"Guan Ju", the virtue of the concubine is also the beginning of the wind, so it is the wind of the world and the righteous couple. Therefore, it is used by the people of the country, and it is used by the country. Wind, wind means teaching. Wind moves it and teaching transforms it.
Poetry is where the ambition is, the ambition is in the heart, the speech is poetry, the emotion is moved in the heart and is reflected in the words. If the words are not enough, so I sigh about it. I sigh about the lack of it, so I sing about it. The insufficiency of singing is the lack of understanding of how the hands can dance and how the feet can dance.
Emotion comes from the sound, and the sound is the sound that is written down. The sound of governing the world is peaceful and joyful, and its government is harmonious; the sound of troubled times is filled with resentment and anger, and its government is good; the sound of the ruined country is sad, and its people are poor. Therefore, the positive gains and losses, moving the heaven and earth, feeling the ghosts and gods, are nothing close to poetry. The former kings used this scripture to teach couples to develop filial piety, good human relations, beautiful education, and change customs.
There are six meanings in poetry: the first is wind, the second is Fu, the third is Bi, the fourth is Xing, the fifth is Ya, the sixth is Ode, the upper part is made by wind and the lower part is lowered, the lower part is used by wind stabbing the upper part, and the main text is As for admonishment, those who speak it are not guilty, and those who hear it are enough to take warning, so it is called wind. As for the decline of kingship, the abolition of etiquette and righteousness, the loss of politics and religion, the change of the country's governance, and the customs of the family, the style has changed and the elegance has changed. The history of the country is clear about gains and losses, hurts the abolition of human ethics, laments the harshness of punishments and policies, sings about emotions, and uses the wind to top it, reaching out to events and nostalgic for the old customs. Therefore, the change of wind comes from emotion, but ends from etiquette and justice. It stems from emotions, which is the nature of the people; it stems from etiquette and justice, which is the beauty of the previous kings. Therefore, the affairs of a country are based on the foundation of one person, which is called the wind; the affairs of the world are shaped by the wind of the four directions, which is called elegance. The elegant one is the right one, and it shows the reason why the king's government was abolished and prospered. There are big and small political affairs, so there are small and elegant ones, and there are big and elegant ones. Praise is a description of beauty and virtue, and it is also a person who tells the gods about his success. This is called the fourth beginning, the end of poetry.
However, the transformation of "Guan Ju" and "Lin Zhi" is the style of a king, so it is related to the Duke of Zhou. Nan, the language changes from north to south. The virtues of "Magpie's Nest" and "Zou Yu" are also the style of the princes. The reason why the ancestors taught them is because they are called Duke Zhao. "Zhou Nan" and "Zhao Nan" are the way to the beginning and the foundation of Wang Hua. Therefore, "Guanyong" is happy to get ladies to match gentlemen, and is worried about advancing talents without lusting after their appearance; mourning the graceful and graceful, thinking about talents without harming the good. This is the meaning of "Guan Ju".
Feng, elegance and praise are the different styles of the "Poetry"; Fu, Bi and Xing are the different words of the "Poetry". They are different in size and are combined into six righteousnesses. Fu, Bi, and Xing are the uses of "Poetry", Feng, Ya, and Song are the formation of "Poetry". These three things are used to achieve these three things, so they are both called "Yi".
The master taught six poems: Feng, Fu, Bi, Xing, Ya and Ode. The six virtues are the foundation and the six rhythms are the sound.
1. "Preface to Mao's Poems", ancient Chinese poetry theory. The author is said to be Zixia, a disciple of Confucius, and the preface to the Book of Songs written by Wei Hong, a Han Chinese, is divided into major preface and minor preface. The major preface is the general preface to all the "Book of Songs" written by the author after the interpretation of "Guanyong", and the minor preface is the preface to each of the 305 chapters of the Book of Songs. Generally speaking, "Preface to Mao's Poems" refers to the main preface. The author is controversial.
2. The Book of Songs, which was produced in the middle of the Spring and Autumn Period, is the first collection of poetry in the history of Chinese literature. It contains the earliest pure literary works in China. Therefore, poetry has been included in a long historical period. In fact, it is a synonym for literature, and the theoretical criticism of poetry has the universal guiding role of literary criticism. Pre-Qin poetry theory originated from Confucianism, patriarchal Confucianism, which theoretically emphasized the expression of ambition, and the founding program of "poetry expresses ambition" was put forward very early (Zhu Ziqing, "Poetic Expression of ambition"). "Shang Shu·Yu Shu·Yao Dian" once said: Poetry expresses aspirations, songs speak for eternity, sounds depend on eternity, and rhythms are harmonious. Even though "Shun Dian" is by no means a text from the Three Dynasties, and may have come from the Warring States Period, or even later, the idea of ??"poetry expressing ambition" certainly has a long history. "Zuo Zhuan: The Twenty-Seventh Year of Duke Xiang" records that Wenzi told Shuxiang: Poetry expresses aspirations; during the Warring States Period, "Zhuangzi·Tianxia" and "Xunzi·Ruxiao" also said respectively that "Poetry expresses Taoist aspirations, and poetry expresses aspirations". This is his ambition." The "ambition" mentioned here refers to the ambition and embrace closely related to self-cultivation and governance, that is, politics and education, and belongs to the category of rationality. It can be seen that the pre-Qin poetry theory has not yet clearly touched on the emotional characteristics of poetry, and there is no conscious understanding of the "poem-related emotions" that express inner emotions, so it is one-sided and incomplete. The first person who came into contact with the emotional characteristics of poetry, and linked it with the expressive intention to discuss it more systematically, was the "Preface to Mao's Poems" completed in the Han Dynasty.
3. Another theory is that the content expressed by "ambition" is not limited to the category of rationality, that is, it is not limited to aspirations and embraces closely related to self-cultivation and governance, that is, politics and education. Case: Zhi, "Shuowen" from the voice of the heart. Those who have ambitions are where their hearts are.
4. "Mao's Preface to Poems" has the so-called major preface and minor preface. The minor preface refers to the explanatory notes for each of the 305 chapters of "Mao Shi" handed down from the early Han Dynasty, while the major preface refers to the preface to the entire "Book of Songs" written after the exegesis of the first chapter "Guan Ju" by Zhou Nan. The "Preface to Mao's Poems" mentioned here refers to the major preface. Regarding when and who wrote the "Preface to Mao's Poems", this has been a controversial case since the Han Dynasty, and it has not yet been satisfactorily resolved. According to the records in "Hanshu·Yiwenzhi", at that time there were 29 volumes of "Mao Shi" and 30 volumes of "Mao Shi Gu Xun Zhuan", but Ban Gu only said: During the rise of Han Dynasty, Lu Shen Gong wrote "Poetry" As a result, Qi Yuangu and Yan Hansheng both passed it on. ... There is also Mao Gong's teachings, which he claims to have been passed down by Zi Xia, and Hejian Xian Wang is good at it. ... In "The Scholars" it still only says: Mao Gong, a native of Zhao. Zhi "Shi", Dr. Wang Xian from Hejian, did not specify Mao Gong's name. Later, from Zheng Xuan to the Three Kingdoms, it was said that Lu Ji, a native of Wu, and Mao Heng, a Lu native, were called Da Maogong, and Mao Chang, a Zhao native, was called Xiao Maogong. They both wrote "Shi" successively in the early Han Dynasty.
As for the "Preface to Poems", there is a statement made by Zixia, a disciple of Confucius. Until the Qing Dynasty, there was a situation where everyone could not agree on one thing. Based on various opinions, the "General Catalog of Sikuquanshu" believes that the first two words of the preface, that is, the small preface to the explanation of the title of "Guanyong", were passed down by Mao Chang's former classics master. The major sequence after the minor sequence was attached by disciples below Mao Chang. This view is generally true. In other words, the "Preface to Mao's Poems" summarizes the theoretical propositions of Confucianism on the "Book of Songs" since the pre-Qin Dynasty. It was further developed and formed into an article by Mao Chang, a Zhao native, during the reign of Emperor Jing of the Han Dynasty. Later, it was continued by Mao Chang's disciples. It has been revised and improved.