Su Shi first theoretically dispelled the concept that poetry is superior and Ci is inferior.
He believes that poetry and poetry have the same origin and belong to one body, and words are "the descendants of poetry." Although poetry and words have differences in external form, their artistic essence and expressive functions should be consistent.
Therefore, he often compares poetry with words, saying that the famous line in Liu Yong's "Ba Sheng Ganzhou": "This line is as high as the Tang Dynasty poetry" (see Zhao Lingqi's "Hou Zhen Lu" Volume 7), praised Cai Jingfan's "new words, which are also long and short sentence poems of the ancients" ("Books with Cai Jingfan").
Because he elevated Ci to the same status as poetry from a stylistic perspective, this provided a theoretical basis for Ci to move closer to the poetic style and realize the mutual communication and penetration between Ci and poetry.
In order to make the aesthetic taste of poetry truly keep pace with poetry, Su Shi also put forward the creative idea that poetry must "be of the same family".
He said in "Yu Xian Yu Zijun": "It is close but quite a small poem. Although it does not have the flavor of Liu Qilang, it is still the same family.
...It's quite spectacular." The idea of ??"we are one family" here is based on the "flavor" that is different from Liu Yong's poems. Its connotations include: the pursuit of magnificent style and broad artistic conception, and the pursuit of magnificent style and broad artistic conception. Character should be consistent with personality, and lyrics should be expressed like writing poetry, expressing one's true temperament and unique feelings about life.
Because only in this way can "the writing be like the person he is" ("Reply to Zhang Wenqian County Prime Minister"), and be unique in the creation of lyrics.
Su Shi always attached great importance to the integrity of his articles, but opposed following others' footsteps in literature. Therefore, he was dissatisfied with Qin Guan's lack of "character" for "learning from Liu Qi's lyrics".
Expanding the expressive function of words and opening up the context of words are the main directions of Su Shi's reform of word style.
He expanded the traditional feminine tender words to masculine heroic words, and expanded the traditional love words to express temperament, making the words as poetic as poetry. Fully express the author's temperament and personality.
Song Yang?'s "Ancient and Modern Ci" said that Su Shi "must write down his thoughts when he composes poems." "("Xinxuanyuefu Yin").
For example, he wrote "Qinyuan Chun? Early trip to Mizhou to send children immediately" written in the seventh year of Xining (1074) by Emperor Shenzong of the Song Dynasty:
The lights in the isolated hall are green, and the wild shop Rooster number, travel pillow dream is broken.
The moonlight is gradually gathering, the morning frost is lingering; the clouds and mountains are showing off the morning dew.
The world is endless, but the work and life are limited, just like the mayor of this district.
After chanting slightly, Ping Zhengan is speechless, and there are thousands of past events.
At that time, *** was visiting Chang'an.
He is like a young man who has just arrived from the Second Continent.
How can this be so difficult if I have a thousand words on my pen and thousands of volumes in my mind to write to you, Yao and Shun?
When I use equanimity, my actions are hidden in me.
Why not sit back and watch.
He is tall and strong, but he is young and has a high reputation.
It not only expresses his life ideal of "dedicated to Jun Yao and Shun" and his high-spirited, heroic and confident spiritual outlook in his youth, but also reveals his complicated life emotions after experiencing career setbacks in middle age.
"Jiang Shenzi? Hunting in Mizhou", written later in Mizhou, expresses his ambition to gallop on the battlefield and serve the country with his life:
I am chatting with my youth. mad.
Zuo Qian Huang.
You Qingcang.
Brocade hats and mink fur coats, thousands of horses riding around Ping Gang.
In order to repay Qingcheng, he followed the prefect, shot tigers himself, and watched Sun Lang.
The wine is intoxicating and the chest is still open.
A slight frost on the temples.
So why not.
In the cloud of holding the knot, when will Feng Tang be sent?
He can hold the eagle bow like the full moon, look northwest, and shoot at the wolf.
The image of the real governor who "shoots the tiger" and the ideal hero who "draws the eagle bow" and "shoots the wolf" further changed the image of the beautiful lady in pink and the beautiful woman after Fan Zhongyan's poem "The Proud Fisherman" ?J Gongzi is the main lyric protagonist.
Su Shi allowed a benevolent person full of enterprising spirit, lofty ideals, passion and vitality to enter the world of poetry, which changed the original soft sentiment of poetry and started the Xin School of poetry in the Southern Song Dynasty. .
Like Su's poems, Su's poems often express thoughts about life.
When Su Shi was in Xuzhou, he realized that "the past and the present are like dreams, but there are old joys and new resentments." ("The bright moon is like frost" in "Yong Yu Le").
After the "Wutai Poetry Case", the sudden changes in his life's destiny made him realize the difficulties of life and the changes in destiny more truly and deeply.
He lamented more than once that "life is like a dream" ("Nian Nujiao? Chibi Nostalgia"), "laughing and laboring gives birth to a dream" ("Drunken Penglai"), "everything is just a dream in the end" ("Southern Nan") Xiangzi? Chongjiu Hanhui Tower Presented to Xu Junyou"), "The world is a big dream" ("Xijiang Moon").
The so-called "life is like a dream" refers not only to the limited brevity of life and the illusory change of destiny, but also to the difficulty of self-control of destiny like a dream, that is, "Linjiang Fairy" (Drinking at Dongpo Awakening at Night) As the poem "Fu Zui" puts it, "I always regret that this body is not mine."
This kind of rational thinking about the destiny of life enhances the philosophical connotation of the word context.
Although Su Shi deeply felt that life was like a dream, he did not deny life because of this. Instead, he strived for self-detachment and always maintained a tenacious and optimistic belief and a detached and comfortable attitude towards life:
< p> Don't listen to the sound of beating leaves in the forest.Why not scream and walk slowly.
The bamboo stick and mango shoes beat the horse easily.
Who is afraid?
Let your life be spent in the mist and rain.
The cool spring breeze wakes you up.
Slightly cold.
The top of the mountain is shining slantingly, but it is welcoming.
Looking back has always been a bleak place.
Go back.
There is no rain or shine.
("Ding Feng Bo")
2. The background of "Shui Diao Ge Tou": The small preface before the poem says: "Bingchen Mid-Autumn Festival, drinking happily till the end of the day, getting drunk, writing This chapter also contains the song "Bingchen" written in the ninth year of Xining (1076), the reign of Emperor Shen of the Northern Song Dynasty.
At that time, Su Shi was the governor of Mizhou (now Zhucheng, Shandong). On the night of the Mid-Autumn Festival, he drank while admiring the moon until dawn, so he composed the song "Shui Diao Ge Tou".
The thoughts and feelings expressed in this poem are very obvious. Due to Su Shi's frustration with his political situation and the separation from his brother Su Che, he felt depressed and melancholy when facing the moon during the Mid-Autumn Festival.
However, he did not fall into the negative and pessimistic mood. He immediately eliminated worries with detached and optimistic thoughts, and finally showed the contradictory process of loving human life.
However, many predecessors have misinterpreted it, saying that Shenzong read the two sentences "Qionglou Yuyu" and sighed: "Su Shi always loves the emperor", that is, he moved to Ruzhou.
This statement is inconsistent with the facts.
After Su Shi moved Ruzhou to Huangzhou, it cannot be said that he "moved to Ruzhou" because of this word.
3. Appreciation: "There should be no hatred, why should we be reunited when we say goodbye?" People will see more clearly in their reluctance because of the company of the shadows reflected by the moonlight in the dark night. Lonely body.
Su Shi encountered the most complete and bright side of the moon when his lovesickness was at its strongest, while the moon, which silently and slowly released its heat, was so innocent that he knew nothing about it.
The poet used a rhetorical tone to question the moon: The moon has no regrets in the first place, so why does it have to appear like a crystal disk when people are leaving, and why does it have to add so many "full-moon people" to people? The regret of not being rounded.
Is this a deliberate mockery? Or a different kind of sympathy?
"People have joys and sorrows, and the moon waxes and wanes. This is impossible in ancient times." This is not only the answer to the previous sentence, but also the poet's rethinking of life: Since "ancient times", the world has Nothing is perfect - there will be joy and sorrow in a person's life, and there will be separation when there is reunion, just like the moon will also encounter cloudy, sunny, round and missing.
Some people say that this is Su Shi's philosophical thinking about life. He realized the incompleteness and duality of things.
Su Shi turned emotion into reason, turned desolation into understanding, and found the path to self-relief in his interpretation of life.
But I want to ask myself: When people can’t think of any other way out, do they often look for things that seem to be “connected to their fate” to draw analogies, so as to get a little bit of comfort? In the last sentence of the whole article, Su Shi wrote: "I hope that people will live long and travel thousands of miles to visit Chanjuan."
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