Talk about your understanding of the beauty of neutralization pursued by China's art

To talk about "the beauty of neutralization", we should first start from the category of "neutralization". "Zhonghe" is a phrase consisting of "Zhong" and "He". "Zhong" and "Shuo Wen Jie Zi" say: "Zhong, nei also, from the mouth L, up and down." Duan Yucai's "Note" Day: "However, those who are in the middle are different from foreign words, biased words and appropriate words." The Doctrine of the Mean says: "The golden mean is impartial and has no reputation of inferiority." When talking about the category of "zhong" in Biography, Wang Yangming said: "This must be recognized from the heart. Words are beyond description. It's just a matter of heaven. God, what is justice? God, if you get people's desires, you will know justice. God, why is God justified? Day, unbiased. " Lu Xiangshan said: "It is a virtue in China. It is inappropriate to say that it is inappropriate." It can be seen that the meaning of "zhong" is relative to both ends. Morally speaking, "zhong" is the right path that is just and in line with heaven and human feelings; Methodologically speaking, "neutrality" refers to an impartial and just right state; In terms of behavior, it is reasonable, appropriate and appropriate. In short, "neutrality" can be regarded as a standard of human behavior. "He" is interpreted as "He" in Shuo Wen Jie Zi, which is also corresponding. Guangya Day: "Harmony, Harmony also". The explanation of "harmony" in Ci Yuan is harmony. The category of "harmony" appeared as early as the end of the Western Zhou Dynasty. According to "Guoyu Zhengyu", "Husband and real life are not one. Take him as the sum of what he calls, and you can return rich. If you use the same benefits, it will be abandoned. " Distinguish between "harmony" and "similarity" The so-called "harmony" is the combination of things with different attributes. Later, Yan Ying of Qi further explained the meaning of "harmony". According to Zhao Gong's twenty-year record in Zuo Zhuan, "Does the public day only depend on me and my husband?"? Yan Zi's reasons for opposing Japan are the same. How can this be reconciled? Gong Ri:' Harmony is similar?' For Japan:' Difference and harmony are like soup. Water and fire acyl salt plum, for cooking fish, to pay for it. "Kill her husband, let him taste the same taste ... the sound is also like taste, one breath, two bodies, three categories, four things, five sounds, six rhymes, seven sounds, eight winds and nine songs, which complement each other. Clear and turbid, small and big, short and long, urgent and sad, rigid and soft, late and fast, competing with each other, going in and out, neglecting the left and right, thus helping each other. From this point of view, the difference between "harmony" and "similarity" is that "similarity" is the addition of many identical things, and things will not get a qualitative leap, while "harmony" emphasizes the organic combination and unity of different things, which is quite different from the addition of many identical things and the simple splicing of different things. Because it is to ensure the synchronous development of all kinds of things, and at the same time strengthen the harmony and unity between them, it will not cause a situation of trade-offs. Confucianism inherited the idea of "harmony" in the Spring and Autumn Period. Confucius said, "Harmony is the most important gift. Ye Lang said in the Outline of the History of Chinese Aesthetics: "The whole aesthetics of Confucius is to emphasize' harmony'." The Analects of Confucius Lutz: "Gentlemen are harmonious but different, while villains are at odds." A gentleman is right, so there are differences, and a villain is beneficial and harmonious. "Harmony has no grumpy heart, and it is only with no grumpy heart, and it is not tired. If there is no righteousness, it is to strive not to be grumpy, which also means to be adjacent to Abby ... righteousness is not grumpy, and then harmony. "In fact, the virtue of Confucius' judgment depends largely on whether it meets the standard of' harmony'. Lao Tzu also talks about' harmony'. Laozi said, "Tao gives birth to one, two, three and everything." Everything is negative, holding yang, and rushing to think that it is peace. "Harmony of sound and sound" is all about the unity of opposites of Yin and Yang, the contradiction and opposition, and the degree of harmony. This is different from the Confucian concept of "harmony". Here, Laozi's "harmony" should have four meanings: "harmony", harmony, unity of opposites between yin and yang, unity of diversity or combination of opposites; Secondly, "harmony" refers to the coordination of different factors to maintain the orderly operation of things from the inside out. Thirdly, "harmony" is the theory of "neutralization" which will be involved in this paper, emphasizing the "golden mean" and "golden mean" and the balancing role of "balancing others". Fourth, the meaning of "harmony", that is, the meaning of "harmony between man and nature" and "order of yin and yang", is the variation of both sides of contradiction, the goal and destination of the movement transformation of both sides of contradiction, the result of opposition and complementarity, and the new result of the combination of both sides of contradiction. In the pre-Qin classics, "zhong" mainly has three meanings: first, it refers to zhong, zhong and between them; Second, it refers to being appropriate, appropriate, just right and meeting certain standards; Third, it refers to people's hearts, generally referring to people's inner spiritual world. And "harmony" also has four basic characteristics: first, balance in the whole, second, coordination in differences, third, order in complexity, and fourth, unity in diversity. In the cultural system of China, "Zhong" and "He" are closely related. The idea of "harmony is the most important" is the essence of China culture, and its subtlety lies in achieving the goal of harmony through "using China" and "worshiping two". In this way, we can take "China" as the means and method and "harmony" as the purpose, which is also the standard to measure "China". The connotations of "zhong" and "he" have a long history, but the first combination of them is in The Mean. "Don't send the joys and sorrows, call it; All the hair is in the middle section, called and. It is also the foundation of the world; He who is harmonious achieves the way of the world. Neutralization, the position of heaven, the education of all things. " The idea of neutralization mentioned in The Doctrine of the Mean is aimed at people's emotions. Emotions and sorrows are "neutral" if they are not expressed externally, and "harmony" if they are expressed according to certain etiquette. If the trend of "neutralization" can be maintained, the social order will be orderly and everything will flourish. From the perspective of expressing feelings, the concept of "neutralization" advocated by Confucianism opposes extreme emotions, but advocates an implicit and restrained expression of feelings. Taoism pays attention to the relationship between man and nature, conforms to the development of nature, and seeks the harmonious unity between man and nature. Confucianism stresses "neutralization", which is a branch of "golden mean". As an important content of Confucianism, "benevolence" is the general goal pursued by Confucianism, that is, to love others with "benevolence" and "push yourself and others" to become "benevolence". And "ceremony" is a means for Confucianism to regulate all kinds of thoughts and behaviors. "Benevolence", as the core of Confucianism, contains many moral items and is not limited to the narrow scope of "love". The introduction of benevolence is to take the "courtesy" of observing the hierarchy of slavery as an inherent conscious requirement, that is, the so-called "self-denial and courtesy for benevolence". Confucius once said, "Knowing is not as good as being kind, and being kind is not as good as being happy. "It aims to explain the efforts that must be made to reach the realm of' benevolence'. Confucius made all people in the world reach the realm of "benevolence" for the sake of "benevolence", infected people's hearts through the media of art, and achieved the influence on people's spirit, which shows that Confucianism attaches importance to the education of rites and music. " Musicians are "the sum of heaven and earth" mentioned in the Book of Rites. Ceremony is the order of heaven and earth. "The music lovers are harmonious, but the ceremony lovers are incompatible" is about a problem: art is closely related to ethics. Certain artistic means endow it with moral connotation, and when it is conveyed to the audience, the hearts of the public are baptized by morality, thus meeting the requirements of "benevolence" advocated by Confucianism. Confucius said in the Analects of Confucius Eight-legged essay: "It is both beautiful and good. The name is "Wu": it is perfect, not perfect. " Confucius believed that true beauty should be unified with "goodness". Thus, Confucius put forward a famous aesthetic proposition-"tenderness". The Analects of Confucius: "Quality is better than literature, and literature is better than quality. Gentleness is a gentleman. " "Quality" can be understood as a person's inner moral quality, and "literature" can be understood as the decoration of literature. If a person lacks literary talent, then he is rude, and the appearance of literary talent exceeds the internal moral quality, and this person will appear simple. Only by combining "literature" with "quality" can a person be called a gentleman. From the perspective of personal accomplishment, "quality" refers to simple quality, and "culture" refers to the external form of cultural accomplishment. A true gentleman has both cultural accomplishment and will not lose his nature, so he should be "gentle". The categories of "literature" and "quality" are rich in connotation and extensive in extension. Politeness is a balanced and harmonious state achieved through learning, a balanced state of content and form, in which "learning" takes "middle" and balance and harmony reaches "harmony", that is, "inside and outside". Of course, Confucius also said: "If you don't cooperate with BOC, you will be crazy.". Crazy people must make progress, and arrogant people must do something. " Here, Confucius saw the advantages of "crazy" and "stubborn". Many times, in order to achieve the final "neutral" state, we often have to use some extreme methods, which is the characteristic of balance and coordination in the "neutral view" Confucianism stresses "neutralization" and Taoism stresses "neutralization". The so-called "neutralization" of Taoism is different from that of Confucianism. For the description of the meaning of "zhong", Laozi has "heaven and earth, it is also beautiful." Empty and unyielding, move out. It is better to stay in the middle than to say that more is poor. Between heaven and earth, it seems like a big bellows, which is empty. Once stirred up, there will be endless airflow and numerous decrees. It is better to stay put and do nothing. Chapter 45 of Laozi says: "If the profit is strong, it will be inexhaustible." Zhu Qian's case: "If big profits are in a hurry, then' hurry' is also empty. If this big profit is rushed, it will be Xu Ruo's big profit. " "'surplus', full also. Xu Ruo said a lot, but in fact, everything in the world is born of "being", and "being" is born of "being", which is a truth. Seemingly empty, in fact, "open-minded, all-encompassing." Describe the virtue of "rushing". There is a difference between the so-called "harmony" of Taoism and that of Confucianism. Harmony in Confucianism means neutralization, and both ends are bound to achieve the idea of "Bank of China". The "harmony" that Laozi and Zhuangzi said is based on "harmony" to eliminate differences. "Zhuangzi's Theory of Everything" said: "If you treat people with different voices and don't treat them with kindness, you will be poor. What is harmony? Japan: Yes, butno. " "Zhuangzi Mountain Wood" records: "Up and down, with harmony as the quantity", "Zhuangzi Tiandao" records: "He who is in harmony with heaven is called Tianle. "Zhuangzi's" harmony "is based on the principle of obeying nature and being in harmony with nature, paying attention to conforming to heaven and nature, forgetting the age of life and death and right and wrong, reaching the realm of harmony between man and nature, and inviting you to swim in the endless realm. Chapter 42 of Laozi: "One is not born, so it is divided into yin and yang, and yin and yang combine to create everything. "Everything contains opposite poles, seeking unity in opposition. Harmony is the power to turn differences into assimilation and contradictions into unity, and it is the harmonious unity of contradictory factors. Laozi also said: "Everyone knows that beauty is beauty, and evil is self-inflicted. As we all know, good is good, and self is bad. Therefore, whether there is mutual existence, it is difficult to bring out the best in each other, the length is in phase, the height is oblique, and the sound is in harmony. "I am full of these seemingly contradictory factors. Although they are different in nature, they can depend on each other and learn from each other, which is consistent with Confucianism. However, in dealing with the contradiction between Yin and Yang, Taoism is more in line with the natural generation mode of heaven and earth and stresses the nature of conforming to heaven. In the view of Confucian core category "golden mean", the beauty of neutralization is closely related to ethics. Confucius once pointed out: "The golden mean is also a virtue, even worse! "People are fresh for a long time." The doctrine of the mean in the pre-Qin period is actually an ethical concept. The "beauty of neutralization" embodies the benevolence of Confucianism and the "great virtue" in content, which coincides with another proposition of China's ancient aesthetics-"sublime". The explanation of the word "Chong" in Shuo Wen Jie Zi is: "Chong is big and high." "Gao, thanks." "Sublime" entered the aesthetic category and experienced the evolution from "worship" to "sublime". "Worship" comes from the worship of religion. Religion and art are closely related. As early as ancient times, people showed their belief in superhuman strength, and people seemed insignificant before God and heaven. The worship of god and heaven is actually the worship of "virtue", including the worship of natural phenomena and things, which forms a culture of worshipping god, and worships god before the ceremony. Out of admiration and worship for God, people hope to obey God's "will" to please God, so religion came into being. "The essence of religion is the loss or re-loss of people's self-awareness. It is the cheap or even priceless sale of personality, and the form of expression is the worship of idols created by people. In this worship, when the fanaticism of religious belief replaces rationality, or when people worship idols enthusiastically in spirit, that is, when they completely disappear physically or suffer great pain. "So worship also contains sublime. The word "sublime" represents an aesthetic trend of thought in ancient China, and is also associated with "abundance", "thickness", "respect" and "respect"? Describing the height, style and width of a building means worshipping luxury houses and cities ... Depicting spectacular natural scenery means worshipping the sky and clouds ... Praising noble character means worshipping truth and faith. " It can be seen that the aesthetic significance of "worship" involves not only architecture and natural scenery, but also the spiritual field of people. Mencius said wholeheartedly: "Enrichment is beauty. It is great to be full and glorious. " "Richness" and "greatness" not only represent a kind of personality strength, but also have similar meanings to "sublime" beauty, showing a kind of beauty different from ordinary beauty. China's "sublime" has both ontological and morphological or categorical significance, which not only refers to the greatness and majesty of the object in volume, quantity and strength, but also lies in the subjective consciousness and aesthetic attributes endowed by the aesthetic subject. The aesthetic object no longer exists objectively, but bears the subjective consciousness of the aesthetic subject. "Sublime" is infused with ethical meaning. "In Confucianism's view, goodness is sublime, and sublimity is goodness." "Beauty" includes "goodness". In this way, the cognition of "sublimity" has risen from the worship of natural things to the category of people's words and deeds and spiritual fields. As the highest realm of China's harmonious beauty, the "beauty of neutralization" contains the moral categories of Confucianism, such as kindness, greatness and supreme virtue, as well as the praise of noble and upright masculinity, enterprising spirit and personality. "On the one hand,' sublime', as the representative of the northern aesthetic trend of thought, conveys the awe of the productivity of tall and beautiful things in nature and the worship of personal dignity and virtue." "Neutralization" should be "wholeheartedly" and "exhausting everything". "The basic law of the heart is' benevolence' and goodness. A person can achieve perfection and reach the realm of "training", and his words and deeds are nothing more than harmony, the so-called "harmony." "Therefore, the inner layer of neutralization is benevolence, and the outer layer is harmony." "Behind the outer layer of neutralization and beauty is the deep goodness-benevolence." The word "perfection" mentioned by Lu Zi means "perfect harmony", "perfect harmony" means "perfect benevolence", and perfection means perfect harmony. If you do this, there will be joy in benevolence and benevolence in joy-the personality of life will have aesthetics; Aesthetics is moralized. " "The unity of beauty and goodness, harmony and benevolence is the natural integration and unity of aesthetics and morality on the deepest basis and at the highest level; Morality enriches the aesthetic content, and aesthetics strengthens and consolidates the power of morality. " Taoism's "neutralization view" focuses on the relationship between man and nature, conforms to the development of nature, and seeks the harmony and unity between man and nature. Confucianism's "neutralization" means "harmony without difference" "From the aesthetic point of view, it requires the harmonious unity of opposing factors in the aesthetic object." Pay attention to the appropriate degree, achieve the ultimate, impartial. As the highest realm of beauty, the Confucian concept of "neutralization" conforms to the Confucian standard of "courtesy" and the requirement of "benevolence", while the Taoist concept of "neutralization" more embodies the law of "letting nature take its course" and the spiritual essence of "detachment from things", which has a great influence on the social education of Chinese people and the aesthetics of later generations. For thousands of years, people have always regarded the concept of "neutralization" as an aesthetic measure. The art form that conforms to this "neutral" beauty has prevailed, while the art form that does not conform is difficult to be accepted by people. In the second section, the concept of neutralization entered the field of calligraphy as early as in the Biography of Cohesions: combining rigidity with softness, and swaying gossip. Under the influence of this thought, two aesthetic categories of "feminine beauty" and "magnificent beauty" have emerged. However, China's classical aesthetics did not separate the two kinds of beauty, but tried to unify them organically, superior to others, and not partial to others, thus showing different forms of beauty. "In the system of China's classical aesthetics, the magnificent image should be majestic and powerful, and it should also show its inner charm; A beautiful image should not only be beautiful and gentle, but also show its inner strength. " It embodies a kind of "neutralization" thought. China people attach great importance to the idea of "neutralization", which guides all aspects of China's life, especially for art, painting, poetry, novels, music and calligraphy are deeply influenced by it. In the process of creation and aesthetics, the idea of "neutralization" occupies an important guiding position. For example, painting emphasizes "vigorous and graceful", poetry emphasizes "the sound of elegant praise" and music emphasizes "the combination of palace que and Shang angle", which also produces important aesthetic categories, such as "style" and so on. In China's ancient ideological system, these art forms not only serve as carriers of beauty, but also have political and religious functions. These art forms affect the spiritual realm by infecting the audience, and then standardize their own thoughts, words and deeds to make them more in line with certain behavioral requirements. The standard of "neutralization" has entered the art field with the requirements of "morality" and the needs of politics and religion. When talking about his views on art, Emperor Taizong said: "It is a shame to seek truth from facts, follow people's desires and confuse the Tao." Instead, it should be "moral neutrality, not floating." It can be said that "gentleness" in line with the beauty of Confucianism and Taoism is his aesthetic ideal. The "beauty of neutralization" not only requires the harmonious and organic unity of all elements that constitute an art form, but also is bound by "ceremony", and the feelings contained in the art form must be implicit, gentle and sincere. Music that is not "elegant" such as "Zheng Sheng" and "decadent voice" is opposed by Confucianism. Poetry and music are like this. They not only have the form of beauty, but also contain the content of "beauty", that is, "goodness" with moral quality. "Confucius' neutral, gentle and sincere style of aesthetic personality and literature and art embodying aesthetic personality is regarded as a universal, highest and even absolute norm. This shows the influence of "neutralization" thought as "the highest criterion" on China culture. This is true of culture, art and calligraphy. The idea of "the beauty of neutralization" is of great guiding significance to calligraphy. Calligraphy pays attention to the combination of yin and yang, and "male" and "show", "strength" and "beauty", "strength" and "weakness", "speed" and "astringency" and "qu" and "straightness" penetrate each other and are unified with each other. The word "Zhonghe" entered the calligraphy evaluation in China Calligraphy Elegant Ci by Xiang Mu, a calligraphy theorist in the Ming Dynasty: "Round and square, square without touching at the end, can contain strangeness, strangeness without losing correctness, harmony is harmony, and beauty is goodness. The doctrine of the mean, not too bad is right, harmony, bad is right. But harmony can't be wasted, and it can't be separated, such as courtesy and harmony. If the ceremony is too strict, it will be strict; if Le Chun makes peace, it will be obscene. Therefore, the ceremony is still leisurely and leisurely, and it is easy to take a look. If it is harmonious, we can look forward to it. The body of "neutralization" is embodied in calligraphy art, which requires all kinds of factors to be coordinated and unified to an appropriate degree to achieve overall "harmony". The "so-called" Fiona Fang is mutually positive and strange, but biased, that is, non-neutral, which makes the model and line real and informal, that is, steep. Walking grass is not cold, that is, living. I don't know the concept of righteousness and power. People who refer to the concept of power are called material equality, that is, neutralization. The concept of "neutralization" enters the field of calligraphy. First of all, there are clear requirements for the mentality before calligraphy creation. By running around, it means that the heart remains empty. Li Shimin, Emperor Taizong of Tang Dynasty, said in Calligraphy Tactics: "It is wonderful to write a book, close your eyes and listen, without worrying about concentration, integrity and harmony. If the heart is not right, the words will be crooked; If ambition is not harmonious, books will be subverted. In the same way as the Confucian Temple. If it is empty, it will be respected. If it is full, it will be covered. If it is medium, it is positive. Righteousness and harmony are also called. "Before the creation of calligraphy, the mind must be kept in an empty and quiet state. If the mind is not correct and the ambition is not harmonious, it is impossible to create calligraphy with" neutral beauty ". In the process of calligraphy creation, there are also requirements for raw materials and tools needed for calligraphy creation. Only when the tools and raw materials meet certain specifications can we reach the realm of "harmony" and coordinate with each other. Wei Shuo said in the "Pen Map": "The pen should be taken from rabbit hair in the mountains and collected in August and September. Its pen is one inch long, its barrel is five inches long, and its front is waist-high. Its inkstone is fried with new stone, moist and astringent, floating and bright. Its ink is pine smoke from Lushan Mountain and antler glue from Dai Jun County, which is stronger than stone for more than ten years. Paper is taken from dongyang fish eggs, empty, smooth and clean. "The requirements for pens, ink, paper and inkstone are very strict, and the choice of each tool and raw material should be at the most appropriate level. Another example is what Wang Xizhi said in On Books: "If the book is empty, use a strong pen; If the book is stronger than paper, use a weak pen: if the strength is not equal, it will not fall in. "Wang Xizhi is talking about the collocation of various tools and raw materials in calligraphy creation." Virtual ","strong "and" weak "fully explain the contradiction between calligraphy tools, and the coordination ability of tool raw materials is the premise of creating good calligraphy, and it is also a" neutral "condition that can not be ignored. There are also many requirements for using a pen. It involves the positive, size, length, thickness, dryness and wetness of stippling, as well as the problems of pen extension, straightness, hidden front and exposed front. Wang Xizhi said: "first, you must use a pen, which is flat and upturned, drum and oblique, big or small, long or short." "It is also inexpensive, fair and stable, and achieves a kind of harmony in several opposing factors such as cadence, drumming and tilt. When talking about the problem of being ill late in calligraphy, Xiao Yan pointed out: "If the illness strikes suddenly, it will be as late as swimming. "Slow is the crow's walk, and urgent is the crow's walk ... thick accumulation and thin hair, Suizhou." Obviously, being too ill or too late can't get to the point. "The husband writes evil without mans angle, and the writing is wide and weak; Click the length of the plug to separate the method; If the painting is prosperous, the characters will be horizontal, while if the painting is sparse, the font will be slow: if you are arrested, the situation will be lacking, and if you put it away, it will be less; Pure bone is not flattering, pure meat is weak; Less ink is dull, and more ink is dull. " This passage by Xiao Yan covers the technical essentials in calligraphy, and also mentions the length of stippling and the amount of ink used, aiming at explaining that each skill should reach a suitable state. As Yu Shinan said, "Too slow without muscle, too quick without bone. The horizontal pipe is dark and fleshy, and the vertical pipe is dry and bare ... the old one is not enough, and the short one is not enough. " Both the order of writing and the use of the pen tip should grasp a "degree". The so-called "adding one point is too long and subtracting one point is too short" is the truth. The "degree" emphasized in calligraphy is how to take the method from the "middle" and achieve "harmony". Each skill itself is nothing more than choosing its appropriate form in two extreme cases to achieve a coordinated state. On the other hand, the same level of techniques, such as the amount of ink used, the arrangement of slow strokes and stippling, the straightness of strokes and the weight of strokes, should be coordinated. If each skill does not reach its most suitable state, it is not conducive to the harmony and unity among various skills. From the three levels of strokes, structure and layout, we should also follow the principle of "neutralization". There is a passage in Sun's Music about the unity of strokes, structure and layout, which is consistent with "Chinese beauty". "If several paintings are painted at the same time, the shapes are different; All the points are on the same line, which is good for each other. A word is a rule, and a word is the last rule. Violate and not commit crimes, and be harmonious and different. Don't stay up late, don't get sick; Dry and moist, it will be thick and dry. Ignore the rules in the box and avoid the straightness of the hook rope. At first glance, it looks bad, if you do it, if you hide it. Poverty is a pervert, an armchair strategist. It's okay, it's okay. Since you can recite words and provide them without loss, you can still work against the clock. Like her husband's crimson tree and green harp, he looks gorgeous; Sui Zhu and the wall are heterogeneous. " Going back to the beginning of this passage, it is said that "several paintings are applied at the same time, with different shapes; All the points are in a line, and they are good to each other, which shows that the shapes of points and paintings are different. Then he wrote: "every word is a rule, and every word is the final rule." Violate and not commit crimes, and be harmonious and different. A successful calligraphy work, from stippling, words to the whole calligraphy, is an integral whole and must be coordinated. Starting with the difference between point and painting, this paper emphasizes the harmonious and unified relationship between point, word and whole article to explain the meaning of "violating without committing crimes, being harmonious but different", which actually emphasizes harmony. "Don't stay too late, get sick ... an armchair strategist." How to achieve a "neutral" state in several groups of opposing factors such as late illness, dryness, dryness, Fiona Fang, straightness, etc., so as to be "poor and abnormal, in line with the mood on paper" and "care about the hand ... and the face is different." Describe various elements to achieve the beauty of neutralization, and then enter the realm of perfection.