"Yan" refers to the word "Oracle Bone Inscriptions", and below it is the word "tongue". Horizontal lines indicate that words come out of the tongue, which is a hieroglyphic with an open mouth and a sticking out tongue. Its original meaning is speech and speech. It is very common that a word is interpreted as a word in ancient written records and spoken language. For example, the Warring States Policy says, "Qi people invite people to say,' I just want to say a few words, so I can benefit from one sentence. I want to cook!'" The "three words" here means "three words", that is, the words "sea and big fish" mentioned by the exhorter. "White Tiger with Tongde Theory" said: "What is it? The writer takes one word as a compliment, and the quality person takes two words as a compliment. " (Ban Gu's "White Tiger with Tongde Theory", Volume 1) refers to the word posthumous title. In addition, "Wen Xin Diao Long Search" says: "When Yang Guang talks about poverty; If it is uneven, the two words are different. " (Liu Xie's "Wen Xin Diao Long" Volume 1) "One word difference" means that all the characteristics of things can be expressed in one word. Taking the Analects of Confucius as an example, Kangxi Dictionary interprets "speech" as "speech", which means: "It's a deal." In the Analects of Confucius, more than one word is used to explain words. For example, The Analects of Confucius Wei Linggong said, "Zi Gong asked,' Is there anyone who can keep a word and do it for life? Confucius said,' How forgiving? "It means that if there is one word that can be pursued all one's life, it is probably the word' forgiveness'. In addition to "one word", Han Dong Fang Shuo's biography also said: "Every minister recited 440,000 words." There is another saying in Han Art and the history of literature: "As for five-character writing, as for 20,000 to 30,000 words. "All words are interpreted as words. In ancient times, it was called "four-character poem", "five-character quatrain" and "seven-character poem", and "word" also had the meaning of "word". It can be seen that "Zi" as a noun and interpreted as "Ci" not only exists in ancient Chinese, but also is common.
Scholars have been unable to agree on the meaning of "innocence" in "ideological innocence". Among many explanations, "innocence" is the most influential and cited. Yan He quoted Huang Kan, Xing Bing, Yang Bojun and others' viewpoint of "preserving the right" in The Analects of Confucius. Although Zhu's Annotations on the Analects of Confucius, Lu Jiashu's Notes on Reading Poems and Zhang Wei's Annotations on the Analects of Confucius explain "evil" from the perspectives of the author's creation theory and the reader's acceptance theory respectively, their connotations remain basically unchanged, and they all think that "evil" is synonymous with "evil" and the opposite of "deviant". All the above statements are reasonable and convincing. In the era of Confucius, The Book of Songs did have the function of educating the people. For example, the Book of Rites quoted Confucius as saying: "When you enter a country, you can learn from it." He is also a human being, gentle and honest, and teaches poetry. "However, if we simply use" purity and innocence "to summarize the ideological content of" Three Hundred Poems ",I'm afraid some of them are partial.
First of all, this explanation obviously contradicts Confucius' thoughts on poetry. Confucius clearly advocated: "Why don't boys learn poetry?" Poetry can be appreciated, observed, grouped and resented. Your father is far away, and you know the names of birds, animals and plants better. "(The Analects of Confucius Yang Huo) Since the Book of Songs can" arouse, view, group and complain ",what does" complain "mean? Presumably, it has little to do with "purity and innocence" in the traditional sense, but it is similar to the description of "praising its beauty and telling its god of success", because in another quotation of Confucius, its attitude towards "resentment" is quite clear: "Confucius said:" Only women and villains are difficult to raise, and if they are close, they are inferior. " "("The Analects of Confucius Yang Huo ") If you are near, you don't feel inferior; if you are far away, you are resentful, so it is difficult to raise. The antipathy here is obviously not a compliment, nor does it conform to righteousness. As Mr. Wang pointed out today: "Since you can complain, how can you think naively?" (Zhou's Understanding of Poetry)
Secondly, looking at more than 300 poems in the Book of Songs, if Fu still meets the standard of "innocence", other poems will not. Some articles in Elegance, such as "Ban" and "Dang", hate people who talk glibly, but show no mercy to kings, which is obviously contrary to the life principle of "governing the world lightly and keeping the world in chaos" advocated by the Book of Rites (Confucianism). Xiaoya's "Red Rock", "Mianshui" and "Praying for Father" not only express the deep sorrow of the working people at the lower level, but also satirize those in power. They are not "happy without lewdness, sad without injury" (The Analects of Confucius Bashu). Needless to say, some poems about the wind are about the love between men and women, such as Guo Feng Guan Ju, Zheng Feng Zi Heng and Feng Wang Cai Ge. This love between men and women stems from human nature, and has nothing to do with "the difference between men and women is the meaning of lovers" (the other part of The Book of Rites is the poor people's incisive exposure and criticism of the rulers, such as the North Gate of Changfeng, the Long Week and the altar of Feng Wei, which fully expresses the dissatisfaction of the bottom people with real life. No matter how these poems are interpreted, they do not conform to the "gentle and sincere" poetry teaching advocated by Confucius, nor do they conform to the principle of "reform". If Confucius really "deleted poems" and used the word "naive" with the meaning of "simple and simple thinking" as the criterion for selecting poems, then why did he keep these poems?
On this issue, Han Yu, a person from the Tang Dynasty, was skeptical in the Annotation to the Analects of Confucius, saying, "Bao (Xian) said,' It is appropriate to cover up, which is also called returning to righteousness.' John:' the lid is still broken, and it's not right to cover it; According to naive thinking, it is truffle, and Zhong Niyan's poem has the deepest meaning, but it is slightly interpreted. (Han Yu's Notes on the Analects of Confucius, Volume 1) Han Yu expressed two meanings here: first, it is inappropriate to say "Gai" or "You" first; Secondly, "thinking of innocence" covers the deepest meaning of poetry, and Bao Xian's explanation of "reform" is superficial and simplistic. Zhang, a Qing man, even expressed doubts from the perspective of "deleting poems" and said, "What if Confucius deleted them for the sake of righteousness? As for these 3,000 poems, Xuan's collection is not limited to the History of the Three Kingdoms, but his appreciation of music goes beyond the History of the Three Kingdoms. What my son said, one said 300 poems and the other said 300 poems, did not necessarily belong to deleting words, and there were as many as 3,000 musicians. Can it be ridiculed by the whole world? Stealing doubts. " (Zhang Huang Qing, Volume 8) This paper mainly questions Confucius' deletion of poems from three aspects: the content of poems, the region where the messengers collected poems, and the cultural background of the blending of poems and music at that time. Scholars in the Southern Dynasties also hold this view: "If you all have poems, you can't delete Confucius' prosperity and keep it alone. Wu Ding's praise is not as good as Zhou's? And 600 years of elegance is not desirable? How did Confucius delete it? " (Textual Research on Cui Shu, Volume III) The query on Confucius' deletion of poems is also a query on the criteria for selecting poems.
It can be seen that it is really debatable to summarize the ideological content of Poetry 300 with the standard of "returning power" and "innocence" of Confucius' deletion of poetry. Nowadays, scholars have discovered this problem and revised it in many ways, but few researchers realize that the word "thinking" is the focus of Confucius' poetic criticism, and only "thinking" is the most profound and true embodiment of the spiritual connotation of The Book of Songs. Since "speech" is "thinking", what does "thinking" mean?
The definition of "thinking" in Shuowenjiezi is: "tolerance, from the heart, everything belongs to the spine, and the rest is cut" (volume 10 of Shuowenjiezi), and the word "thinking" in seal script is upper and lower structure, with upper (brain) and lower (. The character "Si" changed from seal script to official script, and the picture traces gradually decreased, the strokes were more concise, the outline structure of Chinese characters was clearer, and the upper and lower structures were the same. The word "Xin" was still interpreted as heart, but "Tian" was actually an ideographic character of the skull, which should be "Qi". The "four" shape takes "Xin" as the shape side and "Gui" as the sound side. Its original meaning is to feel with your heart, think with your brain, think with your heart and expect something. Shuowen interprets this as "Rui" and regards "Si" in Shangshu Hongfan as "Rui". There is also "thought", and Zhouyi Xiangua says: "When you accept communication, friends follow your thoughts." "The Wind at the End of Poetry" says, "Don't come, I'll think about it." Also, Kong Ying Da said, "If you think what you think, you have to think what you think, so you have to think." It can be seen that the original meaning of the word "thinking" should start from the heart, the word "thinking" should be "missing" and the word "thinking" should be "thinking". The meaning it conveys is intuitive and true, and it is closely related to the subject of life, unlike "thought", "will" and "concept"
What is the relationship between "thinking" and "poetry" in primitive ecology? There is a saying in the preface to poetry: "If you have a definite mind, you will say it is a poem." First of all, in terms of content and form, as the initial form of human literature, poetry is conceived in people's production and life, and it expresses the most natural and authentic thoughts and feelings, just as the predecessors said: "Poets, thinking, worrying about their hearts, are shaped by words." Coincidentally, the Iliad and Odyssey, the two oldest works in the history of western literature, are immortal epic masterpieces in Greek literature, which also stem from people's thinking and imagination of invincible natural forces and unexplained natural phenomena. This coincidence is not accidental, but the inherent law of the development of human literature. "Thinking" is the premise and foundation of the formation of "poetry", and "poetry" is the carrier and result of "thinking". They are the relationship between literature and quality, form and content, and the so-called "emotion moves in China, and form is in words" (Preface to Mao Poetry). Secondly, in the time span, "thinking" covers the past, present and future, and more often looks back and recalls the past from the time standpoint of "present" and "future". Confucius once said: "The dead are like this, and they don't give up day and night." (The Analects of Confucius, Zi Han) Only with the future can there be the present and the past, which can reflect the eternity of time. Poetry, as the carrier of thinking, also has the eternity of time and the authenticity of history. The poet records what happened in the past and now through poetry, and this "thing" is the "thought" and "past" he wants to preserve.
The Book of Songs is the first collection of poems in ancient China, which embodies the ideological crystallization of the ruling and opposition scholars and farmers in Luxiang. For example, Shi Mao's preface to Justice said: "If politics meets alcohol, pleasure will be given to the ruling and opposition parties; When you are miserable, you blame tattoos for singing. " This concrete and natural "thinking" in The Book of Songs is mainly manifested in many aspects, such as longing for love, missing relatives, praising and expecting a stable and peaceful life. These are the natural expressions of poets' life feelings and their personal feelings, because literary creation can not be separated from the soil of reality and people in society, as the predecessors said: "The articles are timely and the songs are loud and clear. Therefore, in the Spring and Autumn Period, not only Confucius did not think that the Book of Songs was divided into good and evil, but also the pre-Qin classics Zuo Zhuan and Guoyu did not have such a theory. For example, Zuo Zhuan said, "Zi Xuan said,' Two or three gentlemen should be endowed with them before you know Zheng Zhi.' Yan Zi wrote Weeds. Zi Xuan said, "Good boy! I am full of hope. Zi chan zhi said in "shepherd": "it's really uncomfortable to get up. Shu Tai wrote Shang Yi. Zi Xuan said,' How dare you be attentive to others?' Goodbye, Uncle Zi. Among these poems, Weeds in the Wild, Lamb and Leather Coat and Dress are "evil" poems on the cognitive level of innocence, but the subject and object talked happily at that time and had no intention of avoiding them.
The inner soul of poetry comes from "thinking". Confucius, who has a deep relationship with the Book of Songs, believes that if "one word" is used to cover "300 poems", then the word "thinking" is enough. The sentence of "thinking innocently" should be read as "thinking innocently". As a modal particle at the end of the sentence, "evil" is equivalent to "yeah", which bears the additional emphasis of tone and has no moral evaluation significance. "Naive" is interpreted as "gone", which is an additional emphasis on oral expression, emphasizing the connotation of more than 300 articles in the Book of Songs, except the word "thinking". Confucius' Poems summarizes the essence of poetry with the word "thinking", which contains the concrete and simple thoughts and rich and profound feelings of ancient people.
(Author: School of Humanities, Shanghai Jiaotong University)