requestId:684aed854c20b5.57484223.
Wang Fu’s poems and arguments
Author: Yang Ningning
Source: “Beijing Teachers’ Major Research (Social Science Edition)” 2017No. 4Monthly 12Day
【Abstract】
“Peo-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao The dichotomous opposing perspectives such as “good/badness”, “integrity/infaith”, “nature/feelings”, and “obvious/visible” in humanitarian theory have become an important basis for Wang Fu to distinguish the “emotion” in the poem. During this process, Wang Fu refined the distinction between poetry and emotions into various dimensions such as “white/hidden”, “porn/delusion”, “honest/hunting”, “tradition/private”, etc., which clarified the exact connotation of “sexual feelings” in poetry in terms of appearance, discipline, truth, in terms of inclination and adjustment. “Sexual feelingsInheritance” is actually a fantasy confirmation of “poetic feelings”. This normative mark and its meaningful clarity give the emotional essence in Wang Fu’s poetry a clear and specific value point.
【Note】
Among Wang Fuzhi’s many studies, poetry is the most unique one: on the one hand, “poetry” is the subject of the study of the scholar Wang Fuzhi. He commented on “poetry” with the eyes of a wise fool, and also made quite exquisite comments on the poetry of the poets of the ancient poets; on the other hand, “poetry” is also a method of preservation for the hidden Wang Fuzhi, whose life experience, perception, sorrow, and worry are all based on the creation and criticism of poetry. In the occult environment of half-life works, “poetry” has become the key to connecting the two sides of Wang Fu’s life – rational thinking (comprehension of common emotions) and the reliance on reason (academic burden) [1]. In this way, “poetry” is not just an irreplaceable body that the king’s feelings have experienced in his own way. At the same time, he also speculates on his humane structure, especially the recognition and presentation of “emotion”, which provides an extremely good field.
Wang Fuzhi said: “People are the emotions of Taoism. There are all kinds of virtues, domineeringness, merits, rituals, gifts, and articles in nature. They are divided into “The Book of Changes”, “The Book of Letters”, “The Book of Letters”, and “Years”. They cannot speak of the feelings of nature in “Pen” and cannot be used to express the feelings of nature in “Pen” and “Pen” cannot be used to express the feelings of nature.” [2] Among the five chapters, “Pen” is different from the other four chapters, and they talk about “nature feelings” alone. This is Wang Fuzhi’s “Pen” and is also the basic positioning of all poems. And what Wang Fuzhi said about “nature virtue, domineeringness, merit, morality, gifts, articles” and “emotion” are all included in “nature”. From this perspective, the five fields can be seen as the unique presentation of “nature” on the different levels. This is the manifestation of Wang Fuzhi’s humanitarian thinking on the literary classification level. It is precisely in this humanitarian theory that what Wang Fu thought of in the “poem” of the king, especially the core of the “emotion” he gave, actually implies a real metaphysical origin. Based on this deep-seated foundation of humanitarian theory, when Wang Fuzhi’s discussion and poetry, he often uses the dichotomy of “good/badness”, “integrity/infairness”, “nature/emotional feelings”, and “obvious/visible” to explore the subtle and pursue the depth, and divide the categories. He made detailed theoretical judgments on the “public feelings” that have always been more scheming in classical theory, and thus highlighted the basic direction of “righteous feelings with nature”.
1. Wang Fu’s humanitarian theory has its own system, and it is composed of “Tao-good-nature-heart-emotion” to decompose a humanitarian theory link that follows the front and back.
From the perspective of the Taiwan Baoqiang Network, “Tao” belongs to the level of “Heaven”, “nature, heart, and emotion” belongs to the level of “man”, and “good” is located between heaven and man, and is a central circle that first exists, which is what is called “Tao produces goodness, and goodness is good” [3]. Because it is the origin of “goodness”, from the perspective of nature, human “nature” must be “good”, and “goodness becomes nature” is what the king and manUnderstand the true nature of “sex”. Another synonym of “goodness” is “honest”, the king said: “Only the kindness is good (honest to heaven, is good at man); only the kindness is good at being so good (honest to heaven, is good at man); only the kindness is so good at being so good (honest to heaven, so people can be kind).” [4] Therefore, whether it is the way of heaven that produces the “goodness” of the living beings, or whether people follow this kindness to achieve the “goodness” of their nature, they are unable to be “honest”. If “good” is an experiential being, then “https://twlog.org/sugarbaby/”>官网 is the real state of this existence without delusion and inaction. The “sexuality” discussion can be said to be the deepening and development of the “sexuality” discussion. Both of them are different in terms of direction. of.
The human “nature” is formed, and the nourishment must fall into the body and be accomplished in the human “heart”. In Wang Fuzhi’s field, the seemingly unscrupulous “heart” actually includes two levels – “heart of benevolence” and “heart of spirituality”. The “heart of benevolence” is born from “nature”. It emphasizes the internal level or the level of morality. Its important effect is “thinking”. The “spiritual mind” is born from the human “body”. As the “must-lived person” in the human body, the “heart” is born with the dominant effect. The king calls it “god” or “spiritual mind”. It is located on the psychological level of a person, and its important effect is the sensory “knowledge”. Since “heart” includes “benevolent heart” and “spiritual heart”, “pure goodness” cannot be guaranteed in nature: if the heart moves under the statute of “kindness” (benevolentness), it is important to rely on “thinking”, and the “heart” only has “goodness” and no “badness”; if the “heart” moves away from the statute of “kindness” (benevolentness) and moves on its own, it is important to rely on “knowledge”, and the “heart” can have “goodness” and “badness”.
Set the Wangfu set by the king Among the humanitarian structures of “sex-heart-emotion”, “emotion” is at its end. From the perspective of moral level, although “sex” has a great impact on the nature of “emotion”, this influence is indirect. In terms of its occurrence, “heart” is the direct source of “emotion”, or perhaps one of the sources. The other source of “emotion” is “thing”. To be honest, the innate nature of “emotion” is related to “nature” and the interaction between mind and matter, which is touching two dimensions. (See Figure 1)
The influences of these two dimensions are not the same. The influences of “sex” in the “direction” are quite vague to “emotion”., it cannot completely check the direction of “emotion”, but it makes a request for “good” to the direction of “emotion” in its inner world. However, this “good” cannot be realized, and its power lies in “emotion” rather than “nature”. The influence of the interaction between the mind and the object in the “hot direction” is much more obvious. The birth of “emotion” is the interaction between the mind and the object. The interaction between the mind and the object is important to
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