Metaphysical Theory of "Natural Rationality"
The theoretical system of metaphysics is characterized by the integration of Confucianism and Taoism, which is consistent in academic circles. But is metaphysics mainly Confucianism? Or is it based on Tao? Is it Confucianism in Taoism or Confucianism in Taoism? There are various analyses and conclusions. Therefore, in academic circles, some call metaphysics "new Taoism" and some call metaphysics "new Confucianism". These two appellations are based on sufficient historical data, so they are both reasonable and tenable. But in my opinion, metaphysics is metaphysics, and there is no need to label it as "Neo-Confucianism" or "Neo-Taoism", which leads to some preconceived and one-sided views on metaphysics.
As we all know, the relationship between nature and religion in Ming Dynasty is one of the central topics in metaphysical discussion. These two (Taoism and nature) are the theoretical themes of Taoism and Confucianism respectively, and they are also the focus of contradictions and disputes between the two factions. The task of metaphysics in theory is how to unify nature and Taoism in the most harmonious way. In this respect, metaphysical scholars have made special theoretical contributions. Wang Bi's so-called sacred human body has nothing, so what he said is bound to come true, while Lao Zi and Zhuang Zi have done something, so they always go away, which has shown his theoretical characteristics of integrating Confucianism and Taoism into a furnace. Metaphysics developed to Guo Xiang, singing the way of "sage inside and king outside" and demonstrating the so-called "sage above the temple, the heart is no different from the forest" ("Zhuangzi? Happy Travel Notes) is the theoretical theme of Confucianism and Taoism-Ming religion and nature merge into a very bright spot that you and I can no longer separate. This is the most fundamental feature of metaphysics in theory, so in the Southern and Northern Dynasties, both Confucianism and Taoism were said to be the same. If we must re-analyze metaphysics and define it as "neo-Confucianism" or "neo-Taoism", the distinctive features of metaphysics will lose their luster.
Metaphysics combines the theories of Confucianism and Taoism, focusing on nature and Taoism, and deeply discusses the problems of existence, origin and end, life, physics, holy king and so on. Metaphysics has similarities and differences in the analysis and demonstration of these specific problems, thus forming different factions within metaphysics. This article is not prepared to discuss this in detail. I just want to point out that no matter how many similarities and differences these metaphysicians have on specific issues, they all show a theoretical feature of * * *, that is, to demonstrate the above specific issues with a "natural" and "reasonable" theoretical form.
The theme of Wang Bi's metaphysics is "governing by doing nothing", and one of the basic contents of the so-called "doing nothing" here refers to "obeying nature" (a comment on the sentence "Tao often does nothing" in Chapter 37 of Laozi). He believes that "everything is based on nature" (ibid., note 29), so "heaven and earth are natural and made by doing nothing", and "heaven and earth do not make straw for animals, and animals eat straw; Not for dogs, but people eat dogs. Doing nothing without doing anything, everything is suitable for use, and it is necessary to raise it "(ibid., chapter 5). Similarly, another theme related to this, that is, "saints have no body", requires that "saints should achieve the nature of nature and open up the feelings of all things" and "therefore, if they don't do it, they won't do it" (ibid., note 29). "Help the nature of all things without starting" (note in Chapter 27). In a word, "heaven and earth, nature also" (note in chapter 5). This is the fundamental law of the universe and life. Only by letting nature take its course can we conform to the nature of all things. Everything is rational, and the natural nature of everything is its rationality. In other words, the essence of everything is natural and reasonable. So he is pointing out that "things are unreasonable, there must be a reason" ("Zhouyi Jane? At the same time, he repeatedly stressed that everything is "natural enough and the interests are worrying." "So what's the difference between cutting off a crane's shin?" He also said, "Nature has its own characteristics. Short is not enough, and old is not enough. What profit and loss will there be? " ("Zhouyi"? Damage divination? Zhuan Zhuan Zhu ")
Guo Xiang, another main representative of metaphysics, does not talk about "governing by doing nothing", but takes "self-sufficiency" as the main theme of his theory. However, when Guo Xiang demonstrated his main idea of "independence and self-sufficiency", the theoretical form adopted was also "natural" and "reasonable". Guo Xiang clearly declared that "there is nothing in creation" (Preface to Zhuangzi), and his conclusion is naturally that "everything is natural, and everything is natural" (Note to the Theory of All Things). If Wang Bi emphasized the unified and inevitable basis when demonstrating the natural occurrence and existence of all things, then Guo Xiang emphasized the "self-creation of things" (Preface to Zhuangzi) when discussing the natural occurrence and existence of all things, that is, things are independent and complacent, denying the unified basis. Judging from Guo Xiang's repeated statements that "everything exists, and everything exists" (Notes on Everything), "Digging and Adapting" (Notes on Masters) and "Adapting with Epiphany" (Notes on Traveling North), Guo Xiang seems to deny the inevitable reasons for the occurrence and existence of things. In fact, he also emphasized the nature of natural acquisition of everything, which he could not decide or change. As the saying goes, "Nature has its own vocation, which cannot be evaded or added" (Health Notes). Another example is: "A big thing must be born in a big place, and a big place must be born in this big thing to consolidate nature." In other words, although things are complacent, this complacency is natural and inevitable. Therefore, Guo Xiang not only admits that everything has its inevitable truth (for example, "everything is reasonable and everything is appropriate." Notes on Everything), but also think that although the relationship between things is "natural", it is also "a day can not be separated from each other" (master's notes), which is a manifestation of "inevitable trend" (mountain notes). It's like, "it's natural to go up and down, hands and feet inside and outside." Can a real person do it? " From this, he added: "Take care of the principle of nature, you will follow your actions, and your words will follow your steps." In the final analysis, it is also because "things are illusory, they are all meetings of heaven and earth, and they are the most interesting." In this regard, Guo Xiang and Wang Bi hold the same view.
At this point, I think the theoretical form of metaphysical "natural rationality" theory is very clear. The theoretical feature of this "natural rationality" theory is to demonstrate the rationality of the respective status of things and the rationality of the relationship between things by following the nature of things (Wang Bi's theory) or self-satisfaction (Guo Xiang's theory). Metaphysical scholars Wang Bi and Guo Xiang both affirmed that "there is nothing in things" and thought that everything has its "reason", that is, a kind of inevitability. The fundamental feature of this "reason" is "nature" in metaphysical theory.
Wang Bi said, "Naturally, its good omen is invisible, and its interest is invisible." (Note to Chapter 17 of Laozi) Guo Xiang said: "A natural person does not do anything." ("Zhuangzi? So far: "Everything begins with success, and I don't know why" (note in Chapter 21 of Laozi). However, this reason is not completely unknown. So Wang Bi added, "If you know the movement of things, you can know why they are. "This means that the reason why things are natural is reflected in the sexual use of things. By observing the sexual use of things, we can grasp the natural reasons of things.
Because metaphysicians can't fully explain why things happen, and because of the limitations of their time, there are serious fatalism contents in their theories. But we should see that they attribute their lives to the "natural and reasonable" self, rather than the decision of the creator, which is of great significance in theoretical thinking. In this regard, the metaphysical theory of "natural rationality" is a theoretical form with rational speculative form. It is this theoretical form that is of great significance for changing the theoretical form of teleology in Han Dynasty, creating the theoretical form of Neo-Confucianism in Song and Ming Dynasties, and even establishing the basic character of China's traditional philosophy.
Compared with western traditional philosophy and culture, the religious color in China's traditional philosophy and culture is relatively weak, and it can even be said to be a non-religious feature in a sense. In content, it pays attention to personnel and the world, so ethical and political factors are very prominent. On the other hand, in theoretical form, it emphasizes the rationality of natural nature (or harmony with heaven) and pays attention to rational consciousness.
In the past, when analyzing the characteristics of China's secular philosophy or cultural tradition, people often traced it back to the pre-Qin Confucian tradition. Confucius' words in The Analects of Confucius are often quoted as proof, such as "I don't talk about the confusion between Machamp and God" (Shu Er), "I don't know how to live and know how to die", "I can't communicate with people, how to communicate with ghosts" (Advanced), "Being righteous for the people and staying away from ghosts and gods" (Ode to Leaves), and so on. We can't deny that the above remarks of Confucius did have a certain influence on the formation of the non-religious characteristics of China's traditional philosophy. However, I believe that the theory of "natural rationality" established by metaphysics in Wei and Jin Dynasties plays a key role in the secularization development of China's philosophy or culture.
From the Confucianism of Confucius and Mencius, we can really see that the personified god has basically disappeared. But it is undeniable that there is still an impersonal will, and the concept of destiny is quite serious. Confucian scholars in the Han Dynasty can be said to have focused on the Confucian concept of destiny. They absorbed the theory of Yin-Yang and Five Elements, as well as phenomena, figures, latitudes and climaxes, and concocted a set of exquisite theories of the induction between heaven and man, which developed the Confucian concept of destiny to a new height, among which Dong Zhongshu, a famous Confucian scholar in the Western Han Dynasty, was the most important representative. Dong Zhongshu quoted Confucius as saying, "I don't know my life, I don't think of a gentleman" ("The Analects of Confucius? Yao Yue "), and clearly stipulates:" Life, the order of heaven "("Hanshu? "biography of dong Zhongshu"), "you will be ordered to be king." ("Spring and Autumn Story"? "Therefore, he believes that one of the most important tasks of the king is to" accept providence to engage in it "and" accept providence to obey orders "(Han? Biography of Dong Zhongshu). He also believes that "the three cardinal guides of Wang Dao can be sought from heaven" ("Spring and Autumn is full of dew?" Basic meaning), that is, all the most basic political systems and moral norms in human society originated from heaven. He declared, "Although Heaven doesn't say anything, its intention of insufficient support is obvious." By extension, all human behavior, especially the behavior of the monarch, will cause the reaction of heaven, or auspicious, or different from disaster, thus showing providence and destiny. In short, in Dong Zhongshu's eyes, heaven is "the great king of the gods" (the same as "Sacrificing the Suburb"). In addition to its impersonal image, the highest absolute position and will of heaven was higher than that of God in the Yin and Zhou Dynasties.
At the same time, starting from Dong Zhongshu, a movement to deify saints (sages) began. Dong Zhongshu said: "Only a saint can bring all things together" (ditto "Heavy Politics"), "A saint can write because of his heart" (ditto "Errui"). In other words, only saints can communicate the relationship between everything in heaven and the people. In particular, he admired Confucius, thinking that "Zhong Ni's works in the Spring and Autumn Period, the skill of exploring the sky, are the skill of the monarch, and are what everyone wants, knowing the gains and losses, nurturing talents and treating saints" (ibid., Seo Woo), and dressed Confucius as a leader who made laws in past dynasties.
This trend is further developed in Shu Wei and Baihudong. Sages are not only different in wisdom from ordinary people, but also in appearance. "White alley? Saints not only advocate "one saint cannot be ordered", but also emphasize "all saints are different" Such as Yao Mei's Eight Colors, Her Three Leaks, Hao Tao's Bird's Mouth, Wang Wen's Four Breasts, Zhou Gong's back rolling, and Confucius' anti-universe. In some books, the images of these saints are even more magical and eccentric. For example, the appearance of Confucius described in Xiao Jingwei is: Haikou, Ox Lip, Tiger's Palm, Turtle Ridge, Auxiliary Throat, Parallel Teeth and so on. According to this description, Confucius has completely surpassed the category of mortals and risen to the ranks of gods. Thus, the myth that Confucius was the son of Hei Di reappeared. In addition, at the beginning of Jianwu (AD 24), Emperor Guangwu of the Eastern Han Dynasty called Yin Min and Xue Han to set up a map, and in the first year of the Central Plains (AD 56), "the map was declared in the world". Since then, Chen Wei has been unified as the official document of the Eastern Han Dynasty, making Confucian classics theological.
It can be seen that Confucian classics in Han Dynasty, from Dong Zhongshu and Jing Ke to Baihutong, created the supreme god (heaven), Confucian classics (divination), founders (saints, Confucius) and so on, and took a road of trying to turn Confucianism into religion (Confucianism). The study of ancient Chinese classics in Han dynasty lacked theory, and its ideological influence was not as good as that of modern ancient Chinese classics. Yang Xiong and Huan Tan in the Han Dynasty and Wang Chong in the Eastern Han Dynasty, especially Wang Chong's Lun Heng, gave full play to the Taoist thought of natural inaction and strongly refuted the Confucian classic theological teleology in theory, which is of great historical significance. However, because Wang Chong's book was not widely circulated in the social environment at that time, its influence was not enough to stop the religious trend of modern Confucian classics. Metaphysics took advantage of the disadvantages of Confucian classics in the Western Han Dynasty and inherited Wang Chong's theory of natural inaction, but it also carried out important reforms. Wang chong's theory of natural inaction has the following main characteristics: first, it is based on the fact that qi is the foundation of all things; Second, it is mainly discussed from the generation of all things in the universe; Thirdly, it emphasizes the contingency of natural inaction from the perspective of theological teleology. Metaphysics mainly does not discuss the generation of everything in the world from the aspect of gasification, but advocates "unity with nothingness" or "exclusive self-sufficiency". Therefore, the natural inaction mentioned in metaphysics does not refer to the characteristics of an entity, but mainly refers to a universal, objective and abstract inevitability, or the reason why a thing can generate, exist and form a certain relationship with other things. At this point, metaphysics overcomes the defect that Wang Chong's theory of natural inaction pays too much attention to contingency. In this way, metaphysics not only denies the theological teleology of Confucian classics in the Han Dynasty with the theory of natural inaction, but also affirms the objective stipulation and inevitability of the existence of things with the theory of "things cannot be justified, but must be justified".
Metaphysics interprets natural inaction as an objective, abstract and inevitable "reason", which has an important influence on the establishment of the theory of Mingjiao after the Eastern Jin Dynasty and even the philosophical system of Neo-Confucianism in the Song and Ming Dynasties. For example, Justin of the Eastern Jin Dynasty wrote "Praise of the Celebrities of the Three Kingdoms", and in "Praise of Xiahou Taichu", he said: "Jun is close to nature, and bandits are famous for teaching" ("Book of Jin? Yuan Hongchuan "). Another example is the article "On Huang Chu's Wife's Crime" in The Story of Fu Long in Song Dynasty, which says: "The original code of husband's etiquette is built in nature, seeking truth, neither falling from the sky nor falling from the ground." In short, most people emphasize that etiquette, law, fame and teaching come from people's natural temperament and are natural and reasonable. Cheng Hao, one of the founders of Neo-Confucianism, said: "Although I have learned something, the word' natural justice' comes from my own consideration." However, from their explanation of the laws of nature, we can see that the laws of nature of neo-Confucianism are greatly inspired by metaphysics. From this point of view, we can't say too much, nor can we say far-fetched. For example, brother Xie once said, "The so-called nature is natural." "Scholars only need to understand tomorrow, which is a natural truth and cannot be transferred." (Quotations from Shangcai) clearly emphasizes that justice is the truth of nature, which is completely consistent with the thought of "nature" and "rationality" in metaphysics.
Neo-Confucianism recognizes that everything is rational and has its own reasons, and these reasons are natural and inevitable. This discussion can be said to be everywhere. For example, Cheng Hao said, "Everything is rational. It is easy to follow, but difficult to reverse. " Why bother with your own efforts? "(Volume 11 of" The Letter from Cheng Cheng ") How similar this is to what Wang Bi and Guo Xiangzhi said! Cheng Yi extended the theory of nature to all natural and social phenomena. For example, it is natural to say that "there is pure meaning in the gas." (ibid., vol. 15), "If you move the pole, it will be Yang Sheng, and the principle of nature will be the same." "Life is easy and natural." (Ibid., Volume XVIII): "Tao II, benevolence and inhumanity are only natural reasons." (ibid., vol. 15) "There must be a principle of text quality and naturalness." (Note to the Biography of Cheng Yi (Volume II)) "Since ancient times, governance must be based on chaos, and chaos is prosperous, and reason is natural." (ditto) "If the husband is full, he will not accept it. If he is empty, he will come to work and be reasonable. " Similarly, Zhu, a master of Neo-Confucianism, also attached great importance to the nature and inevitability of reason. For example, he said, "God only cares. It is natural that big words are small and small things are big. Natural and reasonable, so it is called Lotte. " ("Mencius? Liang, "Summer" note) "Fool means that everything is natural. "If you follow it, you will be wise. If Xiao Zhi chisels it as selfish, it will be harmful and unwise. " ("Mencius? Li Lou "note).
In the Neo-Confucianism era of Song and Ming Dynasties, there appeared different schools of philosophy, such as Qi-based, Li-based and Heart-based, and there were great differences on the basic issues of philosophy, and some of them were even antagonistic. Therefore, there are different views on the position and function of reason. However, on the point that rationality is natural and inevitable, all factions are basically the same. So that after the sum of Wang Fu in the late Ming and early Qing dynasties, it was still the same for Dai Zhen. Of course, regarding the theory of reason, Neo-Confucianism in Song and Ming Dynasties is much richer and more profound than metaphysics. If it is just a seedling in metaphysics, it has grown into a towering tree in Neo-Confucianism. However, the basic feature of rationality, that is, as a thing, is both inevitable and natural; Reason is nature, nature is rationality, and so on, which has been basically determined in metaphysics. This is the significance of metaphysics in China's traditional philosophy (even culture). Metaphysics's theory of "forgetting words and being proud"
Complacency in forgetting words is a main viewpoint put forward by metaphysics in cognitive methods, which is closely related to the distinction between words and meanings at that time. Mr. Tang Yongtong said in the article "Differentiation of Words and Meaning" in Metaphysics of Wei and Jin Dynasties: "The specific characteristics of husband can be taught; The abstract noumenon is nameless, and so is the one who speaks with understanding. The difference between symbol and ontology is the difference between word and meaning. According to the distinction of word meaning, it is a new vision and method for metaphysics to popularize it and make it the standard of general reasoning. " It is believed that "the establishment of metaphysics system depends on the distinction between words and meanings." Mr. Tang's analysis is very important.
At that time, there were three different views on the relationship between words and meanings:
First of all, I think this sentence is full of meaning, and its main representative is Ouyang Jian. In his view, the relationship between words and meaning "is like a voice response, attached to the shadow, not allowed to be two." Don't do it, don't say anything. He also said: "Honesty is based on reason, not words; "Everything depends on it, and there is no name." In other words, you can do what you say, but you can't be proud of what you say.
The second kind, I think, is not full of meaning, represented by Xun Can, Guo Xiang. For example, Xun can think: "trivial is not what the image does." Today, it is said that the statue does its best and does not apply to the unexpected; How can I say all the words in the copula? This is not a statement. " Si, on the other hand, means from the outside, but it is expressed from the outside, so it is solid and cannot be expressed. "("reflection? "Wei Zhi" Volume 10 "Yu Xun Biography" Note He Jia "Xun Can Biography") Zhang Han would rather not use his tongue. He said: "Curled tongue and gas, safe and reasonable? I'd better pay attention to what I said, not what I didn't say. " ("Complete Works of Jinwen" Volume 1? Seven, "Needless to say") Guo Xiang said: "I have tried my best to teach, but I don't know that my isolation is in the dark!" (Wu Xu Zhu Gui) "It is not enough to just forget what you said and keep your meaning", "So it is more important to pursue what you said and what you meant." (Note on Zeyang) This school holds a fundamental negative attitude towards words and images, so it emphasizes "tacit understanding" and "tacit understanding".
The third is that words express meaning, and they are proud of forgetting images, represented by Wang Bi. For example, he clearly said that "the husband is like an image, the person who expresses his intention, the person who speaks and the person who understands the image." . "Words are born in images, and you can find words to see images; Images are born of meaning, so we can look for images to observe meaning. "He also believes that" meaning is exhausted by images, and images are words ". Therefore, this school does not completely deny the role of words and images, but thinks that words and images are only tools to express their meaning. If they stay on words and images, it is impossible to understand their meaning. Therefore, they must forget the words and images. "They are also proud." (For all the above, please refer to the Book of Changes.)? Xiang Ming's main idea is to emphasize satisfaction through words and images.
The above two and three views are often confused without distinction, because they all value meaning over language and pride. The method of "forgetting to speak proudly" in metaphysics here is also a combination of two meanings.
As for the function of forgetting to speak proudly in the academic circles at that time, Mr. Tang Yongtong discussed it in detail from five aspects in the above article. Namely: first, the interpretation of classics; Second, it conforms to the purpose of metaphysics; Third, learn from Confucianism and Taoism; Fourth, it also has an impact on the position of celebrities; Fifth, it also has an important influence on Buddhist translation and interpretation. I don't want to repeat these articles. I just want to add some views on the influence of the theory of "forgetting words and being arrogant" as one of the main ways of thinking in China's traditional philosophy on China's traditional philosophy and culture.
The method of forgetting to speak proudly is mainly put forward from the understanding of the origin and basis of things and phenomena. Metaphysics, as a profound knowledge, as Mr. Tang Yongtong analyzed, "Heaven is not limited to the composition of materials, but to explore the existence of ontology. In terms of personnel, we ignored the tangible traces. And specialize in the magical application of divine reason. " This can be proved by Wang Bizhi's theory. For example, he said, "If a husband wants to determine the origin of something, he will have to stay away from it to prove its beginning." If my husband wants to know the origin of the matter, although it is obvious, he must tell the truth quietly. "("Introduction to Laozi ") The so-called" essence "and" reality "here are what he calls the invisible and nameless way. Guo Xiang also stressed that if you want to be a saint, you should not stay on the tangible "trace", but should further grasp its "trace". Therefore, the essence of forgetting words is to ask people not to stay on the surface of things, but to go deep into things to grasp their roots. In this respect, the theory of "complacency" in metaphysics reflects people's demand for a deeper understanding of the universe and society. "Forgetting words with" complacency "("borrowing words ") is a metaphysical way to achieve this deepening understanding.
The theory of "complacency" in Wang Bi's book must be derived from words and images. This theory comes from his "So, we can look for images to see the meaning" (Zhou Yi is a short example? Xiang Ming), and what he said in the article, "When you know things, you can know why" and so on. But when it comes to Guo Xiang, it's not just saying "sending words to express meaning" (noted in "Mountain Wood"), but more emphasizing "satisfaction" through "the combination of words and images". He said, "Everything is natural and rational. You will naturally agree if you follow. " (Note to "The Theory of Everything") and said: "Very reasonable, but it is indispensable when it is invisible." (Xu Wugui's note) Guo Xiang's theory of natural harmony is a self-proof and cognitive method that combines subject and object through subjective cultivation, full of mysticism. The metaphysical theory of "forgetting to speak proudly" explained by later generations is often combined with the methods of Wang Bi and Guo Xiang. Whether we are proud of words and images, or go beyond words and images to understand, the key lies in emphasizing the full play of the positive role of cognitive subjects. Without the dynamic role of cognitive subject, pride is impossible, and the degree of pride is closely related to the quality of cognitive subject. In this regard, this cognitive method includes the process from outside to inside, from inside to outside, from outside to inside, from inside to outside, from inside to outside, from inside to outside, from subject to object. This is also some of the most important features of China's traditional philosophical thinking method.
In my opinion, what Zhu, a famous Neo-Confucianism scholar, said when discussing "material poverty" was that "as for long-term exertion, once it is suddenly clear, everything is fine outside and thick inside, and it is useful with one heart." (University Note) is the inheritance and further development of Wang Bi and Guo Xiang's "complacent" thinking method.
Metaphysics' theory of "being complacent and forgetting words" is not only of great significance in the cognitive method of China's traditional philosophy, but also has a far-reaching influence on the creation theory and appreciation theory of China's traditional literature and art. In a sense, it can even be said that "complacency" is one of the most important characteristics of China's traditional literature and art.
In China's classical literary theory, the most important thing in literary creation is "conception". The so-called "meaning" here literally refers to the ideological content of literary and artistic works. More specifically, this ideological content often refers to the most fundamental political and ethical way with a certain tendency in a certain historical period. Lu Ji (26 1-303), a famous writer in Wuxian during the Three Kingdoms period, said in the article "Wen Fu": "Suffering often means not saying things, and writing is not enough." I often worry that my meaning (understanding) can't conform to the actual situation of things, and the articles I write can't fully express these ideas. Although the "meaning" here still refers to the general ideological content, it can also be seen that he put the expression of "meaning" in a very important position.
In Liang's masterpiece "Wen Xin Diao Long The Original Tao", we can see such a sentence: "Tao hangs in the sage, and the sage is based on the text." The Tao mentioned here has both the meaning of the natural way of "observing astronomy with extreme changes" and the meaning of the social, political and ethical way of "observing humanity with success". This sentence means that "Tao" is spread in articles by saints, and saints use articles to explain "Tao". It is revealed here that Wen means. Then, Zhou Dunyi of the Northern Song Dynasty put forward such a proposition very clearly, that is, "Wen therefore carries Tao". ("Shu Tong? Words), "expressing ambition", "Ming Dow" and "carrying Tao" are all from the aspects of literary and artistic concepts, and from the technical expression of articles and poems (especially in some vivid works of art, such as painting, calligraphy and opera), it is often said that the most important thing is "vivid" (Gu Kaizhi, a famous painter in Jin Dynasty, clearly put forward that painting should be "vivid"). The above points constitute the most important theories and characteristics of China's classical literary and artistic creation theory, and the formation of these theories is inseparable from the influence of metaphysics "complacency".
Compared with the influence on the theory of literary creation, the metaphysical theory of "forgetting words and being proud" has a greater influence on China's traditional theory of literary appreciation. As far as literature and art are concerned, China's traditional appreciation habit pays the most attention to moral pride, and he likes those literary works that are "unfinished" and "memorable". Therefore, for those who can only comment on literature and art from the image presented in front of them, they think they are not qualified to be a real appreciator at all. For example, Su Shi (Dongpo), a writer in the Northern Song Dynasty, wrote in a poem on painting: "When a painting is similar, it is a neighbor." You must write poetry, but you must not know poets. "(one of the two broken branches painted by Shu Yanling's main book, see Su Shi's Poems by Zhonghua Book Company (volume 29, 1982 edition).
What's more, the "true meaning" people get from watching (including appreciation of literary and artistic works and appreciation of natural scenery) is often impossible to express in words, but they have to rely on themselves to get the information. For example, Tao Yuanming (365-427), a famous poet in the Eastern Jin Dynasty, in his famous poem "Picking chrysanthemums under the hedge, leisurely seeing Nanshan", his last two sentences illustrate such ornamental characteristics. The poem says, "This makes sense, but I want to distinguish it, but I forgot what I said." In other words, he experienced the "Nanshan" scenery with a very relaxed ("carefree") mood: "The mountains are getting better day by day, and the birds are returning", and the "true meaning" can't be clearly expressed in words. He can only forget the language and experience and savor it himself. In China's traditional literary appreciation, he likes to talk about "poetic and picturesque", "lasting appeal" ("verve" and "verve") and "realm". It is impossible to understand and express clearly with words and images only on the surface. The so-called "can only be understood, but not expressed." In China's traditional culture, this appreciation theory, which is not limited to words and images but centered on self-satisfaction, has brought great freedom to literary and art appreciators. The same work, the same natural scenery, different appreciators look at it from different angles and experience it in different moods. In this way, the meaning of the work is often far from that of everyone. Moreover, even if the same person enjoys the same works or natural scenery, they will often have completely different experiences and gains in different environments and moods. To borrow an old saying of China, that is, the so-called "poetry fails to convey its meaning". Here, the viewer can give full play to his subjective initiative, so as to completely break away from the original intention of the creator and experience another new idea.
Influenced by the theory of "forgetting words and being proud" in metaphysics, these characteristics of China's traditional literature and art in creation and appreciation constitute the distinctive characteristics and traditions of China's classical literature and art, which is mainly expressionism.
Metaphysics's theory of "forgetting to speak proudly" shows certain subjectivity and arbitrariness, both in the way of thinking of cognition and in the habit of appreciating literature and art. On the one hand, it reflects the weakness and deficiency of China's traditional philosophical thinking mode, on the other hand, it also reflects the subjective initiative and flexibility of China's traditional thinking mode, which can emancipate the mind under certain conditions. Metaphysics itself, for example, is to use this way of thinking to liberate people's thoughts from the absurdity of Confucian classics in Han Dynasty and the complexity of Confucian classics in ancient Chinese. In this way, a simple and profound theory of justice came into being. Neo-Confucianism in Song and Ming Dynasties was developed by inheriting this method. Metaphysics has far-reaching influence on the development of China's traditional philosophy (and even the whole culture), which goes far beyond the two points listed above in this paper. This paper just hopes to play a role in attracting jade.