Philosophical Reflections on the Sadness of Ancient Literati

Consciousness reflects matter, and matter determines consciousness.

During the Spring and Autumn Period and the Warring States Period, there was a period of great social turmoil and great fission, and the fierce annexation wars broke the encouraging and static pattern of life, providing an opportunity for cultural reorganization.

The Confucian school founded by Confucius takes "benevolence" as the core of the doctrine, takes the dialectic of the mean as the ideological method, attaches great importance to family ethics, attaches importance to world deeds, emphasizes practical rationality, and attaches importance to moral cultivation. In terms of the concept of heaven and Taoism, Confucianism inherited the Western Zhou historian culture and coordinated the idea of "Mandate of Heaven" and "human morality", which actually put the belief in the supernatural into a subordinate position to real personnel. In terms of the view of history, we try to restore the "rites of the Zhou Gong", and at the same time, we do not exclude appropriate adaptations and modifications to the etiquette and customs decrees that do not conform to the trend of the times.

In terms of social ethics, it interprets etiquette with "benevolence", and normalizes the external nature of society into the conscious requirement of internal ethical consciousness.

Taoism, represented by Lao and Zhuang, is in many ways the opposite of Confucianism; Confucianism pays attention to personnel, and Taoism respects the "way of heaven"; Confucianism emphasizes literary ornamentation, and Taoism yearns for "nature"; Confucianism advocates doing something, and Taoism advocates doing nothing. Of course, the two are not completely opposites, but there is a quality of mutual proximity and communication.

The pioneers of Legalism were the sons of Guan Zhong and Zheng Guo of the Qi family, who strongly advocated the strengthening of laws and criminal laws, so that the people would be "afraid of power like disease", so as to achieve the effect of enriching the country and managing chaos.

The founder of Mohism was Lu Guo Mo Zhai, who emphasized the status of material production and labor in social life and opposed consumption beyond the basic needs of survival, which typically reflected the character of small producers and small proprietors.

Zou Yan, the representative of the Yin-Yang Family, specializes in "contemplating the news of Yin and Yang", using the Yin-Yang growth and dissipation mode to change the flow of time and space to make my world a unique characteristic way of thinking of the Yin-Yang Family.

Because the main feature of autumn is the falling leaves, which can always make people think about it and express sadness, so the ancient literati were sad about autumn.

The theme of sad autumn originated from poetry and was formed in Fu, mainly in lyrical literature, and once it was formed, it had both performance and reproduction factors, and the two were integrated and infiltrated, becoming the mantra of later generations of literati in Gaoshan Jingxing. Qu Yuan and Song Yu were worried about political frustration, and the connotation of the sad autumn of the Han Dynasty rapidly expanded, becoming a fixed expression of social life.

Because the most important feature of autumn is the falling leaves.

This is very sad in the eyes of the ancients, and there is also the autumn wind, there will always be a feeling of parting, which makes people sigh.

Because the unique sadness and slaughter of autumn can arouse people's feelings.

The autumn wind is blowing, the leaves are all over the ground, and the wild geese are flying south ......The ancients borrowed the scene of depression.

Express inner boredom and other feelings, that is, allegorical in the scene.

Autumn is a bit bleak. I feel a little sad.

1. Confucius. The core content of Confucius's political thought is "propriety" and "benevolence", and in the strategy of governing the country, he advocated "governing the country with virtue", and governing the country with morality and etiquette is the most noble way to govern the country. This kind of statecraft is also called "rule by virtue" or "rule by etiquette".

This strategy applied virtue and courtesy to the people, strictly enforced the hierarchy, and clearly divided the nobles and the common people into those who ruled and those who were governed. It broke an important boundary between the aristocracy and the common people.

Confucius's ideals of a "great harmony" society and a "moderately prosperous" society had a profound impact on later generations of China. Later, in different historical periods, thinkers at different stages put forward blueprints and goals with different contents, and this kind of thinking also inspired progressive thinkers and reformers to a certain extent, and Hong Xiuquan, Kang Youwei, Tan Sitong and Sun Yat-sen were all influenced by it.

2, Li Bai. The purpose of Li Bai's "Mingtang Fu" was to seek an official position, and the writing time was before the demolition of the Mingtang in the twenty-seventh year of Kaiyuan.

Due to his family, Li Bai could not be promoted and promoted to enter the official career, and could only take the road of dedication, which was the reason for the true dedication of the scholar. This Fu praises the grandeur of the Ming Hall, and writes about the majestic atmosphere of the Kaiyuan Dynasty and the author's political ideals.

3, Du Fu. Despite his personal misfortunes, Du Fu was always worried about the country and the people. During the Anshi Rebellion, he always watched the development of the current situation, and wrote two articles during this period:

For the situation of Huazhou Guo Envoy Jun to destroy the remnant crown" and "Five Songs of Huazhou Trial Warrior in the First Year of the Qianyuan Dynasty", to exterminate the Anshi rebels, and consider how to reduce the burden of the people.

When Li Siye's soldiers and horses passed through Huazhou, he wrote a poem entitled "Two Songs of Guan'an Xibing Soldiers Passing to Guanzhong on Standby", expressing strong patriotic enthusiasm.

4, Bai Juyi.

When Ren Zuo picked up the remains, Bai Juyi thought that he was appreciated and promoted by the emperor who liked literature, so he hoped to repay the kindness of his acquaintance with the duty of a speaker, so he frequently wrote books and wrote a large number of poems that reflected social reality, hoping to make up for the current affairs and even point out the emperor's mistakes in person. Bai Juyi's words were mostly accepted, but his directness made Tang Xianzong feel unhappy and complained to Li Jiang.

5, Li Shangyin.

In the second year of Wenzong's opening (837), Li Shangyin was admitted to the Jinshi. He had failed many times before that. It is difficult to verify the year of Li Shangyin's first application, but some believe that even 10 years ago, that is, in the second year of Wenzong Taihe (828), Li Shangyin began his long and arduous journey.

Like most candidates who lack a powerful background, Li Shangyin does not expect to succeed in one fell swoop. There is no mention of the situation in his poems, which shows that he did not care much about the failure of the first attempt. However, as the number of failures grew, he gradually became dissatisfied.

There is no one more active in joining the WTO than Confucius.

Famous ones such as: Li Bai; Du fu; Bai Juyi; Li Shangyin.

Su Dongpo. Wang Anshi. OUYANG Xiu; Sima Guang.

Basically, every literati is actively joining the WTO. Only after an attempt or a setback did he go into hiding. For example, Tao Yuanming.

Actively joining the WTO: For example, Xie Jin of the Ming Dynasty, in fact, all the people in the Chinese imperial examination were actively joining the WTO.

Retreat to the mountains and forests: such as the seven sages of the bamboo forest of the Jin Dynasty, advocating metaphysics and passively avoiding the world.