The first paragraph mentioned Qin Xin of Juanzi and Josin of Wang Sun. "The heart is beautiful, so how to use it." The two books listed by the author should not be mentioned casually, but have his intention. Juanzi belongs to Taoism and his grandson belongs to Confucianism. Liu Xie's writing about these two people shows that he holds a positive and appreciative attitude towards both Confucianism and Taoism, and does not rule out either side's thoughts. Then the author expounds the reason and purpose of creating Wen Xin Diao Long: "It is a gentleman's way of life and a tree of virtue and advice. How can you argue? I have to! " Because the individual among all sentient beings is "as fragile as grass", only "fame is stronger than stone", and human body is fragile and cannot last long, but fame can transcend the existence of the body and be eternal. "Canon such as xelloss? The article said: "Building an article is a great cause of the country and an immortal event. Life sometimes ends and glory ends. Both will reach a constant period, rather than endless articles. "The author not only directly used Mencius' argument, but also transformed his idea of gentleman's moral advice from the Confucian' three immortals'. Ancient intellectuals "made meritorious deeds first, then made virtue, and had to make a statement." When they made great achievements and let virtue fail, they had to make a statement. Influenced by Confucianism's active practice, Liu Xie hoped to make great achievements. This book is also his masterpiece, and his forced statement also reflects the helplessness of his talent. Of all the intellectuals in China, Confucius is the most successful person who "counsels with virtue" to achieve immortality, and Confucius goes without saying. The situation of Confucius made thousands of intellectuals in Qian Qian sing for it, and Liu Xie also found solace from ancient sages. Perhaps this is one of the reasons why the author worships Confucius. Moreover, the establishment of morality is not the height that ordinary articles can reach, and only saints like Confucius and Mencius can do it. It can be seen that Liu Xie has high expectations for Wen Xin Diao Long, and his literary ambition is not shallow. Confucius' efforts in compiling books are exactly what Liu Xie needs to inherit and practice. His strong sense of historical mission and the motivation to pursue fame and profit inspired Liu Xie, and finally completed the book Wen Xin Diao Long.
At the beginning of the second paragraph, Liu Xie described a dream of his youth in the preface: "Born at the age of seven, I dreamed of colorful clouds, so I climbed high and picked them." The "colorful clouds" in Liu Xie's dream are beautiful things naturally generated, which implies the author's pursuit of natural beauty. Climbing clouds and gathering brocade shows that we should be free and carefree, abandon kitsch, which is quite noble and free and easy for Taoism, and we can be free from worldly affairs and become immortal. Then he wrote the author's extreme worship of Confucius: "If you have exhausted your teeth, you will dream of tasting the lacquer ritual vessels at night and swim south with Zhongni." When you hold a sacrificial vessel, you will feel happy. " Holding a sacrificial vessel with Confucius, you become a student of Confucius and help the teacher complete a certain ceremony, which is why Liu Xie is "happy". In addition, the "Dan lacquer ritual vessels" here probably refer to sacrificial vessels, such as water beans, scorpions, and Yi people. The ancient etiquette system was hierarchical, and etiquette activities were solemn. Most sacrificial vessels are not ornate. Although the "Dan lacquer ritual vessel" is very simple, it also has decoration, but the decoration is very simple. This also implies that a lot of space in Wen Xin Diao Long is devoted to solving the problem of the relationship between literature and quality, "considering the relationship between literature and quality", insisting that quality precedes both literature and quality, "literature" can only exist with quality, and "quality" must have appropriate literature to express itself. Liu Xie's "holding a lacquer ritual vessel" is to solve the problem of disharmony between literature and quality in the Six Dynasties. Traveling with the South reflects that Liu Xie followed Confucius step by step, and the leading idea of the book is Confucius' Confucianism. "Since birth, there has never been a master." Liu Xie made no secret of his admiration for the ancient sages of Confucianism. Although his thought is a mixture of Confucianism, Taoism and Buddhism, he always takes Confucianism as the first. Next, Liu Xie further believes: "Only articles are used, but classic branches; The work of five rites and the use of six codes are so clear to the monarch and his subjects and the military orders are so clear and detailed. Is it a classic? "The classics here refer to Confucian classics. Liu Xie emphasized the great social function of Confucian classics and advocated giving full play to the educational function of literature. Therefore, "My father Chen Xun is evil and heresy, and the differences in rhetoric and training are appropriate. "The author takes Duke Zhou and Confucius as examples to correct the style of writing that was too complicated at that time.
"Wen Xin's work is based on Tao, the teacher is holy, and the body is classics." "Tao follows the sage's writing, and the sage acts according to the writing", "The reason why words can inspire the world is the writing of Tao", and "Tao" is the Confucian way; "Saint" is the standard of being a writer and a Confucian saint. The Classic is a model of composition and a classic of Confucianism, and Confucianism occupies the position of "the hub of literature" in the whole book. And its "light hair collection, deep into the bone marrow", but also quite a Taoist "gradually learning, for the wrong way" means. The attitude of the book is "compromise of materialism". "Compromise" comes from the Confucian doctrine of the mean, that is, "extremely bright and moderate", which is the highest moral standard and code of conduct of Confucianism: impartiality, not madness and not extremes. "Words fail to express their meaning, which makes it difficult for a saint" also evolved from Confucius' "Books fail to express their meaning, words fail to express their meaning".
In addition, Liu Xie expressed the heart of Taoism in the praise of Preface: "It is difficult to follow things, but easy to follow nature. Be proud of the spring stone and chew ",that is, I hope I can live a good life according to my own temperament, stay away from the noise of the world and the intrigue of the world, and live proudly in seclusion among the spring stones and weigh the significance." There is also the rhyme of Taoism in Laozi and Zhuangzi, and there is a wind of "the more famous people in Wei and Jin Dynasties teach, the more natural they become". Aochunshi is actually the poetic sustenance of Liu Xie's Taoist literary heart.
On the one hand, Liu Xie worships and faithfully follows Confucian sages. "There is a teacher in the ceremony." At the same time, I was fascinated by Laozi and Zhuangzi's "five thousand exquisiteness" and "arguing and carving everything". The preface also reflects the source of an intellectual's fame and deeds, that is, he actively uses the world and helps the world, while he is carefree and immune to himself. Confucianism and Taoism are mixed, and the "heart" in Liu Xie's thought is compatible with the ambition of Confucianism and the natural purpose of Taoism.
Liu Qi, a graduate student of Art College of Huazhong Normal University.