Why should I use such seemingly irrelevant words to do a simple question? Because living in literature, this topic feels really great, and it is difficult to grasp and write. I have just read his works recently, which has been influenced to some extent, and I have also got some enlightenment from it, and I have seen the philosophy of life contained in literary texts. My life experience is very limited. In fact, each of us has a very limited life experience, which is only a few decades. However, in such a short and limited life, how can we face life and adapt to society? There are many problems that we can't understand, many problems that make us think and many problems that need to be solved, so there will be many problems that bother us. Therefore, we will learn more from other people's life experiences, from the life truths we have learned from our predecessors, from our predecessors' life experiences, so as to enrich our own experiences and make our minds smarter and more meaningful. However, those sages who went to philosophers have long since left us and been buried in the dust for thousands of years. However, the long rivers of those years did not wash away their souls, but accumulated their thoughts and became the crystallization of ideology and culture, giving future generations more spiritual wisdom, from which we can see a lot of philosophy and truth of life.
First, the sense of hardship formed by Confucianism for thousands of years.
As the representatives of Confucianism, Confucius and Mencius formed the early source of Confucianism. The Analects of Confucius is one of the classic works of Confucianism, and its content is quite extensive, involving philosophy, politics, education, ethics and so on. But it always runs through Confucius' theory of benevolence.
Benevolence is the core of Confucius' thought and the highest ideal pursued. It pursues benevolent governance, advocates benevolent governance, opposes violence, and improves people's cultivation virtue through hard study and self-cultivation. This kind of Confucianism was not accepted by the rulers at first. In the Han Dynasty and the period of Emperor Wu of the Han Dynasty, Dong Zhongshu's thought was adopted: "oust a hundred schools of thought and respect Confucianism alone." Thus Confucianism became the orthodox thought of feudal rule, which also made us understand that after years of war, the broad masses of working people and their rulers were greatly hit. No matter from which aspect, they need to cultivate and live, stabilize the society and ensure the continuation of the political stability of the rulers, so they need an idea to influence people and maintain the stable and harmonious development of society.
This kind of thought reveals the sense of hardship, which is also an important consciousness structure of Confucian culture. This sense of hardship focuses on real life. The purpose is to transcend anxiety and achieve a complete and happy state without anxiety, confusion and fear. The anxiety consciousness of Confucianism deeply contains the development proposition about the future and destiny of mankind, which requires people to truly realize themselves in anxiety, especially the meaning of dignity and life, so as to form a strong life willpower to overcome all kinds of difficulties on the road of life, constantly improve the subjective personality, improve the moral and aesthetic standards of life, and realize one goal after another established in life, thus realizing humanistic care, enlightening life wisdom, illuminating life journey and completing the sanctity of life. Thoughts like this are all reflected in Confucian classics, such as "I visit my body three times a day" ("Learning while Learning"), "When we are in a threesome, there must be a teacher" ("Learning while Speaking"), "Knowing what we know is not knowing" ("The Way of Politics") and "Different ways, no common goal." ("Wei Linggong") "It is great to endure it." (Wei Linggong) "Never tire of learning, never tire of teaching." ("Uncle") "He who has no long-term worries will have near worries." (Wei Linggong) Wait. These famous aphorisms handed down from generation to generation reflect many aspects of life, and are the crystallization of meaningful thoughts such as human cultivation, exploration of wisdom, improvement of ideological and moral cultivation, and handling of the relationship between people and society.
Second, the foundation for the formation of the Millennium Confucian sense of hardship
Thousands of years of Chinese civilization can be said to be mainly based on Chinese civilization, which was formed with inland agricultural civilization and being far away from the coast. In early human society, the level of productivity was extremely low, and the struggle between man and nature was very inadequate. People feel fear and awe in the face of various attacks by nature on human beings. Coupled with frequent wars, separation and integration, separation and chaos, chaos and war, the nation has further integrated, and Chinese civilization has formed. It is inevitable that there is no sense of hardship in the hearts of the people. This sense of hardship plays an important role in the spiritual life and emotional life of the Chinese nation in inland agriculture. In the ancient historical legends of China, there is a legend that tribal leaders appear in the image of night worries. During the Spring and Autumn Period and the Warring States Period, princes merged and a hundred schools of thought contended, and the thoughts, theories, propositions and theories of various factions all showed the characteristics of anxiety.
Third, the construction of Confucian sense of hardship.
Confucianism constructs the consciousness of life hardship on the level of human blood feelings, highlighting the sense of historical mission and the seriousness of life. This kind of construction has a far-reaching influence on later literati, and it is also reflected in their works. San Cao, the seven sons of Jian 'an in the Three Kingdoms period, and the literary masters of that period all showed that kind of political and life ambition in their poems. Scholars in Tang and Song Dynasties also have many representative performances. Li Bai said in the book "Uncle Yun, Xie Tiao Building in Xuanzhou": "The water is still flowing. Although it is cut by a knife, the world can't satisfy our wishes. I will let go of my hair tomorrow and take a fishing boat." Express the poet's deep concern about the passage of time and lack of talent. Sent a sigh and reflection on life. The poem "Entering Wine" says: "Since God has given talents, let them be used! , spin one thousand silver, all back! "Expressed the poet's self-confidence in life, and showed a warm ambition. Du Fu's Three Officials and Three Farewells truly and vividly reflected the social reality and people's life at that time. On the one hand, it shows people's great sacrifice and strong will to the war, on the other hand, it truly writes about the endless disasters brought by the war. It fully shows the sober thinking and concern of a generation of intellectuals about social sufferings and people's lives. The poem in Shuxiang said: "But before he conquered, he was dead, and the heroes cried on their coats." With the help of Zhuge Liang's loyalty to Liu's world, he explained his heart of serving the country. Su Shi, a great writer in the Northern Song Dynasty, was repeatedly marginalized and relegated in the political party struggle. It had a far-reaching influence on the post-literati in literature and formed a generation of literary masters. In "Water Tune" (When is the Moon), the Mid-Autumn Festival appreciation of the moon expresses the feeling of life, shows the ideological contradiction between the poet's birth and his entry into the WTO due to political frustration, and reflects the poet's persistent love for life in the contradiction. Fan Zhongyan said in The Story of Yueyang Tower: "Worry about the world first, and enjoy it later." It expresses the poet's concern for the poor in the world and his life spirit of taking the world as his own responsibility. "Don't be happy with things, don't be sad with yourself." It shows the poet's optimistic and open-minded spiritual realm. It was not until the end of the feudal society of later generations that the Confucian sense of hardship was embodied. Even in today's society, this kind of thought can also influence the ideology of literati and intellectuals. The construction of this sense of hardship is also manifested in the authenticity of human and world existence and the belief in life, which highlights the characteristics of human autonomy and consciousness. To some extent, the construction of this sense of anxiety has caused some negative effects. As the consciousness of national cultural psychological structure handed down from generation to generation under the relatively stable social and historical conditions in China, this profound and huge sense of hardship has accumulated into the "collective unconsciousness" of the Chinese nation and penetrated into the national culture. In the traditional culture of China, Confucianism has always occupied an important position, which is deeply influenced by Confucianism in ethics, religion, philosophy, politics and even literature. "Benevolence" is the core theme of Confucianism. It is the long-term hope of Confucian advocates to spread the heart of kindness from themselves, so that everyone can treat each other with courtesy and even the whole society can create an ideal utopia of great harmony. It is the Confucian thought of "self-cultivation, keeping the family in order, governing the country and leveling the world" that makes feudal rulers and intellectuals in past dynasties take this as their ultimate goal in life. This idea of joining the WTO not only plays a role in politics, but also permeates all levels, even in the field of literature and art, with great influence. Confucius said to the poem "Xing, Guan, Qun and Complain": "Poetry can be Xing, Qun and Complain. Your father is you, and your father is what you stay away from. You know more about birds, animals and plants. " We can see that this is a summary of Confucius' long-term literary practice experience, which has certain social and political functions for literature and serves for ethics and politics. This also shows that there is a close relationship between Confucianism and literature.
The emergence of a generation of literature needs an environmental atmosphere. Confucianism's entry into the WTO has created an atmosphere for literary creation, allowing countless intellectuals to vent their lofty aspirations of serving the country, and at the same time making this theme of making contributions last forever. During the Wei, Jin, Southern and Northern Dynasties, there were frequent wars and social unrest. Intellectuals witnessed all this and encouraged them to make great contributions to the people, make contributions and save them. Writers, led by Cao Shi's father and son and seven sons of Jian 'an, injected their worries about social disorder and concern about people's sufferings into literature, forming Jian 'an literature. Jian 'an literature shows the political ideal, short life lament, strong personality and other characteristics incisively and vividly, which constitutes a "Jian 'an style", which is highly praised by later poets and becomes a banner against lewdness and weak poetic style. Liu Xie has a pertinent evaluation of generous Jian 'an style. Say, "Look at the words." Elegant and generous, good at being scattered in the world, simple and vulgar, with deep ambition and long pen, so generous and angry. "In Jian 'an literature, the poems of Cao Cao and Cao Zhi are the most striking. Cao Cao's>,< see the sea >>,< although the tortoise is very long > > Cao Zhi's << White Horse >>,< Famous Articles >>,< Miscellaneous Poems >> People are familiar with such works.