authorized publication of Social Sciences
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Guide reading [construction of knowledge system of philosophy and social science with Chinese characteristics · research on proposition of Chinese aesthetics]
[Abstract] it is the basic thought of ancient Chinese literary theory that "writing to preach", but in addition, "writing to entertain oneself" is also an important proposition in the history of ancient Chinese literary theory. It originated from Confucius and was proposed by Tao Yuanming. It was carried forward by new scholars from the middle Tang Dynasty to the Northern Song Dynasty. The new type of scholars not only have the status of "official" and need to fulfill their duties, but also have the special ability of "Literature", which is the way for them to enter the official career. Therefore, when the ideal of "official" encounters setbacks, they give full play to the advantages of "Literature" and obtain physical and mental pleasure through "Literature", which is the basic definition of "writing for self entertainment". It contains three progressive levels: to play with the text, to adapt to the text, to send the text. Firstly, it is a game pen occasionally used in addition to serious poetry creation. Secondly, it is a leisurely work that takes poetry as the main content of daily life. Finally, it is a work that places personal secret and fragile feelings in the words, and puts the vigorous and tenacious mentality into the mission of active enterprising and benefiting the world as an official. Song Dynasty is regarded as the beginning of ancient Chinese history. The new literati's view of literature has a profound influence on the history of Chinese literature since then.
[Key words] to write for self entertainment; to play with literature; to adapt to literature; to post with literature
[about the author] Li Changshu, born in September 1972, Professor, doctoral supervisor, School of Arts, Nanjing University. Mainly engaged in the study of Chinese aesthetics. He has published two academic works, nearly 50 papers, many of which have been reprinted by the people's Congress, and presided over three national social science fund projects.
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Text on "writing for self entertainment" of Chinese Literary Theory
Ancient China attached great importance to literature, and its mainstream thought was to take literature as the carrier of expression and communication. At the beginning of Wenxin Diaolong, he said: "the virtue of literature is also great. What is it that lives with heaven and earth This is the text of Tao Only ginseng, which is valued by spirit, is called "three talents". For the five elements of the show, the heart of the real world, the heart of life, speaking and civilization, the way of nature Although "Wen" here is not limited to today's literature, it clearly links Wen and Tao closely, and takes people as the center, through the absorption and creation of people's hearts, through Wen, it connects heaven and earth with Tao. The importance of the text can be fully demonstrated, that is, "the way along the saints to hang the text, and the saints to understand the way according to the text". It can be said that the connection between literature and Taoism is a basic thought throughout the history of ancient Chinese literary theory for thousands of years. However, it should be noted that, in addition, there is another point of view, that is, "writing for self entertainment". Tao Yuanming first put forward this proposition clearly. In the biography of Mr. Wuliu, he said, "I often write articles to entertain myself and show my ambition." Compared with the numerous studies on the relationship between literature and Taoism, it seems that scholars have not paid enough attention to it. However, it is a problem that can not be ignored in ancient Chinese literary theory. This paper attempts to make a preliminary study of it.
1、 Play with literature
The idea of "writing for self entertainment" originated from Confucius. According to Confucius, the main way of life of scholars is: "to aspire to Tao, to virtue, to benevolence, to art." (Analects of Confucius · Shuer) this is the basic rule of Confucius on the way of life of scholars. Of course, "You Yu Yi" is quite different from today's literature and art, but with the evolution of history, "Yi" gradually includes poetry. Yolaine escande, a French sinologist, said: "in the first time, the" six arts "mentioned by the Pre-Qin Confucians refer to rites, music, shooting, imperial, calligraphy and numbers. The "six arts" followed by the Confucians in the Han Dynasty refer to the "Six Classics": poetry, books, rites, music, changes, spring and autumn. In the Tang Dynasty, the "art" pursued by scholars became a leisure activity of "poetry, calligraphy, painting, music" or "Qin, chess, calligraphy, painting" The Tang Dynasty mentioned here is worth noting, because with the implementation of the imperial examination system, the scholars of the common people began to step on the political stage in the Tang Dynasty, and the "Literature" they relied on to enter the official career became the main content of "traveling", and literature and art flourished accordingly. It began with Wu Zetian's crackdown on Guanlong group that the commoners became an important political force. After the middle Tang Dynasty, due to the impact of the an Shi rebellion, the decline of the political status of the aristocrats and the rise of the commoners staggered. In the Northern Song Dynasty, because of the basic state policy of advocating culture and suppressing military affairs, the scholars of the common people became the dominant power of the government. Therefore, there is a view in the academic circle that the middle Tang Dynasty to the Northern Song Dynasty is a historical stage, and its basic consideration is that the scholars of the common people are the leading factors of politics and culture. In a certain sense, it may be said that although there is a thought of "writing for self entertainment" from Confucius and others, it is the common people scholars after the middle Tang Dynasty who really carry forward this thought. The object of this paper is mainly the scholars from the middle Tang Dynasty to the Northern Song Dynasty, which is often called "new scholars" in the academic circles.
The first expression of "writing for self entertainment" is "taking literature as play". In the fifth year of Yuanhe, Xianzong of Tang Dynasty, Han Yu wrote a biography of Mao Ying. Pei Du was very dissatisfied after reading it. He wrote a letter to Li Ao, a student of Han Yu, accusing him: "Changli Hanyu Depending on their absolute feet, they tend to be bold and unrestrained, not based on the system of literature, but on literature as a play. Can it be? Can it be? Those who are not as good as they are today should take precautions. " This is the origin of the proposition of "taking literature as play". In connection with Pei Du's full text, we can see that his literary view is very conservative. What he said "establishing the system by writing" emphasizes that the article should not only have certain formal rules, but also have the function of serious preaching for the benefit of the world. Han Yu's article is obviously inconsistent with this. However, Han Yu's writing of the game is not limited to one biography of Mao Ying. Other works, such as "sending poor literature", "preface to the joint poem of Shi Ding", "South China Sea Temple Monument", "snoring and sleeping", "mocking Lu Lianzi", "mocking the Youth", "drama Title peony" and "Diao Zhangji", can be classified into this category. If Pei Du's dissatisfaction is mainly due to the position of politicians, Han Yu can ignore it, while Zhang Ji's criticism is more due to the position of fellow Taoists. Han Yu, who revives Confucianism, must respond. In his first letter to Han Yu, Zhang Ji said, "since the book of Dharma written by Yangzi cloud, it has been nearly a thousand years since the book of Dharma speech was written by Yangzi cloud, there has been no saying of the way of saints, and the only one who speaks is the Deacon Compared with the deacons, they are more complicated and unrealistic, which makes people feel happy before presenting them, which is tiring to Lingde. " On the one hand, Zhang Ji regards Han Yu as the only one to restore the way of Confucius and Mencius, and gives him high expectations; on the other hand, he severely criticizes Han Yu's "taking literature as play". In his reply, Han Yu said, "is there any room for me to be a dramatist and compare the wine and lust?" Obviously, Zhang Ji was not satisfied with the answer, so he wrote again to accuse Han Yu. In his second reply, Han Yu said, "the former master still has his own drama, and the poem does not say:" be good at banter, not be cruel. " "Records" said: "Zhang and not relax, culture and martial arts can not also, evil harm to the way?" This is to quote Confucian classics to defend themselves. However, in any case, in the eyes of the contemporaries, Han Yu's creative attitude of "taking literature as play" is not advisable for him to repel Buddhism and Taoism and revive Confucianism. In other words, Han Yu's two thoughts are contradictory.
However, if we analyze the identity of new scholars, they are not contradictory, but unified. Han Yu has stated for many times in the article that for these common people who have no family to depend on and have no constant property to keep, only by closely depending on the imperial power can they realize their political ideal and obtain economic security. The Confucian thought emphasizes that the order of ethics is the idea of loyalty to the emperor and love the people. Therefore, one of the basic characteristics of the new type of scholars is their respect for Confucianism. However, this is only a part of their life. Facing the official struggle and the rough official career, they need to relieve their inner anxiety, "writing for self entertainment" is just under this background. If reviving Confucianism and being loyal to the emperor and loving the people are the former, then "writing for self entertainment" belongs to the latter. Han Yu is fully aware of this: on the one hand, he "the decline of the eight generations of literature, and the drowning of the world" (sushi language), has epoch-making contributions in both literature and Taoism; on the other hand, he does not hide his love for the pen of games, and repeatedly emphasizes this point. "He in" send poor text "in its own words:" not single-minded, strange strange strange; can not be given, only to play "Give Zhang 18 to the sick": "the article amuses itself." It is worth noting that, as another representative of the Tang Dynasty, Liu Zongyuan took a positive attitude towards Han Yu's "taking literature as play". It not only quotes the Confucian classics to prove the rationality of Han Yu's creation attitude of haiku, but also pays attention to the role of "taking literature as play" in regulating the psychology of scholars: "han zi's doing it will also relax and not abuse it! How can you enjoy yourself! How can you make your mouth full of the wonderful taste of the six arts! " That is to say, on the one hand, the official struggle and the ups and downs of officialdom have exhausted Han Yu. "It's a common feeling for every scholar who is in the official arena that it's hard to be an official". On the other hand, the Tang Dynasty is an era of prosperity of Buddhism and Taoism. Han Yu holds high the banner of reviving Confucianism and criticizes Buddhism and Taoism. The pressure he bears can be imagined. In this sense, the function of banter is to relax the mind and body, to achieve spiritual transcendence and freedom. Han Yu's creation of "taking literature as play" began after he was initially demoted to Yangshan. It may be said that it was after he realized that the direct way of Confucianism was not feasible that Han Yu began to regulate his official career with the pen of game.
If Han Yu's "taking literature as drama" is still difficult to understand in Tang Dynasty, then in Northern Song Dynasty, his intimate friends are numerous. The most important one is Ouyang Xiu. He took inheriting Han Yu's thought as his duty, reviving Confucianism and creating ancient prose. At that time, people even called it Hanyu in Song Dynasty. In a certain sense, it can be said that Hanyu's being found and respected is inseparable from Ouyang Xiu. Interestingly, it is Ouyang Xiu who most understands Hanyu's "play with literature". In his later work "six one poetry talks", Ouyang Xiu said: "it's not impossible to give up his writing power, but to try to use poetry as the end of the article, so his poem says:" be passionate and have a drink with you, and do other things as a poet. ". However, his talent is to talk and laugh, to help Scherz, to narrate human feelings, to describe things, and to put them in poetry, and to make the best of his music. " Although this is in the case of Hanyu's poems, it should also be applicable to all his works of "taking literature as play". Ouyang Xiu's own poetry creation also inherits this characteristic of Hanyu, and there are many works of games. After a detailed examination of Ouyang Xiu's self-conscious imitation of Hanyu, American Sinologist Colin pointed out that "I think Ouyang Xiu regards the skill of poetry writing as a means to let himself get rid of the shackles of daily life, and is responsible for his family, society and country Strength, these will bring some constraints to life. At the same time, Ouyang Xiu does not deny the existence of these constraints, and also believes that these constraints cannot be avoided in life, but hopes to transcend them. In particular, banter can make people face the approaching of aging, illness and death, with a smile rather than a complaint. The ingenious structure of poetry will turn the world into a pleasant and unforgettable work of art The key of this passage is: Ouyang Xiu's consciousness