探析魏晋风度：从清谈玄言到陶渊明自然本体论的演变
魏王朝和金王朝的风格是魏王朝和金王朝学者文化的一般摘要，这是自汉，魏和金王朝以来政治和文化传统演变的摘要。
其中，自东部汉代以来，青南和Xuanyan继承了清朝的讨论，而金坦是政治推荐体系的产物。著名的宗教也是推荐体系的产物，但它导致儒家朝着虚伪迈进，并创造了追求自然的趋势。
WEI和JIN风格对儒家著名宗教的解构始于对生命意义的重新理解，而矿渣和饮酒的产物是其产品。
同时，就官员与尹之间的关系而言，他与汉朝的学者竞争进入了官僚。 “清除世界野心”的儒家进取精神变成了一种趋势“隐藏为最高水平，渴望被僻静和放松的愿望。陶元的现象是这种文化的最后一个目的地，也是这种文化的不可避免的目的地。
只有将陶元放在这种文化现象的流中及其变化，我们才能恢复一个活着的Yuanming，并理解作者解释的“ Tao Yuanming的自然本体论”。
1。明确的讨论和清晰的讨论
汉和魏王朝期间学者的政治力量首先反映在“青年”中。从有形的角度来看，中央政府的招聘应明确表达讨论。从无形的角度来看，它隐约地掌握了学者的发展和撤退以及各种国家政策的制定和实施的标准。跆拳道的兴起是这一趋势的结果。太极学生的成长及其参与清朝进一步增强了学者的力量。最终的结果是吸引学者和太监之间的冲突，并引发政党和腐败的灾难。然后，东部汉朝在太监和学者之间的战斗中丧生。
尽管东部汉朝政权被摧毁了，但学者的力量已经成为一个大型学者，他们的家庭在东部汉朝期间成立，他们成为“过去几代人的王子”。 Yuan Shao有四代和三个公爵，他的门徒在世界各地。当他的母亲去世时，有30,000人。可以看出，他的力量是如此出色。因此，学者在WEI，Jin和南部王朝中的地位一直是该政权的骨干。
清朝的讨论来到了魏王朝和金朝，并变成了清朝的谈判。其中一些人是由党派和犯罪灾难传授的。尽管清楚的通知直接讨论了政府事务，但它直接受政治影响，但也有其危险，因此它不如清单通知“神秘地说”。当时，家庭有自己的身份和地位，不需要成就。这也是为什么贵族家庭共同讨论这一点的原因。简单对话的主要精神是沉迷于爱情，而不是被外部事物所压制。这仍然是学者地位的产物，这也是学者以来自我代表性很高的学者的趋势。当时，佛教逐渐成为一种趋势，但是一些学者仍然不愿接受它。原因之一是佛教仍然有正式的克制，这不如谈论无形和无限的形而上学。王坦的作品“无名的贤哲的贤哲”说：
一个伟人必须冷静和组成。尽管僧侣说它们不仅是文明的，而且他们受教义的限制更大，这不是自我满足的含义。
这个特征表明，魏王朝和金王朝之后的学者们追求了一定的追求自由精神，甚至是绝对自由的精神，以及Zhuangzi的自由和轻松旅行的精神，希望在没有任何约束的情况下找到精神和身体自由。从这个角度来看，竹林的七个圣贤的“自然”抵制了著名的宗教，而陶恩明的“自然”也起源于此。包括陶元在内的魏王朝的学者不接受佛教，可能有理由与这种理解联系在一起。陶恩明在个人自由中的坚持应该是学者意识的延续。
青南的第二个特征是，如果您考虑世俗的事务并对此无动于衷，那么您将成为一个崇高的人。这种特征的形成主要是由于两个原因：一方面，由于学者是知识分子，他们的职业是精神探索和劳动，他们自然而然地看着日常事务，不擅长平凡的事务，因此他们只是从理论和时尚中建立它；另一方面，这也是贵族家庭和贵族家庭发展到极端的一种体现，这是学者阶级朝着贵族阶段发展的必要性，以及学者在现阶段的反应。看看关于王Xizhi的儿子Wang Huizhi的轶事：
Hui的名字叫Ziyou。他是不守规矩的，是一个聪明的人。他参加了军队参加大元帅huan Wen。他散布在脑海中，没有遵循政府的事务。他参加了惠恩的骑兵和骑兵。 Chong问：“您要和他有谁？”他回答说：“这似乎是一匹马。”他问：“那里有几匹马？”他说：“那里有几匹马？”他问：“那里有几匹马？”他问：“几匹马死了？”他说：“如果您不知道生活，您怎么能知道死亡！” ... Chong曾经对Hui说：“您已经在宫殿里呆了很长时间了，应该做饭。” Hui一开始没有回答，高高抬起头，用手盘靠在他的脸颊上，说：“来到西山时，声音令人耳目一新。”
这确实是一个充满个性的时代，一个充满个性的时代。时尚不仅允许“不守规矩”的个性，而且还允许“彭的头和分散的腰带，也不关心政府的事务”，也加入了军队，而且也称赞它是一个独立的角色。作为这个时代的学者，他很高兴。另一方面，这些生活在过于幸福并展现自己的个性并炫耀自己的时代的学者吗？
这必须从两个方面进行讨论：
一方面，在人格自由时代，在学者时代与皇帝分享世界，他们确实创造了一种辉煌的文化，魏王朝和金王朝的风格就是这种文化的果实。他们在“彭肖·桑迪亚”（Pengshou Sandiao）的出现下表现出了真实的政治或所有政治的傲慢，并表现出了他们作为人性的尊严。因此，它们符合自古以来隐居精神和隐居的传统。
另一方面，他们的举止是对当前国民经济和人民生计的另一种损害。正如Wang Huizhi的父亲Wang Xizhi对Xie An所说：“关于废除事务的虚假谈话和虚假的写作阻碍了关键。”这本传记记录了：“我一开始没有回答，我用手板靠在脸颊上。它说：'西山到了早晨，感到清新。'”生动地绘制了一位著名学者的外观。如果继续这样做，那些接受社会精英的学者，人类价值观作为良心，并将世界占领，因为他们的责任将落入吉恩皇帝，他们问了饥饿的人，他们在遗传贵族的腐败下“为什么不吃肉”。著名的学者Wang Yan由Shi Le持有。在他去世之前，他悔改并说：“如果徐没有空手而归，而是努力帮助世界，那么他将不会今天。”但是，为时已晚。这是对这种“主张虚假”的学者的警告，也是这种学者的象征。
陶恩明继承并放弃了魏王朝学者的举止。至于谈话的第一点，陶元已经继承了很多次。他的退休和对个人自由和自然的追求可以说是它的发展。他的喝酒是将葡萄酒用作获得这种自由的媒介。他“保持一个无绳子的自由主义者，每当他喝酒时，他总是抚摸着自己的意图”，这是这种追求的体现。至于第二点，陶元首先担任正式职位，“他忍不住官方职位，他每天都回到家”，这与这种著名的学者举止有些相关。然而，在陶元之后，他耕种了乡村，在南部种植了豆子，并在月球上抬起头，这与著名的学者大不相同，这些学者用双手支撑他们的脸颊，并说：“西山有令人耳目一新的气氛。”
2。服用粉末和喝酒
在“删除著名的教义和接受自然”的过程中，魏王朝的学者形成了所谓的“魏和金风格”。 “ Wei和Jin风格”是中国国家的一种自我意识。 Qian Mu在“中国研究简介”中总结了：“魏，金，南王朝和北王朝的三百年来的学术思想史也可以用一句话来概括，这被称为个人自我唤醒。”这种自我意识始于生命意识的觉醒。
昆前时期的学者渴望追求功利主义和思考现在。可以解释儒家对“未知生活，他们怎么知道死亡”和“不谈论奇怪的力量和精神”的态度。在汉朝，在儒家统一的束缚下，他们对死亡的担忧也被大福的宏伟性所淹没。自东部汉朝终结以来，随着汉帝国的政治瓦解和儒家统一地位的瓦解，以及对生活问题的频繁战争，关注和焦虑的出现。
对生命及其意义的悲观主义导致了儒家统治的暂时瓦解和郑老子的思想的普遍性，并改变了时代的习俗，例如穿着散布着自己的学者，以寻求不朽。 San是Hanshi Powder：“尽管Hanshi粉的食谱来自Han Dynasty，但很少有人使用它，并且没有人通过它。WeiShangshu of Yan Yan Yan Yan Yan Yan Yan Yan Yan Yan Yan Yan Yan Yan Yan Yan Yan Yan Yan Yan Yan Yan Yan均首先获得了魔法效果，因此在世界上进行了伟大的运动，而彼此互相寻找的人则在寻找彼此。” “伟大的运动是在世界上做出的，彼此赠与的人”不是一个错误的说法。当时，大多数著名的学者都穿着世界，例如Ji Kang和Wang Xizhi。随之而来的是追求妇女的病理性美丽。
这种趋势也起源于他：“ Yan Shangzhu也是欲望的。...Yan是自我爱好的，当他移动和散步时他不会握住他的手。” “他是魏的秘书，喜欢成为女人的衣服。”这种变态的心态也已成为整个WEI，Jin和南部王朝的时尚。例如，魏·吉（Wei Jie）很漂亮，“他拿着绵羊推车进入市场，那些看到他的人认为自己是'翡翠男人'，看着他的人充满了资本。”因为“观众就像一堵墙”，所以魏齐首先无法承受疲劳，所以他死于病。当时人们称其为“看着杀死韦伊·杰”。
“金书”也记录了：“（pan）Yue美丽而优雅，他的话语非常漂亮。他特别擅长写悲伤和悼词。他年轻时经常跳出Luoyang Road。当妇女遇见他时，她们会用手闲逛，然后将他们扔给他们，然后又带着一辆完整的汽车回来。”张扎伊非常丑陋。每次他走路时，孩子都用瓷砖和石头扔了它，突然回来了。”这显示了当时的时尚。
服药，追求不朽，提倡妇女变态的美，喝酒以增加生活的密度以及拥有豪华和淫荡的生活是这个历史时期的特征。当时掌权的贵族种族提倡所有这些。这种趋势不可避免地影响了文献。因此，六王朝有一个美丽文学的趋势，这是“汉和魏王朝的风格，但不是吉恩和宋朝的风格”。
但是，服用粉末只会使人们感到刷新一段时间，但是没有人能永远活着。取而代之的是，服用粉末引起的许多中毒情况，这与服用鸦片没有什么不同。例如，钟富米（Huangfu Mi）写了《伟大的传奇》，因为粉丝而经常感到发痒和痛苦。幸运的是，他的姨妈正在劝他保护他。
因此，不可避免的是，魏王朝的学者将从懈怠变成饮酒。由于古人认为饮酒是对永生的补充，因此王杨先生和后来的学者对此进行了许多研究，因此无需重复这些研究。 “十九个古老的诗歌”说：“如果您吃食物并寻求神仙，您将被药物误导。最好喝高酒并搭配丝绸和素食食品。”最清楚地说。张汉（Zhang Han）也有“关于世界上的新单词：Ren Dan Chapter”的记录：“ Zhang Jiying并没有受到他的责任的限制，当时的人们被称为Jiangdong步兵。有人说：“您只能等待一段时间，但在他的生活之后就不得不命名：“回答是更好的？当时，从Qin和Han王朝到当前和瞬时的诗歌和葡萄酒生活。
陶元以这种方式生活，但他对生活有自己独特的态度。他继承的是饮酒的外观，但内涵是不同的。
此外，Wang Xizhi和Xie之间关于生活的对话也值得关注：
Xizhi离开他的正式职位后，他与东方人民一起旅行，穿过山和河流，钓鱼以供娱乐。他还练习并与道家徐迈（Xu Mai）一起吃饭。他从远处收集了草药和石头，前往东部县数千英里，前往著名的山脉和海洋。他叹了口气，“如果我死，我应该死。” Xie A曾经对Xizhi说：“从中年开始，我就受到悲伤和喜悦的伤害。我与亲戚和朋友分开，并且我已经做了几天的邪恶。” Xizhi说：“我在Sangyu，所以我自然有这个地方。我正在写关于丝绸，竹子和陶器的文章，恐怕我的孩子会感觉到它，这会损害他们的喜悦。”
Xie An对生命的消失的恐惧是如此令人心碎，王Xizhi的美学概念“因为丝绸和竹陶器”无疑是人类获得生活困惑以寻求救济的好药。从那时起，Tao Yuanming对自然生命和死亡的概念以及他对诗歌和葡萄酒的美学品味都是共同的。
3。著名的宗教与自然
陶元的本性与魏王朝和金王朝中的自然和著名宗教密切相关，甚至可以说已经从中发展和改变了，因此我们必须首先弄清著名的宗教和自然。
关于著名的宗教，根据台湾学者张·贝比（Zhang Beibei）女士的说法，第一个来自吉康（Ji Kang）的“解释私人话语”：“因此，您可以超越著名的宗教并采取自然的道路。”并说：“在吉康之前的各种文件中确实没有看到'著名宗教'的用例。”唯一的例子是在“世界新词”的“虚拟情节”中看到的：“李Yuanli的风格是优雅而自以为是的，并希望以世界上著名的宗教为自己的责任，以对与错。”
实际上，“著名宗教”并不是Ji Kang的“私人话语解释”的最早起源。 “关兹·山Zhishu”：“过去，周的人有皇帝，王子受到尊重，著名的宗教在世界上是众所周知的。” “世界上的新单词：美德”不是“唯一的例子”。恩·洪（Yuan Hong）是吉恩（Jin）的本地人，“后来的汉王朝·皇帝的纪事”：“丈夫和部长是著名宗教的基础。”两个词“著名的宗教”出现在这里，不是因为“冯教派”的修改，而是因为句子混杂而“将世界的对与错是一个人的责任”。
“著名教学”的含义包括两个方面：一个是指声誉和教育，另一个是指主要将名称分为主要的礼节。此外，Xu Zhenyu先生写了“对世界新语言的简要介绍”：著名的教义 - 儒家应该建立教义，因此被称为著名教义。删除标题的名称。 “孔子·Zi lu的分析”：“名称……如果名字不直立，这些单词将不会顺利。如果单词不直立，将无法实现。如果事物未能实现，那么仪式和音乐就不会繁荣。这是著名教学的意思。
我认为，著名的宗教是一个道德类别，由儒家的兴起形成。作为一种政治，哲学和文化的存在，著名的宗教是Qin和Han王朝中儒家哲学的产物。儒家哲学不关注死后灵魂的目的地。这样，它缺乏某些宗教因素，并且缺乏对最终关注的认识和关注。
对“名称”的强调似乎弥补了这一缺点。 QIN时代的“三个不幸”理论是对“名称”理论的典型解释。在其中，无论是建立道德》，“建立有功的服务”和“静止的话”中，它们都将人们的生活和死后联系起来，并在生活中的“名字”中死后实现永生。 “名称”的含义是“教学”，这是儒家君主，部长，父子和儿子的道德原则。这样，儒家对当今世界的重要性的重要性与非流动的宗教精神有关。
Chen Yinke先生对著名宗教的定义：
因此，根据WEI人民的解释，该名称被用作教学，即使用官员，统治者和部长的含义作为教学，这也是进入世界的人应该遵循的。他的主张与那些倡导“自然”的人背道而驰，即那些避免世界并不服务的人。
著名的宗教向西马政权的发展使儒家的转变和利用到了舞台的尽头，因为其最大的缺点是它是虚幻的。即使是Sima制度的核心人物也可能不会真正相信它，否则他们不会篡夺权力。但是，他们杀死了君主并篡夺了权力，他们还跟随君主，东部汉朝的部长，父子和儿子进行教育，尤其是使用著名学者的名声来实现这种教育，这将不可避免地在学者中引起不满。 Ji Kang and Ruan Ji等人继承了他和Wang Bi的“基于自然的”哲学讨论，并提出了与著名宗教竞争的“自然”的旗帜，因为反对著名宗教的最佳武器是道克Zhuang Zhuang Lao的自然理论。
但是，著名的教会和容忍自然之外的竹林七个圣人的“性质”是因为这种“自然”本身具有极强的功利主义和政治目标，因此它天生就决定了其不自然的本性。
在魏王朝和金王朝中，如何与“著名宗教”的虚伪来对抗“著名宗教”的虚伪有不同的理解和强调。例如，在竹林的七个圣人中，主要是伦丹（Ren Dan），它表明了所有具有极端自由的文化文明的破坏。 Da Ren先生在Ruan Ji的“ Da Ren先生的传记”中：“这是无与伦比的，而且习俗是一个人，这与Zhuangzi的自由旅行类似，这是对精神和身体自由的追求。这种追求无疑是整个Wei和Jin风格的起源，这就是Tao Yuanming的本质。问题在于，在如何获得这种自由方面，陶恩明获得了比他的前任更好的方法。
当然，这也是由于时代的礼物。这主要反映在建立东金王朝绅士的自然团结人格模型中。在政治结构和学者文化方面，两个王朝之间存在很大差异。西金王朝仍然是君主制政治，而东部王朝由于特殊的历史原因而形成了独特的贵族政治。
天·尤钦（Tian Yuqing）的著作《东金王朝家族的政治》对此进行了特别讨论。在贵族政治结构中，贵族家庭成为政治的实际权利，君主只能是贵族政治结构中的君主。例如，范·温兰（Fan Wenlan）的“中国一般历史”也谈到了这一点，例如，在谈论东部金朝的建立时，国王和马共享了世界，金的事件，金的皇帝成立了该国并登上了王位，并坚定地要求王达奥（Wang Dao）登上宫殿，并在宫殿中登上了王国，并为乔恩（Prace）提供了祝福，以示威者（Joan），以为jin wang dao yu yu yu yu yu yu yu yu yu。 Gentry Guong和他的Xun来到Jin会见了Jin的皇帝，从而为东部Jin Gentry的政治结构奠定了基础。
绅士的政治将不可避免地要求绅士具有实际统治国家的能力。不可能仅依靠纯粹的谈话。当然，这与纯谈话也是密不可分的。纯粹的谈话仍然是学者的时尚，也是学者在世俗世界之上的方式。这样，就出现了著名宗教和自然的学者的人格模式。
大多数理论家认为这个问题似乎很久以前就已经解决了郭的解决。实际上，郭徐只是解决某种理论和哲学解决方案的解决方案。直到东部王朝的王道时代，它才在实践中得到解决。这是西金王朝陷落的悲惨痛苦的结果，迫使东金朝的学者进行调整。一方面，王道一直不停地说话，但另一方面，他具有实用主义和实践工作的精神。 《金书》的书记录了huan yi与王道越过河流并“谈论世界”的书，他叹了口气，他叹了口气，“当我见到关时，我再也不会担心了。”
当Huan Yi第一次越过河流时，他看到法院很虚弱，对周Yi说：“我来这里是因为有很多宗祖斯，我想过一生，但是我很虚弱，我该如何帮助您！”我担心和不开心。当我看到指南时，我谈到了世俗事务。然后我对Yu说：“我永远不会担心你。”
从著名的“ Xinting对抗”故事中，我们还可以看到一种实践者（例如Wang Dao）和许多著名学者之间的区别：
越过河的人每次休闲日都会出去举行宴会。周Ying坐在中间，叹了口气：“风景不同，但是当我抬头时，风景与河流不同。”每个人都互相看着对方，哭了起来。但是领导者改变了他的颜色，并说：“我们应该共同努力与王室作战并恢复该国。为什么我们应该成为楚的囚犯互相哭泣！”人群收集着他们的眼泪，并感谢他。
结果，在东金朝东部，一群著名宗教和自然的才华横溢的人出现了。陶坎（Tao Kan）赞扬Yu Liang的话：“这不仅是浪漫的，而且是管理的现实”，可以总结。
陶坎本人是这样一个实用的人的典型例子。
有一些学者怀疑陶坎是陶恩明的曾祖父，但我坚信，因为从合理的角度来看，尽管陶坎和Yuanming生活在曾经是曾祖父和孙子之间的关系，但他们所生活的时代只有几十年。就像杜福（Du Fu）说的那样，他遥远的祖先是杜尤（Du Yu），苏希（Su Shi）说，他的祖先是苏维·道（Su Wei Dao），我们都会怀疑。但是，如果杜福说他的祖父是du Shenyan，Su Shi说他的曾祖父是Su Gao，我们会坚信，因为时代是相似的，而不是那些从朝代到王朝的人。在“给长沙杜克大学”的序言中，陶尤明也清楚地说：“我是长沙的公爵，他的祖先出生于大西玛。陶坎（Tao Kan）死后，道党的直接后代继承了头衔：陶夏（Tao kan的儿子） - 陶洪（Tao Xia的侄子）-Tao Chuozhi（Tao Hong的儿子） - Tao Yanshou（Tao Chuozhi的儿子）。陶恩明（Tao Yuanming）给了这个地方，成为陶山的儿子。 Tao Yuanming自己不能假装在Tao Kan的后代面前是同一个氏族。
他是一位县官员，年纪太大了，无法孤独和贫穷。范·库（Fan Kui）是波阳的一个诚实而诚实的人，聊天了，很着急，没有时间等待客人。他的母亲剪掉了她的头发，喝酒和喝酒，她很高兴喝酒。当他去那里时，他聊天，将他送到他身边超过一百英里。陶坎（Tao Kan）凭借母亲对拦截和派遣客人的热情，搬到了访客库伊（Kui），因此从事县和县级的正式职业：
库伊说：“您想在该县服役吗？”坎说：“如果您愿意的话，您会在没有权力的情况下被困！”库伊（Kui）经过卢吉安格（Lujiang）县长的张库（Zhang Kui），称他为美丽，库伊（Kui）称他为主管。
陶坎（Tao Kan）首次进入各县时的官方职位“主管”是他的曾孙陶元（Tao Yuanming）和彭Z（Peng Ze）的官方立场，当时他不愿意回到田野，并想成为后来的“乡村孩子”。多么巧合！陶坎从这里出发，走了一条广阔的道路，而陶元从这里朝着更广泛的隔离文化转向更广泛的隔离文化。如果Tao Yuanming看着它，那么对权力和他对官员，县和县的热情而受到欢迎，这将是令人难以置信的。但这并不意味着Tao Yuanming会对他的曾祖父受到一些批评，而是Tao Yuanming自己再也无法做到了。实际上，陶元对曾祖父的表演也很自大。 Yuanming吸收了他曾祖父的积极精神，与此同时，他获得了名人举止的母系传统。
孟贾的弟弟孟Huo还列出了Yuanming的秘密传记：
（Meng Huo）普通百姓穿蔬菜和吃蔬菜，并用文学娱乐自己。他们不像世界事务那样好，从来没有四处走动，有时钓鱼，一个人孤独，甚至他们的家人也不知道该去哪里。
在这里看到yuanming的某些方面并不难。孟胡（Meng Hu）拒绝了Huan Wen的要求，并发表了评论：“十分之九的没有官员的人在十个中。他们都是高级男人吗？我生病了，无法承担尊重总理的国王的命令，所以我不敢成为一个高级的男人。”这只是Yuanming的祖先。
陶恩明（Tao Yuanming）既有道教的自然，又具有浪漫的山丘和山谷的精神，也具有“帮助人民”的严格寺庙，并具有艰难的时间来源。
Yuanming融合了时代时装的许多因素，例如清晰的谈话，神秘的诗歌，甚至饮酒，以及对“自然”的“著名宗教”的抵抗，包括他的精神世界，甚至包括这个时代抛弃的“著名宗教”。当然，Yuanming的著名宗教不是Sima的虚伪宗教，而是对孔子的儒家思想的重新识别。可以看出，这与Ji Kang对周的批评不同。
4。关于个人觉醒
陶元的生活的时代是一个个性觉醒的时代，精神自由的时代，一个自我促进的时代和精神解放的时代。王Ziyou：
我曾经住在山上。下雪的夜晚很晴朗，月亮晴朗。我环顾四周，独自喝酒，唱着祖的诗《 Zhao yin》，突然想起了戴库。当Kui在Jian时，他晚上乘一艘小船乘坐Su Shi到达。他没有前进而转身。
这是著名的王齐尤（Wang Ziyou）的“在下雪的夜晚访问戴”的故事。现代生活可能仍然很难容忍这种自由。您需要预约访问，并且需要计划并设置行程以进行旅行。没有实现的愿望是没有随机的，您也失去了通过实现这种愿望来实现愉悦的空间。但是在陶元的时代，它以这种方式存在，不仅是社会容忍的，而且由于对学者的共同理解而变得时尚。 Zhang Han, who resigned from his hometown because he missed his hometown "water shield soup" and "sea bass sashimi" and "sea bass sashimi" and resigned from his post. He was so casual when he left Luoyang and did not become an official. He was also so casual when he came to Luoyang to be an official:
Kuaiji He Rong went to his post as Luo, passed by Wu Changmen, and played the piano on the boat. When Han didn't know each other at first, he just talked to Tan and was very pleased with each other. When he asked, he knew that he had entered Luo River, and Han said, "I have something to do in Beijing." He then took him away and did not tell his family.
This is absolutely incredible in an era of strict modern systems. How could I leave my hometown Suzhou and go to Luoyang? How could I leave at will? I was not even prepared for myself before leaving, let alone my family? But in that era of freedom, scholars were like this, realizing the freedom of personality under the appearance of "open-mindedness". Needless to say, it is a journey away, even the difference between life and death, there is a precedent for Liu Ling to "why do you want to die if you die after being drunk?" Living in modern times, comparing the style of the Wei and Jin Dynasties, I deeply feel the misfortune that the "people" as the spirit of all things are bound and alienated by external things. The author firmly believes that when human development reaches a certain stage, it will be inspired by the style of the Wei and Jin Dynasties, seek liberation, and seek freedom of human nature.
Finally, it is also important to point out that this state of freedom is very contrary to worldly hypocrisy, and it is an anecdote of Wang Ziyou:
At that time, a scholar-official family in Wuzhong had good bamboos. If you wanted to see them, you would go out to build the bamboo under the carriage and whistle for a long time. The owner asked to sit down when he swept his clothes, but Huizhi ignored him. When he was about to leave, the master closed the door, Huizhi praised it with this and left with all his joy.
Ziyou loves bamboo, and once said, "Why can you not have this man in a day?" Because he heard that his family had good bamboo, he built it directly under the bamboo. "The master swept and asked him to sit down", but he ignored it. No manners. However, if Ziyou looked at this empty ceremony, how could he appreciate bamboo? If you take this empty etiquette, Ziyou will not become Ziyou, and the style of Wei and Jin will not become the style of Wei and Jin!
5. Comparison between Tao and Ruan
Tao Yuanming was not in Ji Kang's era, and there was no need to be so intense. Yuanming was not in the position of a scholar leader like Ji Kang and Ruan Ji. Therefore, he had the conditions not to live in that "superb" and performative way, he had the conditions to live as an ordinary scholar, had the conditions to obtain this true nature, and had the conditions to achieve a life of poetry and wine. If we compare it with Ruan Ji, another peak of this era, it is not difficult to see that Yuanming is natural and can be imitated by later generations, while Ruan Ji is exactly the opposite.
Ruan Tao was both in the last days of the Yi Dynasty. Ruan Ji personally experienced two "homes in Zen", while Yuanming witnessed two acts of usurping the king (Huan Liu). There are many reasons in the world, and both of them are "having ambition to save the world". In terms of philosophical thoughts, the former is in an era when the classics collapsed and metaphysics gradually prospered, while the latter is in an era when "Zhuang Lao surrendered and the mountains and rivers were nourishing."
As for the spiritual traditions of scholars, they are all the best in their own era and the successors of the spirit of scholars since Qu Yuan, but the way they inherit is different. Some scholars believe that the life goals of feudal scholars "cultivating themselves and governing the country" are only two value orientations, namely personality construction and political aspirations, which can also be called internal value and external value. Then Qu Yuan can be called the integration of the two. His internal value is reflected in external value. In other words, his personality construction is based on political aspirations. Because he has not found a way to realize internal value independently, death is the only way to solve it.
The personality construction that Ruan Ji felt could not be based on his political wishes, or in other words, his internal and external values were in a contradictory state: he himself had a very high political status and political prestige, and had a great official career. He served as the permanent attendant of the Sanqi cavalry and was granted the title of Neihou, and served for Sima Yi and Sima Zhao, but he "drinked it as a regular person". He only took the initiative to be the lieutenant of the infantry battalion when he heard that there was fine wine in the infantry battalion.
With Ruan Ji's position as a scholar leader at that time, it seemed that any official position he wanted would be welcomed by the Sima family, because this was a manifestation of cooperation and was beneficial to the Sima family's regime. However, he sighed that "there is no hero at that time, so he made his son famous." This led to the ambiguity between Ruan Ji and Qu Yuan, that is, the political wish that was resentful to Qu Yuan, transformed into the construction of individual personality realized by wildness and weirdness.
Although Ruan Ji himself avoided King Wen's proposal and Zhong Hui's frame-up in a drunken manner, he finally did not avoid the last article of persuading Zen. The result is to be distant from disaster but unable to do so, and to be willful but unreasonable. The result is only a perverted catharsis. When I wrote the Zen script on behalf of others, Ruan Ji died immediately. It can be said that this wild and unrestrained method is difficult to operate.
After Tao Yuanming lived in Ruan Ji for 150 years, he still had the shadow of the wild and prosperous era in Ruan Ji's era, but he found a more feasible way than Ruan Ji, that is, Tao Yuanming's retirement, Tao Yuanming's philosophy of life that is the same as the overall external world, which is what the author calls "natural essence".
6. The style of seclusion in the enterprise
The fashion of seclusion was formed, which belonged to the Wei and Jin Dynasties. In the Party and the Forbidden Age, scholars almost always took the world as their responsibility. At this time, Confucianism occupied a dominant position; during the Wei and Jin Dynasties, it was different, forming a trend of seeking seclusion. The Southern Song Dynasty poet Xin Qiji has a famous poem "Shuilong Yin·Climbing Jiankang Xiuxin Pavilion", which has two sentences that just use the allusions from the late Han Dynasty and Wei and Jin Dynasties:
Don't say that the sea bass is worthy of sashimi, the west wind is gone, and the eagle is not returning? I asked the field for my house, but I was afraid that I should be embarrassed to see him. Liu Lang was talented.
The two allusions are inverted in the time order, so let's first talk about the former “seeking the field and asking for houses”:
Chen Dengzhe, whose courtesy name is Yuanlong, was famous in Guangling. ... (Xu) Si said, "I was in chaos and saw Yuanlong. Yuanlong had no intention of a guest master. He had not talked to each other for a long time. He went up to the big bed and let the guest lie down and get off the bed." Bei said, "You are known as a national scholar. Today, the emperor lost his home. I hope you are worried about the country and forget your family. You have the intention to save the world. But you ask for the land and ask for the house. It is beyond recognition. This is what Yuanlong has no choice. Why should you talk to you? Like a villain, you want to lie up a hundred feet up and lie on the ground, why are you just going up and down between going up and down the 床？”
Xu Si criticized Chen Deng for "no intention of a guest master" to Liu Bei, saying that he had been in chaos to take refuge in Chen Deng's place. Chen Deng not only "didn't talk to each other for a long time", but also "looked onto the big bed and let the guest lie down from the bed." However, Liu Bei criticized Xu Si, saying that he "has the name of a national scholar" but has no "intention to save the world". He only knows "seeking fields and asking for houses". Chen Deng should lie on a hundred-foot building to let you sleep on the floor. It can be seen that active use of the world during the Three Kingdoms period was still the dominant trend, and Xu Si's retirement behavior of seeking fields and asking for help was despised by the heroes of the times.
Another allusion is just the opposite, it is a famous classic that sings the secrets. This is the famous allusion of "water soup, bass sashimi". The classic originates from "New Words on the World: Knowledge":
Zhang Jiying was the lieutenant of King Qi Dongcao. When he saw the autumn wind blowing in Luo, he thought about the vegetable soup and sea bass sashimi in Wuzhong, saying, "Life is worthy of being comfortable, how can you be restrained from your official duties for thousands of miles to get a title!" He then ordered the driver to return. When the King of Qi was defeated, people at that time said that they saw the opportunity.
In the era of party and corruption, Fan Pang regarded death as if he was home. Pang's mother encouraged her son's choice. People at that time thought it was an act worth imitating. Xu Si asked for land and houses during the Three Kingdoms, but he did not care about national affairs and was humiliated. However, Zhang Han, who was in the Western Jin Dynasty, abandoned his official position and returned home because he missed the water shield soup and sea bass sashimi in his hometown. However, he was regarded as "seeing the opportunity" and was repeatedly chanted by future generations. It can be seen that official advancement and seclusion also increase and decrease with the trend of the times. From officialdom to seclusion, the transformation point of fashion was between the Wei and Jin Dynasties.
The hermit culture had the function of "inciting greed for the customs of the times" for the politics of the time. As stated in the Book of the Later Han Dynasty, "Zhen Yuangong, Qiliji, Xia Huanggong, Jiaoli, Zheng Zizhen, and Yan Junping have never been an official, but their reputation is enough to inspire greed for the customs of the times, which is a leisurely people in recent years."
However, the trend of Xiqi's seclusion also has its disadvantages, as discussed in Mr. Wang Yao's article "On the Wind of Xiqi's seclusion":
After the behavior of hermits was widespread and the prevalence of Taoist thought, there was no longer any issue of "avoidance", but just seclusion for the sake of seclusion. It seemed that seclusion itself had its value and reason...so it was "not responsible for the king and prince, but was noble." After this theory became popular, the lofty status of hermits was recognized by society. And no matter whether the social situation is satisfactory or not, the hermit is always a wise and noble person. Therefore, the source problem became a problem that scholars and officials themselves could not think about frequently, and thus the desires of seclusion and literature formed an indissoluble bond.
Xiqi Yinyi became fashionable and was not worth watching. Therefore, "the number of hermits is increasing day by day, and the monarchs ask for the edicts of You to be repeatedly issued, and the Pulu is released when the car is released, which is actually more conducive to the growth of this trend." Therefore, there are phenomena of creating hermits like Huan Xuan, like Pan Yue, "in a state of being impetuous, seeking worldly profits, and Shi Chong and others flattering Jia Mi", but there are also things about Xi Qi's works written by "Fu Yi Yi", such as Shi Chong, who is rich and can compete with the country, and there are also people who talk about hermits, and those who want to become officials first seeking seclusion, and so on. In the era when Yuanming lived, there was a "full hidden" incident in which a powerful figure created a hermit to decorate the storefront:
(Huan) Xuan found that all the people who had fat and dived in all dynasties, but they were alone in their own life. He then conquered Huangfu Mi's sixth-generation Sun Xi and gave them resources to them. They were all given to them but refused to accept them. He was called Gao Shi, and the people at that time called him "Chongyin".
It is not surprising that Huan Xuan created a fake hermit in order to usurp the throne. What is strange is that the famous hermit Tao Yuanming lived under the tip of Huan Xuan's nose, but he thought that "there were all fat people in all dynasties, but they were not in the world." It seems that Tao Yuanming was not "fat enough", at least at that time. This is a small issue that needs to be discussed further.
In short, when Tao Yuanming's era, on the one hand, he accepted the fashion of the times, and he could not escape the shadow of the fashion of the times. He accepted the trend of "Suitable for the Lunar Retreat" in the era, accepted this form, and compared the differences between Tao Yuanming and Ruan Ji and Ji Kang. Ji Kang and Ruan Ji also wanted to be in seclusion, and they also wrote poems sing about seclusion, but they did not really embark on the road of seclusion. Before their death, Ji Kang felt quite regretful and said, "I was ashamed of the willows, but now I am ashamed of Sun Deng." Sun Deng lived in seclusion to avoid persecution, and Ji Kang "holds the etiquette of his disciples and teaches him." Only Tao Yuanming got the right result of this era of "there are many reasons in the world, and few famous scholars are the best", and realized his own life value in seclusion and reached a real natural state.
On the other hand, Yuanming and all kinds of fake hermits, who do not understand the true meaning of seclusion, but steal the world in the name of hermits, drew clear of the Chuhe Han boundary. Of course, some famous hermits are not necessarily fake hermits, and they cannot obtain the true meaning of seclusion for various reasons. Let me give you two examples of hermits listed in the "Biography of Secrets" with Yuanming. Let's first look at Sun Deng from the Ji Kang era mentioned in the previous article:
(Sun Deng) had no family members and lived in the northern mountain of the county. In summer, weaving grass to make clothes, and in winter, it was covered by itself. I like to read the "Yi" and stroking a stringed zither. Those who see it all enjoy it. There is no anger in nature. People may throw themselves into the water and want to see their anger. When they come out, they will laugh. I always travel to the world, and I have no choice but to give up all the food and clothing that I have passed through, and I have given up all the food and clothing that I have left.尝住宜阳山，有作炭人见之，知非常人，与语，登亦不应。
完全是个无家无友、无情无感的自然人，或说是原始人，如果不记载他还“好读《易》，抚一弦琴”的话。他不仅抛弃人类的精神文化的文明，而且抛弃人类的物质文明，类似呆傻一类。这是由于“魏晋多故”为全身避害而出现的隐逸现象。
再看另一类。东晋时代的著名隐士郭文，他居住在：“穷谷无人之地，倚木于树，苫覆其上而居焉，亦无壁障。时猛兽为暴，入室害人，而文独宿十余年，卒无患害。恒著鹿裘葛巾，不饮酒食肉，区种菽麦，采竹叶木实，贸盐以自供。”如果不是郭文还“贸盐以自供”以与人类社会保持一丝以物易物的关联的话，则郭文的生活已经彻底地退出了人类社会。郭文与虎豹为伍——他与虎豹猛兽的关系也许要比之人类亲密。本传中记载：
尝有猛兽忽张口向文，文视其口中有横骨，乃以手探去之，猛兽明旦致一鹿于其室前。
重要的是，郭文生活的时代，并非竹林七贤的那种“名士少有全者”的时代，而是王导的士与帝王共天下的时代，郭文仍然如此避世，也就是说，郭文的避世不是情非得已的行为，而是以此为乐的自然选择。
王导曾经“遣人迎之”，“置之西园，园中果木成林，又有鸟兽麋鹿，因以居文焉。”于是，郭文成为了一只怪兽而供人观赏：“朝士咸共观之，文颓然箕踞，旁若无人。”
王导也曾“众宾共集，丝竹并奏，试使呼之”，像是人类学家进行实验考察，结果，郭文“瞪眸不转，跨蹑华堂如行山野”。郭文每有话语，皆为：“天机铿宏，莫有窥其门者。”
渊明所面对的隐逸文化的财富，大若类此。
渊明是本色的、自然的，是出自自己的自然天性而归隐的，虽然他接受了时代的某种风尚，但他将时代的风尚与个人性情的真实加以统一，从而实现了自然的隐逸。不仅如此，他以个人的天性，和诗酒躬耕的生活，将这种隐逸文化去俗取雅，从而实现了真正意义的隐逸。
说明：本文为《古代诗人仕隐情结史》选登5。该作于今天出版上架，欢迎订购。
Content introduction
木斋、张爱东合著《古代诗人仕隐情结史》，以中国古代的诗人的仕隐矛盾为研究对象，其中陶渊明的仕隐情结、苏东坡的心隐为全书的两大重心。
如果说，仕进与隐逸是中国古代士人内心深处的一对挥之不去的情结，这种情结伴随先秦时代士阶层的产生就已经开始，但先秦魏晋之际的隐士，只是“得隐之皮貌，未得隐之精神”，陶渊明式的归隐却仍然生活在世俗之中，从而成为中国隐逸文化的真正奠基人；到了苏轼则更深入一步，将这种隐逸文化进一步升华而为心隐的方式。
何谓心隐？所谓心隐，指的是在灵魂深处的内心世界构建超越仕宦人生、功利人生的审美王国。隐逸文化原指的主要是士人对官场的规避，伴随着唐宋之际士人文化渐次由对山水的摹写而转向表达内心世界的写意，由传统身体形式的归隐山林田园，而转向内心世界对功利世界的超越，并且由士大夫群体文化而转向对个性文化的追求，苏东坡代表的心隐人生方式遂成为新型隐逸文化的里程碑。苏东坡的心隐人生方式，既是对隐逸之宗陶渊明的继承光大，也是对其田园隐逸精神的深化和嬗变；既是华夏民族近现代思想解放的导航者，也是指引人类走出功利世界的闪耀灯火。
目录：
世界汉学书局2024年新书限时预征订：
说明：以上新书全部按照定价5折限期优惠，预订一本邮寄费到付，两本及以上包邮。截止日期：2024年10月31日。预购方法：扫码入群，加群管理员微信联系。
此外，【世界汉学书局】此前已经出版的部分书目，也可在2024年10月31日之前，享受同等半价优惠。具体书目如下：
作者简介：木斋，吉林大学文学院教授，博士生导师，世界汉学研究会（澳门注册）会长，中国作家协会会员，百家讲坛主讲人。历任香港大学荣誉研究员，美国休斯顿大学亚美文化中心高级研究员，新加坡南洋理工大学研究员，加拿大多伦多大学访问教授，韩国全南大学邀请教授，台湾中山大学客座教授，重庆大学高等研究院客座教授；现任扬州大学特聘教授。在《文学评论》《文学遗产》等发表学术论文200余篇，学术专著代表作有：《先秦文学演变史》《古诗十九首与建安诗歌研究》（人民出版社版）《宋词体演变史》（中华书局版）《唐五代文学源流史》《读懂苏东坡》《读懂红楼梦》（世界汉学书局版）等，《社会科学研究》《中国韵文学刊》等十余家学术刊物为之举办专题讨论。