With the development of China literature in Wei and Jin Dynasties, its spirit and writers' creative attitude have changed. Literature in this period formed a self-study movement, attaching importance to literary value and social status and discussing literary theory.

During this transformation, literature gradually got rid of the shackles of Confucian classics and developed freely.

△ 1. Chaos and terror in the political environment

At the end of the Eastern Han Dynasty, there was a fierce political shock. Due to the decadent and arbitrary feudal ruling class, consorts and eunuchs fought for power and profit, annexed land and squeezed the people, water conservancy was not repaired, and floods and droughts continued for years, which made the broad masses of the people fall into the desperate situation of hunger and exile, and finally broke out the peasant uprising led by the Yellow Scarf. Followed by the dispatch of troops by Dong Zhuo and Cao Cao, the Three Kingdoms Rebellion was formed. Although the peasant uprising failed, in those 20 years, it hit the powerful aristocrats, traced the history of corrupt officials, waged a persistent and tenacious struggle with the feudal ruling class, and played an important role in promoting history. After the Three Kingdoms, Cao Pi and Sima Shi continued to usurp the throne, followed by the rebellion of the Eight Kings and the invasion of foreign countries in the north. As a result, Emperor Huai and Chen were captured one after another, and the Western Jin Dynasty perished. In the Eastern Jin Dynasty, although it was partial for a period of time, the chaos of Wang Dun, Su Jun and Huan Xuan created the opportunity for Emperor Wu of Song to proclaim himself emperor, and the Eastern Jin Dynasty came to an end at this time. In these two hundred years, class contradictions and racial contradictions are very sharp. Internal and external troubles followed, and wars and famines continued. The sharp drop in population and people's exile can also provide us with many materials of ancient history. In the autocratic political environment where political factions are constantly opposed and usurped, literati are easily accused and lead a restless life. The party disaster massacre at the end of the Eastern Han Dynasty caused an extremely horrible situation. Another example is Kong Rong, Mi Fei, Rockett, Ding е, Ji Kang, Zhang Hua, Shi Chong, Lu Ji and Lu? The murders of Pan Yue, Liu Kun and Guo Pu are very tragic. No wonder Guo Tai, Justin, Shen Tuban and others, living in caves and hiding in tree holes, have all become the legendary Gao Shi. No wonder the literati in Wei and Jin Dynasties deliberately pretended to be deaf and dumb, sending their feelings to medicinal liquor, or singing poems, or shaking their heads to talk about Hyunri, or living in seclusion in the countryside while enjoying Leshan water. This environment has a great influence on the transformation of literature.

△ Second, the decline of Confucianism and the prosperity of metaphysics

Although Confucianism flourished in the Han Dynasty, it was extremely weak in the Wei and Jin Dynasties. The reason is:

On the one hand, it is because of its own depravity that it is impossible to maintain people's beliefs; Secondly, influenced by the turmoil of the times, it lost the support of the feudal ruling forces. It is neither the door of wealth nor the way of keeping in good health, so it is impossible to maintain people's hearts. As soon as Cao Cao came to power, he adopted the policy of rule of law, but he was still punished. The talents he needs are Machiavellians who have the skills of governing the country and using troops, and look down on those Confucian scholars who stress virtue, knowledge, propriety, righteousness and honesty. Are the embodiment of this idea. "doers may not be able to make progress; An enterprising person may not be able to do anything "(give a decree); In addition, Cao Pi and Wu Zhishuyun said: "Looking at ancient and modern literati, it is difficult for us to stand on our own feet by virtue of fame and honor." An enterprising person does not necessarily know nothing, and a scholar must know nothing, which is not in line with Confucianism. Fu Xuan said in "Qingyuan Shu": "Wei Wu, who is close, is good at illusion, and the world is more expensive than punishment; Wei Wen is eager to understand, while the world is humble and sober. Later, there were more theories about not taking the outline dimension, but not putting anything, than the ruling and opposition parties. Yu Qian said in Preface to the Scholars: "From the beginning of the Yuan Dynasty to the end of Jian 'an, the world fell apart, people were at odds, and law and discipline declined, especially Confucianism and Taoism. ..... At the beginning, there were more than twenty thousand people, namely Lang Guan and Situ Li Ling, who proposed to discuss Yuanshan and Puyi's bachelor. Although it has been reissued, there are still 10 thousand people in Beijing, but only a few people should write and discuss it. At that time, there were more than 400 court officials, and less than 10 people might be operators, most of whom were retired. Ha ha! Academic sinking, and this. "In these remarks, it reflects the changing reality of contemporary ideological circles. Due to the decline of Confucianism, the original Confucian Taoist and Jing Zong's literary views have lost their guiding role in literature. Cao Cao's writing style is simple and clear, and Cao Pi's and Cao Zhi's poems are more and more gorgeous. Lu Ji's exposition on the law of creation and rhetorical skills, as well as Ge Hong's essays, which are not based on morality and oppose attaching importance to the past and neglecting the present, are different from Confucian literary concepts. Because of this, literature can get rid of the shackles of Confucianism and enter the road of consciousness.

The decline of Confucianism was followed by the thoughts of Lao Zi and Zhuang Zi. At that time, those privileged intellectuals, faced with the political environment of frequent usurpation and killing each other, all wanted to seek the sustenance of their souls in Laozi and Zhuangzi's thought and the theory of settling down. Laozi and Zhuangzi's nihilistic thoughts also show the spirit of resisting political oppression and ethical constraints. They don't like and can't stand artificial complicated laws and hypocritical Confucian morality of loyalty, filial piety and benevolence. They dream of returning to the primitive natural state without struggle and desire and pursuing a happy and quiet life.

Although they also resist and criticize the reality, they passively escape from the reality in action and do not fight against the dark reality. So their theory is actually useless for political and social reform and people's livelihood relief.

However, this thought became the spiritual panacea of ordinary literati in the Jin Dynasty, which was interpreted and developed in theory and became contemporary metaphysics. Celebrities at that time worked hard on several kinds of names, such as inaction, anonymity, freedom and uniformity. On the one hand, it is metaphysics, and on the other hand, it is the interpretation and popularization of Laozi and Zhuangzi's books. The Analects of Confucius by Yanhe, The Analects of Confucius by Wang Bi and The Analects of Confucius by Guo Xiang. Wang Bi and Han's Notes on the Book of Changes, Zhong Hui's theory of the essence of the Book of Changes and Ruan Ji's theory of the Book of Changes are all metaphysical works.

Annotation and research on Laozi and Zhuangzi's classics is a compulsory course for scholars in Jin Dynasty. According to Shi Shuo Xin Yu, when Xiang Embroidery and Guo Xiang paid attention to Zhuangzi, there were already dozens of Wangzhuangzi. Later, the number naturally increased. In the Eastern Jin Dynasty, Zhi Daolin began to explain Laozi and Zhuangzi with Buddhism, which spread for a while. Let's take a look at the understanding of Yang in the historical biography of that day. Always take "Jing Lao Zhuang, Tong Zhouyi" as the standard. Therefore, the study of Zhuangzi was invincible for a time. On that day, celebrities were famous for their lectures on metaphysics. Even the exhortations of fathers and brothers and the demands of teachers and friends were based on the study of Laozi and Zhuangzi. The prevalence of metaphysics will inevitably affect literature. During this period, many poems showed metaphysical style, or the distinction between Ming and Li. For example, Cao Zhi's Xuan Chang Fu, Ugly Stone Writing and The Story of Skull's Head have begun, while Ji Kang's Autumn Trip, Reception Poem and Ruan Deru's poems are more obvious. Another example is the poems of Zhang Hua, Lu Ji and Sun Chu, which always reveal the words of Taoism. Since then, the atmosphere has become more and more prosperous. When Sun Chuo and Xu Xun, together with Buddhism, poetry became more dry and tasteless. The poem says: "In Yongjia, you are too old to talk about, but you are too vain to talk about. When you talk about it, if you ignore it, it is tasteless. Therefore, on the river, microwaves are still spreading. The poems of Sun Chuo, Huan and Yu are all similar to morality, and the wind of Jian 'an is exhausted. " The sequence of Wen Xin Diao Long says: "Since China and North Korea, it has been noble and mysterious, and Jiangzuo has been called Sheng. Because it talks about residual gas, it has become a style, based on the extreme of the world, and it is righteous. Poetry must be a pillar and endowed with the meaning of lacquer garden. Tan Daoying continued the Book of Gold, saying, "Wang Bi, Hao Zhuang and Lao Xuansheng first talked about it, and vulgarity is precious. Buddhism across the river is particularly prosperous. So Guo Pu's five-character poems began to rhyme with Taoist words; When asked about Sun Chuo's ancestors' transformation in Taiyuan, he was given three generations of words, and his poetic style was exhausted. "These criticisms are quite accurate.

In this environment, most contemporary celebrities and scholars oppose the traditional Confucian ethics and pursue an open life. Either taking medicine or drinking alcohol to anesthetize one's nerves, on the negative side, shows the spirit of resisting feudal rulers and destroying etiquette.

Although the formula of Cold Food Powder appeared in Han Dynasty, it was widely used. Wei Shangshu and Yanhe achieved magical results for the first time, which made them popular all over the world. (About Notes on Cold Food in Shi Shuo Xin Yu)

Sister-in-law tasted mothering and said goodbye. Or ridicule it and say, "Is the gift for our generation?" The young woman next door is beautiful and sells wine in the market. Lie on your side when you are drunk. This book is neither self-doubt nor paranoid.

Military women are talented, they die unmarried, but they don't know their fathers and brothers. They go and cry and return with all their grief. The same is true of being frank on the outside and pure on the inside. (Biography of the Book of Jin)

Liu Lingheng drank too much, or stripped naked in the house, and was laughed at by everyone. Ling said, "I take heaven and earth as the building and room as the room? Clothes, what do you mean you entered me? Are you there? " (Shi Shuo Ren Xinyu's birthday)

Ruan people all drink, all salty, and live in the * * * collection. They don't think about cups, they hold wine in big pots and sit around and drink more. From time to time, a group of people come to drink their wine, or go straight there to drink. ("The Book of Jin Ruan Xian Chuan")

Yanhe, Wang Bi, Ruan Ji and Ji Kang have their own knowledge, knowledge, quality and spirit, and they have their own achievements in all aspects. And those celebrities and scholars who are ostentatious will inevitably become dissolute and arrogant, leading to bad social atmosphere.

At the beginning, Hu Mu was given priority to, supplemented by Xie Kun, Ruan Fang, Bi Zhuo, Yang Man, Huan Yi and Ruan Fu. Naked, drinking in a closed room, I have been tired for several days. Escape will leak into the house, and the garrison will not listen. It is convenient to take off your clothes outdoors, and you will be exposed to the dog's sinus, peeping and shouting. The assistant was surprised and said, "Others will not listen, but I am Meng Zu." Call in, drink one by one, stay up all night, when it is convenient for people. (A biography of Jin Shuguang)

What is shown here is the true face of the so-called Bada. Therefore, in the Preface of the Jin Dynasty, Gambao said: "Scholars take Zhuang and Lao as their ancestors and worship the Six Classics. The speaker is vain and thin, and he doesn't have a name. Those who walk in the body, with turbidity as the communication, narrow faith. Those who enter the scholar are noble and humble, and those who serve the official are looking up to the sky and smiling diligently. " Ge Hong also said, "Peng? Climb the temple, cross-lift, or tease people with clothes, or be naked. A friend's party, a taste trip, don't cut into morality, study, attack violations and pass on essence. Never leave when we meet. As soon as they said hello, Bao began to call the domestic slave, and the owner looked at the guests and let the dog go. Probably not, not married, and abandoned as a party. There is a good meeting, the fox squats and drinks, fights for food and cuts, and pulls the seedlings to fold. No shame. The same is good for you, but different is bad for you.

A common day's words mean nothing, but a night's words do not persuade. "(Bao Puzi's fallacy) This is really a cartoon of the daily life of Jin literati. Literature is a reflection of life and thought. On the basis of such a life thought, literature is bound to be divorced from reality, so the works of that day rarely reflect people's lives, thoughts and feelings.

△ Third, the spread of Taoism and Buddhism

Taoism and Taoism are often confused, but their meanings are quite different. Taoism represents the philosophy of Laozi and Zhuangzi. Although Taoism also worships Huang Lao, it is a religion. The formation of Taoism began at the end of Han Dynasty. On the one hand, it combined the superstition of Yin and Yang at that time, and at the same time adopted the Buddhist form imported at the beginning. Therefore, in the era of Emperor Han Ming, Huang, Lao and Fu Tu were still in a state of chaos. In the eighth year of Yongping, he replied to the imperial edict of Chu, saying, "The king of Chu recited the words of Huang and Lao, and fasted in March in the Bayern Temple in the tower, and swore by God." (Biography of the King of Chu in the Later Han Dynasty) When Emperor Huan arrived, temples of Huang Lao and Fu Tu were formally established in the palace. Emperor Huan of the later Han Dynasty said, "Decorate the palace with Xianglin filial piety and set up a canopy to float and slaughter Lao Zi." ? In this environment, the translation of classics has flourished. The early translators of classics, such as, Anqing, etc., were all from the Huan and Ling Dynasties. Taoism has also been popularized in rural areas because of social unrest and people's hardships. Zhang Ling's Wudoumi Daoism and Zhangjiao's Taiping Daoism came into being, forming Taoist non-governmental organizations.

When Buddhism first came to China, it was mostly passed on by word of mouth, but China people still couldn't understand its true meaning, so they mixed with the popular Taoism at that time and interpreted each other. At that time, believers failed to distinguish between Buddhism and Taoism. Because of what happened that day? Huang Lao Taoist alchemist not only talks about diet, but also guides the government? In addition, it also talked about the way that ghosts and gods repay shrine worship, and the most important beliefs of Buddhists are immortal theory and reincarnation theory, and they also practice fasting and sacrifice, so it is easy for both sides to reconcile and become a comprehensive form of Buddhism and Taoism. By the end of the Han Dynasty, there appeared the translations of An Qing, Zhi Yi, Zhu Shuofo, Kang and Zhu Dali, and there appeared Mouzi's theory of reasoning and confusion about the meaning of Buddhism, so the significance of Buddhism itself gradually emerged. At the same time, Taoism has developed rapidly among the people and its foundation has become increasingly solid. Being a religion of folk belief has also had an impact on contemporary intellectuals. For example, Ge Hong, needless to say, people like Ji Kang and Wang Xizhi are also infected by Taoism. The spread of its power is not limited to the people. In this period of change, Buddhism also keeps pace with metaphysics, which is greatly loved by people who speak freely, and the development of Buddhism has advanced to a new level.

During the Wei and Jin Dynasties, politics was chaotic, class contradictions were sharp, and people's lives were very painful. In line with the era of religious communication and development. The trend of seclusion is growing, and more and more people are becoming monks.

The translation of Buddhist scriptures in that period was extremely prosperous. Such as Zhi Qian, Zhu Fahu, Sangha Bocheng, Tammottanti, Zhu Funian, Kumarajiva, Dharmaksema, etc. have all achieved good results. Another example is Daoan, Zhidaolin and Hui Yuan, all of whom were famous monks at that time. They not only preached Buddhism, but also mastered China's philosophy, so they were respected by the times. Buddhists had no place in the reading world during the late Han and Three Kingdoms periods. In the Western Jin Dynasty, they gradually appeared. Ruan Zhan and Yu Kai became friends with Shaman Xiaolong, and Huanying became friends with various schools, which opened the atmosphere of making friends with celebrities and monks. In the Eastern Jin Dynasty, this trend became more and more popular. Monks joined the talk, and scholars learned Buddhism, which became a beautiful talk that day. This situation not only contributed to the metaphysical style at that time, but also played some roles in the literary spirit. The pursuit of seclusion, yearning for mountains and rivers, the theory of ghosts and gods' variation and the theory of causal samsara have influenced poetry and novels to varying degrees.

Although the spirit of Wei-Jin literature has positive significance in reflecting and criticizing the reality (especially Jian 'an), in general, especially in the Jin Dynasty, literature showed a strong metaphysical tendency, and many works also showed mysterious nothingness and various complex emotions. Most writers are floating on the top, unable to observe people's livelihood deeply, and influenced by political environment and metaphysics. Most of them dare not face up to the reality, and often use hidden symbolic techniques to express their mental anguish and pursuit of liberation, and express their dissatisfaction with feudal politics and traditional etiquette in twists and turns. Many writers mix the thoughts of Laozi and Zhuangzi with the thoughts of hermits, Taoist immortals and Buddhist world-weariness, and then use many ancient myths and legends as materials to describe various mysterious worlds. So Kunlun and Penglai became the fairyland where they sang, the Queen Mother with a face and a beast became Guanyin, and Wang Qiao, Xianmen, Pinus densiflora and Monk Gong became their life ideals. The Classic of Mountains and Seas and Biography of Mu became classics, and recruiting talents, visiting immortals, drinking, ascending to heaven, collecting herbs and goddess became popular themes in contemporary literature. This spirit is quite remarkable in Jin literature and deserves our attention.