<h1 class="pgc-h-arrow-right" > also article, lost article</h1>
Bai Juyi won the official and name of the article, and entered Taiwan Province early, as he himself and many commentators have said, he was slandered because of his loyalty, and he was degraded with injustice, and began a long foreign post. Bai Juyi's heart was naturally full of unfairness about such an encounter, and he recalled and recounted it in all subsequent stages. However, looking back at Bai Ju's speech and behavior when he was living in Taiwan Province, we can find that an image of being in a superior position, but always nervous and anxious, jumped in the poetry of this period from time to time.
Looking back at Bai Juyi's long-term experience of going abroad in Beijing and his mentality, the anxious and nervous mood of Taiwan Province in the early years and the undesirable encounter of visiting Beijing are by no means isolated from each other, and the emotions of the two periods are similar in frequency.
At the beginning of Bai Juyi's entry into the army, there was little help from external forces, and the proportion of enterprising by virtue of himself was larger, and the advantages he could rely on were mostly concentrated in talent, literary talent, and diligence. As he says, his early wisdom is related to words:
When the servant was born in June and July, the nursing mother hugged under the book screen, and the word "none" and the word "zhi" were used to show the servant, and although the servant could not speak, his heart was already silent. Those who asked these two words later, although they tried a hundred and ten times, they did not mean it badly. Then the fate of the servant's past is already in the text. At the age of five or six, he learned to be a poet, and at the age of nine, he knew the rhyme.
On the other hand, he further aspired to forge ahead in literary interests, such as "Fifteen or sixteen first knew that there were jinshi, and he studied bitterly." Twenty has come, day lessons, night lessons, and poems, not to mention sleep. So that the mouth and tongue are sore, and the elbows are a gizzard", which shows that he received education early because of his talent, and because of the accumulation of education, he further aspired to his career. In this process, he knew that the jinshi was in the fifteenth and sixteenth, and although he had early wisdom and received literary education early, the inspiration for his career before the age of fifteen or sixteen rarely happened, which showed the lack of his family's education. In addition, in the "Xiangzhou Beiqifu Junshi", Bai Juyi mentioned:
And the king of the other house is the world, and the sons are still young, and they have not yet studied under the teacher. Madame personally carried out the "Poems" and "Books", taught day and night, and was kind and seductive, and did not try to add with a stick, for more than ten years, all the sons advanced in literature, and the officials were close to the Qing Dynasty, and the Kindness of Lady Shi was also caused.
It can be seen that Bai Juyi's education in his youth was gradually realized under the absence of his father and the teaching of his mother. The things that have a wide influence on its spirit are mostly concentrated in classics such as "Poetry" and "Book", thus constructing a strong moral consciousness in its spiritual model, initially creating its thinking inertia, and triggering the consciousness of its readers' careers. This state of mind ran through Bai Juyi's early reading life.
Under the accumulation of talent and diligence, Bai Juyi "in ten years, three dengkedi, famous into the ears of the public, the traces of qingguan", reputation and career have achieved gratifying achievements. However, for this effect, Bai Juyi revealed an emotional state of embarrassment and inadequacy.
For this dilemma, he himself often reveals and analyzes:
However, the servant thought to himself, a man in Kanto, except for reading the text, other ignorant. Even calligraphy, painting and chess can pick up the joy of living in groups, and there is no understanding, that is, its stupidity can be known.
He is dull in the pleasures of life and travel, has no advantage in terms of opportunities to be quoted by eunuchs, and considers himself to be high and widowed in the recognition of the value of his articles. And this is precisely what factors such as his family economy and his own hard-working model have created it. The isolation of early studies continued into the post-entry phase.
In stark contrast to the relatively single environment of the past, this sense of rebellion and discord that existed in Bai Juyi's spiritual realm constantly disturbed him, and the rationality of the spiritual pursuit in the past produced discomfort in the new environment of his career. After completing the short period of peace and self-adaptation, it enters the next cycle of "accumulation-explosion". Looking around at the various stages of Bai Juyi's life, the cyclical traces of this emotion persist, profoundly shaping his spiritual structure and influencing his choices at key points in life.
<h1 class="pgc-h-arrow-right" > is not obvious, and it is difficult to match the name</h1>
Regarding Bai Juyi's family background, according to the Old Book of Tang, The Biography of Bai Juyi:
Baiju Yizi Lotte, Taiyuan people. Northern Qi's five soldiers Shangshu Jianzhi is still a grandson. Jiansheng Shitong, the governor of Lizhou in the imperial dynasty. Shi Tongsheng is good and still dressed. Zhi Shan Sheng Wen, Inspector Du Guan Lang Zhong. Wen Sheng Gong, Li Sour Jujube, Gong Er County Order. Ji Geng, born in the middle of the year, was Peng Chengling. At that time, Li Zheng had rebelled against more than ten prefectures in Henan. Emperor Zhengzong was the assassin of Xuzhou, and Ji Geng said that Huan returned to the country with Pengmen, because he was given the title of Emperor Sanfu, Dali Shaoqing, Xuzhou Beichai, gave the fish bag, and Xu Si observed the judge, and Liqu Prefecture and Xiangzhou did not drive. From Gong to Ji Geng, Shi Dun Confucian Ye, all of them were born in the Ming Classic. Ji Gengsheng is easy to live in.
Although Bai Juyi traced the circulation of his ancestors' meritorious official positions here to show his own lineage, he also said to himself in the "Nine Books of The Yuan Dynasty" that "there is no relative of hemp in the Chinese Dynasty, and there is no half-face of the old face of the official".
It can be seen from this that the narrative of "there is no relative of the Chinese Dynasty, and there is no half-face of the old official" has its origin, not exaggeration, and its retrospective achievements in the ancestral life of the county have little help to his social status at that time, so Bai Juyi can hardly rely on the mendi to obtain the advantages of the competitive conditions for his career. Under such objective needs, the perspective of the selection of people will inevitably turn to the children of the middle and lower landlord classes who also receive cultural education but do not have excessive political rights.
Obviously, the County Hope lineage attached to Bai Juyi cannot actually increase his advantage in making progress in his career, and the psychological weakness caused by this contrast inevitably gives Bai Juyi inferiority and isolation.
<h1 class = "pgc-h-arrow-right" > held aloft poetry and gradually encountered setbacks</h1>
The problems of the times and personal aspirations revealed by Bai Juyi's early satirical poems are the embodiment of this discomfort. The views he expressed were an extension of the morality of the scriptures, and this moral system had profoundly shaped his spirit. Although Bai Juyi often shows a posture of understanding and paying attention to people's livelihood in poetry, he has not mastered effective methods on the grafting of reality and ideals, and can only continue to go to distress in confusion. While being depressed, on the one hand, we find an outlet for release, and on the other hand, we constantly remind and call for change.
< h1 class= "pgc-h-arrow-right" > isolated and troubled, and tragedy gradually appeared</h1>
Bai Juyi's integration problem is manifested as discomfort with the bureaucracy and the establishment of a system of self-pleasure. Such an influence made Bai Juyi sit on this opposition to the environment, so that he struggled all his life, and the tragic color of his life also laid the groundwork here.
Although Bai Juyi entered Chang'an, he found that there were few upward paths and no way to devote himself. The isolation formed by chang'an's failure to integrate is, on the one hand, the isolation of the environment, on the other hand, the self-isolation after not being integrated. In this process, he used more and more moral and literary names to show himself, and strengthened his identification with his existing value system by comparing the standards of the sages' indoctrination, and then sought a corner to stand in the current literary world and officialdom. Thus, the opposition to the collective is intensified in the midst of difficulties. This reinforced logic is a kind of "self-confirmation", that is, in the above-mentioned state of "double isolation", constructing one's own philosophy of existence and finding one's own position in morality, articles, and officialdom.
For Bai Juyi in a depressed state, the problems of family situation, literary talent and mentality are the reasons for the continuous tension in the process of studying and advancing. For Bai Juyi, who lacks a foundation, the opportunity is unpredictable, must be seized, and will not be repeated if it is let go. But tension requires constant adjustment to maintain a calm posture. Therefore, Bai Juyi is often in a mental state where anxiety and relaxation coexist, which is also related to his understanding of the relationship between his state of "both benefit and goodness"—the two are actually accompanied, relative and coexist in his life's will.
In the above psychological background, Bai Juyi seems to be more and more "unsociable". The early cognitive pattern and thinking limitations led to Bai Juyi's weakness in life and career.
In this state, the more Bai Juyi, who is actively using things, wants to open up on the road of eunuchs, he will feel the exclusion of him by the environment accordingly, and his ideas and spirit are squeezed into space in the environment that is difficult to take around him, and it seems to be gradually suffocated and depressed. This antagonism is embodied in the isolation of the above-mentioned officialdom, interpersonal relations, and poetic advocacy. The many manifestations of the difficulty of the crowd make the isolated Bai Juyi inevitably try to break through this situation in all aspects.
Wu Yuanhengfang died, and Bai Juyi entered the counsel. The crowd was silent, not that no one was agitated and angry. Bai Juyi's daring to speak up does not mean that he does not know such irregularities. It is worth noting that under the premise of knowing that it is not in accordance with the rules, such a choice can still be made, and for Bai Juyi, who has always been good at forbearance, preventing danger, and cherishing his identity position, "anger and advice" is not enough to constitute all the motives, and can only be used as a direct motivation.
In the long-standing depression and the difficulty of seeing the opportunity to continue to advance, this is an opportunity to enter the counsel. In other words, although Bai Juyi may not have considered the specific consequences, but after a certain degree of measurement, he made such a "speculative" choice, which is a business that is profitable and profitable, and even if there are consequences, everyone will see Bai Juyi's position, famous in Chang'an and even the entire official field.
But after all, it is a political adventure dominated by personality, as it is described:
Within two days, the city knew it. It does not conform to it or falsely accuses it of falsehood, or constructs non-verbal. And the Haohao people do not care about the size of the current affairs and the servants, they all know that the beggars, the givers, the counselors, and the imperial history have not yet been discussed, and the Zanshan Doctor why is he worried about the country?
In this regard, Bai Juyi's explanation is:
Dr. Zanshan is sincerely sloppy! There are extraordinary things in the imperial court, and the single entry into the seal on the same day is called loyalty, and it is said that it is indignant, and it is not ashamed. It is called delusional, it is crazy, and dare to escape?
It can be seen that Bai Juyi's depreciation is a political adventure of "trying to break the game" and having a "speculative" nature in the long-accumulated and repeated cycle of repressive dilemmas under the condition that his political strength is weak and he has not been able to integrate into any powerful political group. It is undeniable that the motive for this kind of behavior is certainly factored in the virtue of being easy to govern and the aspiration to serve the country, but the result is still obvious and rapid depreciation.
I have to mention that during this period, before and after Bai Juyi was degraded, his colleagues were often degraded. It can be inferred that Bai Juyi was actually in a vaguely brewing and unformed political group at this time, but this group was relatively loose and weak, and the political situation at this time was not conducive to this collective, so individuals who were slightly careless in this vague group could be squeezed out of the center of the imperial court one by one.