Lao Luz once asked Confucius about the meaning of death, and Confucius answered him with the reverse thinking of "I don't know how to know death when I am alive". This answer is not satisfactory, because Lutz asked philosophical questions, while Confucius stood on an ethical standpoint. The great nothingness of death is very easy to destroy the order of respect and caution. As Confucius thought, if you preach that there are ghosts and gods after death, it will arouse the fear of the living. You said that without ghosts and gods, people would be unscrupulous.
Confucianism is not easy to answer, Taoism answers. Both Zhuangzi and Liezi compare life to a reverse journey, and death is the real destination. The idiom "death is like death" is the context of Taoism. Taoism is a philosophical position as well as a personal position, and its attitude towards life is full of artistic individuality. Therefore, they are more like poets. Later, the poet discussed the concepts of life and death and paid more attention to Taoism.
The Book of Songs has Confucian temperament, and the discussion of death is not obvious. As a windfall, Nineteen Ancient Poems began to change its attitude. The natural disasters and turmoil at the end of the Eastern Han Dynasty and the mentality of the people at the bottom being abandoned by society and nature made them stare at these topics, looking for coordinate points for a fascinating life and determining the relationship between me, nature and society. "The Green Mausoleum on the Cypress" is a typical example.
On the one hand, overlapping words are more suitable for singing, on the other hand, they aggravate the meaning of the words themselves. Although they are repeated, this expression has progressive significance. There are two solutions to the grave in the poem, one is the grave and the other is the mountain. According to the meaning of the above sentence, I prefer the second one. It is more natural to have mountains and streams.
Above the horizon, there are cypresses in the mountains. This kind of tree is as green as before all year round. His life remains unchanged and he is not old. "If you don't suffer from freezing cold, pine and cypress will have nature", and the snow will close the sky, so much. Personally, it is independent, and the wind destroys it and the rain destroys it, all of which are invalid. Its life is transcendent and there is no time limit.
So is the cypress, and so is the stone. Below the horizon, the stream is flowing and changing. Stone is lifeless, it doesn't matter whether it is dead or alive, but it is always there, and vicissitudes are alone in a corner. It didn't breathe, it accepted the impact of water waves, but it was still aboveboard, and it also had transcendence. It reached the infinite constancy of life like a cypress.
They rise and fall, attracting the poet's attention because of infinity. If we describe the mausoleum as a grave, it becomes even more prominent-human life is not as good as a tree or a stone.
Heaven and earth are mysterious and yellow, among which the vastness is boundless and boundless. Life in it is extremely small, as loose as mustard seed. Time flies, I am not the master or son of nature. Tao Te Ching said: "Heaven and earth are heartless, and everything is a dog." To nature, my position is no different from that of wild flowers. Living without any dependence is like a guest on a long journey. If you travel far without a trace, you will lose your hometown. Busy, although you have something to do, it is also short-lived, because you have to go back to China. The hometown of return is land, which returns through death.
On the other hand, although I can travel far, I can also escape by thinking far, but I am a guest in essence, which requires people to pay attention to their identity. This identity has nothing to do with rank or rank, but recognizes the relationship between life and nature.
In all previous poems, there is no special philosophical expression about human existence, but it is presented in the form of prose, and this is the first time that it is particularly obvious to rely on perceptual images to express the rationality of death.
Since there is no certainty, no residence and no constancy, what will people's psychological state be like?
Drink to drown one's sorrows. He wants to deal with the world with hedonism and gamism, and regards the course of life as an entertainment carnival. Compared with the short life, there are not many fights, but the joy at this time is so bright in the long journey of life! It exposed the flaws of life in an airtight time, and the poet escaped from prison and released his original freedom. Would you like to drink ten glasses of spirits or a glass of casual wine? Even if there is less wine, it will make people feel strong. Under this kind of alcohol anesthesia, he tasted the taste of beauty and bright air.
These two sentences have been divorced from the identity of the Confucian savior and put on Taoist clothes. Confucianism should take responsibility, bear misfortune, and "be born in sorrow and die in happiness", and at this time he thought of himself-whose life is "me"? Why should I be responsible? Why should you bear the misfortune of others? At this time, in the Eastern Han Dynasty, those virtuous people were eliminated and banned, and too many students and scholars were beheaded. Why should I die foolishly? My responsibility is nothing among the gentry, and there is no way out. Why should I entrust the mental burden to the system?
Confucianism is not all, but Taoism makes people sound-what if I don't exist?
"Ma Xu" means a bad horse. The poet bid farewell to the rally and drove around the capital. Luoyang, the capital of the Eastern Han Dynasty, established the route of Du Nan and poets in Nanyang, probably from south to north.
How lively Luoyang is! The first thing a poet sees is not architecture, not citizens, but the crown belt-dignitaries. In other words, this "melancholy" commotion is not from the people, not from high-rise buildings, but from dignitaries. The dignitaries are "talking to each other"-meeting as guests. If it was normal for the nobles in Luoyang to invite each other, they would not be so conspicuous. Then, grandiose, magnificent and luxurious scenes are extremely important reasons. However, he added a "self" in front, that is, taking the initiative, that is, coming uninvited. This is inevitably for other purposes, not entirely friendship. The author didn't say, I understand. I'm sure you can understand.
How prosperous Beijing is! All the dignitaries are entertaining guests, giving gifts and running relationships.
The long street is the main road, and Luo Zhi has alleys. The princes have arranged many houses. There are two palaces, facing north and south, and the towers are 100 feet high. These two crosses are the architectural landscape of Luoyang, neat, three-dimensional and high-grade.
In an era of separated families, these architectural scenes are like a bustling world. There are cries in the wild and laughter in the city. This is the grotesque world in which they live. Reality is grotesque, life is nothingness, and all bright voices become dull. Those high-rise buildings in Cui Wei exude a sense of tranquility, not because they are noble and solemn, but because they are isolated from the air in the wild, giving people an oppressive sense of suffocation. Seemingly empty, in fact, a hundred feet tall, not stiff and die.
Those extravagant banquets really smoked the hearts of the nobles. Desire is a dragon's liver and chicken's marrow, and human feelings need to be brought forth new ones in order to get a little satisfaction in the world. It is such an empty and noisy occasion that they proved their nobility.
In a gap, a pair of eyes are watching all this gloomily. "Why do you want to force"? He had a premonition that the building was going to collapse, there were no eggs under the nest, and everyone died unexpectedly. In fact, the demise of the Eastern Han Dynasty really belongs to painstaking efforts. From the disaster of party struggle, this dynasty is doomed to perish. There are no ministers inside, no elite soldiers outside, and the internal friction is extremely high, falling apart. Kings and princes are all new owners, and newcomers don't smell old people crying. This is the last farewell to a mass of stagnant water. Even the tallest buildings will be razed to the ground after landslides and subsidence.
Look on coldly in The Ancient Meaning of Chang 'an. The unknown poet made a prediction in Luoyang, four hundred years before Lu Zhaoxi. The rise and fall of a person, the rise and fall of a country, and finally only the osmanthus in Nanshan and the cypress on the mausoleum are left.
Since we are all travelers, which way is the universe going?