It is the peak of human's pursuit of freedom and democracy since the Renaissance in Europe, forming a landmark peak, and it is the wisdom crystallization of the collision and confluence of Chinese and western cultures for more than 100 years, and is called the Analects of Confucius in the next two thousand years.
Although this is an academic work, due to its unique writing skills, the language is very vivid and popular: it not only has the feeling of watching the magnificent picture of human history, but also has a great understanding of the mysteries of life because of listening to a group of Confucianism, which makes people sad to read.
The work of the century, the theory of the Millennium. You can bring peace and stability to the country, but you can improve yourself. No one can see the ancient wisdom of the ancient king, but the wise men who do not see the hereafter. . Hundreds of years after A Dream of Red Mansions was written, Baoyu, a psychic at the foot of Qingji Peak, was sent to the world by the creator Nu Wa, creating a legendary story for the new era, which was recorded as the second volume of The Story of the Stone-Hausang Dream.
This novel incarnates the psychic Baoyu as a contemporary common people, but it has the aristocratic character of a giant of scientific literature and art thought in the European Renaissance, pursues the best state of life art, and is determined to drive a taxi, taking this as the main line. It delicately and vividly shows a handsome and talented person's creative plans and emotional experiences to develop his potential and innovate his life freely. Like a social prism, it reflects the complexity and subtlety of social humanity. This book consists of three parts, namely fantasy, science fiction, world, romance, body art and avant-garde thought. Rich in themes, informative and profound in thought. The story is bizarre, the plot is tortuous, sincere and touching; There are many people involved, even a passerby has a distinct personality, which alludes to a certain aspect of social humanity; Wonderful language, not only the sharp talk of all beings in the market, but also the wonderful language of literati; There are dozens of poetry couplets that are integrated with the plot of the novel. At the same time, the novel combines various text styles (script style, prose style, popular novel, stream of consciousness novel, etc.). ) in the narrative method, and the writing is smooth and colorful, playing with life and entering the realm. Some people call it a modern dream of red mansions. A genius epic, a wonderful spiritual feast! Deng Shuntian called his world view "the change view with equal characteristics", which was based on his classic philosophical thesis "On the Metaphysical Essence of Development View and the Establishment of the Change View with Equal Characteristics".
In this wonderful philosophical paper, Deng Shuntiancheng analyzed and criticized the metaphysical one-sidedness of materialist dialectics "development view" from two levels with strict dialectical logic and beautiful language: one is the one-sidedness of development view, and the other is the one-sidedness of development category. First of all, from the perspective of development, it is also a metaphysical move to put aside the one-sidedness of the category of development itself, that is, to use materialist dialectics to define and use development to summarize the movement and change of everything in the world, because in addition to the movement and change of everything in the world, there are "evolution" and "degradation"; In addition to "up", there is also "down"; In addition to "moving towards order", there is also "moving towards disorder". Secondly, from the perspective of development category, the category of "development" has also made a metaphysical one-sided mistake, which is manifested in two aspects: first, it has jumped from the generalization of the essence of the movement and change of things to the generalization of the overall situation of the movement and change of things; The second is the one-sidedness of the premise of hierarchical consciousness in the generalization of the overall situation of the movement and change of things. He believes that everything has its own particularity, otherwise it can't exist-it appears in everything. And this is where it is not lower than anything else, because nothing else has these attributes. Grasping the local relationship between things and carrying out one-sided hierarchical division can only see the changes of some properties between things, but can't see the changes of all properties of things. This is the metaphysical one-sided essence of the development category as a generalization of the overall situation of the movement and change of things. Finally, Deng Shun Tiancheng put forward his own "view of change with equal characteristics" about everything in the world, arguing that the movement and change of everything in the world as a whole has nothing to do with development or not. The so-called development is just a kind of prejudice imposed subjectively on the objective, and its real picture should be the change of characteristic equality-everything has its own characteristics, and there is characteristic equality between them. Everything in the world is in eternal change, and change is the fundamental attribute and way of existence of things. This change has both quantitative and qualitative changes, but qualitative change does not mean that there are high and low levels between things, but qualitative change only means changes between things of different natures. Although the structural attributes of things show some aspects such as development or degradation in changes, they are changes with the same characteristics as a whole.
It can be seen that Deng Shuntiancheng's concept of characteristic equality and change was produced on the basis of revising the development view of materialist dialectics and criticizing the one-sidedness of the world outlook in the past. Therefore, Deng Shuntiancheng's concept of change with equal characteristics has become the most objective and just world outlook in today's world, which will completely dismantle the high wall of hierarchical consciousness around us, give us an open living space, enable us to enjoy the interests of all things from the surrounding world, and become a theoretical cornerstone of human free life. Deng Shuntiancheng's outstanding contribution in the history of human ethical thought lies in his first summary of "three principles of world ethical relations". When he first reflected on the history of human ethical life, he found that there were two major biases in people's thinking about human ethical issues in history: First, the definition of ethical issues far exceeded the scope of human ethical life itself, and many contents of aesthetic life were included in the ethical field. This puts a lot of undue spiritual shackles on people's lives, and there are ethical codes that eat people everywhere! The second is to deny that human life needs unified ethical norms or order rules, and regard morality as the product of individual subjective will, without tolerance standards. This is essentially bringing people's ethical life into the field of aesthetic life, and then moving towards immorality. The defects of this prejudice are also very obvious. Not only can it not be solved, but it also encourages the conflict between people, so that everyone loses everything in the fierce conflict and dies together.
Then, Deng Shuntiancheng corrected the ethical problems of human beings and thought that ethics should pay attention to the organizational order of human life. In this respect, his principles are universally applicable and must be unified for everyone. It covers the joints of people's life and behavior-the links that people will interact with each other, and coordinating the relationship between them is one aspect of people's life. At the same time, due to the identity of individuals, groups and species in the material system, ethical principles are the integration principles of human beings from macro to micro-the code of conduct that all countries, nationalities and other social groups, families and individuals must abide by.
In addition, Deng Shuntian put forward the "three principles of human ethical relations" leading to a free and harmonious new life order through reflection and criticism of various moral principles in human history. In his view, the ethical relationship between people can be summarized into three aspects: the relationship between independent entities, the relationship between group and self, and the relationship between man and nature. As long as these three aspects are handled well, the free and harmonious coexistence between man and the surrounding environment can be realized.
The so-called relationship between independent entities refers to the relationship between independent individuals, groups and other entities. Although individuals and groups are different, as independent entities, they are the same, and they all exist as a system of matter. So the ethical principles they should abide by are the same. He believes that independent entities must follow the following three basic ethical principles if they want to get along freely and harmoniously: (1) the principle of autonomy. The so-called principle of autonomy refers to the self-determination and voluntariness of independent subjects in their mutual activities, self-management and self-use of their own property, and opposition to any form of coercion, seizure and theft. This is the law to eliminate all human oppression and slavery. Because slavery and oppression since ancient times-whether between groups or individuals-have violated this law. (2) the principle of equality. The so-called equality principle means that independent entities must maintain equal relations in their mutual communication activities. This equality is first and foremost the equality of status. From countries, nationalities and other social groups to families and individuals, regardless of size, strength, wealth, status is equal, and there is no hierarchical relationship between superiors and subordinates. The core idea of the principle of equality is the equality of obligations and rights. The so-called equality of obligations and rights means that the obligations and rights that independent human entities should enjoy in their mutual communication activities must maintain an equal relationship. Another important content of the principle of equality is that people have equal opportunities to participate in various social activities. In this way, the connotation of the principle of equality has formed a logical sequence: first, the status of independent human entities is equal, then the opportunity to participate in various social activities is equal, and finally the obligations and rights in various social activities are equal. (3) the principle of mutual assistance. The so-called principle of mutual assistance means that independent entities should help each other in their mutual activities. This principle was recognized by human ancestors as early as primitive times, and it is the first ethical principle in the history of human ethical life. Deng Shuntiancheng believes that autonomy, equality and mutual assistance are ethical principles that independent human entities should abide by. These three principles are not only the value choice made from the intrinsic nature of human existence, but also the basic summary of the historical experience and lessons of the interaction activities of independent human entities. He summed up all the links and aspects in the interactive activities of independent entities as free and harmonious coexistence, forming a constantly improving logical sequence. As long as people act according to these three principles, independent entities can achieve free and harmonious peace.
Regarding the ethical relationship between the group and itself, Deng Shuntian-Cheng found that the understanding and practice of the human group and itself are not very harmonious after investigating the history of the ethical relationship between the human group and itself: there is a chaotic situation in which theory lags behind reality and theoretical disputes mislead reality, and on the whole, an ethical principle of group supremacy is being implemented. There are three defects in theoretical understanding: First, due to the confused understanding of the definition of ethical issues, people's aesthetic life issues are confused with ethical issues, thus causing long-term controversy. Second, the definition of the relationship between group and self is one-sided and abstract. China's traditional society thinks that it is the relationship between individuals and families, between countries and the world, while the western world generally talks about the relationship between society or between countries and individuals. Marxism is more abstract as the relationship between collectives and individuals. As a result, no one has made a concrete and complete understanding of the relationship between human beings and themselves. Third, the content of this principle is too simple and vague to coordinate the conflicts of interests among groups.
Then, Deng Shuntian first made a precise definition of the relationship between human groups and themselves. The so-called group-self relationship is simply the relationship between individuals and their groups, and the relationship between small groups and large groups. Here we should pay attention to the following issues: First, the relationship between the group and the self cannot be simply said to be the relationship between the individual and the group. This is because, on the one hand, the relationship between group and self is not only the relationship between individuals and groups, but also the relationship between small groups and large groups; On the other hand, there are independent entities between individuals and groups, and not all individuals and groups can form a group-self relationship. Second, the relationship between group and self is a subordinate relationship. The word "where" is very important in the definition of the relationship between group and self. There is no "where" relationship, no matter between individuals and groups, or between groups, it can not constitute the relationship between groups and themselves, but the relationship between independent entities. Third, the ethical relationship between groups and individuals does not include the abstract subordinate relationship between groups and individuals. For example, between a worker and the working class, between pupils and students, it is an abstract subordinate relationship, which cannot constitute an ethical relationship between the group and itself. Fourth, the group interests in the group-self relationship must involve the interests of all members of the group, not the interests of some of them, not to mention the interests of representative institutions or representatives-they belong to their own self-interest in the group-self relationship, otherwise it will lead to the behavior of jobbery. The above four points are the principle boundaries of the relationship between group and self. Paying attention to these boundaries can avoid the abuse of ethical principles of group-self relationship and the phenomenon that group interests exclude individual interests.
On this basis, Deng Shuntiancheng affirmed the ethical principle of group supremacy in human relations since ancient times, and thought that this principle was essentially another embodiment of the principles of autonomy, equality and mutual assistance among independent human entities. On the surface, it is safeguarding the interests of the group, but in essence, it is safeguarding the interests of each independent entity from being damaged, so that everyone can finally live freely, peacefully and happily under the same blue sky. This is because the individual is the direct reality of human existence, and all human life consumption will eventually fall on the individual. Finally, Deng Shuntiancheng further clarified the specific content of the ethical principle of group supremacy, and believed that the principle of group supremacy should include the following three aspects: First, the satisfaction of the group to itself is based on its contribution to the group. Second, when the group interests conflict, the individual interests must be unconditionally subordinate to the group interests. Third, on the premise of ensuring the interests of the group, we should combine the interests of the group with our own interests.
As for the principle of the ethical relationship between man and nature, Deng Shuntiancheng found that there are still fierce debates from ancient times to the present, and a complete scientific understanding has not been obtained so far. To sum up, there are three main principles: obedience, conquest and cooperation. Deng Shuntian first investigated the various historical forms, advantages and disadvantages of these three principles, and thought that although history has told us that man and nature must live in harmony, the foundation and significance of this principle must be further deepened. First of all, we must understand the true connotation and extension of "nature". This is the premise of correctly understanding the principle of ethical relationship between man and nature. All previous prejudices about the principle of ethical relationship between man and nature are rooted in the unclear understanding of this issue. There is no doubt that "nature", as the foundation of human survival and development, should not be deified and abstracted, but should be a real material entity, because ethical relationship is a realistic relationship. At the same time, it should not only refer to biological substances, but also include abiotic substances; It refers not only to natural products, but also to man-made products; It should not only refer to isolated material entities, but also include their systematic existence, that is, the systematic effect formed by the universal connection and movement of these material entities, such as the ecological nature formed by the interaction between living things and non-living things in a certain area, because these are the objective material conditions necessary for human survival and development. In a word, nature should refer to all physical entities and their systems except human beings. Secondly, we should understand the full meaning of "nature is the foundation of human survival and development". This is also the premise of correctly understanding the principle of ethical relationship between man and nature. In the past, most theoretical loopholes in the ethical principle of "harmony between man and nature" were related to the unclear understanding of this. This foundation, we think, should include two aspects: First, as a living substance, human beings cannot exist without nature. Nature is the spatial scope of human activities and the source of material means of life. People need certain natural objects and their systems for food, clothing, housing and transportation, which is determined by the material aspects of human existence itself. Second, people's spiritual life also needs a natural material foundation. Because consciousness is the dynamic reflection of the human brain on matter, it is difficult for a clever woman to cook without rice. Realistically speaking, this is a myriad of patterns that people need to appreciate everything in the world in order to enjoy beauty. Compared with man's need for nature as a living substance, man's need for nature in this aesthetic life is unparalleled in breadth and depth-he can reach the whole universe, and man's need for nature as a living substance is only a small part of it. In short, this foundation is that people rely on limited natural survival to enjoy unlimited natural interest. Thirdly, we must also understand the respective characteristics of man and nature in their mutual relations. This is the third premise of correctly understanding the principle of ethical relationship between man and nature, because knowing ourselves and knowing ourselves can lead to invincible battles. Only by correctly understanding the respective characteristics of man and nature in their mutual relationship activities can we make a correct judgment on the rules of conduct. In the activities of the relationship between man and nature, although man relies on nature, he does not rely on nature passively, but shows positive initiative, that is, man takes the initiative to ask nature for everything he needs; Nature, on the other hand, is in a passive position, such as feeding on fish and being slaughtered by others. The advantage that people can do whatever they want is also their disadvantage, because people's transformation of nature has two sides: while gaining some new natural things, people will inevitably lose some existing natural things. Because the law of immortality tells us that matter will neither be created nor disappear, it can only be transformed from one form to another. This threatens people's endless demand for natural things. In addition, due to the law of interaction between things, these new things will have two effects on other things around them, including people: or promote or inhibit their production. This in turn poses a possible threat to the survival of mankind. These have long been proved by history, which is only a theoretical and logical summary of this period of history, or that this is the logical basis of the current crisis between man and nature.
Based on the above three points, people must adopt the ethical principle of "coordination" in natural activities. This is not the obligation of people to do so, but the need of everyone's best interests. The essence of this principle is not to let all things in nature get along with people equally, but the principle of moderation when people transform nature. According to the current scientific achievements, that is, the historical experience and lessons of human beings in natural activities, we believe that this principle must include the following aspects: (1) Not serving things. This is a principle that people should first make clear in their relationship with nature. The so-called "not serving things" means that all human behaviors can't be controlled by external things and become slaves to natural things. (2) Maintaining a natural environment suitable for human survival. This is the most important content of the principle of harmony between man and nature, because nothing is more important than survival in all human needs. The so-called maintenance of a natural environment suitable for human survival means that when people transform nature, they cannot destroy the natural ecological conditions suitable for human survival; At the same time, we must transform the natural environment that endangers people's survival and make it suitable for people's survival. (3) Protecting the moderate survival of each natural species. This is another essence of the principle of harmony between man and nature. The so-called protection of the moderate survival of each natural species means that when people transform nature, they will neither make any natural species extinct nor make any natural species excessively prosperous. The whole foundation of this principle boils down to one point: to ensure that people's aesthetic life has endless demand for natural things. Deng Shuntiancheng believes that the above three principles are the basic meaning of the principle of the unity of man and nature. Of course, it is not easy to realize these principles. Many of these problems cannot be solved by human beings. However, we must understand the basis and significance of these principles now, otherwise we will fall into a blind position in our activities towards nature. We have been in this state for too long, which has caused the current crisis of the relationship between man and nature. These principles are the banner to guide people out of crisis and towards freedom.
In this way, Deng Shuntian's achievements, on the basis of criticizing the prejudice of the main ethical principles in human history and starting from the inherent essence of human existence, established the "three principles of world ethical relations"-the principles of autonomy, equality and mutual assistance among independent human entities; The principle of group supremacy in the relationship between group and self; The principle of harmonious coexistence between man and nature. These principles are in everyone's best interests, so they are the basic principles of the new order of human life-people must and can only abide by these principles in their ethical life. Too many or too few principles will make the ideals of human freedom, peace and happiness vanish. Because the former will put many undue spiritual shackles on people's lives, while the latter will make people's sense of freedom expand viciously and lose happiness, tranquility, freedom and even life in the fierce conflict with the surrounding environment. This is a painful lesson left by the long bloody road of human history. Aesthetics is an important aspect of Deng Shuntian's theoretical system. Deng Shuntiancheng's aesthetic view not only made a scientific summary of the debate about "the essence of beauty" in the history of aesthetics, but also clearly put forward the proposition that "aesthetic activities are the essential characteristics of human beings and the banner of life" for the first time, which broke the ideological cage hanging over people's heads and created an infinitely colorful picture of life for people.
Firstly, he inspected the contending about the essence of beauty in history, and thought it was a bit like "the blind touch the elephant": in the face of the endless elephant of "beauty", everyone touched some aspects of beauty, not only expressing the connotation of general beauty with the connotation of type beauty-besides their definition of beauty, people can also find the feeling of beauty; Moreover, there is a phenomenon that the essence of beauty is expressed through the original attributes, that is, the attribute category of things is the aesthetic category. However, it is in this kind of argument that different people have different views, and beauty gradually reveals its true meaning. The question of "the essence of beauty" is clear at a glance: beauty is the product of the interaction between the attributes of things and human consciousness. This product is neither pure spiritual pleasure nor the original attribute of things, but the unity of human consciousness, emotion and attribute of things, and its essential connotation can be defined as "the taste of things". In a word, beauty is the "taste of things" formed by the interaction between the attributes of things and human consciousness. In short, beauty is the taste of things.
Human aesthetic activities are people's perception, thinking and pursuit of life interest. In this regard, there should be no uniform standard that everyone must abide by. Aesthetic value standards vary from person to person, and human life can blossom and bear fruit. The sameness is a dead end of human aesthetic life-note that this is completely different from people's aesthetic hobbies. Aesthetics is also a level of human life, not a part of life: when people's lives are divorced from the level of survival needs and begin to taste and pursue biological interests, they enter the field of aesthetic life. Therefore, it permeates everything in people's lives, and all values that cannot be unified in people's life behavior belong to the field of aesthetic life. According to this principle, the outlook on life, way of life, national customs and national system forms previously classified as ethical and moral levels are essentially the contents of human aesthetic life and should not be forcibly unified.
Deng Shuntiancheng found that beauty is the product of the interaction between human consciousness and the attributes of things, and it is the interest of biology. Therefore, beauty and aesthetic activities are only unique phenomena in human life. But this is not a trivial feature of human life, but an essential feature and a banner of human life. It is the direction and guidance of aesthetic life that inspires people's enthusiasm for activities and creative spirit, and constantly pursues new styles of biology, making human life increasingly colorful. However, due to the confusion of people's understanding of ethical issues for a long time, many contents of aesthetic life have been ethicized, far from reaching the due degree. Compared with the degree it should be, the beauty now can only be regarded as monotonous. Then, Deng Shuntian reflected and criticized a series of ethical phenomena in human aesthetic life, broke the ideological cage hanging over people's heads and created an infinitely colorful picture of life for people. Deng Shuntiancheng's contribution to education theory lies not only in his comprehensive reflection on the success or failure of human civilization, but also in his exposition of the fundamental value orientation of human education-the inevitability and scientific connotation of the value purpose of humanistic education. More importantly, he creatively summarized the chaotic history of humanistic division of human education content-and clearly put forward the concept of "humanistic division of educational content" for the first time. It criticizes the one-sided and abstract view of intellectual education that still occupies the human mind, and puts forward the "four-education theory" that the educational content is divided into "labor, morality, physique and beauty", which gives a brand-new definition to the root and content of each kind of education, and points out the direction for humanistic quality education while clarifying the all-round development of everyone in reality.
Deng Shuntian-cheng found the following characteristics when he first inspected the history of humanities branch of educational content: First, although the history of humanities branch of educational content has a long history, it is basically in an unconscious blind state, that is, the branch did not realize that this branch is a kind of humanities branch and its significance. Thus, the second feature is that the classification hierarchy is chaotic and the content categories are incomplete. Thirdly, there are one-sided abstract concepts of intellectual education in modern times, such as the division of "morality, intelligence, physique, beauty and labor". In his view, man is an intelligent creature, and "intelligence" is originally a generalization of the general characteristics of all human behaviors-in all human behaviors, it is an intellectual expression, and "intelligence" is a concept corresponding to "knowledge" or "culture". When human knowledge or culture is internalized as human subject ability, it becomes human intelligence. And people's ability of morality, physique, beauty and labor is the concrete development of people's intellectual ability-the value of any knowledge to people must be transformed into people's subjective ability in the four activities of morality, physique, beauty and labor, otherwise it will not work. The juxtaposition of intelligence with morality, physique, beauty and labor leads to a one-sided and abstract view of intellectual education-it seems that there is an independent intelligence besides the four kinds of life wisdom of morality, physique, beauty and labor. Many people here may be surprised to ask: isn't basic natural science knowledge like physics, chemistry and biology such a kind of wisdom? Deng Shuntiancheng's answer is no, in his view, at first glance, these basic natural science knowledge can't be linked with morality, physique, beauty and labor, but if we carefully analyze the value of these knowledge to people, we will find that they still can't reach the scope of the four life wisdom abilities of morality, physique, beauty and labor. For most people, these basic natural science knowledge mainly gives people an aesthetic wisdom of seeking knowledge. Why do you say that? This is because people's spirit has the inherent requirement of seeking knowledge as happiness-people will be happy if they discover the "mystery" of all things in the world in their activities of understanding the world. This activity of knowing the world with knowledge as happiness leaves the level of survival needs and undoubtedly belongs to the field of human aesthetic life. Providing people with the secrets of some things around nature and satisfying people's curiosity about knowledge undoubtedly belongs to the category of aesthetic wisdom. For a few people who specialize in research (basic scientists) and those who impart this knowledge (teachers), these basic natural science knowledge also give people a direct means of survival-labor wisdom, because they also use this knowledge to obtain the necessary means of survival. Some human knowledge, such as basic natural science, is regarded as an independent intellectual education independent of morality, physique, beauty and labor, which reflects people's confused understanding of human knowledge and human value. Because of this confused understanding, these basic natural science knowledge are regarded as the general basic knowledge of all industries and become the main content of universal education. Long-term practice has proved that it can not only give people a partial understanding of the world around them and achieve the aesthetic effect of seeking knowledge, but also not give people too much survival wisdom. Given that people generally lack the ability to survive, it is undoubtedly the main task of education to give people the wisdom to survive. At the same time, to a certain extent, it also excludes people's four life wisdom in real life, namely, morality, physique, beauty and labor, which makes the educational content farther away from real life and into the ivory tower. Learning is not only useless, but also greatly wastes and damages people's lives. This one-sided and abstract view of intellectual education is rooted in the ancient Greek life behavior of seeking knowledge from the outside world but not understanding its essence, which has been strengthened unprecedentedly under the worship of scientific knowledge since the Renaissance. Its long-term existence is one of the important reasons why we have been unable to make a fundamental breakthrough in the reform of educational content-we can't correctly identify the value of human knowledge to people and give it its due position, thus causing the contradiction of "learning but not being practical" in educational content to be fundamentally solved for a long time, turning people into containers loaded with knowledge and enslaved by their own creation again.
Based on the above understanding, Deng Shuntiancheng divided life wisdom into two parts according to his different values to people: survival wisdom and aesthetic wisdom. The former is the means of people's survival, which can be further divided into three aspects: labor wisdom is the specific labor knowledge and skills for people to obtain and consume means of subsistence; Ethical wisdom is the knowledge and skills for people to live in harmony with their surroundings. Health wisdom refers to people's knowledge and skills to maintain and improve health. The latter is the art of people's aesthetic life, that is, people's knowledge and skills to feel, ponder and pursue the interest of life. Correspondingly, he divided the educational content into: firstly, it was summarized as general intellectual education, and then it was divided into two parts: survival education and aesthetic education, among which survival education was divided into three aspects: labor education, ethics education and health education. In this way, intellectual education has developed into four aspects: "labor, morality, physique and beauty", which is the humanistic division of educational content in Deng Shuntiancheng's "Four Education Theory". In the preface of his poetry collection Song of the Bird's Nest, Deng Shuntiancheng clearly put forward the view that "poetry is the art of tasting all things". He believes that the universe and infinite things are the source of happiness, and what is lacking is the heart to taste their beauty. Poetry is the art of tasting everything, and it can forge a beautiful mind, so don't throw it away. Deng Shuntiancheng's view of new poetry is rich in connotation and intriguing, which opens people's new understanding of the value and function of poetry.