What is the antonym of clarification?

People who have always studied Chu Ci have different views on the attribution of Qu Yuan School, and there are also many differences in understanding. There are three kinds of common attribution, namely Confucianism, Legalism and Taoism. In addition, there are strategists, yin and yang, and sage. Chu Binjie said in the book "The Essentials of Chu Ci" (1): "If we look at it realistically, it is really difficult to rigidly attribute Qu Yuan's thoughts to which school at that time. If he is his own family, that's not bad, but in fact he has no systematic remarks for us to discuss. " Yin Guangxi's article "Discrimination of Qu Yuan School" (2) said: "If we look at the interaction between Qu Yuan and the pre-Qin philosophers, these views can be established; If we look at the whole ideological system, it is worth discussing whether the core of Qu Yuan's thought is a certain family or an ideological system. " Even so, opinions vary.

1, Qu Yuan said for Confucianism. It is believed that Qu Yuan's thought belongs to Confucianism, which originated in Liu An in Han Dynasty. In the Biography of Li Sao, he said: "The national wind is immoral but not immoral, and Xiaoya resents but not disorderly. If Li Sao is a writer, it can be said that it is both. Say that Di Ku, the next Qi Huan, describes Tang Wu to stab the world; It is impossible to see the breadth of morality and the coherence of chaos. " Here, Liu An treats Qu Yuan with the Confucian moral concept, which is the Confucian classic "The Analects of Confucius", saying, "Love comes from emotion, and ceremony ends with ceremony". Wang Yi of the Eastern Han Dynasty also said when commenting on Songs of the South: "The text of Lisao is based on the Five Classics." The Five Classics is an important classic respected by Confucianism. Wang Yi believes that the dominant idea of Li Sao is Confucianism. Interpreting Li Sao with Confucianism. Moreover, Li Sao is called Li Sao Jing in an attempt to be similar to the Five Classics. Ban Gu Han Shu? In the Annals of Literature and Art, Qu Yuan is called "Xun Qing, a great scholar". From Zhu in Song Dynasty to Han Yu, Liu Zongyuan and Jia Dao in Tang Dynasty, to Wang Shizhen in Ming Dynasty and Dai Zhen in Qing Dynasty, Qu Yuan was regarded as a Confucian.

Modern times are mainly represented by Guo Moruo. In the study of Qu Yuan (III), he said: "Qu Yuan's thought is obviously Confucian. This kind of knowledge did not start with me, and the ancients have long seen it. " He cited the examples of Liu An, Wang Yi and others. He thinks it can be proved by repeatedly describing Yao, Shun, Yu, Tang, Wen and Wu in Qu Yuan's works. Therefore, Guo Moruo concluded: "Qu Yuan's thought is progressive, and he is a southern Confucian."

Qu Yuan was said by Confucianism. Scholars believe that Yao Shun and Tang Wuwen, praised in Qu Yuan's works, were respected by northern Confucianism at that time, paying attention to benevolence and morality. Praising the sages of the former king is the main manifestation of Confucianism.

2. As a legalist, Qu Yuan said. This theory is mainly represented by Li Changzhi in modern times. In the "Outline Draft of China Literature History" (IV), he said: "Qu Yuan advocated the rule of law politically, that is, he imitated the reforms implemented by Chu and Wu Qi." He added: "Like Wuqi, Li Kui and Shang Yang, they all started here. The legalist who was absorbed by Xunzi and later developed from Han Fei to a complete level was the progressive school at that time, and Qu Yuan just represented the outstanding figure in this clue. " Both Ma Maoyuan and Sun Zuoyun nearby think that Qu Yuan is a legalist.

In the so-called "Cultural Revolution" of China's ten-year turmoil, he experienced a movement of "criticizing Confucianism and commenting on the law". What he called "criticizing Confucianism" was Confucianism represented by Confucius and Mencius, and it was said that he was a reactionary who resumed slavery. The so-called "evaluation of law" is to describe legalists such as Shang Yang and Han Fei as revolutionaries representing the emerging landlord class. Qu Yuan, Cao Cao, Liu Zongyuan, Cao Xueqin (the author of A Dream of Red Mansions) and other progressive writers were all rated as "legalists". Among them, Qu Yuan was rated as "Legalist", "Legalist Poet" and "Founder of Legalist Literature". On August 29th, 1974, Tianjin Daily published an article entitled Jinnan, discussing Qu Yuan's legalist thoughts from Li Sao. The signature of this article can't be the name of a real scholar, but an article thrown by the writing team of Liang Xiao (6) mastered by the Gang of Four, such as Jiang Qing. Subsequently, Shanghai, Beijing, Hunan, Sichuan and other places published many articles about Qu Yuan as a "legalist" and a "legalist poet". On1March, 977 19, Tianjin Daily published the article "Jiang Qing read Li Sao, killing people with black heart", which exposed the purpose of the movement of "criticizing Confucianism and commenting on the law", saying that its "political connotation" was to create public opinion for Jiang Qing and others to "usurp the party and seize power" and named Qu Yuan ". This phenomenon is also understandable. By 1978, shortly after the downfall of the Gang of Four, such as Jiang Qing, there appeared a number of articles in China academic circles that opposed to using the framework of "Confucianism" and "criticizing Confucianism and commenting on Confucianism" to measure Qu Yuan, emphasizing that Qu Yuan was neither a Confucian nor a legalist, but a great patriotic poet.

3. Qu Yuan said Taoism. This theory was represented by Liang Qichao, Liu and others in the late Qing Dynasty and the early Republic of China. Liang Qichao juxtaposed Qu Yuan with Laozi and Zhuangzi, the founder of the Taoist school in the Warring States Period, saying that Qu Yuan's "appreciation didn't make his predecessors' old posts keep pace with Zhuang Zhou". Lao Ren is also called Lao Zi, and Zhuang Zhou is also called Zhuangzi. Liang Qichao thought that Qu Yuan was the same as Lao Zi and Zhuangzi. Liu attributed Qu Yuan's thoughts to Taoist thoughts in Textual Research on Chu Ci (8) and Different Theories on North and South Literature (9). Jin Jianmin, a modern man, compared it with Zhuangzi's language in the article Qu Yuan's Journey and Taoist Thought (10), and thought: "Qu Yuan's thought is deeply influenced by Taoist Thought, which is deeply and intensively reflected in Tian Wen, but it is interlinked with Taoist Thought in Tian Wen. It is believed that "the formation of Qu Yuan's cosmology originated from Laozi and Zhuangzi" and that "Qu Yuan's view of nature is mainly embodied in the inheritance of Laozi's thought by cosmogenesis". However, Jin Jianmin also pointed out that Qu Yuan's thought "absorbed the essence and positive factors of Taoist thought, and on this basis excluded the interference of the other side of Taoist thought, namely" seclusion "and" immortals ". He also said that Qu Yuan's thought was "the light of abstract thinking".

Yin Guangxi, a modern man, wrote in the article Discrimination of Qu Yuan School (1 1): "There are many contradictions between Taoist thought and Qu Yuan's thought, and they are fundamentally different in nature." Yin Guangxi opposed the attribution of Qu Yuan's thoughts to Taoism. In his view, Taoism, represented by Laozi, advocates "not contending with the world", "doing without contending", "sage doing without doing, teaching without speaking", and "husband is indisputable, so there is nothing special". The principle of Qu is not afraid of violence, does not avoid life and death, and dares to fight against decadent evil forces. Even if he is persecuted, he will never change his point of view. Moreover, Taoism advocates "late bloomer, loud bloomer", while Qu Yuan advocates being proactive, grasping Guang Chen and making timely efforts for fear of falling behind the times. Therefore, it is difficult to convince people that Qu Yuan's thoughts are Taoist.

4. Qu Yuan said for Yin and Yang. Fan Jun, a modern man, thinks in the article On Qu Yuan's Thoughts (12) that Qu Yuan's thoughts of Yin and Yang are embodied in Tian Wen and other Qu Yuan's poems. He pointed out that Tian Wen put forward 170 questions in one breath, including the formation of the universe, the movement of the sun, the moon and the stars, the flow of mountains and rivers, the emergence of birds, animals, insects and fish, and the questioning of myths and historical legends, all covering the fields discussed by Yin and Yang scholars. In addition, in Li Sao, "I was raised for my chastity, but I was raised by Geng Yin", and in Thought, "I don't know the straight road, pointing to the moon and stars in the south", all of which fully show that Qu Yuan has profound knowledge of the family of Yin and Yang, and knows astronomical astrology and the era of cadres and branches like the back of his hand. At the same time, Fan Jun thought that Qu Yuan was one of the "nine feet and ten outstanding men", mainly from his political and diplomatic activities, saying that Qu Yuan was not inferior to Su Qin and Zhang Yi, military strategists of various countries at that time.

You Guoen believed that Qu Yuan was both a Taoist and a Yin and Yang scholar. In his Essays on Songs of Chu (13), he proposed that Qu Yuan had four concepts, namely, the concept of the universe, the concept of immortals, the concept of ghosts and gods, and the concept of history. These four concepts are all influenced by Yin and Yang school and Taoism. He quoted Qu Yuan's family background, the narratives about astronomy and geography in Qu Yuan's works, especially the sentences about immortals in Qu Yuan's works, to prove that Qu Yuan's immortal thought is the thought of being born, which originated from the thoughts of Zou Yan, a Yin and Yang family, and Laozi, a Taoist in the Warring States Period. He said: "Qu Yuan's thought is the same as Zou Yan's, and Laozi, the originator of Taoism, is his fellow countryman, so I say that Qu Yuan's concept of being born is related to Taoism on the one hand and Yin and Yang's family on the other."

Nie Shiqiao's statement is obviously different from You Guoen's. He believed that Qu Yuan was both a Confucian and a Legalist, and experienced the evolution from Confucianism to Legalism. He is in Qu Yuan's essays? Qu Yuan's Thought (14) says: "Qu Yuan lived in a period of transition from Confucianism to Legalism, and his thoughts reflected the evolution of Confucianism and Legalism." And summed up the similarities and differences between Confucianism and Legalism. He believes that there are six similarities between Confucianism and Legalism: First, Legalists are mostly from Confucianism; Second, both Confucianism and France attach importance to the role of the people and advocate loving the people; Third, both Confucianism and law emphasize rules and follow them, and advocate that governing the country should abide by certain norms; Fourth, both Confucianism and France advocate the unification of the world; Fifth, both Confucianism and France attach importance to the role of monks in social and political life; Sixth, both Confucianism and France advocate governing the country by virtue, and oppose relying on natural disasters, believing that natural disasters cannot consolidate national defense. Nie Shiqiao also listed five differences between Confucianism and Legalists: First, Confucianism ruled the country with "virtue" and "courtesy", while Legalists ruled the country with "punishment" and "politics"; Second, Confucianism believes in destiny ghosts and gods, while Legalists do not believe in destiny ghosts and gods; Third, Confucianism advocates that the first law is king, and legalists advocate that the second law is king; Fourth, the political thought of Confucianism is to realize "kingliness", and the politics of Legalism is to carry out "hegemony"; Fifth, Confucianism advocates appeasement to neighboring countries, while Legalists encourage ploughing and advocate the use of troops. At this point, Nie Shiqiao further explained: "Qu Yuan is in the process of developing from Confucianism to Legalism, and the complex situation of identity and differentiation between Confucianism and Legalism is clearly reflected in his thoughts. As far as its similarity is concerned, Qu Yuan's thought has several aspects, which embodies the evolution from Confucianism to Legalism. As far as its' difference' is concerned, Qu Yuan mainly reflects the struggle between legalists and slave nobles. " Therefore, Nie Shiqiao believed that Qu Yuan "inherited Confucianism in the Spring and Autumn Period and the Warring States Period" and "had legalism at the same time".

Zhan Antai opposes the above statement. In Qu Yuan (15), he said: "It is not easy to draw a completely correct conclusion by putting Qu Yuan's thoughts into a certain ideological system. But from the perspective of mutual influence, the thoughts and theories of various schools have more or less influence on Qu Yuan. " And said: "It is different from the thoughts of Yin and Yang, Taoism, Confucianism and Legalism." Chu Binjie, Yin Guangxi and other scholars of Chu Ci also oppose the attribution of Qu Yuan's thoughts to a certain school. They all think that Qu Yuan's thoughts are influenced by hundred schools of thought, but they don't belong to a certain family.

Zhan Antai, Chu Binjie, Yin Guangxi and other scholars' statements are correct and recognized by most contemporary scholars of Chu Ci.

Precautions:

(1) Chu binjie's the essence of Chu ci, Peking University publishing house, June 5438+ 10.

② See Ideological Front, No.3, 198 1.

(3) Guo Moruo's Historical Figures? Research on Qu Yuan, People's Literature Publishing House, September 1979.

(4) See Li Changzhi's Draft Outline of China Literature History, Volume I, Chapter 5.

(5) The Gang of Four refers to Jiang Qing, Zhang Chunqiao,, and Yao. It was an anti-party group formed during the Cultural Revolution.

[6] Liang Xiao, a pen name, was a royal writing team mastered by Jiang Qing and others at that time.

I have seen1922 on September 3, reading magazine no. 1.

(8) See the eight-volume Textual Research on Chu Ci. See also China Journal No.2 to No.5, 19 12.

(9) See Liu's Essays, People's Literature Publishing House, May 1998 (Joint Publishing Company).

⑾ See Research on China's Chuci compiled by Qu Yuan Society of China, Academic Press, July 2002.

⑾ See the 3rd issue of Ideological Front, 198 1.

[13] You Guoen's Essays on Songs of the South, Classical Literature Publishing House, 1957 1.

[14] Nie Shiqiao's On Qu Yuan, People's Literature Publishing House, 1982 February.

⒂ Zhan Antai's Qu Yuan, Shanghai People's Publishing House, July 1957.

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