Simply put, in modern terms. Xing, that is to say, poetry has the function of inspiring people's spirit and can arouse people's association; View, that is to say, poetry can play a role in observing social reality and can see the rise and fall of the world; Group, that is to say, poetry can make people exchange feelings, achieve harmony and unite people; Resentment means that poetry can interfere with reality and criticize dark society and bad politics.
Confucius' theory of "Guan Xing Qun Fen" is the source of realistic literary criticism theory, which has a very positive impact on later realistic literary criticism theory and realistic literary creation.
Zhuangzi's are as follows:
(A) "Teana" and "Tianle" theory
From "The Theory of Everything" and "Heaven". "Lai": the sound coming from the cave, which is a concept that Zhuangzi expressed his understanding of music. Zhuangzi divided the sound into three levels, namely, "people come", the sound made by musical instruments; "the earth shakes and the mountains shake", and the wind advocates the sound made by the holes in nature; "Scorpio" is a completely spontaneous, naturally generated sound that does not depend on any external force. Lyman relies on human operation to make sounds. Different people, even if they operate the same musical instrument, make different sounds. Moreover, the positive or negative evaluation of these voices is also formed by human judgment. Of course, different people's judgments are different. Therefore, Zhuangzi thinks "Lyman" and its evaluation are the most unreliable. The sound of the earth is blown by the wind. The wind is not kind and virtuous, and it is relatively fair and just. The shape and sound of noise depend on the shape and position of the mouth. However, noise depends on the "anger" of the wind, and it cannot completely reveal the beauty of sound. Scorpio is not limited by any external force. Everyone can sing and express their will freely, completely and comfortably. As can be seen from the above description, Zhuangzi is not talking about aesthetics, but about social politics. He believes that people's will is unreliable, and all the norms formulated by people can't accurately express people's requirements, only some people can even express their distorted requirements; Constrained nature cannot express the requirements of nature, but only that part; Only an object that is not controlled by any conditions can fully understand the object itself. Therefore, don't try to control any object, which will only make society worse. This is "inaction"; Don't hint to any external object, but let yourself develop at will. This is "no self".
Of course, the above social and political ideal model is very desirable, but when it comes to specific trivial content, Zhuangzi will be at a loss. This is what he called "Tianle". In "Heaven", he said: "Those who are in harmony with heaven are called heavenly music." In Tian Yun, he spoke highly of the "Happiness of the Fairy Pool" played by the Yellow Emperor in The Wild of Dongting: "You can't hear its sound, you can't see its shape, and it is all over the sky, wrapped in six poles." He can't understand this absolutely mysterious object.
Zhuangzi's theory of "Tianle" and "Tianle" has a great inspiration to later aesthetic thoughts. For example, abandoning the concept of artificial carving, the concept of emptiness, the concept of natural color, the concept of freehand brushwork, etc., partly comes from Zhuangzi's tips.
(B) "Words fail to convey the meaning" and "complacency and forgetfulness" theory
"Forgetting words with pride" is Zhuangzi's view on the relationship between words and meaning (that is, language and thinking). Zhuangzi? The article "Foreign Things" said: "The beggar got stuck in the fish too deeply and forgot; Hooves are such in rabbits, he got rabbits but forgot hooves; The speaker was so concerned that he forgot to say it proudly. " Put forward the so-called "smug forgetting words" theory. In Zhuangzi's view, words can't do their best, that is, words can't do their best. He said: "What is precious in language is meaning. Those who follow the meaning cannot be explained in words. " Zhuangzi emphasized the limitations of language and pointed out that it is impossible to fully express people's complex thinking. This understanding conforms to the actual situation of people's cognitive practice to a certain extent, but it also has the limitations of stars. However, Zhuangzi's theory of "smug forgetting words" based on incomplete words has a far-reaching influence on literary and artistic creation. Literary works require meaning and aftertaste, and often require twice the result with half the effort, pursuing "meaning beyond taste" and "meaning". Zhuangzi's theory of "forgetting words with pride" just reveals the mystery of the relationship between words and meaning in literary creation. This has a great influence on literary theory and literary criticism. After Wei and Jin Dynasties, literary theory was directly introduced, which formed the tradition that China ancient literature paid attention to "implication" and laid a theoretical foundation for the emergence and development of artistic conception theory.
(C) the "virtual static" theory
The theory of "emptiness and quietness" is China's ancient theory about creative ideas. "Virtual quietness" was first put forward by Laozi in Tao Te Ching, and Zhuangzi greatly developed Laozi's theory of "virtual quietness", which is considered as a mental state necessary to enter the realm of Tao. The great master said, "Broken limbs, smart, and knowing from the shape, are the same. This is called sitting and forgetting. " Zhuangzi's "sitting and forgetting" is "virtual silence", which makes people forget all existence, forget their own existence, abandon all knowledge and reach the realm of unity with Tao.
Zhuangzi believes that the quietness can only be achieved on the basis of "abandoning learning and wisdom". However, only by achieving emptiness and quietness can we have the most comprehensive and profound understanding of the objective world, can we freely take aesthetic photos, can we be most energetic in artistic creation, and can we create works that are completely in line with nature.
Zhuangzi's theory of "emptiness and quietness" has a great influence on later generations, and writers and literary theorists of later generations are more or less influenced by Zhuangzi's theory of "emptiness and quietness".
(D) "Materialization" theory
Zhuangzi's theory of materialization is related to his theory of emptiness and quietness. Zhuangzi believes that "virtual quietness" is the way and method to know Tao, and it is a mental state that must be possessed when entering the realm of Tao. As far as the creative subject is concerned, it is necessary to have a "virtual and quiet" mental state, which is the key to whether or not to create natural art, from the relationship between the creative subject and the creative object. It must be materialized. What is materialization? In Zhuangzi's view, after people enter a state of virtual quietness, they will forget everything, even themselves, and will no longer be bound and restricted by their own sensory organs, thus achieving "complete enlightenment". As a creator, the subject seems to have disappeared, and the nature of the subject (heaven) and the nature of the object (heaven) are combined into one, which is the realm of materialization and is called "harmony with heaven". The creation in this state is naturally completely consistent with nature.