Du Fu inherited the Confucian tradition and criticized Confucianism at the same time. The result of this inheritance and criticism is that individuals are more closely linked with the destiny of the country and the people. Confucianism said, "poverty is the only way to be immune to it, and goodness helps the world." Du Fu, no matter how poor you are, you should be good at the same time. Confucianism said, "If you are not in position, you will not seek politics." Du Fu is always thinking about the political situation of the country, whether he has an official position or not. Confucianism believes that "wisdom is better than stupidity" and despises working people; Du Fu, on the other hand, was happy to associate with them, enthusiastically praised their sincerity and frankness, and took care of their servants in life. Confucianism despises women and thinks that "women are difficult to support", while Du Fu deeply sympathizes with and defends the unfortunate fate of working women in the war. Confucianism's "debate between China and foreign countries" shows full national narrowness; Du Fu, on the other hand, advocated that all ethnic groups live in harmony, do not confront each other by war, and cherish the friendly relations between all ethnic groups. These precious thoughts have far-reaching significance not only at that time, but also for later generations and even today, and will certainly shine on the future of the Chinese nation.
The thought of Du Fu's poems is extensive and profound. Du Fu lived in the historical turning point of the Tang Dynasty empire from prosperity to decline, and ethnic contradictions, class contradictions and political struggles all reached a sharp level, which objectively provided him with typical life materials for poetry creation. Coupled with his hard life experience, and this experience gave him a close-up observation of social reality, more and more sober opportunities; In addition, his personal adherence to Confucianism's thought of joining the WTO, the thought of "benevolent government" and "people-oriented" and his indomitable personality. These subjective and objective conditions enabled him to create a magnificent "history of poetry".
The greatness of Du Shi's thoughts is first manifested in the high popularity throughout all his poems. "I am worried about Li Yuan in poor years, sighing for the heat in my intestines!" It is an ideological red line of all Du Fu's poems. It is rare in the history of China's poetry to express people's suffering as the main object, and to pour into the deep affection of blood and tears.
As far as Tang poetry is concerned, some people have written some works that reflect people's feelings, but the depth of feelings is not enough; Some people do write a lot of works of compassion, but they can't stick to it all the time. Once they encounter political setbacks, they will go to "be alone." Du Fu, however, has been leading his poems to the suffering people for twenty years, from the time he wrote Chedian in the tenth year of Tianbao (75 1) to the last poem Sleeping on the Pillow in the fifth year of Dali (770). With tears in his eyes, he described the sufferings of the people in military service, the desolation of the countryside, and the peasants fleeing under the oppression of heavy taxes. Through the clouds of history, we can still see the pale bones of starving people on the cold winter road at the foot of Mount Li, and hear the cries of sad widows deprived of everything in the deserted valley outside Bai Di. It is true that some of Du Fu's poems show personal misfortunes, but he can think of human misfortunes from personal misfortunes and show them in the great misfortunes of social life. Don't say that Du Fu only sympathizes with empty talk. How much wealth can he give to the poor? He grows herbs. "Does the medicine promise the neighbors?" (zhú) "("Returning to the Stream on the Third Day of the First Month "), he has a jujube tree," Playing dates in front of the hall as a neighbor to the west "("Showing Wu Lang again "). He planted rice in Dongtun, Kuizhou, and even gave a part of the rice to the poor and middle peasants. "The gathering of the West will come to an end, and I am not alone. Do you want a reputation as a benevolent person? I feel very busy in this troubled world! "("Qiu Guan looked around and advised Dongzhu to consume rice ") Of course, these meager gifts are not enough to help the people, but for Du Fu, it is enough to show his love for the people. Only when he has this kind of love for the people can he create works that care about the people.
Those brilliant masters who make irresponsible remarks about Du Fu are not necessarily willing to give these things to others! Caring for people's suffering is not only of moral significance. Judging from the history and national conditions of China, the stability of people's livelihood is one of the important conditions for maintaining national unity and promoting social development. It is for this purpose that Du Fu laments the reality of people's livelihood and speaks loudly. This thought has eternal guiding significance for China.
The greatness of Du Fu's thought is also manifested in his strong and profound patriotic enthusiasm. If loving the motherland is the traditional ideological quality of China intellectuals, then Fu is the concentrated expression of this ideological quality. Du Fu is extremely concerned about the fate of the country. Every change in the national situation, every military action and its consequences have left a mark on his poems. His pen is simply an earthquake recorder, swinging its faithful nib day and night. From the Anshi Rebellion, Tubo's entry into Beijing, to the battle of Chen Tao, the battle of Qing Sakan and the uprising of local warlords, all of them are reflected in poems, and some works can make up for the gaps in history books. Du Fu's reflection on the current situation is not a passive record. He often puts forward his own suggestions in his poems, such as sticking to Tongguan, increasing the defense of Luziguan, limiting the Uighur army and reforming state affairs. All these show his deep consideration of state affairs. He often sighs sincerely about the difficulties of the national movement: "It is impossible to worry about the war without sleeping!" (Su Ge) "There is a war beyond the Great Wall, there are mountains beyond the Great Wall, and there are tears at the railing. "("Climbing Yueyang Tower ")" All nations are military horses, and they are crying. " ("Yun 'an 9 th Zheng brought wine to accompany the gentleman's banquet") "I have always been worried about my country and tears, and I am lonely. "In feudal society, the royal family and the son of heaven represent the country, especially in the special era of national war, the survival of the court means the survival of the country and the nation. Therefore, Du Fu's patriotism is often associated with "loyalty to the monarch". He earnestly hoped that "the imperial court in the Arctic would never change", and he lamented that "the dust filled the world and covered the imperial palace" was essentially a sign of patriotism.
Under the historical conditions at that time, Du Fu could not abandon the imperial court to seek the prosperity of the country. He can only relieve the country's pain by helping the king. His loyalty to the monarch is based on patriotism, so when he saw that the king's behavior was contrary to the interests of the country and the nation, he wrote poems to criticize and satirize. He criticized Tang Xuanzong's policy of opening the border: "You are rich in land, so there is no limit to opening the border!" ("Before Jam") "The blood in the side court has turned into sea water, and there is still the heart of Emperor Wu!" ("Military Vehicle Shop") denounces the great damage to agricultural production caused by the border war with the poem "And weed in ten thousand villages". He criticized Xuanzong's extravagant and corrupt life, saying, "The monarch and the minister have fun." ("Five Hundred Words") "After the entertainment in the ruling and opposition parties, Gan Kun was shocked." ("Give Helan Tongue"), pointing out that the corruption of Xuanzong's monarch and ministers led to the Anshi rebellion, and also made a lot of satire on the incompetent Su Zong, "What do you know about Tang Yao's self-sanctification?" ("Qinzhou Miscellaneous Poems") This is a satire on Su Zong's unfaithfulness and self-righteousness. "Guanzhong children are not well disciplined, and Zhang Hou is not happy." (Two Memories of the Past) This is a satire on Su Zong's fondness for eunuch Li and his fear of queen Zhang Liangdi, allowing them to collude with each other, attacking loyal ministers and corrupting Chaogang. Dai Zong trusted eunuchs to succeed and deprived them of military power, which led to Tubo invading Chang 'an, monarch and ministers fleeing, and Chang 'an people falling into disaster. He also gave a bitter irony to this kind of national defeat: "Dogs come straight to the imperial bed, and hundreds of officials fall with you." ("Two Memories of the Past") "The son of heaven should also be tired of running around, and all people should unite and think about peace." (Boring interpretation) All these criticisms and satires are aimed at the misconduct of the monarch, which is enough to illustrate the essence of Du Fu's "loyalty to the monarch" thought. Du Fu can always satirize, persuade or crusade from the height of national interests for those little people who bring disaster to the country and the people, for those generals who are used to losing battles and sloppy, and for those local officials who make trouble by cutting meat and cutting meat.
On the contrary, Du Fu never forgot to write poems of deep mourning for those heroes who died for his country in the war and patriots who were killed by evil forces in the political struggle, and wept bitterly for the loss of national talents. Du Fu's great patriotism has infected generations of future generations and is a powerful spiritual force to maintain the unity and promote the development of the Chinese nation.
Du Fu's artistic achievements are also great. He inherited and developed the realistic literary tradition since the Book of Songs, which made realistic poetry creation reach an unprecedented height. His brushwork is objective and rigorous, faithfully reflecting the social outlook of the historical period from prosperity to decline in the Tang Dynasty, and full of life breath. This style is unique in the melancholy and depressed poetry world, and has a distinct lyrical character. Narrative poetry is good at selecting materials and being subjective and objective, which is its greatest feature. Good at the detailed description and personalization of character language. Lyrics are good at dissecting the inner world, expressing feelings in the scenery and creating a profound and touching artistic conception. The refinement of language and the creative attitude and practice of "language is not amazing and endless" have impressed future generations. The propositional method of Yuefu poetry initiated by him completely ended the situation that predecessors used old topics to write new things, and laid the foundation stone for the new Yuefu movement advocated by Bai Juyi and others later. Du Fu is good at all kinds of poetic styles, especially metrical poems, and has always been regarded as a model of creation by later generations. He is worthy of the reputation and evaluation of "Poet Saint". As Yuan Zhen, an inspector of the old school in the Tang Dynasty, said in the Preface to Du Jun's Epitaph, Du Fu's poems are "thin and coquettish, while Shen Song is next to them, and they are taken away, and they are lofty and shy, while the beauty of flow is exhausted, and they have their own characteristics."
Although Du Fu's poems were neglected at that time because of his profound criticism of reality, they were finally recognized by people in the middle Tang Dynasty. Zhang Ji, a poet in the middle Tang Dynasty, burned a roll of Du Fu's poems into ashes and mixed them with rice to "refresh his mind" and nourish himself with the spirit of Du Fu's poems. At that time, both Han Yu and Bai Juyi actively promoted Du Fu's poems. Since then, with the passage of time and the replacement of the times, I have a deeper understanding and higher evaluation of Du Fu's poems. Since the Song Dynasty, the annotated versions of Du Fu's poems have gradually increased, and the research results of Qing people are more remarkable. Famous annotation books include Jiuzi Annotation, Jin Luan Annotation on Du Gongbu's Poems, Hu Zhenheng's Du Shitong, Du Shi Shuo, Pu Qilong's Interpretation, Yang Lun's Complete Book of Songs, Qian's Annotation on Du Shi and Qiu's Detailed Annotation on Du Shi. Contemporary researchers of Du Fu's poems are also quite large, with several annotated versions of Du Fu's poems, Du Fu Chronicle compiled by Sichuan Institute of Literature and History, Du Fu Biography by Feng Zhi, Du Fu by Liu Kaiyang, Du Fu Narrative by Zhu Dongrun, Du Fu Commentary by Chen Yiyun and so on. Mr. Chen Yi's magnum opus is informative, innovative and enlightening.
Brief introduction of Du Fu: Du Fu (AD 7 12-770) was a famous poet in the Tang Dynasty. Originally from Xiangyang (now Hubei), he was born in Gongxian County, Henan Province. Du Fu was born in a family with literary tradition, and his grandfather Du Fu was also a famous poet in the Tang Dynasty (Wu Zetian period), so he began to learn poetry at the age of 7 and became famous at the age of 15. There are more than 400 poems by Du Fu/KLOC-0, which profoundly reflect the social situation of more than 20 years before and after the Anshi Rebellion in Tang Dynasty and vividly record Du Fu's life experience. At the same time, these poems closely combined the social reality with the author's personal life, realized the perfect unity of ideological content and art, and also represented the highest achievement of Tang poetry. Therefore, Du Fu's poems are called "the history of poetry" by later generations.
Du Fu's life can be divided into five periods.
Reading Roaming Period (AD 7 12-744): Du Fu studied poetry in primary school. At the age of 24, he took the Jinshi exam, but failed. During this period, I roamed Qi, Zhao, Liang and Song. In particular, Zhao Shi and Gao Shi (the author of Don't Move Big), Li Bai and others successively hunted for fun, and forged a "brotherly" friendship with Li Bai.
Trapped in Chang 'an (746-755 AD): Du Fu went to Chang 'an in his thirties to ask for an official position, but some of Du Fu's opinions were not adopted by the emperor at that time, so he began a miserable and humiliating life of hunger and cold, and even sold medicine to solve the problem of food and clothing. This phenomenon did not improve until he was 44 years old (at this time, he was appointed as "Cao Shenjun, a soldier in the right guard"). After ten years of hard life, Du Fu was close to the people and saw the darkness of politics and the evil of the ruling class.
Exile period (755-759 AD): Hope for Spring was written in this period. Du Fu was captured on his way to see the new emperor, and later ventured to escape. Later, when he was an official, he angered the emperor and lost his interest in being an official. So, after many hardships, he came to Sichuan. During this period, Du Fu wrote many excellent poems because he went deep into people's lives and really put himself into battle. For example, the famous "three officials" (Xin 'an official, Shi Haoguan official, Tongguan official) and "three farewell" (newly married, resigned, never returning) and so on.
Buju Southwest Period (A.D. 759-768): Du Fu got financial support from relatives and friends in Chengdu and built a thatched cottage (later called "Du Fu Caotang") to settle down. Here, he was recommended by a man named Yanwu as "frugal staff officer" and "Yuan Wailang of the Ministry of Supervision" (so he was also called "Du Gongbu"). During this period, Du Fu's poems reflecting people's sufferings decreased relatively, and lyric poetry became the main content of his creation, such as "Looking for Flowers in Dujiang" and "Looking for the Moon" that we learned. At the same time, the number of poems is rich and the forms are more diversified.
Wandering period (AD 768-770): Du Fu left Sichuan with his family when he was old, preparing to return to his hometown. But because of old age and poverty, I drifted all the way, and finally failed to do so, and died on a boat in Hunan (now Hunan).
During Du Fu's nearly 60 years of life, the ideological content of his poems is different in different times, different environments and the author's own thoughts and feelings. Some of Du Fu's poems narrate current events and discuss current politics, some express the author's thoughts and feelings of worrying about the country and the people, and some reveal feelings of loving life and nature, as well as sincere affection for relatives and friends. However, whatever the content, Du Fu's poems generally have a "depressed and frustrated" style, and at the same time have a refined and natural language.