requestId:6852d9e632a978.13627687.
The Confucian interpretation of Du Fu’s poem
Author: Ke Xiaoshu
Source: “New Review of Tianfu” 2022 Issue 1
Abstract: The most basic provision of Confucianism lies in the benevolent communication between heaven and man, which has a deep connection with the nature of poetry as poetry. From Confucianism to re-read Du Fu, thinking about “pse history” can we fight against the bias of “expression” of Eastern Poetry plus the Chinese Poetry tradition. In Du Fan’s articles such as “Happy Rain in Spring Night”, “Jiangting”, “Later Travel”, and “Traveling in Jinkou”, we can see that joy is the ultimate feeling, and the centralized skill of tracing the nature from emotion and transforming the emotion with nature. This financing amount is the inner sage of Du Pope. On the other hand, “Looking at the mountain of Tai” is based on the way of birth in the Yangyang and the nationwide meaning. It has the pleasure of worshiping mountains and rivers in ancient times. It is the appearance of the fantasy of the outer king, and it is the origin of the political and religious meaning of Mount Tai in the body and mind of a commoner Confucian scholar.
Author introduction: Ke Xiaoxiao, a doctoral supervisor, was awarded by the Ministry of Education, University of Economics and Humanities, and a doctoral supervisor.
Why can “Pen” be the first of the Six Psalms? [1] Is it because “Pen” includes the Confucian worship of the way of heaven and philosophical thinking? Or maybe it is because “Pen” retains the history and Confucian political management ideas of the Shang and Zhou dynasties? Yes, but not just. Confucianism is of course respected by Confucianism, but this worship is not a personality god, but a kind of benevolent communication between heaven and man. “The Poem” says: “The thought of God does not make me think in a divine way, but it is of great importance to the idea of being a divine way.” “The Doctrine of the Mean” quotes it and discusses “the virtue of ghosts and gods” and says: “The appearance of the subtle cannot make me think!” “The kindness of the state of worship is of course a kind of worship, but it is not objectified and educational idol reverence. The coming of God and the intellect of man are the existence that communicates with each other, This method of existence was called “as if it is” by Confucius: “as if it is above it, as if it is in its tent” (“Doct.”), “Salvation is as if it is present, sacrifice to the god is as if it is present” (“Salvation·Baoyi”). “As in” is not an indeterminate existence, but a long-term and objectified, non-idiotized existence. “Like it” is the benevolent existence of the human nature that is touched by heaven and man, and is a subtle and more realistic “hent” than an objectified existence. This kind of “integrity” or kindness is the essence of poetry in “Pen”. Confucianism is Confucianism, and it is sincere in its thinking, worship and political proposition, but it may be because it has a kind of benevolent self-consciousness, or it may be because it is a poet. Of course, the essential meaning of “poets” here that they can be sensible is not the call of a certain ingredient. This will be particularly obvious to the great poets like Du Fu.
1. “History of poetry” is related to the essence of Confucianism
The essence of Confucianism is Confucianism. If the truth is true as mentioned above, it has a certain in-depth relationship with the essence of poetry, then the problem like “Is Du Fu Confucianism” can be difficult to be unintentional. The real meaning of this problem does not lie in determining Du Fu’s “conceptual attribute” or “school ancestral attribute” based on a teaching-based Confucian concept, but rather reflecting on what Confucianism is by reading Du Fu’s poems. Tomorrow, in the rigid academic system and linguistic system, the name of Confucianism has been solidified, and Du Fu’s name has been completely requisitioned by “literature”, and the solidified “philosophy” and “confucianism” have been eliminated. No matter how vivid Confucian sentiment and Confucianism Du Fu’s poems have, they cannot gain thoughts and discussions in the “Confucian” discussion of “Chinese Philosophy” in modern academic meaning. “Confucianism” defined by the “History of Chinese Philosophy” must have some rationale, but in fact, many Confucian scholars have not had any rationale since ancient times, and people do not believe that they are Confucianism through any theory. Confucianism is Confucianism, which starts with a national situation. Du Fu is such a classic Confucianism. Although Du Fu will not occupy a position in any Confucian history, there is no real influence of a theorist in the pertinent influence and education of Confucianism. Many readers and old people do not understand the great meaning of the country because of a certain theory, but because they read the poems like “The country is broken and the country is still there, the city is deep in spring”, “The dew is white from tonight, the moon is bright in the old country”, “The outside world is suddenly transferred to the north, and the first cry is filled with clothes” [2], and the family is in a state of mind. Such Confucian education can be completely without the name of Confucianism, or even without the intention of education. It is just the feeling of emotion and the influence of emotion. Such sensations and influences “dive into the night without wind, and the things are fine and soundless” (“Spring Night Rain”), without the name of Confucianism, nor withoutGrand theoretical support.
Whether a person is Confucian or not should not be defined by political achievements. Although Confucianism advocates the rule of the country to govern the country, is there any talent and opportunity to serve as a national rescue station with narrow and old faces, and its head is deserted. The energy behind the service desk is very different, but it is different from the person and sometimes. In actual politics, Confucius and Mencius were neither disappointed. Wang Yangming and Zeng Guofan won considerable benefits, but this did not harm the four are Confucian. When Confucius was asked about “Zi Xi is not a political person”, he asked: “What is the political person” (“Speech·Politics”). Similarly, Du Bao Lao, a loser in political reality, has been able to surpass some politically powerful people who flew Huang Teng at that time. Political concern and political participation are certainly meanings that Confucianism is a Confucianism issue. There is no doubt about this, but the “politics” in Confucianism is not clear at a glance. Confucius’ edited “Pen”, “Book”, “Tree”, “Lecture”, and “Year” to write “Year” are politics, and Du Fu’s writing of “Pen” is also politics, and it can be a political source of the basic meaning.
The Chinese poem has been written through daily books on people’s lives to participate in the political tradition. Du Fu himself believes that he inherits this tradition and is the most popular poet of this tradition since “People”. He was respected by later generations as “People History”, not only because he recorded the history of the times through poetry songs, but more importantly because he integrated his personal career and the suffering of the people into the political changes and in-depth inspections of his family and the country. Poetry is not history. In the eyes of historians, the writing of “People History” is mostly enough to help the value of the data. Although the “three officials” and “three differences” can help historians understand the situation of their daily lives during the “Anshi Affair”, those poems did not record how Ansu Mountain and Shi Siming rebelled, nor did they record how Emperor Xuanzong of Tang fled and how Emperor Xuanzong of Tang became independent. Therefore, the memories of “Anshizhi’s 官网” will not use Du Fu’s works that can be called “Psychic History”. “Psychic history” is not “historical poem”. From the beginning, the Chinese lyrics tradition has not been a good historical poem like “Holma History” and “Romyana”, nor is it an inventive mythology, but a historical picture of the people’s lives. The writing of common people’s history in Eastern civilization has always been done until the rise of modern novels, and Chinese poetry has been written in the history of the people since “Penyu”. Even the “Ya” and “Zhu” sections are deeply rooted in the lives of the people. thisThe special poetry tradition has been wrongly labeled as “expressing poetry” for a long time. From “People” to Du Fu, it seems that they are just expressing their feelings, regardless of politics and history. From Confucianism to re-read Du Fu, thinking about “speech history” will help fight this prejudice. Moreover, it can also help to deeply understand the TC:
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