1. Loving China's history and culture and hoping for a harmonious world are important contents of Kong Qiu's and Qu Yuan's patriotic thoughts. They all expressed their admiration for the "sages" and "sages" in the history of China. Kong Qiu praised the three kings Yao Shunyu and said, "Great, Yao is king! This is embarrassing, only the sky is big, this is just embarrassing. " "It's embarrassing, there is a world in the world, but it's not embarrassing." ("The Analects of Confucius Taber", the following is only the title) Qu Yuan also praised "Yao Pei and Shunzhi Geng Jiexi, who got the Tao by the way." "Tang Yu is only respectful, and the week is not bad." (Li Sao) praised Wei Ziyou, Bi Gan and other "virtuous ministers" and said, "Yin has three benevolence!" (Cabbage) Qu Yuan also said: "Do the opposite, but suppress it?" ("Tian Wen")
They are also attracted by the rich and beautiful culture of our country. Kong Qiu said, "Zhou Jian is the second generation, so pessimistic! I am from Zhou. " ("Bashu") said: "The chaos of" Guanju "is reverberating." Uncle (Taibo) said, "I heard that Shao was in Qi, but I didn't know the taste of meat in March. He said,' I want to be unhappy, but I want to be in Sri Lanka.' "I personally sorted out the literature and said," I guard against Lu, and then I am happy, and elegance and praise are in their proper places. "(Zi Han) Qu Yuan also said:" Play Jiuge Shao Xi and talk about holidays for fun. " (Li Sao) In Tian Wen, Qu Yuan was particularly interested in myths and legends: "If xi didn't get promoted, how could China shine?" "Apollo's stomach is very weak. Why does his husband change?" "Local nine, why the grave? What are Ying Long's paintings? What is the jianghai calendar? " He also asked, "Kang Hui is angry with Feng. Why does the land tilt to the southeast? "
It is their wish to unite the world and take saving the world as their own responsibility. Kong Qiu is deeply worried about the division of the world and the separatist regime. He said: "If there is a way in the world, rites and music will be conquered from the son of heaven; If there is no way in the world, the rites and music will be conquered by the princes. " ("Ji Shi") and sighed: "There is a way in the world, and hills are not easy." ("Cabbage") Yi Fengren commented on him and said: "There is no way in the world for a long time, and God wants Confucius." ("Bashu") Qu Yuan also hopes to achieve the great cause of reunification like the three kings and five tyrants: "Looking at three or five people like Xi, Peng Xian like Yi." ("Thinking") and willing to take the lead: "Take a ride to hire Xi, come to my road first!" ("Li Sao")
However, both Kong Qiu and Qu Yuan love China's history and culture, and both want the world to be unified, but their starting points are completely different. Kong Qiu thought about the fate and future of the whole Chinese nation from the standpoint of the motherland. His "Tao" is by no means limited to "the country of parents" or a vassal state. "The Analects of Confucius Wei Zi" said: "Qi people belong to women's music, and discipline follows them. If you don't go to the DPRK for three days, Confucius will do it. " Lu is a "country of parents", where there is no hope for him to realize his ideal of governing the world, so he abandoned his parents' country and found another way. According to Confucius, after he left, he said, "I will rule the world and the afterlife, but not only the whole body, but also the state of Lu." Lu Junchen does not agree, and his righteousness is declining. " It can be seen that Kong Qiu is aiming at the world, not a Shandong province.
Otherwise, his love for the motherland is absolutely subordinate to the premise of "loving Chu". He wants the world to be unified, and he just wants Chu to be unified. Therefore, when the king of Chu was "poor in beauty" and Chu could not unify the world, he "lived in Peng Xian's house" ("Lisao") and "faced the ambition of Yuan and Xiang, so he endured it.
Second, they are full of feelings for "the country of their parents", which is another similarity of their patriotic thoughts. Just because Kong Qiu abandoned Zongguo and devoted himself to the world does not mean that he has no feelings for Zongguo. According to Biography of Historical Records of Zhong Ni, Tian Chang wanted to make an insurrection in Qi, and was afraid of Gao, Guo, Bao and Yan, so he sent troops to attack Lu. Hearing this, Confucius said to his younger brother,' Fulu, where is the grave? The country of parents is in danger. What can the second and third sons do? "Then send zi gong to save lu. According to Mencius, leaving the "country of parents" and other vassal States, the mood is different. First of all, he walks very slowly; Second, he walks very fast. Mencius said: "Confucius' going to Shandong' means' going to his parents' country for a long time'; Go to Qi, follow Xi and go to other countries. " It can be seen that Kong Qiu has feelings for The Country of Parents. Qu Yuan has deeper feelings for Zongguo than Kong Qiu. "Mourning": "How can you get rich and go to Xixi?" "I'm too tired to look forward to it, and I'm addicted to it with tears." "I went to the place where I used to live, and now I'm glad to come to the East, and the desire of Qiang soul has returned to me. Why not forget it?" Even "my soul narrowly escaped death overnight"! (Thinking)
However, Kong Qiu's affection for "the country of his father's father" was only revealed in the relative relationship with other vassal states, and he did not blindly indulge in homesickness and homesickness. He advocates thinking about the world and opposing homesickness. In the Analects of Confucius, he recorded many comments criticizing his feelings of cherishing soil: "Confucius said,' A gentleman cherishes virtue, but a villain cherishes soil.' "("Li Ren ")" Confucius said:' It is not enough to think that a scholar is a scholar.' "(Xian Wen) Therefore, he can break through the boundaries of his parents' country and travel around the world.
Otherwise, nostalgia is an important part of his patriotic thought. Even when his love for Chu reached its climax, he often unconsciously associated this feeling with the nostalgic instinct of some animals. At the end of Li Sao, "I want to ascend the throne, and suddenly I am in my husband's hometown." The servants are sad and worried about Ma Huaixi, but they can't help it. " At the end of Mourning for Zheng: "When will Ji Yi go against it? Birds fly back to their hometowns, and foxes die first. " Countless homesickness tightly bound Qu Yuan, which made him fall into a painful mental state of "cutting constantly, reasoning is still chaotic". On the one hand, he also knows, "Why don't you care about your past?" "Thinking about the breadth of Kyushu, is it only a woman?" (Li Sao); On the other hand, he couldn't get rid of the fetters of the local feelings of the patriarchal clan system, and he couldn't be as active as most scholars in the pre-Qin period, making due contributions to the development of China's history.
Third, because the motherland and the country were unified in specific history, in feudal times, the monarch was often regarded as a symbol of the country. Therefore, patriotism and loyalty to the monarch are often confused and inseparable. The similarity between Kong Qiu's patriotic thought and Qu Yuan's patriotic thought is also manifested in the loyalty to the monarch. Both of them advocated loyalty to the monarch. Kong Qiu said: "In a city with ten rooms, there must be faithful people ..." (Gongye Chang) and said: "Serve the monarch and respect his affairs before eating." (Wei Linggong) also said: "Jun Jun, minister, father, son" ("Yan Yuan"), "The Analects of Confucius and the hard-working townships": "Call it without driving it." However, Kong Qiu's loyalty to the monarch is not absolute, but conditional. Only when "the monarch and the minister respect each other" can ministers "be loyal to the monarch" (Bashu). In other words, both the monarch and the minister should be bound by the "ceremony" and act according to the "chapter". "Rite" is a tool for Kong Qiu to rule the world. Therefore, "loyalty to the monarch" should be restricted by the highest moral principle of "ruling the world" Kong Qiu's loyalty to the monarch is not an end, but a way to realize his ideal of saving the world.
Otherwise, his loyalty to the king is absolute. No matter whether the king of Chu is virtuous or corrupt, he is only loyal to the king of Chu and can't bear to abandon him and attach himself to the king of Chu. Such as "Mourning": "Loyalty Zhan Zhan is willing to enter Xi, jealous to stay." "Xi Yong": "I miss you so much, I am loyal to you, and suddenly forget that I am poor", "I am loyal to you, and it is unnecessary to leave you", "I should be loyal to you first, and I am jealous of everyone in Qiang. Dedicated to the king without him, but also the enemy of all miracles. " "Li Sao": "It means that the husband thinks that the righteousness is nine days, and the husband zork." Pointing to the sky, he vowed that he would be king first and then himself. In particular, the continuous use of exclusive words such as "Wei", "independence" and "nothing else" in the poem shows that Qu Yuan's loyalty to the monarch is absolute. Therefore, Qu Yuan's loyalty to the monarch is not a way, but an end, and his "beautiful politics" serves the king of Chu.
Fourthly, in order to realize the patriotic ideal of governing the country and keeping the country safe, both Kong Qiu and Qu Yuan adhered to the spirit of integrity and death. "The Analects of Confucius Zi Han": "Confucius said:' The three armed forces can seize the position of commander-in-chief, but ordinary people can't seize the ambition." Wei Linggong: "Confucius said:' A benevolent person is also benevolent, and it is not necessary to survive to harm benevolence, but to kill himself to become a benevolent person. "And he said," The gentleman is poor, and the villain is poor. " Qu Yuan also said, "My heart is still good, though I died nine times, I still don't regret it", "I would rather die in exile than bear it", "I die with sincerity, better than the former sage" and "I am not ashamed of my heart" (Li Sao).
However, Kong Qiu and Qu Yuan have different fears of death. Kong Qiu's "killing for benevolence" advocates sacrificing his life to defend "benevolence" under the coercion of external forces, and never drag out an ignoble existence. Kong Qiu disapproved of suicide, for example, in "Dedication": "Zi Gong said,' Guan Zhong is heartless? Duke Huan killed omiya for a long time, but he can't die, but he can't die. Confucius said:' Guan Zhong is the Duke of Huan, and he won the world and the people were blessed. Wei Guanzhong, I was left behind. Is it that ordinary people forgive them and will cross the ditch unconsciously?' "In Kong Qiu's view, how can we commit suicide in order to unify the world and bless the people? So although he is in Chen and Cai, he is in danger in Kuang and Song, and he doesn't want to die. After being frustrated in political principles, Qu often wants to express his bitterness and loftiness by committing suicide. The above-mentioned "I am not satisfied with the beauty of politics, I live from Peng Xian" and "I am in Yuan and Xiang, and I am willing to sink" are two examples. Huai Sha: "Alleviate sadness and entertain sadness, and limit its death". "Return to the Air with Sorrow" also said: "The wind flows with the big waves, and Peng lives first" and "Floating in the Jianghuai, entering the sea, adapting himself." Although Qu Yuan's "suicide" is somewhat tragic, suicide is not an act worth advocating after all.
5. The similarity between Kong Qiu's patriotic thought and Qu Yuan's patriotic thought lies in their tireless and lifelong pursuit. In order to save the world, Kong Qiu lobbied the governors for fourteen years, saying that "Liu Zhou lived in the sea, and later became the master of the world, such as Qi Zhiwei, who met more than eighty governors (Lv Chunqiu Encounter), and was even ridiculed as" a layman "and" knowing what not to do "(Xian Wen). Seven days before his death, he was still obsessed with governing the world. "Zi Gong said:' There is no long-term way in the world, so you cannot abide by it. "("Historical Records Confucius Family ") is really" death before death ". The pursuit spirit of Qu Yuan's patriotic thought is also very touching. Li Sao: "Lu Man is full of Xiu Yuan Xi, and I will go up and down to seek", "Looking back suddenly, I will look at the four wastes", "Looking at the four poles, flowing around the sky for the next" and "encouraging ups and downs, seeking common ground for a moment", with firm ambition, eagerness and sincere feelings.
However, there are two obvious differences in their pursuit spirit. First of all, Kong Qiu put this spirit into practice and carried it out step by step within the scope of "Kyushu". In the end, Tao failed, not because he didn't work hard subjectively, but because there was something wrong with his Tao and he couldn't save the world. The principle of flexion is mainly a spiritual pursuit and a kind of anguish and persistence of the soul. The actual whereabouts he pursued never went beyond Chu. Secondly, Kong Qiu's pursuit is reflected in active struggle and optimism. No matter how difficult the situation is, he never despairs. Shuer: "Confucius said,' Eat less, drink more, bend your arms and rest on it, and have fun. "And:" He is also a human being. He forgets to eat when he is angry, forgets his troubles when he is happy, and doesn't know that his old age is coming. " Then he said, "an upright man is open and poised, I am worried." The principle of flexion is a kind of passive waiting, "I hope one of the kings will realize and one of the customs will change." ..... but ultimately helpless ("Historical Records Biography of Qu Yuan and Jia Sheng"). Therefore, it is full of resentment and sadness, showing strong pessimism and depression: "Involved in the River": "I am sad that my life is unhappy and I am alone in the mountains." "Xi Yong": "Love is gloomy but not expressive, and it is also white. "Thought:" I am depressed and worried, and I will never sigh for the aggravation of my injury ","I am still sad and eager to move forward, and my heart is sad and sad ","I look at the northern mountains and cry, but I am tired of running water ". Even "Ai", written at the time of the collapse of Ying capital and the country's peril, failed to show the positive patriotic enthusiasm of being impassioned, courageously killing the enemy, recovering lost land and reorganizing the rivers and mountains. It just sighed passively: "I can't understand my heart, but I can't let it go." "I think about it with my back to Xia Pu. "There are too many such examples in Qu Fu, so I won't go into details.
6. From the aesthetic ideals of Kong Qiu and Qu Yuan, we can also see the similarities and differences of their patriotic thoughts. In the aesthetic theory of natural beauty in the pre-Qin period, there was a theory of "virtue". Kong Qiu said: "Those who are rich in jade are also gentlemen." The so-called "virtue" is to pin the aesthetic ideal and personality spirit of the aesthetic subject on some natural object. Kong Qiu praised "jade" and "water", but he especially praised "pine and cypress": "When it's cold, you know that pine and cypress will wither!" (Zi Han) According to books such as Zhuangzi Ren Tian, Lu Chunqiu and Shen Ren, in Chen and Cai, they all praised pines and cypresses to motivate themselves and others. Obviously, he used the spirit of pine and cypress to symbolize his firm and resolute personality strength, indicating his firm determination to save the world by Tao. Qu Yuan used more plants than Bede, such as Mulan, Su Mang and Hui Hui ... He made it clear that "Ode to an Orange" is "sexier than Boye, so I think it is like Xi". Qu Yuan especially admired the orange tree, because he saw his own personality strength from the firmness of the orange tree, which encouraged him to be loyal to the State of Chu and the King of Chu. It can be seen that both Kong Qiu and Qu Yuan pursue an indomitable and persistent aesthetic ideal, which is what they have in common.
However, there is a qualitative difference between the aesthetic ideal pursued by Kong Qiu and that pursued by Qu Yuan. The constancy of pine and cypress embodies a tenacious fighting spirit and perseverance in maintaining "nature". Biologically, pine and cypress are "widely distributed creatures" with strong vitality, and can survive tenaciously regardless of mountains and cliffs. Its "faith" is inherent in itself and has the characteristics of long time and self-independence. Orange trees are not so strong. It embodies a strong character of "deep-rooted, difficult to migrate" and "independent", which is quite similar to that of the small peasant class who moved to the land and the feudal wife and mother who stayed for life. Although it is also a kind of "trust", it is essentially a kind of "fragility". "Zhou Li" said: "Oranges cross the Huaihe River, and the north is bitter oranges ... This place is full of gas." Being unaccustomed to water and soil is a sign of fragile vitality. In biology, those with this property belong to "narrow creatures", which have little adaptability to environmental conditions and low ecological cost. Therefore, its "faith" has the characteristics of spatial closure and personal attachment.
To sum up, we can draw such a conclusion: Kong Qiu's patriotic thought is based on loving the motherland, self-independence (relative loyalty to the monarch, supplemented by "virtuous monarch") and optimistic and enterprising spirit; Qu Yuan's patriotic thought is based on loving Chu, characterized by personal attachment (absolute loyalty to the monarch, supplemented by "King Chu") and pessimism and depression. Although they have many similarities, they are essentially different. Lenin said: "Patriotism is a person's deepest feeling for his motherland, which has been fixed for thousands of years." (Selected Works of Lenin, Volume III, page 608) There are two points worth noting in this definition: first, patriotism is an "emotion" and belongs to the category of subjective spirit; Second, this affection is for the "motherland". On this basis, the author believes that although Kong Qiu's "Tao" used to save the world was not suitable for the development of history at that time objectively, he subjectively wanted to use this "Tao" to save China and build a "secure old age, trust friends and cherish little" ("Gongye Chang"), instead of pushing China into a more tragic abyss in history. In order to realize this ideal, he ran around all his life, lived and worked in peace and contentment, pursued diligently and never died. This behavior is precisely out of "the deepest affection for our motherland". It is in this sense-the essence of patriotism-that we affirm Kong Qiu's patriotism. We can also see that Qu Yuan's affection for Chu is profound, but his affection is only for Chu, not for the motherland (the "world" at that time), so it can't be called patriotic thought, but just a kind of affection for the country and the countryside, which is different from Kong Qiu's patriotic thought.
These two different patriotic thoughts had different functions and influences in the pre-Qin period. Kong Qiu's patriotic thought of saving the world influenced a generation of pre-Qin philosophers, and formed the trend of the times of traveling around the world, taking morality as a supplement, inspiring perseverance and making great efforts to govern the country, which greatly promoted national integration and cultural exchanges at that time and contributed to the reunification and prosperity of the motherland. On the contrary, Qu Yuan's patriotic thought aimed at safeguarding the interests of a vassal state had no influence at that time. Qu Yuan himself said that "the Soviet Union and the world are independent, horizontal and not mobile." (Ode to Orange) In fact, this patriotic thought is a dilution of the centripetal force and cohesion that the Chinese nation has had since ancient times. If it was widely circulated at that time, and all the pre-Qin philosophers were stuck in a corner like Qu Yuan, then not only the historical situation of talent flow and positive performance at that time would not appear, but also a centrifugal force and decomposition force would be generated, making the relatively independent vassal States gradually move towards absolute independence, and the consequences are not difficult to imagine.
The historical values of these two patriotic thoughts are also different. The negative part of Kong Qiu's theory was unilaterally developed into a "three cardinal" in the Han Dynasty, which became the spiritual shackles that bound people. However, his patriotic thoughts have been inherited by generations of national elites, forming a glorious patriotic tradition that China loves China's history and culture, cares about the future of the nation, and "every man is responsible for the rise and fall of the world". This tradition was further developed by Dr. Sun Yat-sen in modern times. This is the essence of China's traditional patriotic thought.
The influence of Qu Yuan's patriotic thought expanded in the Han Dynasty. Wang Yi's poem "Songs of Chu after Lisao" said: "As for filial piety to Emperor Wu, it is righteous to restore Taoism and make Huainan Wang An write the poem" Lisao Jing ". I respect the heroes of the world, and I am comfortable with them. " Why did Emperor Wu of the Han Dynasty love Sao so much? On the one hand, he used Dong Zhongshu's "three cardinal guides and five permanent members" to imprison the people ideologically; On the other hand, he even used Qu Yuan's patriotic thought of personal attachment and absolute loyalty to the monarch to anesthetize the people emotionally (the touching and tactful style of Chu Ci has the most subtle effect) in order to consolidate his feudal rule. The so-called "indignation" is to show clearly the concept of personal attachment and absolute loyalty to the monarch in Qu Yuan's patriotic thought. After the continuous enrichment and elaboration of Han Confucianism, Qu Fu is full of the meaning of monarch and minister. During the Song and Ming Dynasties when feudal ethics prevailed, the influence of Qu Yuan's patriotic thought expanded, and more and more people studied Qu Yuan. As a master of feudal Neo-Confucianism, Zhu especially appreciated this patriotic thought. He said, "Although the primitive people are too mean in their ambition and behavior to be the law, they are loyal to the monarch and patriotic, and sincerely do what they want; Originally a book, although its wording was inspired by the ups and downs of strange gods, it can't be used as training. However, all this was born in a gentle place, and I can't understand myself ... so that the world can let the ministers, screen the children, blame the wife, wipe the tears, and the people in heaven are glad to listen. The reason why this gift has a taste for its words is because it does not dare to treat it directly as a gift from the poet. " (Preface to the Collection of Notes on the Songs of the South) He also said: "A gentleman can make people satirize, and he can recite it day and night, so he can't leave his side, such as Wei Wugong's restraint. Therefore, those who listen and pay attention to his heart are not only the benefits of persuasion by a wise teacher in Guangsha. " What this solid surplus has done cannot be forgotten. "So, if Qu Yuan's patriotic thought has any historical value, it is only more negative value and less positive value. For more than two thousand years, his patriotic thought with personal attachment and strong color of "martyrdom" had a wide influence on feudal literati and even ordinary people. Thus, such a strange concept of "patriotism" appeared. The so-called patriotism has completely turned into loyalty to the king and dynasty! Generations of people with lofty ideals and talents, as the pillars of the nation, did not devote all their intelligence and wisdom to the prosperity and development of the motherland, but were confined to this patriotic concept, or collapsed and died, or lived in the streets incognito or secluded in the mountains. It is quite surprising and regrettable to settle this account of brain drain. Can this also be regarded as a reason why the historical development of China was particularly slow in feudal times?
Regarding the personal persistence of Qu Yuan's patriotic thought, Mr. Lu Xun once hit the nail on the head and revealed: "Qu Yuan is the ancestor of Chu Ci, and his Li Sao is just a helpless grievance." (Actually, Jiao cursed not to overthrow Jia Fu, but to make Jia Fu better ... So this Jiao Da is really Qu Yuan of Jia Fu. If he can make an article, I think there will be an article similar to Li Sao. (Pseudo-Freedom Book: The Boundary of Freedom of Speech) Mr. Lu Xun's evaluation of Qu Yuan's art and thought is completely opposite to Zhu's evaluation, which just reflects the different positions of two different classes on this issue. In the past, we only inherited Qu Yuan's patriotic thought without criticizing it, which was obviously inappropriate.
Of course, today, Qu Yuan's patriotic thought is not without positive value. For example, he insists on fighting against the dark forces of Chu, satirizes the king of Chu and sympathizes with the suffering of Chu people. As far as patriotism is a developing thinking experience, if his "deep-rooted and difficult migration" is extended to his love and loyalty to the motherland today, there are also factors worthy of recognition.
On the contrary, Kong Qiu's patriotic thought also has its negative side. For example, he only expressed his love for the motherland based on his own subjective feelings, without considering whether his "Tao" can represent the direction of historical progress and save China. Subjective feelings and objective effects are not well combined. However, this is a complicated issue, and the space of this article is limited, so I won't repeat it here.
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..... The comparison between two writers in the same era is as meaningful as the comparison between China and the West. The Comparison of Aesthetic Pursuit between Confucius and Zhuangzi [2 1] and On the Similarities and Differences of Kong Qiu Quyuan's Patriotic Thought [22] are such papers. Zhou Wen believed that there were two kinds of patriotic thoughts in the Spring and Autumn Period and the Warring States Period: "One is to love China ('the world',' the four seas' and' Kyushu') in history. For example, Shang Yang said that the king of Qin sought reunification through political reform, and Mencius sought the' people's safety in the world'. Those who broke through the limitation of' the country of parents' and took the world as their own responsibility were represented by Kong Qiu; One is to love a vassal state, such as Zheng Renxian's resignation from Qin's family, crying to save Chu, represented by Qu Yuan. " The author disagrees with the view that only Qu Yuan's patriotic thought was affirmed and Confucius' patriotic thought was denied. He himself belittled the former and praised the latter. The conclusions are as follows: "Kong Qiu's patriotic thought is based on loving the motherland, self-reliance and self-reliance (relative loyalty to the monarch, supplemented by meritocracy) and optimism and enterprising spirit; Qu Yuan's patriotic thought is based on the love of Chu, personal attachment (absolute loyalty to the monarch, supplemented only by the king of Chu) and pessimism. " ……
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