Pre-Qin literature is the glorious starting point of China literature, which spanned three social forms: primitive society, slave society and early feudal society, and went through a long process from embryo germination to growth and maturity until the Zhou Dynasty became a magnificent sight. The Book of Songs and Songs of the South stand two peaks of realism and romanticism, and philosophers such as Ishikawa laid a fine tradition of China's ancient prose. In the history of China literature, all previous poetry innovation movements took pre-Qin poetry as the model and evaluation standard, which was determined by the characteristics of pre-Qin literature itself. Randomness means that a writer can speak freely, say whatever he wants, and say whatever he wants. The original songs, myths and legends before the writing came into being naturally did what the human brain could think of and what the population could say. The Yin-Shang era, which produced characters, was also unrestrained. Despite the infinite worship of the gods, there are still Wuyi people who dare to shoot the sky. The Zhou dynasty advocated the etiquette system and restrained its thoughts. The folk songs in The Book of Songs express their true feelings in simple language. Hungry people sing about food, while laborers sing about things. They mercilessly mock Mr. Adults and frankly express the feelings of men and women. After screening and polishing, The Book of Songs still has a sense of reality. It is conceivable that the poems that have not been selected are more real. No one imitated the Book of Songs in the pre-Qin period. After 200-300 years' gestation, Chu Ci appeared in the poetry circle with a brand-new look. Later generations commented on Li Sao with the Book of Songs as a contrast, or thought that Li Sao had the advantages of both national style and elegance, or that the difference between Qu Yuan and the Book of Songs was that he showed his talent, praised himself and criticized himself. Or that Qu Yuan depends entirely on the poet's meaning and the Five Classics. Liu Xie's Wen Xin Diao Sao is divided into four articles, all of which are elegant and extraordinary classics, which can be regarded as a compromise summary. The writers of Han Dynasty praised Confucian classics and emphasized imitation, ignoring the randomness of pre-Qin writers, praising the same as the Book of Songs and belittling the different from the Book of Songs, which is a strange circle. Qu Yuan is the most distinctive poet, and Li Sao is the most distinctive poem. There is no need for him to "collect scripture" to vent his anger, and get it off his chest quickly. During the Eastern Zhou Dynasty, the emperor's authority gradually declined and gradually existed in name only. The divided political situation has created objective conditions for active freedom of thought and speech. Confucianism has the freedom to spread benevolence and morality, Taoism has the freedom to despise benevolence and morality, and strategists also use interests to replace the freedom of benevolence and morality. In the face of the decline of the old system, the destruction of the old order and frequent merger wars, various independent ideological systems have been formed by the contending prescriptions for governing the country. In order to spread their ideas more effectively, people compete to find the most appropriate expression and the most wonderful language skills, thus forming their own unique aesthetic taste.
Originality, comprehensiveness, practicality and randomness are interrelated and complementary, and the isomorphism of * * * has become the basic feature of pre-Qin literature.