1, cynical. This theory mainly holds that Qu Yuan hated the chaos of political affairs and threw himself into the river. This statement began in the Han Dynasty. Ban Gu's Preface to Zan Li Sao said: "Qu Yuan's pain is unknown, and his credit group is small ... He can't bear to go through the dark ages and invest in Miluo." Wang Yi's Preface to Li Sao, a chapter of Chu Ci, said: "Qu Yuan set wild weeds by himself, rewrote nine chapters, and helped heaven to lead saints to testify. Finally, I didn't see the province. I couldn't bear to live innocently in the turbid world for a long time, so I went to Miluo and died by sinking. " Liu Xiang said to the New Preface and Xieshi: "Qu Yuan is ill but not chaotic, but literate. He has a clear distinction between right and wrong, and he can't bear to see the world, so he voted for Yuan. " In addition, from the relevant historical records and Qu Yuan's works, we can also see that Qu Yuan is extremely disgusted with the unclear state affairs and the turbid world. For example, Huai Sha said, "I don't know what the world is like, people's hearts can't be described as happy" and "I don't think it's black, I think it's down". More obviously, "Fisherman": "The world is turbid and I am alone, and everyone is drunk and I am awake alone, so I see it! ..... I would rather go to Xiangliu and be buried in the belly of a river fish, so that I can be white and covered with worldly dust? " Sima Qian also recorded this point in Biography of Qu Yuan, so it can be seen that Sima Qian's views on the reason why Qu Yuan threw himself into the river belong to this category.
2. The theory of martyrdom. This theory began in Han Dynasty and flourished in Qing Dynasty. Ban Gu's Preface to Lisao said: "The country will be in danger, and the feelings of loyalty ... will vote for Miluo." Song Zhuxi said in the preface to Lisao: "I couldn't bear to see my country in danger, so I went to Miluo to drown myself." The preface of Wang Qingfu's Interpretation of the Nine Chapters of Chu Ci said: "I was crazy and confused, and fled to the south of the Yangtze River, losing my loyalty. And abandoned the old capital and moved to Shouchun. If you are United, the country will die, there will be no hope, and you will be determined to sink. " Wang Fuzhi believed that Qu Yuan could not bear to see the fall of Yingdu City and the broken capital, so he threw himself into the river.
Guo Moruo's modern translation of Qu Yuan Fu (1) says: "Qu Yuan is a man with strong consciousness. He loves his motherland ... His suicide must have more serious motives. Wang Xiang's 21-year national disaster is very serious. At that time, not only Yingdu was smashed, but Dongting, Wuzhu and Jiangnan were also lost. Wang Xiangjun Chen fled to the northeast and barely survived in Chencheng. So, that year, Chu almost perished. Qu Yuan who fled to the south was oppressed. He must have seen that the country was irreparable, so he finally committed suicide. " Guo Moruo is the main representative who holds the theory of "martyrdom" in modern Qu Xue. Guo Moruo has repeatedly stated his theory of "dying for the country". In "Kao Qu Yuan" written by 1942, he said: "He painted all his blood and tears into great poems and gave his life for the motherland, which is why we worship him and why he is so great." In Biography of Qu Yuan (II), he said: "When the capital of Chu was attacked by Bai Qi, he wrote a poem mourning the capital ... Seeing that Chu's future was hopeless, he finally jumped into Miluo, Hunan Province on May 5 this year (lunar calendar)." He also said in the great patriotic poet Qu Yuan (III): "Qu Yuan's suicide is actually a kind of martyrdom." Zhan Antai's Qu Yuan (IV) said: "Qu Yuan was one of the most progressive elements among the nobles of Chu during the Warring States Period. He loves the motherland, cares about the people, is loyal to his righteous thoughts, and fights all evil forces to the end with selfless spirit. Finally, he died by throwing himself into the Miluo River in Jiangdong. " You Guoen and Lu Yongpin also inherited this theory.
3. Clean your body. This theory comes from the poems of Fisherman, Li Sao, Huai Sha and Shejiang. "Fisherman" has the words "Be safe and self-aware, love tenderness!" "An Neng is white and covered with secular dust!" "Li Sao" has "lying innocent and dying straight". Song Sima Guang's poem "Qu Ping" said: "White jade is pure, blue is not fragrant." Sima Qian's Biography of Qu Yuan also has a comment that "it is pure, so it is called fragrant".
Pan Xiaolong pointed out in the article "Seeing the Truth of Qu Yuan's Sinking into the River from the Accounts of the Han People" (5) that Qu Yuan "solemnly declared that in order to maintain his honest and clean conduct and defend his lifelong pursuit of ideals,' I don't know what the world is like, and people's hearts are beyond compare. Knowing that you can't let go of death, do you want to love? Make it clear to Mr. Wang, and I will feel the same. "Finally, with endless resentment, Shi Huai committed suicide by throwing himself into the Miluo River-this is a resentful confession made by the poet before Huai Sha's death."
Jiang Liangfu's Interpretation of Songs of the South (VI) said: "Why did Qu Yuan dive? Qu yuan is clean and white,' hide innocence and die straight'. Straight is the word of virtue, that is, I have this virtue, born of my ancestor Levin, and I am from the Chu clan. I have this accomplishment again. Since' the world is cloudy and I am alone', what can I do? He himself is aboveboard, without any ambiguity. His most respected morality is that Geng is Ming, Zhong is big, and light is big, which is Qu Yuan's highest ideal. "
4, the body said. The representative of this statement is Wang Zhijiang. In the article "On the Death of Qu Yuan" (7), he thinks that party member, the State of Chu, is rampant and the country is on the verge of extinction. Qu Yuan was exiled and could not remonstrate with the King of Chu. However, Qu Yuan was still loyal, unable to serve the country and people, and unable to awaken the king of Chu, so he had to take the method of remonstrating the corpse and died in Miluo.
5, give death. This theory is represented by Wu Yufang. Wu Yufang pointed out in two articles that Qu Yuan did not commit suicide, and besides Qu Yuan did not commit suicide (8), many people hanged themselves, hanged themselves and committed suicide, which is called "suicide" in history books, but it is actually murder, murder and murder. Moreover, in ancient times, there was a custom of "not being punished as a doctor". Therefore, "I commit suicide when I am guilty" is the "absolute punishment" of "giving death without humiliation". Qu Yuan is not only a doctor in San Lv, but also a leftist second only to Ling Yin. Qu Yuan's exile is actually a disguised death penalty. Wu Yufang also said that Sima Qian's Biography of Qu Yuan in Historical Records said that "exile" and "dismissal" were both punishments. The death penalty in disguise is death.
6. Murder theory. This theory originated in modern times, represented by Qu Yuan's death from murder, and was published in 199 1 Shanghai Caifeng No.9. This paper holds that Qu Yuan is a victim of secret love, and his favorite "Mrs. Xiang" is his favorite concubine, who was exiled for having an affair with him. After her son Wang succeeded to the throne, Qu Yuan's political opponents murdered her. The assassin chased Qu Yuan by dragon boat in Miluo River, and Qu Yuan fled quickly by another dragon boat. Finally, the assassin put it in a sack and threw it into the river, saying that this was the case of dragon boat racing and zongzi. The explanation of the Dragon Boat Festival is that "Duan" means correct and clear, "noon" is a general term for "heart", and "Dragon Boat Festival" means to clarify lies. Subsequently, the whole text was reprinted in issue 199 12 in 2000. 1999, Ma Jian's New Interpretation of Qu Yuan's Death was published in Hubei Three Gorges Evening News, and this tone was repeated. The article "Love Killing" was also published in the 78th issue of Travel Guide. This statement can be described as low-spirited, out of thin air and shoddy. 199 1, China culture newspaper published an article "Qu Yuan can't joke", criticizing the "joking" of nonsense and grandstanding, calling it tampering with folk customs and swindling.
7. the savior said. Also known as the "Yi Feng Savior" theory. This theory originated from the folklore in Zigui, Hubei. Huang Dan's article "A New Theory of Qu Yuan's Death" (9) said that in Leping, Zigui County, Hubei Province, where Qu Yuan was born, there was a folk legend that Qu Yuan was slandered by traitors and exiled to a lonely place in Yuanxiang by Chu Huaiwang. After the death of Qin, Huai Wang succeeded to the throne. At that time, the Chu Palace was in ruins. Qin Jun often invaded the State of Chu, occupied many places in the State of Chu, and later breached the capital of Ying and pursued King Xiang of Chu. King Xiang was very remorseful. He shouldn't have kissed Qin in the first place, and he was not willing to destroy the foundation of Chu for nearly 800 years by himself. So he thought of Qu Yuan, who was exiled in the Miluo River area, and went to him to discuss the plan of saving the country ... After hearing this news, Qin Jun followed closely. At this critical juncture, Qu Yuan and Xiang Wang changed their clothes, jumped into the Miluo River in front of Qin Jun, and looked at "Hexiang! This paper demonstrates and expounds the reliability of the legendary story of "Yi Feng Savior" and the consistency of "Savior Theory" in Qu Yuan's patriotic thought of loyalty to the monarch.
8. Theory of martyrdom. Hao Zhida and Wang Xisan put forward in the book Soul of Oriental Poetry (10) that Qu Yuan's self-destruction is "to die with his own body", which is considered to be Qu Yuan's solemn exploration and practice of death consciousness and the ultimate sublimation of Qu Yuan's personality strength. It is believed that Qu Yuan firmly believes in the power of morality and the moral standards he recognizes. People in the world can and should do it. It is also pointed out that "martyrdom with one's own body" has one-sidedness of self-cognition. The book says: "Qu Zi's strong sense of mission of the times of" taking responsibility with Tao "and" assisting the current situation with Tao ",as well as his dirty darkness and one-sided cognition of the real world, made him unable to extricate himself." He also said: "Qu Zi's choice of death is not the natural destination of his life, but the inevitable choice after his active exploration of life, which is the sublimation and ultimate realization of Qu Zi's noble personality."
Some contemporary scholars believe that Qu Yuan's "sacrificing his life to be a martyr" has certain defects. Qu Ryder's New Theory on Qu Yuan's "Feelings for Home and Country" temperament and personality (1 1) holds that the so-called "perfect personality" pursued by Qu Yuan includes two aspects: "inner beauty" and "cultivation ability". The "inner beauty" praised by Qu Yuan is essentially to maintain people's attention to patriarchal blood relationship, witchcraft consciousness and witchcraft habits; "Inner beauty" is the symbol of the primitive perceptual culture inherent in Chu State. Qu Yuan's emphasis on "cultivating ability" belongs to Confucian ethics. This kind of consciousness maintains people's value of moral self-discipline and personality perfection, which is the product of the development of rational culture in the Spring and Autumn Period. These two different cultural concepts cannot coexist in a complete personality. Therefore, this "dilemma pursuit" doomed his inevitable failure and life tragedy. Huang Linggeng's essay The Death of Qu Yuan (12) said that Qu Yuan's suicide in Hunan was not so much a social tragedy as a tragedy of his personality defect.
9. Political tragedy theory. Feng Chuan pointed out in Qu Yuan and Narcissism, the third part of Lifestyle of Humanities Scholars (13), that Qu Yuan's tragedy is characterized by the sharp conflict between external political thoughts and internal moral ideals, which imposed personal ideals on reality and doomed Qu Yuan from the beginning. Success is not allowed by Qu Yuan's inner divinity-success means the abandonment and extinction of divinity, while failure may make Qu Yuan show his inner divinity in other ways. In his book Seclusion and Liberation (14), Leng believes that Qu Yuan's view of Confucianism has always been misunderstood: First, he thinks that the beauty of kingship and politics is unified with reality and history; Secondly, it is considered that making contributions is the only way to realize personal self-sufficiency. In fact, monarch and saint, country and motherland are two essentially different concepts. Monarch is an accidental and realistic form of social order, and it is only an external symbol. The holy king is the realistic expression of cultural ideal and the externalization of internal quality; The state is only an artificial form of political consciousness, which has no necessary connection with the ideal of American politics and has no emotional significance; The motherland is an emotional concept, a historical and cultural accumulation of a national emotion, which has absolute emotional significance and indisputable sacredness. Qu Yuan's pain lies in confusing the difference between the two. Qu Yuan questioned the truth and significance of the real country and king by death, which showed the disunity between ideal and reality and the absurdity of reality, and played a great warning role for people.
10, the theory of martyrdom culture. In the article Elegy of Chu Culture and Qu Yuan's Tragedy (15), Yang thinks that Chu is a relatively independent cultural entity. At the end of the Warring States period, under the pressure of the development of the northern culture represented by Qin Wei, the southern culture represented by Chu declined obviously and was in danger of being submerged. As an elite of Chu culture, Qu Yuan foresaw the crisis of Chu culture, but was unable to save it, and finally died heroically, and Qu also became an elegy of Chu culture. It is in this case that Qu Yuan's Fu has achieved a rational transcendence and has profound aesthetic significance. At the same time, the culture of the motherland is the foundation of Qu Yuan's life. He grew up sucking the milk of culture. He can't tolerate the drowning of Chu culture, let alone living in a different culture in the north. The legalist culture of Qin advocates violence, abandons benevolence and righteousness, is rational and cold, suppresses individuality, is utilitarian and secular, and destroys faith. Chu culture conquered Qu Yuan with affection, enthusiasm and imagination, myths and poems. Loyal love for Chu culture transcends the obligation to the king, the responsibility to the country, the ownership of the clan and the nostalgia for the homeland, which is the whole connotation of Qu Yuan's life. The writing motivation of Qu Yuan's Fu is to express loyalty and attachment, relieve worries and resentment, and express the determination to share the same fate with Chu culture. Yang pointed out that Qu Yuan's tragedy was that he became a martyr of a backward and eventually submerged culture, and the root cause of Qu Yuan's death was the collapse of his spiritual pillar, the belief in Heaven. He didn't base his survival on free choice, but died for tradition.
Among the above ten statements, one widely circulated is "being a martyr" and the other is "being a cynic". Other statements have not been recognized, especially the statement of "love killing" in the "killing theory", which seems to have gone beyond the scope of academic discussion or research, and can be called a passing story and nonsense. It should arouse the vigilance of academic circles and not be confused by jokes.