Tian Wen is a unique individual in Qu Yuan's works. No matter from the perspective of content or language, the style of Tian Wen is obviously different from Qu Yuan's other works-it is not as magnificent as the language of Tian Wen, nor as aboveboard as Ode to Orange, but more mysterious and obscure. In Tian Wen, Qu Yuan raised 170 questions about astronomy, geography, history, myths and humanities. According to Wang Yi's research in the Eastern Han Dynasty, Tian Wen became Qu Yuan's original creative motivation because of his unique works. Keywords Qu culture writing theme text is a unique individual in Qu Yuan's works. No matter from the perspective of content or language, the style of Tian Wen is obviously different from other works of Qu Yuan-it is not as magnificent as Nine Songs, nor as bright as Ode to Orange, but more mysterious and obscure. In Tian Wen, Qu Yuan raised 170 questions about astronomy, geography, history, myths and humanities. According to Wang Yi's research in the Eastern Han Dynasty, Tian Wen became Qu Yuan's original creative motivation because of his unique works. 1. What's the theme? Opinions vary. Since ancient times, people have different opinions on the theme of astronomy. The most influential and representative are Wang Yi in the Eastern Han Dynasty, Wang Fuzhi in the Ming Dynasty and Qi Liang, a contemporary scholar. 1) Wang Yi-venting anger Wang Yi believes that Tian Wen was written for Qu Yuan's relegation, in order to vent his anger and anxiety. Originally, it was called "asking for heaven", but it was impossible to ask because of the Buddha, so it was called "asking for heaven". Wang Yi's point of view has certain theoretical basis, because the overall structure of Tian Wen is messy and the text is obscure, so we can appreciate the author's complex and impulsive emotions. The reason why Wang Yi thinks Tian Wen is a collection of Chu people and was written by Qu Yuan is also the reason. Although this view lasted for some time, it was gradually questioned. In my opinion, Tian Wen's writing is messy, but the questions raised are deep and wide, so it can't be written on a whim. For example, at the beginning-who preached it at the beginning of ancient times? The top and bottom are shapeless, how to test them? Ask bold and profound questions. In the mysterious political environment and feudal superstitious society, such a question has to be said to be a precedent, and it is hard to say that it is a work of venting anger. Therefore, Wang Yi's view is not enough. 2) Wang Fuzhi-sarcastically said that Wang Fuzhi's "A General History of Chu Ci? 6? 1 Tian Wen "cloud:" The original change, personnel gains and losses, not tomorrow; Therefore, it is for' Tian Wen', not for Tian Wen, to ask people who are not afraid of ignorance. " Wang Fuzhi believes that Qu Yuan's Tian Wen is intended to remonstrate with the King of Chu. Judging from the content of the nine articles, it is indeed possible. The second half of Tian Wen focuses on the rise and fall of vassal States, tells the actions of monarchs and courtiers, and puts forward dissatisfaction with the political status quo. For example, he expressed sympathy and indignation at the unfortunate experiences of two loyal ministers, Boyikao and Mei Bo, and expressed dissatisfaction with the generous treatment of Shun's younger brother (how to change the cheat and be a successor). If we refer to Qu Yuan's situation at that time, it is completely reasonable for Wang Fuzhi to put forward such a view. However, this view is not comprehensive, only considering the second half of Tian Wen, but omitting the first half of the question about the mountains and rivers of heaven and earth, so this theory is not comprehensive. 3) Enlightenment Liang-Anti-Sinicization Theory Enlightenment Liang believes that Chu culture in which Qu Yuan lived and Central Plains culture at that time can be regarded as two cultural types, and the ideological intention of Qu Yuan can be grasped from the relationship between them. Because of the different cultural concepts, forms and characteristics between Central Plains people and Chu people, the conflict between Chu culture and Central Plains culture is inevitable, especially on the anniversary of the East where traffic is relatively inconvenient and communication is blocked. The rationality of this theory can be seen from a large number of references to Tian Wen's Chu myth and a comparison with the Central Plains culture. According to this view, the theme of Tian Wen is similar to Nine Songs, both of which are created with Chu people's thoughts and feelings, aiming at expressing Chu people's world beliefs and cultural spirit. In Tian Wen, Qu Yuan criticized Yao Shun, who was highly respected in the Central Plains culture, to a certain extent, but he rarely affirmed the Central Plains, and there was no obvious criticism from Zhou Zhaowang. In my opinion, it is a bit narrow to interpret Tian Wen as an essay written by Qu Yuan to China culture, because in my opinion, most of what Qu Yuan preached in Tian Wen is the universal thought about the struggle between justice and evil. Although there are many references to Chuci in Chuci, they all appear as carriers of Qu Yuan's thoughts. I think it is biased to understand these as the main body of Tian Wen. 2. My view on Tian Wen's theme is 1. There are more than 370 sentences questioning Tian Wen, 170 questions in one go, and the word "questioning" has never been separated from the beginning. Starting with the word "Yue", Qu Yuan expounded his doubts, not only about natural phenomena, but also about the belief in the Eastern Zhou Dynasty, which was full of theology and took heaven as god. For example, ancient people generally believed that Pangu created the world, but Qu Yuan put forward a groundbreaking idea-who will pass it on? During the Spring and Autumn Period and the Warring States Period, the lords of vassal states mostly persuaded the people with divine will. Qu Yuan's question has gone far beyond the scientific question about the origin of the universe, but questioned or even denied the so-called "divine right of monarchy". I would like to ask how many people can boldly ask such questions in such a chaotic era, to say the least, how many people have the ideological depth to ask such questions. This doubt also means the collapse of Qu Yuan's belief. At that time, Qu Yuan was misunderstood and relegated. Putting these questions into the environment at that time, it is not difficult to find that Qu Yuan had doubts about his past lives. He was confused, because he didn't know why he embarked on his official career and why he was given the future monarch punishment (the so-called success of later generations also led to Xiao He's failure). However, Qu Yuan's questioning is not limited to his own tragedy. He spread this phenomenon that happened to himself, projected it into myths and legends, and found that the tragedy of treacherous court officials in power was embarrassing since ancient times. So he began to doubt the society itself. Qu Yuan can distinguish good from evil, but he doesn't understand why the results of good and evil in the world are often just the opposite. For example, Qu Yuan criticized Yu's younger brother, attempted to murder his eldest brother and seize his sister-in-law, and was scheming, but his descendants were immortal. What changes do you make to cheat the heirs and satisfy the long. He accused the "barking dog" of blocking the monarch's hearing and hearing. However, it is often such a person who can be reused, while people who are as enthusiastic and loyal as themselves are frustrated. It's a shame that the world of good and evil is black and white. Different from his previous works Ode to an Orange and Taking Heaven as Evidence, he praised the supreme standard of mountains and rivers ... in order to prepare for the defense of mountains and rivers. In Ode to an Orange and Ask Heaven, he put forward that "the destiny of heaven is just the opposite, so why punish it?" And "God's will has been decided, why not stop?" This expression is not only his deep doubt about heaven and earth, but also his pursuit of truth. Therefore, as Lu Xun said in "Mechanics of Moro Poetry", Qu Yuan's Tian Wen "doubts the ancient times to the end of all things, and speaks without fear, which is not dared by predecessors." Questioning is a theme of Tian Wen. 2. To explore heavenly principles, we should refer to the academic atmosphere in the Spring and Autumn Period and the Warring States Period. The combination of vassals and separatist regimes also brought a hundred schools of thought to contend, and the academic atmosphere was unprecedentedly active. Most of the discussion centers had ideas about governing the country. On this issue, the "ideological circle" at that time mainly had two positions-"the king before the law" and "the king after the law". The former king of France took the ancient monarch as a model, while the later king of France often explored the trend of historical development, that is, heaven. For example, in Shangshu, destiny is used to study the fate of people in social politics. It has also become a major idea of Tian Wen to explore the law of governing the country by comparing heaven with governing the country. This is why describing the rise and fall of vassal States in the second half of Tian Wen is actually to find a historical development trend. From this point of view, Tian Wen is not only a literary work, but also a political work, which expounds Qu Yuan's exploration of the whole universe, the laws of nature and even the objective laws of human social changes and his profound academic thoughts. Generally speaking, I think Tian Wen's main idea is the combination of inquiry and questioning, which is the product of Qu Yuan's constant exploration of truth. Tian Wen is Qu Yuan's difficult criticism of nature and history. (Guo Moruo's modern translation of Qu Yuan's Fu) Qu Yuan's Tian Wen occupies an important position in China's literature, sociology and history, and provides valuable information for studying the development of China's literature and history. However, when people encounter setbacks, they should not "ask questions to heaven", but actively seek answers to the questions and lay the foundation for solving them. Qu Yuan finally died in Miluo River, which is a historical tragedy, but on the other hand, it is also a personal tragedy. We can't imagine what it would be like if Qu Yuan found the answer to the question in his heart and lived in that troubled times, but simple questions are never the practical solution to the problem. Everyone should give his own rational answer to the question "Tian Wen" in his heart. Bibliography: The Songs of Chu, a classic series of Chinese studies (Zhongzhou Ancient Books Publishing House), read the Songs of Chu, listen to Hu Shi's Songs of Chu and translate Qu Yuan's Fu Jin. At one o'clock in the morning, Guo Moruo finally finished the first draft of this paper and breathed a sigh of relief. To tell the truth, it is not easy to write comments or papers about Tian Wen. Just reading Tian Wen is a big challenge ("it takes a lot of psychological endurance"-dad's words). Tian Wen, in particular, is not as readable as Qu Yuan's other works, and its structure is quite scattered. It involves a lot of astronomical geography knowledge and needs a lot of ancient knowledge of China (for this reason, it also specially consulted China's ancient fairy tales and astronomical related knowledge). It was really difficult to write a paper for the first time, but I benefited a lot from meditation. It seems that the door of classical literature has been opened, and the key I was lucky enough to get turned out to be the most gorgeous "Songs of the South". After careful calculation, the process of reading Tian Wen is like visiting a huge museum, and the spiritual wealth gained is enough to make up for physical fatigue, which is really worth it. I have never been so rational and patient with the books I have read. This is the first paper I have written in my life, and I want to cherish it, so I can say happily and proudly that this paper is definitely the "original". At this time, what I felt was the warmth of the keyboard coming from my fingertips, my hands shaking from typing for a long time, and my legs numb when sitting on the plate, and there was a feeling above all this-joy. It seems that I have witnessed the seeds I planted break through the encirclement of the soil and sprout leaves, as if I saw a blooming fruit on the flower ... The fireworks outside the window have already gone to sleep, and it is pure black. A long time ago, did the poet named Qu Yuan see the same black text? It's just that he was so impatient that he forgot to wait for the dawn ... I felt a little, so I can remember it.