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The Spirit of Wine
A drunkenness is a "metaphysical" movement
Wine touches people with its sweet and spicy taste, transfers people's body and soul, and makes people constantly break all kinds of boundaries and connect with each other. Human beings have been drinking for thousands of years, and various spirits have been continuously injected, and wine has a taste, meaning, and taste. In Chinese culture, where taste takes precedence, drinking alcohol through the mouth and tongue is an important way for Chinese to live their spiritual life.
Title: The Spirit of Wine
Author: Gong Huanan
ISBN ：978-7-108-07768-4
Price: 98 yuan
Pages: 416 pages
Publisher: Life, Reading, New Knowledge Joint Bookstore
Editor's Choice
This book is the first monograph in the Chinese academic community to discuss the spirit and philosophy of Chinese wine, raising wine culture to the height of Chinese wine philosophy, forming the concept and proposition of Chinese wine philosophy, which is a milestone. Starting from the spirit of wine, we can further explore the relationship between wine and gentlemen, the relationship between wine and political philosophy, the relationship between wine and lifestyle, and other aspects of Chinese philosophy.
Recommended by famous experts
Gong Hua Nanjun is good at drinking wine, and has investigated the multifaceted role of wine in human life, and wrote the book "The Spirit of Wine", which can be described as unique, and its significance is not limited to wine. ...... As a monograph on the cultural spirit of wine, many of the insights in this book are inspiring, and I believe that the investigation of this important cultural form will deepen and advance the understanding of related issues.
- Yang Guorong
Poetry appreciation
Zhuxi Huapu was once drunk, and the smell of wine was more than tears.
- Su Shi "Poppy Beauty"
The Tao is dark and materialistic, and the taste of the world is like wine.
——Wang Yangming, "Farewell Xiyan"
A pot of wine among the flowers, drinking alone without a blind date.
Raise a glass to invite Mingyue, and the shadow becomes a trio.
——Li Bai "Drinking Alone Under the Moon" one
Since the sages have already drunk, why bother to ask the gods.
——Li Bai's "Drinking Alone Under the Moon" II
When you are drunk, you lose the world, and you are lonely.
I don't know if I have a body, this is the most fun.
- Li Bai's "Drinking Alone Under the Moon" third
Thousands of poor sorrows, 300 glasses of wine.
Although there is too much sorrow and little wine, the wine does not come to me.
- Li Bai's "Drinking Alone Under the Moon" (Part IV).
Li Bai has a hundred poems, and the restaurant in Chang'an City sleeps,
The Son of Heaven couldn't get on the boat, and claimed that his ministers were immortals in wine.
- Du Fu, "Song of the Eight Immortals in Drinking"
花时同醉破春愁，醉折花枝作酒筹。
——Bai Juyi, "Drunk with Li Shiyi and Remembering Yuan Jiu"
Introduction
This book consciously applies the taste method to the reflection on wine, explores the complex relationship between wine and human society, and reveals the basic characteristics of the Chinese wine spirit, as well as the historical evolution of the Chinese wine spirit. This paper provides an in-depth theoretical perspective on the basic life of wine in Chinese culture, as well as the social phenomena of drinking, getting drunk and awakening, and meticulously outlines the internal characteristics of the spirit of Chinese wine. This paper deeply expounds the many spiritual dimensions of wine, especially the metaphysical dimension, and conducts an in-depth investigation of the meaning of the spiritual life of wine and the meta-theory of the stimulation of compassion by wine. Based on the spirit of Chinese wine, the author puts forward important topics such as "drinking is an important way for Chinese to live their spiritual life" and "a drunkenness is a metaphysical movement", creating a new field of Chinese wine philosophy research.
About the Author
Gong Huanan, Ph.D., researcher of the Institute of Modern Chinese Thought and Culture, professor of the Department of Philosophy, and president of the China Wisdom Research Institute of East China Normal University, engaged in the research and teaching of Chinese philosophy, published more than 100 papers in journals such as "Chinese Social Sciences", published "Knowledge and Existence", "Busy and Idle in Chinese Thought", "Taste Philosophy", "Taste Thought" and other works, and the main academic part-time positions are the executive director of the Chinese Society for the History of Philosophy, and the academic committee member of the Confucius School in Guiyang.
Wonderful real shooting
Table of Contents of the Whole Book
Introduction: Drinking alcohol is an important way for Chinese to live their spiritual life
Chapter 1 Drinking: From God to Man
1. From the drink of the gods to the drink of the people
(1) Drink but worship
(2) Drink beyond the courtesy
(3) Not getting drunk is shameful
(4) It is advisable to drink alcohol and grow old with children
2. Wine as a gift
(1) Hero booze
(2) Etiquette to prepare for wine accidents
(3) Drinking alcohol with courtesy
(4) Township drinking ceremony
(5) Baisi liquor
(6) The dispute between wine and nomenclature and law
3. The normal feelings of drinkers
(1) The normal feelings of drinkers
(2) What is life without drinking?
(3) The smell of alcohol is more than tears
(4) Wine Sutra and Wine Theory
Fourth, wine is needed for daily use
(1) Wine is for daily use
(2) Between waking up and getting drunk
(3) Conscience and drinking
(4) Drunken country law
Chapter 2 The Spiritualization of Wine
An invincible wine
(1) The taste of wine
(2) Wine and the spirit of three generations
(3) Wine and metaphysics
(4) Thinking about wine
(5) Wine and Buddhism
(6) Wine and Heavenly Principles
2. From drunkenness to idle drinking
(1) Drunken self-awareness
(2) There is a deep taste in the wine
(3) But if you have fun in wine, don't pass it on to the awake
(4) Idle drinking
3. From drunkenness to drunkenness
(1) Drunk and obsessed
(2) Drunk and disorderly
(3) Drunken and lonely
(4) From Drunken Country to "Drunken Country Sun and Moon"
(5) Not being drunk enough
Chapter 3: The Merits and Demerits of Wine
1. What is wrong with wine?
(1) Death and death
(2) Wine is the root of sorrow, suffering, and sin
(3) Why is alcohol repeatedly banned?
2. Wine and Science
(1) Drinking alcohol is contrary to morality
(2) Drinking alcohol is unscientific
(3) Hostility towards alcohol
(4) Hovering between drinking and not drinking
(5) Absence of alcohol
(6) Contemporary Science and Wine
3. It's better to come and drink
(1) Turn cold into warmth and worry into happiness
(2) Be able to sell busy things into idle things
(3) You can't go anywhere, but you come back to wine
4. Wine is far away
(1) Wine is making people far away
(2) Wine and far-sightedness
(3) Drunk can not wake up
(4) Drunk hometown
(5) "Distance" and taste thoughts
Chapter 4: Wine and Sexuality
A deep drunkenness
(1) From drunken to drunk
(2) Drinking alcohol all day long without getting drunk
(3) The period is bound to get drunk
(4) I hope to be drunk for a long time and do not want to wake up
(5) Hundreds of millions of drunken people, and those who seek to wake up are rare
(6) It is difficult to wake up when drunk
2. Wake up is based on drunkenness
(1) Drunk and sober
(2) How to wake up
(3) It is also foolish not to get drunk and wake up for a long time
(4) When you wake up, you are drunk
3. Wine is close to the Tao
(1) Alcohol for life
(2) The true taste of wine is the taste of Tao
(3) Wine is close to the Tao
4. Mix with wine and drink
(1) Only one bottle of wine during his lifetime
(2) I forgot my machine in the wine glass
(3) In one body 燮理三杯
(4) Mixing with wine and drinking
Chapter 5 I don't want to drink or leave wine
1. Tea and wine compete
(1) Tea and wine are honored
(2) Tea and wine are happy, and the world is peaceful
2. Drunk and true
(1) True, distortion and reverence
(2) Only drunk in truth
(3) The truth of drunkenness
(4) When drunk, look at each other brightly
(5) Intoxication and nature
3. "Toasting" and "Returning Tears"
(1) Toast - harmony and music
(2) Tears - the unity of sorrow
(3) Returning tears - innate oneness
(4) Wine and tears flow - sympathy as one
Remaining
Wonderful reading
Remaining
Classical texts deserve attention, and the wider world of life of philosophy deserves our attention. As a philosophy of lifestyle, its unfolding is not only about reason, but also deeply rooted in intoxication and madness. We don't know how many times humans have been drunk and awakened, and we don't know how many times alcohol has caused pain and how much pleasure it has brought to people. What we see is that people's love-hate for wine, and in the love-hate relationship, the desire for wine is gradually sublimated into a metaphysical understanding of the meaning of existence. For thousands of years, wine has been used to pray for blessings and to help the sick and sick. It not only nourishes the body of the people of the world, but also nourishes the spirit of the people of the world. Human beings use wine to fight loneliness, to fight mediocrity, to transcend earthly imagination and unfold their spiritual life. Wine and desire are entangled, human feelings are repeated, and human nature is swaying, promoting the delivery of ritual music, form names, names, metaphysics, and heavenly principles. People are awake and drunk, so they can pass the way of relaxation, the principle of yin and yang, and the reason for the darkness, and the vast and generous spirit of wine can be fulfilled day by day. Wine has its own temperament, and people have their own temperament. The encounter between people and wine not only realizes the sexual taste of wine, but also promotes the release and completion of human temperament.
Wine is not a necessity for survival, and in Chinese culture, it is considered an indispensable thing in the world. Since the Zhou metric system of ritual music, the normative system of society has been combined with the mainstream ideology and culture, and the drinking has been unanimously admonished and guided. As a result, wine passively entered the ideological and cultural field, and was gradually endowed with ideological and cultural qualities. By transferring people's bodies and spirits, wine in turn constantly intoxicates and agitates, weakens and adjusts the normative system, releases human nature, and brings new vitality to the ideology and culture of different eras. For example, in the era of ritual music, people used drinking to oppose "etiquette", and alcohol passively demonstrated the spirit of harmony that transcended differences in rank. In the era when the spirit of form, fame and merit are dominant, consciously drinking alcohol can eliminate the schizophrenia caused by the idea of form, fame and merit (such as "jixin" and "original mind"), and make life tend to be complete. Under the control of Mingjiao, conscious drinking shows the spirit of consciously breaking the shackles and returning to nature. Under the control of the dust net, conscious drinking expresses the spirit of transcending the mundane. Under the shadow of Buddhism, conscious drinking is an affirmation of worldly values such as desire and pleasure. The confrontation between wine and heavenly principles shows the spiritual temperament of showing individuality. In the world of contemporary scientific unity, conscious drinking shows the rejection of rigid certainty, the unidimensionality of life, the spiritual character of returning to concrete existence, and so on. Although wine has always been "in the opposition", has been suppressed, and has been passively responding to the war, wine has never been absent in the ideological trends of various eras. Wine is not a mere negation, it never points to nothingness. In the real context, the fullness of the spirit of wine has always been clear and unambiguous.
Whether it is institutional rituals, names, criminal law, famous religions, famous laws, or didactic Buddhism, heavenly principles, conscience, and science, these top-down spirits have all served as ideologies, and they have always worked hard to shape the real people and the ideal society according to their own ideas. However, under the neutralization of the spirit of wine, the people and society they are trying to shape never achieve the desired effect they expect. This is a pity for their advocates, but it is fortunate for the ideals of man, the real and concrete existence.
Once a person or a group of people becomes a person with a certain conceptual structure, such as a pure person such as "rites" (or "names" or "laws" or "principles" or "science"), it means that people become the embodiment of abstract ideas—one-dimensional people. As mentioned above, alcohol has been preventing the implementation and appropriation of various ideas on concrete people and real society. In this sense, it may be said that spiritual wine not only participates in the prosperity and deficiency of Chinese intellectual history, but also constitutes an important driving force for ideological change and cultural evolution.
People drink with their mouths and tongues, but they are not limited to their tongues. As we know, in Chinese culture, "tongue" is understood as "the trick of the heart", "the wait of the heart" or "the seedling of the heart", and so on. The "tongue" is the external channel of the "heart", and it is also the external extension and direct manifestation of the "heart". The inner "heart" and the outer "tongue" constitute the complete form of the "heart" of reality. When the wine touches the tongue, it touches the "heart". In the process of drinking, the wine pulls the pointed "heart" back to the "body" with the power of hard heat, and also connects the "body" and "heart" to complete the integration of "body and mind". The "body" is a "body" with a "mind" and is full of spirit, not a pure skin or machine without a mind, and the "mind" is a "mind" with a "body", not a pure brain without a body (pure reason or a calculator of all kinds). Drinking alcohol is not only related to the living and physical appetite, but also stimulates all dimensions of the soul at any time, such as stimulating emotions such as joys and sorrows, likes and dislikes, stimulating the courage and will to make decisions or perseverance, and activating the transcendent imagination that ascends to heaven and earth, etc., to meet people's various spiritual needs. Therefore, drinking alcohol is a whole-person activity of the body and mind. The fleshly body and the wine blend and achieve each other, and the body full of spirituality makes the wine full of spirituality. In this sense, wine has always been a safeguard for the true existence of human beings, and it is also a defense of human dignity at all times. If wine is removed from the history of ideas, the history of ideas will be empty, abstract, incomplete, and far from the real humanity and dignity of the human being. As long as you continue to drink alcohol, and the blood, spirit, and alcohol continue to interact, people will not become "machines" with "bodies" but not "hearts", and they don't have to worry about being replaced by AI with "brains" but no "bodies".
The work of wine should be natural and obedient to the people, and the flow of wine is suitable and smooth. Although contemporary technology has progressed, lifestyles and entertainment methods have changed, human nature, human feelings, and the bitterness and joy of life are still the same. In addition, the sexual taste of the wine is still the same. The spirit of sake, which is based on its flavor and human meaning, is difficult to change even today. As a basic thing of life, wine is associated with different levels of activities, some of which enter into classic texts, and more of which are scattered in poems, songs, notes, novels, and even miscellaneous wild histories that are directly related to the feeling of survival. Therefore, the source of this book is not limited to the history of the scriptures, nor is it limited to a subset. However, regardless of the text, wine and its activities are repeatedly experienced and empirically demonstrated, deeply understood and deeply considered. These feelings and thoughts are constantly contained and stimulated, condensed in wine, and activated and passed on in the feasts and drinks. Wine is full of historical experiences, experiences, insights and wisdom, which is why I call it the "Spirit of Chinese Wine". No matter how marginal these spirit-rich wines may be in the specific writing of history, with their full spirituality, it is incumbent upon today's philosophy to thematize them.
In ancient times, wine was used to channel the spirits, summon spirits, nourish the body, acacia, heroism, and eliminate dust; in modern times, people also use wine to worship the gods to express gratitude, and also use wine to summon spirits, nourish the body, rejuvenate the body, make a strong walk, and eliminate dust. Although most of the contemporary people have received scientific education, take the initiative to disenchant all things in heaven and earth, and are full of doubts about classical concepts such as "Tao", "sexuality" and "God", as they enter the real social scene and continue to experience the hardships of survival, people always welcome back the wine, and the spirit of wine will continue to be stimulated. In wine, concepts such as "Tao", "sexuality" and "God" are often deeply experienced and re-assigned, gradually continuing the classical tradition. For most people, drinking is never a simple sensory stimulation, but a process of continuous communication and agitation between the old and new meanings of wine and the specific spirit of the drinker, a process of indoctrination and learning between the spirit of wine and its new believers, and a process of spiritual self-renewal of wine. This is a real-life scene of the world of everyday life that we are familiar with, and it is also the reality of contemporary drinking that we experience and witness every day. However, although most of us drink alcohol incessantly and communicate with others in the drinking room, we lack reflection on the drinking itself and what we drink, and of course we do not have a clear understanding of the spirit of drinking and the meaning of drinking. Socrates said that an unexamined life is not worth living. In this way, we can say that unexamined wine is not worth drinking. Through the examination of the multi-dimensional philosophy of "wine", a specific spiritual object, this book trains the thinking ability and habit of facing the living world, and hopes to contribute to the in-depth development of Chinese philosophy.