Advocating truth and pursuing a better life ideal are the basis and the highest embodiment of personality beauty. The political ideal that Qu Yuan pursued all his life was "beautiful politics". He advocated that "you should give people your talents, but you should not be equal with them" ("Li Sao"), and "you should make meritorious deeds first to show people's doubts." The country is rich and strong, the law is established, and the loyal ministers are dying "("Cherish the past "), that is, appointing talents and legislating to enrich the country. Chu was a big country at that time, but due to the fatuity of the king of Chu, politics became increasingly dark, and Qu Yuan's strategy of governing the country was a good medicine to save the fate of Chu. A close reading of Li Sao reveals that the poem is full of the poet's unremitting pursuit of political ideals. "I suddenly rushed to the front, the former king heel martial. ""gallop on horseback and come to my guide. "For the sake of the prosperity of Chu, the poet worked hard, hoping that the king could catch up with the previous generation of sages and take the initiative to shoulder the heavy responsibility of pioneering.
The poet's pursuit of lofty political ideals was blocked by a group of traitors in Chu, and even Chu Huaiwang alienated him. However, the poet's determination never wavered. The poet repeatedly said: "I am afraid of the emperor's downfall in the second half of my life"; "Gu Yu knows this is a headache, but he can't give up"; "My heart is also good, although I have not regretted my narrow escape"; "Although you have not changed your mind, you can punish your heart"; Ruman Manqi Xiu Yuan Xi, I will search up and down. Independence, perseverance, perseverance and death are the embodiment of his noble personality and the core of his personality beauty. Faith is the pillar of personality, and only those who have established a firm belief have aesthetic value. Erich Fromm, an American thinker, pointed out in The Art of Love: "Faith is not so much a special belief as a personality characteristic distributed in the whole personality." Qu Yuan is not only a politician, but also a writer. The mind of a politician determines that he should strive for lofty political ideals. To give up ideals and beliefs is to give up personality. Once Qu Yuan determined his lofty political ideal, he was consistent and unswerving, which fully showed his noble personality beauty.
2? Through the struggle with evil forces, Qu Yuan's personality beauty was displayed.
At that time, Chu was dark and corrupt, sages were dismissed, and traitors were rampant, which cast a gray shadow on Qu Yuan's political road. Sima Qian recorded in Biography of Qu Yuan: "Shangguan doctor and Qu Yuan are in the same column, and their competition for favor hurts their abilities." Chu Huaiwang made Qu Yuan a constitutional decree, while Qu Ping's draft was undecided. When Doctor Shangguan saw it, he wanted to take it away, but Qu Yuan disagreed. Because he said,' Everyone knows that your majesty ordered Qu Ping to be safe. Every order is made, and its merits and demerits are leveled, saying that I can't do it. The king got angry and avoided Qu Ping. "Shangguan doctor is jealous of talents, and the king of Chu does not distinguish right from wrong, cutting off Qu Yuan's way to realize his political ideal. Later, the king, his successor, listened to the slanderers of Yin and others and exiled Qu Yuan to a farther place. Qu Yuan was besieged by traitors, attacked on all sides, weak and in a very difficult situation. But instead of bowing his head and giving in, he made a powerful counterattack against the traitors with poetry. In "Li Sao", he summed them up like this: "Everyone strives for progress with greed and is tireless. I forgive myself among the Qiang people, and I envy each other. " Faced with all kinds of evils, the poet bravely waged unremitting struggles. He listed the faint kings in history and pointed out their tragic end: "(Watering) Japanese people forget themselves for fun, and their fainted heads were hit by their husbands. "Xia Jie constantly invaded Xi, but later how to meet the disaster. After Xin Qiji, Yin Zong used it for a long time. " He summed up a historical lesson: "The turbulent flow must stop at its freshness" to warn the rulers. The poet also enthusiastically praised the wise monarch in history, saying that "the husband is a saint and used it too harshly." It shows the poet's distinct attitude and determination to fight traitors.
Roman poet Ovinaris said, "Anger produces poets". Confucius in China advocated that "poetry can be blamed". Qu, full of tenacious struggle spirit, put forward the principle of "controlling emotions with anger" (Xi Yong). Sima Qian expounded Qu Yuan's literary view in Historical Records, Biographies of Taishigong and Preface to Bao Ren's Shu 'an. He said: "Qu Yuan's exile is a tribute to Li Sao; Zuo Qiu is blind and has Mandarin; ..... The Great Sage did it in anger. This person has a sense of stagnation and cannot understand it, so he tells the past and thinks about new people. "
Qu Yuan's literary view of "expressing ambition with anger" came directly from the pressure of the dark forces in society at that time, and it was "expressing ambition with anger as a last resort" (Zhu Chu's Remarks). Qu Yuan once had the responsibility of domestic and foreign affairs, made great efforts to govern, longed for reform, and longed for enriching the country and strengthening the people. However, he was vilified because of his faithfulness, so that he was exiled again and again, which made Qu Yuan's deep feelings of anger and jealousy stagnate, and after this feeling reached a certain level, it broke out in the volcanic eruption. The poet pointed to the sky above, overlooking the earth below, and galloped freely. Praise the gentleman with vanilla flowers, blame the villain with evil grass and smelly leaves. He also pointed the finger at the king of Chu. Traitors, dictators, jealous people and slanderers have all become the objects of his works.
Personality beauty, on the one hand, is manifested in the pursuit of good things, on the other hand, it is manifested in the struggle with evil forces. Fighting against evil forces bravely is the defense of personality; On the other hand, there is no personality beauty. Qu Yuan used his outstanding works to fight against the dark forces. He was so brave and tenacious. His personality is as beautiful as the sun and the moon, and the world is bright.
3? Through the pursuit of instrumental beauty based on inner beauty, the poet's personality beauty is displayed.
Qu Yuan attached great importance to the decoration of appearance. He wrote in Li Sao: "The high crown is in danger, and the long beard is off the ground." "The ornaments are colorful and the fragrance is beautiful." The poet's pursuit of external beauty began at an early age. He said in "Involved in the River": "I am young and I am so curious. I am old and immortal, thousands of miles away from the ground, and I am the best in the world. " It should be pointed out that Qu Yuan combined external beauty with internal beauty. He said: "The inside is thick and the adults are full." (Huai Sha) Qu Yuan clearly put forward the aesthetic concept of "inner beauty" from the perspective of personality for the first time, which showed his aesthetic thought. In this way, the gorgeous appearance and honest heart constitute Qu Yuan's most perfect personality. Qu Yuan further explained the unity of inner beauty and outer beauty in Ren Mei. "Love and faith can be guaranteed, and the Qiang people live in the cover." In Ode to an Orange, he summed up the combination of two kinds of beauty in four words: "Fine color with white inside".
Qu Yuan compared the aesthetics of traitor villains with his own. Traitors and villains also pursue appearance beauty. They are "Xi obedient to Ai Yi", saying that you can't admire them. It's not enough to see the vegetation. Can it be beautiful? Su dung is full of sorrow, saying that Shen pepper is not fragrant. "Visible ugliness is the beauty of traitors and villains. Qu Yuan's aesthetics and that of traitors are Fiona Fang's chisels. Different aesthetic standards reflect different personalities. " Nobleness is the epitaph of the noble, and meanness is the passport of the despicable. " What a sharp contrast between the nobleness of Qu Yuan and the meanness of traitors and villains! Although Qu Yuan was buried in the river, his great personality shone from generation to generation and was admired by all generations. Traitors and villains once ran rampant all over the world, but they were always spurned by future generations. This is the judgment of the people.
It should also be pointed out that Qu Yuan's inner beauty has profound practical significance and rich social content. It includes loving the motherland, loving the people, upholding the truth, upholding justice, being diligent and eager to learn, being upright and upright, and so on. This inner beauty is the result of the poet's constant exploration and pursuit. His "drinking Mulan early and autumn chrysanthemum late" shows his cultivation of inner beauty. Qu Yuan believes that inner beauty is essential and plays a decisive role. If there is only external beauty without internal beauty, it can only be "strong without reality." When he commented on Fu Fei, he said, "I am proud of protecting beauty, and I enjoy sex in Japan. Although I believe in beauty and I am rude, I refuse to give up and refuse to take it. "
Personality beauty is the unity of inner beauty and outer beauty. A person with inner beauty often pursues the beauty of appearance. Everything inside should be molded externally, and the inner beauty should be expressed through the beauty of the device; External must be internal, and the beauty of appearance is the embodiment and reflection of internal beauty. Qu Yuan's physical beauty is not a general physical beauty, but a symbol and symbol. Qu Yuan's beautiful appearance shows his pursuit of perfection and beauty. In that dark society, elegant clothes set off his noble temperament and outstanding style, just like a holy lotus, which emerged from the mud without dyeing, and like a tall and strong pine and cypress, which was not scratched by wind and rain. Qu Yuan is the embodiment of beauty and the most perfect unity of human mind and external beauty. From the aesthetic point of view, the beauty of Qu Yuan's appearance is a manifestation of human aesthetic psychology and has high aesthetic value.
4? On the beauty of Qu Yuan's personality from the lofty thoughts in his poems.
Lofty and sublime belong to the category of inner beauty, but considering that this is a complex issue, involving traditional culture and having certain independence, a special section is devoted to discussion.
The original meaning of the word "lofty" is pure and noble, and does not admire wealth. This word originated from Wang Yi's Songs of the South. Wang Yi said: "Hundreds of gentlemen admire his (Qu Yuan's) loftiness, praise his literary talent, lament his misfortune and cherish his ambition." Later, Du Fu said in "Ode to Monument" (V): "Zhuge Zhiwei surpasses the ground and only respects his face". It can be seen that "sublime" was first used to evaluate Qu Yuan's personality, and later it was dedicated to praising those great men with noble interests. This is a commendatory term.
Qu Yuan's lofty thought is very prominent in Li Sao. For example, "Birds of prey are not crowded, but they were." "I didn't know they were crowded, but I believed them." It is also reflected in other works, such as "Fisherman": "The world is turbid and I wake up alone, and everyone is drunk and I wake up alone." "Ann can observe with her own body. What about the people who collect things?" "An Neng Bai Chen?" As can be seen from the above quotations, Qu Yuan's lofty thoughts include the following three aspects: first, his persistent pursuit of lofty spiritual realm; Second, contempt for wealth; Third, contempt for secular ideas.
The emergence of Qu Yuan's lofty thought has its social foundation. Qu Yuan lived in a society lacking individuality. Whoever wants to gain a foothold in official career must give up noble personality. The poet's tragedy is that he wants to achieve political success while insisting on noble personality. He would rather die than lower himself from noble to despicable, and the result can only be "fragrant and dead." Therefore, the dark social reality is the soil for lofty thoughts. Qu Yuan's "loneliness" and "loneliness" reflect the sinister and dirty surrounding environment. Qu Yuan's lofty thoughts deeply influenced later intellectuals. Tao Yuanming's "Five Doors of Rice Don't Fold" and Li Bai's "Oh, how can I bow and scrape to those dignitaries who will never suffer" both inherited and developed this idea. Sublime has become a weapon to resist evil and a shield to maintain personality in feudal society, although it will lead to negativity.
It should be noted that there are essential differences between Qu Yuan's lofty thoughts and Zhuangzi's. In Qing Dynasty, Qian Chengzhi compared Qu with Zhuang, saying that "Zhuang has no other way to bend" (Zhuang Qu's Preface to the Tang Dynasty) is really a big misunderstanding. Qu Yuan's lofty thought is based on upholding justice and loving the country and people. It not only contains a strong sense of hardship, but also contains the spirit of fighting against evil forces. His attitude towards life is to actively join the WTO. He said: "Rummanman Kisshyu is far away from Xi, and I will search up and down." "I am also kind. Although I died nine times, I still have no regrets. " Although he suffered a lot, he showed his love for life. Zhuangzi, on the other hand, advocated that life is worse than death, escaping contradictions and pursuing a free life. His attitude towards life is negative and secluded. Compared with the two, is it not obvious? As for some people in the later generations, they are either in the name of lofty, independent and wise, seclusion, or enjoying themselves by solo, just as Confucius satirized in the book "The Action of Beishan", the false lofty person who "pretends to be tolerant but loves a good knight" can only be disgusting, and his personality is very different from that of Qu Yuan.
5? Through the pursuit of vanilla beauty, it shows the poet's personality beauty.
Sima Qian praised Qu Yuan and said, "It is pure, so it is called fragrant." Li Sao often represents a beautiful political system and noble character with the beauty of vanilla in its writing. In the eyes of the poet, all kinds of herbs are so lovely that the poet's love for herbs is almost addictive. "Drink Mulan dew early and eat autumn chrysanthemum late." He wears them on his body. Wang Yi said: "Cleaner Pei Fang." Zhang Dechun said: "Lan Fang is fierce in autumn, and a gentleman respects her. So like Germany, the vanilla in the article is very complicated and refers to its own genus. " (See Li Sao edited by You Guoen) This fully illustrates the metaphorical meaning of vanilla and its relationship with personality beauty.
At that time, in Chu, the monarch was fatuous, the ministers were treacherous and the politics was dark. Qu Yuan was oppressed by jealousy and could only express his beautiful pursuit through vanilla. The poet planted large tracts of herbs. The purpose of "I am not only nine flowers in the orchid, but also a hundred acres on the tree" is "I hope I will cut it when I leave the branches and leaves" Liu Xianting said in Li Sao Jing Zhu: "Qu Zi is bent on doing his own thing? I want the fragrance to spread all over the world. I am in Lan Zhi's room with people all over the world. " Qu Yuan wants to make most people have noble personality, which fully shows the poet's group consciousness. "Nobleness and integrity promote and consolidate individual and collective happiness." Sadly, these herbs painstakingly cultivated by the poet can't stand the attack of lewd wind and evil rain and compete to defect and deteriorate. "Lan Zhi changed, Fang Xi didn't change, turned into a hair. What grass was in the past, and now it is Xiao Ai. " However, the poet does not drift with the tide, but is determined to remain unchanged. "But we admire the precious xi, the beauty of the committee and the calendar. Fang Feifei is hard to lose, and it has not been foamed. "
There are many references to beautiful women in Li Sao. Most of the predecessors thought that beauty refers to monarchs and virtuous ministers. Wang Yi said: "Women are metaphors of ministers." Li Chenyu believes: "Those who speak for women seek the analogy of virtuous men." I think beauty means that a woman has noble character and is the unity of inner beauty and outer beauty. Qu Yuan wants to find a woman who has a beautiful heart and a touching appearance like himself to accompany and comfort himself. However, looking for it, I can't find it.
The poet's pursuit of vanilla beauty not only shows his yearning for a better life of mankind, but also shows his aesthetic pursuit. Qu Yuan's personality beauty is not abstract, but embodied in the poet's various lifestyles. Through the pursuit of vanilla beauty, the poet's personality is three-dimensional. The beauty of Qu Yuan's personality is first of all the greatness of his mind, and then we can feel its beauty. His pursuits and hobbies are branded with beauty.
6? The death of Qu Yuan shows the beauty of the poet's personality.
Biography of Qu Yuan in Historical Records said: "This is a tribute to Huai Sha. So I fell in love with the stone and died in Miluo. " In Li Sao, you can also find many poems to show that he was ready to die long ago. For example, "Innocence means being honest with death and being honest with former saints." "Although I am not good at present, I am willing to follow Peng Xian's legacy." "I will live in Peng Xianjia, since I am not satisfied with the beauty of politics."
In the state of Chu, where the yellow bell was destroyed by Valle, Qu Yuan faced three paths: first, go with the flow; The second is to go far away from other countries; The third is to serve the country with death. The first road qu yuan will never take. The second way is feasible. Sima Qian said, "Which country can't allow you to travel with other materials to princes?" He thought and thought, and others advised him to go this way. However, strong patriotism finally made him choose the third way. Between the lines of Li Sao, there is a determination to serve the country to the death. Qu Yuan's death was mainly due to the impossibility of "American politics" and the hopelessness of Chu. The invasion of Qin Jun and the fall of the capital accelerated Qu Yuan's suicide.
Since the Han Dynasty, there have been different opinions about the cause of Qu Yuan's death. There are also those who have been demoted: Ban Gu accused Qu Yuan of being "angry beyond endurance and drowning in the river" and "an unwise tool" (preface to Li Sao). Liu Xie thinks that Qu Yuan's "learning from Peng Xian to suit his own needs" is also a kind of "narrow ambition" (Wen Xin Diao Long Bian Sao). Tang Zhen, a Qing Dynasty man, said, "If you enter Qin, you will die without fighting, and you will follow the king, like Lin Xiangru, who spilled blood. If things go wrong, you will die a fair death. Otherwise, abandon your family, from fisherman to canglang, which is better? I sobbed and cried and donated my body. I don't think it is close to a woman. " (See Essays on Qu Yuan Studies, Changjiang Literature and Art Publishing House), but there are more praises. Su Shi said: "(Qu Yuan) can not strive to remonstrate, but he can still change his profession with his passion. With the subversion of Gou Zongguo, why do I love Jiusheng alone? " He added: "It has been a thousand years since my son died. The narrower the world is, the harder it is to survive. Sages fear ridicule and change their degrees, follow the customs and think they are round. I don't want to go to Xi in troubled times, otherwise I would be a minister. If you change the color of Dan Qing to Yu Yingxi, it will make your son unwise. However, this is beyond Gao Jie's power, and it is appropriate for my wife not to be with me. It is not enough to go against the country and die without care to avoid future generations! " (Qu Yuan Temple Fu) Hong Xingzu said: "I will try my best to compromise, or ask the ancients to say,' Killing him is good for you, then do it. Although Qu Yuan died, what good did it do to Huai and Xiang? "Yue, a loyal minister, loves you sincerely. Life and death are ruined, regardless of it. Therefore, compared with Gan, Qu Yuan let himself sink. He further pointed out: "Chu is nameless? If you go to the country, the country dies. Therefore, although he was exiled, he could not bear to leave. Life is not allowed to be strong and remonstrated, but death will still make him change his profession according to his feelings, so that those who get wind of the immortal will know his love, forget it as soon as possible, and do their best to be detained. It's hard not to die, but to be executed. Although Qu Yuan is dead, he will not die. " ("Chu Ci Bu")
The detractors mainly think that Qu Yuan's "controlling emotions with anger" does not conform to the Confucian poetic teaching of "gentleness and gentleness" and his behavior does not follow the "golden mean"; And the person who praised it actually failed to hit the nail on the head. In modern times, people's evaluation is gradually in-depth and fair. Mr. Wen Yiduo said: "If the Chu people were suffocated before the storm, then Qu Yuan's Li Sao awakened their resistance;" Then, Qu Yuan's death has raised the resistance to the edge of explosion. " Comrade Guo Moruo said: "Qu Yuan's suicide is actually a kind of martyrdom. Obviously, he is a typical tragic figure in a typical tragic era. "Some comrades said that Qu Yuan's death was" unbearable to see his motherland destroyed by the Qin State, and unbearable to see his hometown's father and old people perish. " (See Collection of Essays on Qu Yuan Studies for all). )
From the analysis of Qu Yuan's personality, his death is a concrete manifestation of his personality beauty. Qu Yuan's death is firstly a tragic patriotic act, and secondly a defense of noble integrity and sacred personality! At the same time, it is also the strongest accusation and the most powerful attack on dark politics! On the surface, he committed suicide, but in fact it was a traitor who took his precious life.
We must see that Qu Yuan, as an aristocrat, has class limitations. His sorrow lies in attaching a strong heart to the king of Chu. He couldn't succeed in the upper rulers, and he couldn't get in touch with the people, so he had the idea that "the world is turbid and I wake up alone, and everyone is drunk and I wake up alone". Finally, he died in the river. But we can't blame Qu Yuan for what he didn't do, but we should affirm what he did. He has always maintained a noble personality, and defending it with death is enough to show his greatness.
On qu yuan's personality consciousness. Looking at all Qu Yuan's works, the outstanding feeling is that Qu Yuan has repeatedly stressed that people should have good character and pursue something. This shows that the poet has a "people-oriented" progressive thought. The poet's yardstick for measuring people's value is the greatness of personality. This is a rather strong sense of individuality, which is actually a manifestation of the awakening of human nature, and has some similarities with the "humanism" thought in the "Renaissance" period in Europe. Ode to Orange is the most vivid embodiment of Qu Yuan's personality consciousness. "I was ordered not to move, I was born in the south. It is difficult to move and more ambitious. " "Su Shi is independent, horizontal and not flowing." "Bingde is selfless and arrogant." Qu Yuan used trees to express his ambition, and wrote a hymn of human good quality with his own personality. Personality consciousness is precious in the history of human development, and history has proved Qu Yuan's immortality.