This is the cover of a book: a horse printed in the center of the grass-green cover. Horsemen sit holding hands, leisurely horses, hooves of horses, but also a magnificent and sparse Tang Dynasty scene. At first glance, who wouldn't be attracted by this freshness? On the waist seal of this book "Walking the Tang Dynasty", the author Chen Shangjun wrote: "Today's people are nostalgic for the prosperity and decline of the Tang Dynasty, and they feel the same after a hundred years." This Tang Dynasty literature expert, who is well-known for proofreading "Quan Tang Poems" and "Quan Tang Wen", lamented that the public in the current dynasty always lacks some real sense of nostalgia for the Tang Dynasty.
Three years after the publication of this book, there is still a residual heat, in late June, at the Xinhua Zhiben Reading Conference, Chen Shangjun, professor of the Department of Chinese of Fudan University, in the style of the book "Walking the Great Tang", is like someone in today's "Birds Sounding and Mountain Color", according to Xu Xing, for you to come to the Tang Dynasty "people singing and crying", in the on-site lecture, he took du Fu, Yuan Jie, Wei Yingwu, Pei Du's poetry and deeds as clues, outlined the Tang Dynasty's mellow style from four dimensions, and reading history urged people to wake up.
In the on-site lecture, Chen Shangjun took the poems and deeds of Du Fu, Yuan Jie, Wei Yingwu and Pei Du as clues, sketched out the mellow and Confucian style of the Tang Dynasty from four dimensions, and read history to make people wake up.
Sources of cultural self-confidence in the Tang Dynasty: Confucianism, Taoism, and Faith, Rule of Law, Rule of Officials, and ShangWu
In film and television dramas, the Tang Dynasty was established for more than 1400 years, and in the history of China, the national strength and culture were prosperous, which was an era that the Chinese people should be proud of
The Tang Dynasty was established for more than 1,400 years, and in the history of China, the national strength and culture were prosperous, and it was an era of pride for the Chinese people. Chen Shangjun believes that what is particularly worth discussing in the Tang Dynasty is the cultural self-confidence of the Tang Dynasty. It is precisely because the cultural self-confidence of the Tang Dynasty contains the beautiful Tang Dynasty.
Chen Shangjun believes that Tang's cultural underpinnings come from at least four aspects. First of all, during the Tang Dynasty, Confucianism, Buddhism, and Tao flourished simultaneously. Although Confucianism is still the foundation of the country, an open cultural attitude has formed a certain freedom of thought. Second, the tang dynasty's political relations and derived from the construction of the system and law in the Tang dynasty. The Sui and Tang dynasties all inherited the old system of Northern Wei and Northern Zhou, but they were also constantly improving and adjusting. In terms of the central administrative operation of the Tang Dynasty, the greatest achievement was the establishment of the three-province system, thus ensuring the rational operation of the government's administrative acts under the leadership of the imperial power to the greatest extent. The three-province system was implemented long before the Tang Dynasty, but the Tang Dynasty made it perfect and appropriate, efficient and orderly. The third is the rule of officials. Chen Shangjun believes that no matter how complete the legal system is, it needs to be implemented. Improving the rule of officials was another important measure of Tang. In the early tang dynasty, ranks, titles, knighthoods, and positions were separated, and special attention was paid to the selection of officials who ruled by the people.
Finally, the magnificent and sparse characteristics of its culture during the Tang Dynasty also derived from the characteristics of the Tang Dynasty's martial arts. Chen Shangjun called the Tang Dynasty an era in which hu wind infiltrated everything. The Northern Zhou, Sui, and Tang dynasties all originated from Wuchuan Town, one of the six towns of the Northern Wei Dynasty, whose ancestors were all Warriors from Shubian, contaminated with Hu Qi, or were hu themselves, or intermarried with Hu people in successive generations. This is a good explanation for the Tang culture's eclectic and eclectic mix of Central Asian and quadrilateral heterogeneous cultures. From the emperor down, everyone adapted to this magnificent and sparse cultural atmosphere. Hu Feng not only influenced the costumes and music and dance of the Tang people, but also affected their attitude to life and spiritual beliefs, which is the cultural spirit of openness, tolerance and pluralism. The achievements of Tang poetry are actually the result of the combination of the beauty of the southern dynasty and the handsomeness of the north.
What is mellow Confucianism: committed to the realization of ideals, regardless of personal gains and losses
Chen Shangjun believes that the Tang Dynasty cultivated Confucianism with a different temperament. Chen Shangjun defines them in terms of "mellow Confucianism". Confucianism, from the Book of Han and Yiwen Zhi
Under the grand and sparse cultural atmosphere of the Tang Dynasty, Chen Shangjun, as the president of the Chinese Tang Dynasty Literature Society, believes that that era cultivated Confucians with different temperaments. Chen Shangjun defines them in terms of "mellow Confucianism".
Confucianism, the narrative of the Book of Han and Yiwenzhi is the most substantive. It reads: "The Confucian stream, the official of the Situ, the helper, the yin and yang, the Ming sect also." You Wen in the Six Classics, pay attention to the occasion of benevolence, Zu Shu Yao Shun, Charter Wen Wu, Grandmaster Zhongni, to emphasize his words, Yu Dao is the highest. Chen Shangjun explained that Confucians are the most important assistants of the emperor and assist the ruler to govern the world, they conform to the basic principles of heaven and earth, convey the court to govern the world, put benevolence and righteousness in the first place, and emphasize that the king is more important than the people.
Summarizing the Confucians of the Tang Dynasty as "alcohol", Chen Shangjun emphasized the difference between alcoholism and confucianism, which does not understand events, and pedantic Confucianism, which has no practical ability to do things. "Alcohol" is a state of mind in which alcohol is half drunk, and under the condition of half-drinking, alcoholism shows a mental state of commitment to the realization of ideals and does not care about personal gains and losses. The mellow Confucianism of the Tang Dynasty was different from the Qun Confucianism under the Song Ming Lixue, adhering to the early Confucian teachings, acting uprightly, and having the courage to do things.
Du Fu of the Cloth Worried About the Country: The poem is soaked with the worries of the people
Chen Shangjun believes that Du Fu is one of the representatives of mellow Confucianism, and in his later years, when Du Fu was doing the truth himself, he wrote "Five Hundred Words from Beijing to Fengxian County"
Chen Shangjun believes that Du Fu is one of the representatives of mellow Confucianism. According to Chen's evidence, in his later years, when Du Fu was sorting out what he was doing, he annotated a poem entitled "Five Hundred Words from Beijing to Fengxian County", with the inscription: "Tianbao Fourteen Years of Early November". This self-annotation is generally not valued by the world, but Chen Shangjun believes that this self-annotation is very important, and it was in the fourteen years of Tang Tianbao that an important historical event occurred, and the Anshi Rebellion broke out on November 9 of that year, and the news reached Chang'an on November 15. That is to say, Du Fu's poem was written in the week before the outbreak of the Anshi Rebellion.
In the last paragraph of the poem, Du Fu writes that "the introductory trumpet is heard, and the young son is hungry and dead." Du Fu, who had returned home from the capital, heard the howl of his family when he entered the house and heard the news that his young son had died of starvation. At that time, it was the season of "Autumn Hedeng", and there should be no shortage of food, but the young son starved to death. Recorded his misfortune. In the second paragraph of the poem, Du Fu imagined the luxurious life of the Lishan nobility. And finally return to the core of the whole poem "Zhumen wine smells of flesh, the road has frozen bones". Sighing glory and withering are within reach, it is difficult to suppress. Du Fu's family, who did not need to pay taxes and did not need to be "subject to conquest," still had people starving to death, and Du Fu felt the misfortune of the world even more. Therefore, the last two sentences of the whole poem, "The worries are in the south, and the caves cannot be shaken", Du Fu is worried about society, and Chen Shangjun believes that the whole poem has reached an unprecedented height.
Chen Shangjun believes that Du Fu's poem may have been written from the back to the front. In the first paragraph, Du Fu recounts the reasons for writing poetry. Du Fu, who had no way to escape from reality, saw a huge crisis in society in a magnificent era of "born to Meet Yao Shunjun". Although it cannot be said, Du Fu of the cloth after "heavy drinking" actually wrote it down bluntly. This poem is so intense that Du Fu derives from his own misfortune to the misfortune of the world, and finally expresses the misfortune of the times. Conveyed his always "people first" idea.
The yuan knot of the ancient gentleman's life: it is better to resign from the government than to amass wealth and harm the people
Yuan Jie was a poet of the late Tang Dynasty, and Chen Shangjun believes that Yuan Jie's early works were represented by "Supplemental Music Song" and "Tie Le Fu". The nineteen chapters of the ten songs of the "Song of Supplementary Music" are set up to be sung by the ancient sages for the direction of the government. The twelve poems of "Tie Le Fu", while lamenting the cultivation of wind and the cultivation of gentlemen, have a strong indictment of folk suffering. For example, "Poor Women's Words" writes about the despair of poor couples, "Going to the Countryside" writes about the helplessness of the departed, "Peasants' Complaints" v. the troubles of grass and trees, the suffering of insects, and the observation of the official government, and "The Untouchables" shows that in the harsh environment of "competing for truth and many roads, and seeking all evil and evil", he made a firm choice to stand as an ancient gentleman. "The square is finally Moke, and the rivers and seas have Cangzhou!" Even if it is not the right path for the world, at least there is still a choice to return to the hidden rivers and lakes.
In the live lecture, Chen Shangjun told an anecdote about Yuan Jie's time when he was taught the history of Daozhou Thorn. When Yuan Jie was a child, he accompanied his father, who was the commander of Daozhou County, to Daozhou, and after receiving the history of assassination, Yuan Jie, who came to Daozhou again, saw that "the city pool is well,but there is wild grass; ascending to the top of the mountain, not seeing people", which is very desolate. Dangzhou, which had just suffered the slaughter of the Nishihara thieves, "there is no one in ten, there are no assets, the hearts of the people are screaming, and there is no peace." "However, when the envoys of the state were allowed to pay taxes totaling 136,388 yuan and 800 yuan. Yuan Jie had only been in office for fifty days, but he had already received more than 200 letters from emissaries urging him to pay taxes, telling Yuan Jie that "those who have lost their limits have committed crimes to the point of debasement." Yuan Jie's "Journey to the Tombs" shows that he does not take his own misfortunes and blessings as the basis, chooses to take care of the weak people, and "integrity should not be lost." He also wrote an article entitled "The Thief Withdraws to Show the Official" to show the official: "Thinking of the desire to entrust the knot, lead the rod to stab the ship." Return the home to the laojiang seashore. "It is better to resign from office than to make illegal accumulations of the people."
The ideal state of Confucian life is the wei yingwu: culture flourishes and is pleasant
Later generations often compared Wei Yingwu with Tao Yuanming, but Chen Shangjun believed that the two were different, and although Tao Yuanming (pictured right) picked chrysanthemums under the eastern fence, there were still many uneven beginnings in his heart. Wei Yingwu (pictured left) is at peace with his heart, no desire and no demand
Later people often compared Wei Yingwu with Tao Yuanming. However, Chen Shangjun believes that there is a big difference between the two, and although Tao Yuanming picks chrysanthemums under the eastern fence, there are still many unfairness in his heart. Wei Yingwu, on the other hand, was at peace in his heart, with no desire or desire. The realm he reached was an ideal state of Confucian life, a leisurely life after ruling the country and the world.
Wei Yingwu came from a family and was a clumsy boy when he was young. He also wrote about the absurdity of his youth in "Feng Yang Kai Fu". "The family hides outlaws." Towards the holding of the Fan Pu Bureau, Twilight steals the East Neighbor Ji. Si Li did not dare to catch it, and stood on the white jade mound. I don't know a word, and I drink recklessly. But later, Wei Yingwu grew into an official with a peaceful mind and a good manner.
In "Sending Li Dan Yuanxi", Wei Yingwu wrote: "In the field of many diseases, Yi has exiled and is ashamed of his money. The poem itself is relatively plain, but it expresses that although Wei Yingwu wants to return to his hometown, he thinks that there are still exiled people under his rule, and he does not let the people live a better life, and he feels guilty about Feng Lu.
Chen Shangjun believes that Wei Yingwu's poems can often provide a glimpse of his elegant, comfortable, and brisk life as an official Confucian. In the "Collection of Scribes and Swallows in the Rain of the County", Wei Yingwu wrote that "he was ashamed to live in a lofty place, and did not visit Si Minkang." Ignoring the right and wrong, sex up to the form of forgetting. "As an official, I am in a high position, but the people have not yet been able to live a well-off life. Peace that keeps your gains and losses out of the way. This poem was widely used in the Tang Dynasty, and Chen Shangjun believes that this is because there is no resentment or admonition in the poem, but it makes people feel happy in life. Feel the economic development, cultural prosperity, thorn history and people to enjoy, to achieve a high realm of life. In his later years, Bai Juyi served as the Assassin of Suzhou, writing a record of carved stones, writing that at that time he did not dare to meet Wei Yingwu, "because he was young and unworthy, he was not allowed to feast with you, especially he felt that he was raised and the county was respected.".
Pei Du, a Confucian scholar who quelled the rebellion: Adapt to society but maintain a sense of responsibility
Pei Du quelled the rebellion in Huaixi and wrote, "The crisis is not one, and the glory is empty." In the white-headed official house, today there is a spring breeze. ”
Fei Du quelled the rebellion in Huaixi and assisted Emperor Xianzong in achieving the great cause of the Tang Dynasty Yuan and Zhongxing. But he did not believe in magic numbers, it was not easy to take food, and the daily language was: "Chicken, pig, fish and garlic, eat every time." Birth, old age, illness and death, when the time comes. In the poem "A Sentence on the Wall of the Taiyuan Inscription Hall", Pei Du wrote: "The crisis is not one, and the glory is empty." In the white-headed official house, today there is a spring breeze. "A Confucian student from self-cultivation to family to governing the country and the world. The Confucianism represented by Pei Du is exactly the Confucian life after the peaceful world, which must adapt to society and always maintain a sense of responsibility.
Du Fu, Yuan Jie, Wei Yingwu and Pei Du characterize the four aspects of Confucianism, which are four different attitudes towards life, but what has always been expressed is that Confucianism cares for the world with benevolence and righteousness, shares the security of the country, and strives for the interests of the people.
Author: Tong Yiying
Editor: Qian Yichen