Wei-Jin period is a dark political period in the history of China. Social unrest, political darkness and frequent wars. Due to the disintegration of society, the situation that Confucianism respected the world in the past two Han dynasties was completely broken. Taoism, Dharma, Ming and other theories sprang up suddenly, which ushered in the second great ideological liberation in the history of China. In the pre-Qin period, there appeared a cultural wave as gorgeous as a hundred schools of thought contending. Scholars in Wei and Jin dynasties advocated lightness, pursued emptiness and quietness, and acted casually. They changed the life attitude of the literati in the Han Dynasty aiming at making a name for themselves, and comprehensively and profoundly constructed the character, character and talent of Wei Jin people, which were reflected in their aesthetic taste and attitude.
This paper discusses the aesthetic taste of Wei Jin people from four angles. First, frankly speaking, beauty. Second, the worship of natural beauty. Third, praise women's intelligence and philosophy. Fourth, the beauty of spiritual realm. Based on the research and analysis of scholars' related works, this paper puts forward its own views. This paper holds that the aesthetic core embodied in Shi Shuo Xin Yu is the beauty of human spiritual realm. The text is divided into three parts, and the conclusion of this paper is analyzed and expounded layer by layer.
Key words: aesthetic taste, beautiful face, natural beauty, female beauty, spiritual realm.
Literature review
1, the beauty of appearance
Wei Jin people's understanding of beauty is maverick, willful, pursuing individual freedom and spiritual liberation. Appreciation of beauty is often generous and calm. Sometimes adjectives describing natural scenery are used to describe the manners and beauty of celebrities. For example, Ji Kang, one of the seven sages of bamboo forest, wrote: "Ji Kang is seven feet eight inches long and has a special charm. Those who saw it sighed:' Xiao Xiaosu is bright and clear.' Or:' Su Su is like a loose wind, high and gentle.' "[1] wrote about the beauty of Pan Yue, saying that when he was a teenager, women would hold his hand. When writing Wei Jie, he said that he was surrounded by people because of his beauty, because too many people surrounded him like a thick wall, which made his already weak physical condition worse and even died of a serious illness. " At that time, people called' watch and kill Wei Jun' ". [2] This outspoken description of beauty is precisely the embodiment of Wei Jin people's openness and freedom in aesthetic taste. There are many aesthetic studies on the characters in Wei and Jin Dynasties in Shi Shuo Xin Yu in history. In Li Lina's Shi Shuo Xin Yu On Female Beauty, it is also mentioned that female beauty is first and foremost the beauty of appearance. The second is the beauty of "talent" and the third is the beauty of "morality". In terms of monographs, such as Yuan Jixi's Aesthetics of the Six Dynasties (Peking University Press, 1999 edition) and Li Zehou's and Liu Gangji's History of Sino-American Studies (Essence Edition) (Fudan University Press, 20 10 edition) all have great analysis on Shi Shuo Xin Yu. Monographs include Shi Shuo Xin Yu and Medieval Culture edited by Ning Jiayu (Hebei Education Press, 1997. 10), Shi Shuo Xin Yu Research edited by Fan Jiang (Lin Xue Press, 1998) and Shi Shuo Tan You edited by Xiao Ai (Hunan Press).
2. The beauty of nature
Naturalism and individualism in Wei and Jin Dynasties, under the rule of Confucianism in Han Dynasty, got rid of the shackles of etiquette. Most intellectuals go beyond the viewpoint of etiquette and law, appreciate the beauty of personality directly and respect the value of personality. As far as aesthetic culture is concerned, "nature" is not only the basis of the rationality of life and art, but also the ideal of artistic creation and the standard of artistic criticism. Liu Yu's The Change of "Nature" Concept in Wei and Jin Dynasties and Its Influence on Aesthetic Culture (Yangzhou University, 2007.05.0 1) demonstrates the concept of "natural beauty" from the perspective of aesthetic culture. He believes that "natural beauty", if expressed in people's articles, is to care about people's temperament and talent and promote the beauty of personality; In poetry, it is to express inner anguish, seek spiritual sustenance and reflect the beauty of true feelings; In the art of calligraphy and painting, it is to express free life, pursue the beauty of charm and express the beauty of the soul; In the country of music, it is the sadness of life and the beauty of life consciousness. At that time, the influence of people's goods and algae in society, the appreciation of people's temperament and talent, and the worship of natural beauty were a fashion at that time. According to Shi Shuo Xin Yu, Wang Yiyun said, "Autumn insects are better than Manfen and Long Hao. These three people have no talent, they are all newcomers. " [3] "On the world, Wen Tai is really a second-rate person crossing the river. Celebrities say that people are the first to bear the brunt, and the temperature is often eclipsed. " [4]
3. The beauty of women
There are many short stories expressing the beauty of personality and virtue in Shi Shuo Xin Yu, especially many descriptions of intelligent, philosophical, patient and wise mothers, with many touching chapters. Li Lina's article On Female Beauty in Shi Shuo Xin Yu (Journal of Hunan Normal University -20 14.05.0 1) points out the beauty of virtue, which is the key content of female beauty in Shi Shuo Xin Yu. Through the change of female identity in the book-daughter, wife and concubine,
The Story History of China by Mr. Ning Jiayu focuses on the female theme in Shi Shuo Xin Yu, pointing out that women in Wei and Jin Dynasties broke through the barriers of the old ethics in many aspects and set off a wave of women's liberation. The sixth chapter of Fan Jiang's A Study of Shi Shuo Xin Yu discusses the status of women from the aspects of marriage and family of Wei and Jin scholars. Wang Shouhua's "A Big Talk World" comprehensively discusses the female images from the perspectives of marriage, family and knowledge. Both Fan and Li Jie began to pay attention to the "new" image and "new" atmosphere of women in Wei and Jin Dynasties. Many related master's degree theses were searched in academic journals, namely, the master's graduation thesis "Looking at the living conditions of women in Wei and Jin Dynasties", and the life of women in Wei and Jin Dynasties was discussed through the analysis of Shi Shuo. In 2008, Zhang Yurong of Shaanxi Normal University wrote his master's thesis "On Female Groups in Novels", which comprehensively analyzed women in Wei and Jin Dynasties. 20 1 1 Jiao Hongwei of Lanzhou University wrote a master's thesis "The Plight of Upper Class Women in Wei, Jin, Southern and Northern Dynasties-Take < & lt/span>. Taking Shi Shuo Xin Yu Yuan Xian as an example, this paper focuses on the comparative study of the two books. Journal of Hotan Teachers College (Chinese Comprehensive Edition) Volume 28, No.4, No.60, 2009 Zhang Geng really < . The images of goddess, female ghost and banshee in Searching for the Gods; Searching for Ji Shen thinks that the goddess in Searching for Ji Shen is like a beautiful family, dignified and serious; Female ghost died for love, born to love, touching; Banshees are charming and harmless. The author thinks that no matter the goddess, the ghost or the banshee, they are all incarnations of women in essence, and they are all beautiful, gentle and kind female images.
4. The beauty of spiritual realm
Feng Youlan's A Brief History of Chinese Philosophy (Peking University Publishing House, 20 13. 1) is about people's spiritual realm. He believes that everyone has his own realm of life, from low to high: natural realm, utilitarian realm, moral realm, heaven and earth realm. With regard to personality and realm, Feng Youlan's Review of Academic Thoughts holds that Feng Youlan constructed his ideal personality theory by describing the sage's character in the realm of heaven and earth, taking Confucianism as the main body, absorbing Taoist resources, and melting Confucianism and Taoism into a furnace, which drew the last stroke for his philosophy of life. Wei Jin people's understanding of beauty is not only the direct sensory perception of appearance, but also the beauty of spiritual realm. They often express their personal feelings with the help of the beauty of mountains and rivers in order to pursue the beauty of human spiritual realm. Song Yan believed that the scholars in Wei and Jin Dynasties consciously looked at the landscape with aesthetic eyes, and obtained beautiful enjoyment from it, which was actually a kind of spiritual enjoyment. Even with the feeling that "birds, animals, fish and birds come to meet each other" [5], the subject and object have reached unity. Man has become a member of nature.
Chen Guomin and Dai Jian's "Looking at Scholars' Hermit Aesthetic Mentality from Wei, Jin, Southern and Northern Dynasties" hold that the value of landscape culture lies in people's personality and the pursuit of natural landscape aesthetics. Landscape not only becomes the artistic carrier of the subject's aesthetic feeling, but also becomes the subject's personality and survival pursuit of natural landscape, that is, literati regard landscape as their survival partner and regard their own life existence and landscape existence as one.
Liu Yinyun: "When the wind is clear and the moon is bright, you should think of the degree of mystery"-"When the wind is clear and the moon is bright, you should think of Xu Du Xuan." [6] When someone asked how beautiful the landscape in Gu Kaizhi Huiji was, Gu Yun said: "There are many beautiful landscapes, and the grass on the mountain is hazy. If the clouds flourish, Xia Weichang will flourish." [7] The discovery of the beauty of mountains and rivers, the understanding of mountains and rivers with a beautiful mind and the expression of the atmosphere of natural scenery with beautiful language are the signs of the maturity of the artistic mind in Wei and Jin Dynasties. It is a way for Wei Jin people to pay attention to the promotion of spiritual realm.
The above search for the aesthetic research of scholars in Wei and Jin Dynasties over the years, the research of these scholars is of great help to the world to understand people's life and moral concepts in Wei and Jin Dynasties, and also has certain academic value for future generations to further study aesthetics in Wei and Jin Dynasties. At the same time, in the process of studying the works of these scholars, the author also found that most scholars studied the aesthetics of Wei Jin people from various angles, which left a certain space for my research topic. This paper will focus on the core issue of the aesthetic taste of Wei and Jin people in Shi Shuo Xin Yu, that is, the aesthetic core embodied in Shi Shuo Xin Yu is the beauty of human spiritual realm.