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About the ethical construction and aesthetic transformation of Confucian poetry—taking Liu Xie’s “Huajing” model as an example
Author: Liu Strong
Source: The author authorized the Confucian network to publish, original “Tongjin University Journal” No. 3, 2014
【Summary】Confucian philosophy is a philosophy of life that is related to the establishment of oneself and adulthood. Its scheming structure is also based on social ethical moral character, to transform it into the country and to promote beautiful customs, href=”https://twbabyhoney520.org/”>Baobao.comPerfect personality is the purpose. During the surrender of the Wei Dynasty and the Six Dynasties, this simplified system that emphasizes ethical education began to change the era that is difficult to observe: on the one hand, it introduced the style of human objects (such as “bone”, “form and spirit”, etc.) into literary criticism. A little girl looked at her mobile phone with her head down, but she did not notice her coming in. ;On the other hand, there is a phenomenon of natural and elegant thoughts to supplement or even replace the model of ethical and chemical aesthetics. For example, the model of “Hua Reality” reflected in Liu Xie’s “Wenxin Diaolong”, which invisibly inherits the aesthetic effectiveness of model “literary” and “goodness”. The occurrence of this phenomenon is in line with the contemporary thoughts of the prosperous mysticism and Buddhism, and at the same time, it also manifests the Confucian sacred theory of “moving by things” as the cause of poetry. It is essentially a life-like theory, and I am hiding from the natural pragmatic factor of beauty.
【Keywords】Confucian poetry; ethics construction; aesthetic transformation; Liu Xie; “innovation”; life and life poetry
As Confucian philosophy of ethics, it actually involves the following four relationships: one is the relationship between people and people, two is the relationship between people and themselves, three is the relationship between things and things, and four is the relationship between heaven and man. These four relationships are from small to large, from near to far, from inside to outside, from man to heaven, and form a holographic structure and rich landscape of symbiosis between man and the world. In every relationship, people, the creator and actor of this value, are in no exception in the middle position of relative initiative. Therefore, Confucian philosophy is actually a philosophy of life and life that deals with the relationship between people, people and nature, so that they can be in order in ethics and “harmony” in order. Only in this foundation of life philosophy and life philosophy that highlights people’s high character and infinite ability can we develop the metaphysical morality of morality focused on philosophy of mind and nature, and the Confucian cultivation practice practice guided by practicing practice, unity of knowledge and action, and the inner sage and outer king. Therefore, it can also be said that Confucianism is not only a “benevolence learning”, but in terms of its essential meaning, Confucianism is also a “human learning” for adults, establishing people, acquiring people, and loving people.
In this complete and comprehensive “human” system, the Confucian “Pen” and “Pen” have undoubtedly irreplaceable values and positions, and develop the effectiveness and influence of religious worship and personality cultivation. Confucianism focuses on using the sameness, goodness and unity, feeling the will, fulfilling the customs and perfect personalityIt is a purpose, and has always adhered to the principle of “new day by day, renewed day by day, renewed day by day” [1] and the principle of “Heaven moves vigorously, and corrects people to strengthen themselves” [2], and constantly seeks the ultimate good state of walking with time and being in harmony with heaven. Therefore, Confucian poetry does not “will strengthen me” [3]. Regardless of whether it is cognitive, method or basic model, it is all in a process of continuous development and evolution of “fitting me is not new” [4]. Even in the six dynasties of the Wei Dynasty, which was a big legend, Confucian poetry, which took “Pen” as the standard, did not join the mainstay of aesthetic thought. We can understand this by the classics such as “distinguishing the nature of filial piety and brotherhood”, “increasing the importance of husband and wife” and “being more elegant and profound” [5] in “The New Words of the World, Literature”.
The appearance of Liu Xie’s “Wenxin Diaolong” is exactly the result of Confucianism’s sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sac Especially the “Huajing” model proposed by Liu Xie, which invisibly inherits the aesthetic effectiveness of models such as “literature” and “beauty and kindness”, and realizes the transformation of Confucian poetry from ethical education to natural aesthetic aesthetics. In this word that has the color of “emotion”, Confucian poetry has gradually shifted from “man” as the middle (ethics) to the goal of “people in harmony with heaven” (natural), that is, from the “principle teaching” that focuses on ethics education, to the “principle beauty” that focuses on natural aesthetics, and finally realizes the harmony and unity of “regularity” on aesthetics.
1. The ethical structure and aesthetic value of Confucianism
As mentioned above, Confucianism with the six chapters as the purity is “humanism”, Confucianism certainly regards ethical education as the most effective and ultimate goal of “People”. Therefore, the Confucian “study” or “study teaching” is not essentially “study teaching” in Eastern academic sense, but rather it is not a kind of “man’s learning” or “man’s teaching”. “Shangshu·宋” says: “Kui! I ordered you to be a sacred person and teach his sons to be straight and gentle, broad and cheerful, just without abuse, simple and without arrogance. I speak my ambitions, sing forever, and the sound is eternal, and the sound is harmonious. The eight-pong conscience is harmonious, without mutual ties, and the gods are harmonious.”
For this passage, everyone focuses on the three words “sacred person and the ambition” known as the “opening of the mountain” [6], which is called the Chinese sacred person, and neglected the three words “sacred person and the four sentences that are cited. This is the best thing to pay attention to “teaching in music” (music). In other words, the earliest joys and poems were used to teach “schools”. The goal was to cultivate joys and poems, so that the recipients could cultivate a neutral and gentle, unparalleled fantasy and perfect personality. In fact, the reason why the Six Paths are “study” is because they all have the function of nourishing and intoxicating and can become “teaching”. And the Six Sects, “People”Being first is enough to explain that the “Pu” teaching is more basic, dynamic and useful than the other five teachings. In “Theory”, Confucius covered the message board and emphasized the unrestrained ethical education effectiveness of “The Song of Poem”: “The Song of Poem” is 300, and in a nutshell, it is said: “Thoughts without evil.” (“For the Government”)
“Guanju” is happy but not lustful, and sad but not hurt. (“Eight Qun”)
Enjoy the poem, stand in the ceremony, and achieve the joy. (Taibo)
No learning to speak, no words. (Ji Family)
Writes 300, and teach them to do so, but they cannot achieve their goals. If they are in all directions, they will not be able to match them. Even though there are many, why do you think it is? (Zi Lu)
The man is not for “Zhou Nan” or “Zhao Nan”, but his face is standing with a wall. (Yanghuo)
The sentence “Happy in poetry, stand in poetry, and achieve in poetry” is the three stages of Confucianism’s self-esteem teaching. Among them, the emotional will and the merits of Taoist character in “Penyu” are the foundation and most basic foundation for improving everyone’s personality. Based on Confucius’s sanctum,