"Wei and Jin demeanor" embodies the cultural state of a historical stage, and has a strong stroke in the history of ancient literature, and its connotation cannot be summarized in one or two sentences. It not only refers to the unique life mode of self-appreciation and transcendence of the gods embodied in the famous scholarly style of Drinking and taking medicine and talking about Xuan in a long time, but also includes the elegant and gorgeous poetic aesthetic characteristics of Wei and Jin articles, calligraphy, painting, music and other works of art. The macroscopic "Wei and Jin demeanor" covers the spiritual outlook, cultural heritage and attitude towards life of the literati throughout the Wei and Jin dynasties.
Mingshi taking medicine: "Wei Jin demeanor" expression of life
There is a close relationship between Wei Jinshi's medication and beauty. Mr. Wang Yao believes: "After taking the medicine, there is a realistic effect, that is, his face is more rosy, and his mental stimulation is more vigorous, which can be regarded as a symbol of 'longevity'." This kind of beauty-loving atmosphere, and the atmosphere that tends to female beauty rather than masculine beauty, was recognized by most people during the Wei and Jin dynasties, and even Cao Cao was known for his reputation as a hero and took the beauty of appearance.
The "New Language of the World" says: "Wei Wu will see the Xiongnu envoys, think that they are ugly, not enough to be far away from the country, so that Cui Jiqi dynasty, the emperor himself to catch the sword and stand at the head of the bed." After bi, Ling Asked the Spy Question: 'How is the King of Wei?' The Xiongnu envoy replied: "King Yawang of Wei is very good, but the man who catches the knife at the head of the bed is also a hero." Wei Wu heard this and pursued and killed this envoy. Whether the real reason for Cui Yan's murder is unknown as stated in "The New Language of the World", at least it shows that the upper class at that time paid attention to grooming to the extent of narcissism.
Five-stone powder medicine
To be sure, taking medicine is originally a dangerous thing, which Lu Xun said in "Wei Jin's Demeanor and the Relationship between Articles and Medicine and Wine", you can't eat hot things except wine, and you must constantly walk in order to diverge, and the word "walking" now comes from this. Sun Simiao's obsession with letting his apprentice destroy this formula before his death is proof of this. But this was indeed a fashion, so the wind of Wei and Jin taking medicine could only be enjoyed by the aristocratic class, and it quickly swept the upper class. Beauty is the external manifestation of health, the biggest benefit of taking medicine is to make people refreshed, others see it as a special style, so the impression of wei and Jin people in later generations is to wear clothes and belts, flowing like clouds. As Lu Xun said: "A group of celebrities all take medicine and wear wide clothes, so those who do not take medicine also follow the celebrities and make their clothes wider!" ”
Wei Jinqing talk is a speculative and physically demanding mental activity. And taking medicine helps to clear talk, solidify the spirit, make people think carefully, speak fluently, He Yan said: "Taking five stones and scattering, not only curing diseases, but also feeling that the gods are cheerful." From this point of view, the five stones are of great benefit to talk about Xuanshi.
Wei Jinqing talked about the celebrities who took medicine and those who did not take medicine, but among the celebrities who could be called the leaders of the forum, there were many who took medicine. "World Speaks New Languages and Literature" Day: "He Yan is the official Shangshu, has a position of hope, and when he talks to guests, he sits." Xiahou Xuan and Wang Bi, who were also beautiful and fell in love with the people of the time, were both masters of qing talk at that time and were also people who took medicine.
Wei Jinqing's talk mainly involves the debate of existence and non-existence, the debate of speech and meaning, the theory of sound and no mourning, the theory of health maintenance, the theory of the sentient ruthlessness of saints, and the four books of talent, and the evaluation of characters is a common topic of Wei Jinqing's talk, derived from the four books of talent. The appraisal of characters includes the content of tasting such as human character, talent, tolerance, and demeanor, but the wei and Jin people's appraisal of items has shifted from the political appraisal of the late Han Dynasty to aesthetics and appreciation, so sometimes the appearance is more eye-catching than the demeanor.
Seven Sages of the Bamboo Forest
"ShiShu Xinyu Rongzhi" said: "Wuzi, the horse riding king, is the uncle of Wei Yue, and he is handsome and has a graceful posture." Seeing the worm, sighing at the sun: 'The pearl jade is on the side, and I feel that I am in a filthy shape.' Wang Ji was already a talented person, but when he saw Wei Yue, he did not admire his theoretical level of Xuan Tan, but was impressed by his appearance. Like Zuo Si just imitating Pan Yue's appearance and going outside, it would attract "a group of concubines to spit together", not to mention that a group of people would patiently sit down and listen to him and talk loudly.
Transcendent xuanxuan: the personality performance of "Wei Jin demeanor"
The time of the Han and Wei dynasties can be regarded as an era of change in the world style in the history of Chinese culture, and the change from Jingming to Tongyue Qingyuan is a gradual change, not a mutation. From the beginning of the Han Dynasty to Emperor Wu, the morale style was high, and there was a momentum that encompassed the universe, the pen was frustrated, and the chest was exposed, which can be felt from the layout of Han Fu's creation. Sima Xiang is like the Shanglin Fu: "At the time of Yu Si, the world spoke greatly, listened to the wind, went with the flow, moved the righteousness with the tao, punished mistakes without use, delonghu three emperors, meritorious envy of the five emperors." ”
Although Han Fu has the magnificence of communicating with heaven and man, and his talent is full of energy, from the perspective of the Han people's great ability to depict, it also makes people see the increasingly complicated learning style of the Han Dynasty, and its collapse and cumbersomeness have also shown the mountains and dew. The General Treatise of the Jin Dynasty criticizes Sinology: "The rate is more inconvenient than words, keeping its chapters and sentences, being late to change, and being qualitative and useful." The requirement that Sinology be "adaptable" is actually a reflection of the stagnant and dull study style at that time. By the end of the Han Dynasty, this kind of call was naturally replaced by the study style of simplicity and complexity, and the Cang Jian and sadness of the late Han Dynasty and the beginning of Wei finally returned to the Wei and Jin Dynasties. Ji Kang's "Interpretation of Private Opinions" day: "Those who are called gentlemen have no right or wrong in their hearts, and those who do not act contrary to the Tao are also." Why? Those who are quiet and vain in their hearts do not have a reserved heart; those who are bright in their hearts are not related to desire. He does not have a heart, so he can teach more than he can teach and let nature go. ”
He Yan
The Wei and Jin masters of Ren Naturalism can actually be divided into two factions: one is the Ren Naturalist Sect that follows the name religion, and He Yan, Wei Yue, Xie An, Shantao, and others can belong to this sect; the other faction, led by Ji Kang of the Seven Sages of the Bamboo Forest, can be classified as the Ren Nature Sect, and Ruan Yuan, Liu Ling, Zhang Jiying, and others can be classified into this sect.
The "Wei Jin demeanor" of the former faction is mainly to take medicine to beautify the appearance to maintain health, and to talk about the old Zhuang to be pleasant. Because this faction has a solid family foundation and belongs to a vested interest group, it is also understandable to follow the name religion, so the "Wei and Jin demeanor" is closer to the Immortal Taoism in them, and it can be said that they are the real runaway sect without involving political struggle.
The Biography of Xie An of the Book of Jin: "Yuju Huiji, with Wang Xizhi and Gao Yang Xu consultation, Sangmen Zhi wandering place, out of the Yuyi landscape, people are saying that it belongs to the text, there is nowhere to taste the Lin'an Mountain, sitting in the stone room, Linjie Valley, leisurely sighing: 'What is the distance to go to Boyi!'" For the people of the Xie clan, there may be some reserved elements in the sense of nowhere to go, they send affection to the landscape and water out of the need for self-cultivation, the official should still be an official, and the improper official will not worry about whether life will be difficult.
The latter faction can also be called the absurd faction, although posterity mostly believes that they shout in the mountains and forests, and sing wild songs more represent the aesthetic connotation of "Wei and Jin demeanor", but their hearts are painful and depressed, in other words, they use abnormal demeanor to fight against reality and vent their inner depression and resentment. "Kang Bei Biography" day: "Kang sex is dirty and flawed, love and evil are not in dispute, and mood and anger are not sent to yan." It was known that Wang Chengchong was in Xiangcheng, facing hundreds of people, and had not tasted his rapid voice Zhu Yan. This is also the beauty of the square, and the victory of humanity. ”
Ji kang
Looking at this statement, it should not be false, but Ji Kangshi has the character of Zang No, Jane is arrogant and difficult to tame. This is the contradiction between celebrities and celebrities, and the literati in the period of political transition are in a dilemma, and it is often difficult to adhere to demeanor and survival. In the eyes of literati and scholars, "Wei Jin demeanor" represents a frank and unworldly, elegant and natural, informal, and transcendent attitude towards life, which also symbolizes the spiritual realm of Wei and Jin scholars.
Tongyue Qingyuan: The style characteristics of "Wei Jin demeanor"
Tongyue Qingyuan originally described "Wei Jin demeanor", which was to summarize the personality temperament of the scholars. In the eyes of Chinese, the human spirit mainly lies in qi, and the article also lies in qi, and the essence of Tongyue Qingyuan actually lies in qi, which can be seen in Wei Jin's extensive articles on the relationship between qi and wen. Cao Pi's "Treatise on classics" date: "The text is mainly based on qi, the clarity of qi has a body, it is not strong and strong, for example, music, although the degree of music is uniform, the rhythm is the same, as for the uneven induction of qi, clever and skillful, although in the father and brother, can not be moved to the children." ”
Jian'an literature is heavy on the bones of the wind and also emphasizes the importance of qi. Cao Pi's "Book of Wu Quality" Yun: "Zhongxuan is good at words, but he is weak and insufficient in his writing." Cao Pi's evaluation of Wang Yue's weakness did not refer to his body, but to his article. Zhong Rong's "Poetry" also said that it was "beautiful and quality wins", which still refers to the problem of insufficient strength in the article.
Cao Pi
Jian'an literature exalts the wind and bones, and its connotation is the pursuit of Tongyue Qingyuan, which essentially excludes complicated words. "Ci Fan strives for things, and Zao Li has nothing to say", but this is precisely in the poetry of Cao Pi and Cao Zhi, which has gradually become the trend of Li Algae, but the two talents are highly popular, and they will unify the text with qi, so as not to disperse the wind and bones. They no longer write about the sad and sad works, but extend the subject matter to all aspects of daily life, and life plots such as public banquets and excursions are all written into poetry by poets. For example, Cao Zhi's "Public Banquet": "The prince respects the guests, and the final feast is tireless." Visit the West Garden at night, and follow the flying covers. The bright moon clarifies the shadow, and the column is uneven. Qiulan was covered by Nagasaka, Zhu Hua took the green pool. Dive fish jump clear waves, good birds sing high branches. The divine slave picks up Dan Yi, and gently moves with the wind to flutter and let go of the will, and the thousand autumns are long. ”
These poems, or passionate, or euphemistic, or beautiful, or elegant, strengthen the lyrical atmosphere of the poems from different angles, render the turbulent and positive spirit of the times at that time, and exude a handsome atmosphere.
Although the demeanor of Wei and Jin lasted for only two hundred years, it left a strong mark in the history of Chinese culture and had a far-reaching impact. The cultural connotations of "Wei and Jin demeanor" inherit the first Qin and han dynasties, and open the tang dynasty, which itself has the same transitional significance as this era. Although the Wei and Jin dynasties were in a stage of political chaos and social turmoil, the "Wei and Jin demeanor" derived from such a special historical period has become the spiritual meaning of eternal residence with its unique aesthetic style and unprecedented spirit of the times, and has been admired and worshiped by future generations of literati.