See the thin eyes of the Tang Dynasty

Concerned about the country and the people, transparent and sharp

Grief and sorrow

Thinking through time and space

I see it in your eyes.

The glory of the prosperous Tang Dynasty is fleeting.

I heard it in your cabin.

The howling autumn wind is biting cold.

In your poem, I read

The colliding bones cried for the whole time.

I also saw it on your thatched cottage.

There is always a lone goose that becomes the shadow of the sun.

Wear your wide clothes.

Wrapped in vicissitudes of life, and you

Just a tear.

Bianba home

Drenched

Nicaodetang

It is the home of national spirit.

Poems by the great Zhu De.

"The thatched cottage will be handed down to future generations, and the poets will be immortal."

Is the best compliment

I can't meet you at the thatched cottage.

I can't drink with you in the cabin.

It's just that before you pick up the portrait of Sandu

Affectionate thoughts

Think about the spirit of your poetry.

Your poem about the bleak management of the cabin

A person struggling in suffering.

I know that in August more than 1,200 years ago.

The sky in your home is whistling in the autumn wind.

You and your wife and children sigh in the dark and cold.

It's a child from Nancun.

They bully you, old and weak.

What is the past now?

Our home is full of warmth.

We have tens of millions of children.

In a house made of cement and steel.

Keep warm with your poems.

Read your poems and miss them.

A poet named Du Fu.

When poets in the Tang Dynasty talked about Du Fu, it should be said that it was a heavy topic. When I visited some historical celebrities in various places, I paid great attention to observing the statues in various places. I think it's good. Among the poets in the Tang Dynasty, one is the statue of Li Bai in the Li Bai Memorial Hall in Jiangyou, Sichuan, and the other is the statue of Du Fu in Du Fu Cemetery in Gongxian County, Henan Province. The statue of Li Bai in Jiangyou depicts Li Bai, who is about to leave Sichuan, as a spirited image, very much like Li Bai in our imagination; The statue of Du Fu in Gongxian County, in our imagination, is an old man in his twilight years, frowning and looking down at the devastated land with pity, which makes people feel heavy after seeing it.

We say that Du Fu's life is not always like this. Du Fu also had his youth, his boyhood. In Du Fu's poems, we can see his memories of youth life. For example, in his poem Zhuang You, he recalled that when he was young, he had played in Shandong, Henan and other places. He said that he was "dissolute between Qi and Zhao, and Qiu Ma was quite crazy. Haruka Congtai, beside the winter hunting castle peak ". At that time, he sang on a platform in spring, hunted on the edge of the village in autumn and winter, and lived a dissolute life. He even remembers his early life. At the age of 50, he wrote a poem called "Collection of Sorrow for the Past", recalling his teenage years. He said: "I 15 years old is still a child, as healthy as a calf. Pears and dates are ripe in August before the palace, and I can build thousands of trees a day. " At the age of fifteen, he is as lively as a child, and his heart is completely childlike. Strong as a calf, running around. There are pear trees and jujube trees in his yard. These fruits are ripe in autumn. He climbs the tree 1000 times a day and keeps climbing up to eat them. We can see that Du Fu was a wild young man before he was 35 years old. When he was a teenager, he used to be a lively and robust teenager. But if we have a sculptor now, we can create a youthful Du Fu, like Li Bai, or further create a youthful Du Fu, climb trees and pick fruits, and then show them to everyone. This is the poet Du Fu. Although you say this is a young Du Fu, this is a young Du Fu, but I don't think everyone will recognize it, because the Du Fu we recognize is such an image of worrying about the country and the people.

In the Song Dynasty, there was a poem in Huanggu to write a portrait of Du Fu, and there was a good line in it, which was called "Drunk eyebrows save the worries of all countries". That is, even when Du Fu was drunk, his worries about the world and a kind of sorrow for the world gathered in his brow. Later generations commented on Huang Valley's poems and said, "A child is beautiful all his life." This sentence completely wrote Du Fu's life. Therefore, I think that the image of Du Fu has been fixed by history as an image of worrying about the country and the people, so the topic about Du Fu is bound to be a heavy topic. You may feel a little heavy after listening to it, but as the ancients said, Yan Canglang of the Song Dynasty said in his poem about Canglang that we need to enter such a realm when reading some works, such as Li Sao. How to read Li Sao is the best? You must read cadence and tears. After reading Li Sao, tears poured down and your clothes were soaked. Only then did you really understand Li Sao. So is my personal reading experience. My favorite poem, after reading it, made my heart boil and tears filled my eyes. As for some poems, I think what I am most touched by at this time is aesthetics. So, although we are talking about such a heavy topic today, I hope everyone can be patient and listen to me calmly.

Du Fu is a great poet in the history of China and world literature. Needless to say, it can be said that everyone on earth knows this. What we are going to talk about today is the significance of Du Fu in the cultural history, that is, his influence. His significance has long overflowed literature and poetry, and it is such a significance in the whole cultural history. So where do we watch this? I think the first thing to look at is the evaluation of Du Fu by later generations.

As we all know, Du Fu's lofty position in the history of literature was laid in the Song Dynasty. Let's talk about Song people first. There was a politician named Wang Anshi in the Northern Song Dynasty. He is the noblest and most ambitious politician in my mind. He is a real politician rather than a politician. Wang Anshi has great respect for Du Fu. In a poem about Du Fu's portrait, he said this. He said: "the heart of pushing others is small, and I am willing to follow the crowd and swim to death." That is, I guess your heart was rare, noble and great in ancient times. I really hope you can come back to life, let me make friends with you and let me be your friend. He worships Du Fu in ancient times.

Let's take a look at the evaluation of Zhu, the master of Neo-Confucianism in the Southern Song Dynasty. As we all know, Neo-Confucianism, especially Neo-Confucianism in the Southern Song Dynasty, has a very strict and even harsh evaluation of historical figures. This is the case with Zhu. When we watch a Zhuzi school, few historical figures are not criticized by him. Under their very strict moral standards, many historical figures were mercilessly criticized by them. But Zhu believes that there are five great figures in the history of China. Who are these five numbers? The first is Zhuge Liang of the Han Dynasty; Then there were three in the Tang Dynasty: one was Du Fu, the other was Yan Zhenqing, and the other was Han Yu; Finally, Fan Zhongyan in the Northern Song Dynasty. I don't think I need to say more about Zhuge Liang and Fan Zhongyan. Everyone is familiar with them. They have made great achievements in politics and morality, which has long been judged by history. It is worth discussing that the threesome in Tang Dynasty was put forward by Zhu and called it "Five Gentlemen". Du Fu was the first gentleman in the Tang Dynasty. The second Yan Zhenqing, you may know that he is a great calligrapher and the founder of Yan Ti, but Yan Zhenqing is also a famous martyr. In order to resolutely safeguard national unity and resolutely oppose the rebel regime in the buffer region, he was killed by Li Xilie. Then the third Han Yu, of course, everyone knows that he is a famous figure in the history of Confucianism and a great man in the history of literature. He put forward the idea that "literature carries Tao" and set off the ancient prose movement in the Tang Dynasty. At the same time, in his life's political activities, whenever the country needed someone to stand up and speak, Han Yu always stood up bravely and tried his best to speak, and was exiled to remote places in the south many times. These figures, except Du Fu, should be said to have made many achievements in politics and other actions all their lives. Only Du Fu should say that he is not a political figure. Du Fu's achievements in his life are hardly worth mentioning, because he has never been given such an opportunity. He wants to serve the motherland, he wants to be loyal to the imperial court, and he opposes rebellion, but history has not given him too many opportunities. Except for the occasional voice in Su Zongchao, he was alienated by the court from now on. At other times, he is always unknown, and even many times he is among the people. But it is such a figure, why has it also been highly praised by Zhu, and why, in Zhu's view, Du Fu can occupy a place in such a list as Zhuge Liang and Fan Zhongyan? Then Zhu made it very clear that the key is that all five of them have a great heart and they have made great achievements in morality and personality. In Zhu Yong's original words, they are all aboveboard, and such people have become a model in personality. This is obviously not a literary evaluation, but a cultural evaluation.

Later, in modern times, Mr. Wen Yiduo once wrote an article called Du Fu. Mr Wen Yiduo is a poet. His classical literature thesis is not as boring as that written by our professor today. He wrote them in poetic language. At the end of this song Du Fu, Wen Yiduo said that Du Fu is the most solemn, magnificent and permanent glory in our 4,000-year culture. This is a high cultural evaluation.

In modern times, 196 1, there is an international organization called the World Peace Council. That year, the World Peace Council held a presidium meeting in the Swedish capital. At that meeting, it was decided that the next year, namely 1962, people all over the world would be called upon to commemorate four world cultural celebrities, one of whom was our Du Fu. Thus, from the Song Dynasty to modern times, from China to foreign countries, people have realized the significance of Du Fu, which is by no means limited to the history of literature. He is indeed a great figure in the cultural history, and his significance belongs to the whole China culture.

Let's talk about the second point first. Why did Fu become a representative of China culture? In what ways did he play such a representative role? Here we must speculate a little about the core spirit of China culture. Personally, I think that although China culture is profound and rich in connotation, the most important feature is humanistic spirit. It will always be a people-oriented culture, with people as the judgment and starting point of all values. This is a little different from the cultures of other nationalities in the world. Therefore, in the pre-Qin era, although a hundred schools of thought contended, various factions put forward different opinions. But I think they have a spirit of unity, that is, when they think about problems, whether social or natural, their ultimate foothold is people and their starting point is people. This is a people-oriented culture, and the people-oriented thought has probably had the greatest influence on later generations in pre-Qin hundred schools of thought, and it has also become a mainstream for our China culture, probably Confucianism and Taoism. Although these two factions argue with each other and seem to be incompatible, their similarity lies in that they both attach great importance to people. The difference is that Taoism attaches importance to the value of individual life, while Confucianism attaches more importance to the interests of groups. Confucianism pays more attention to the interests of a group, a family, a clan and even a nation and a country on an individual basis. On the one hand, Confucianism and Taoism are complementary. Because our ancestors of the Chinese nation lived in ancient China, their natural environment was not very superior, and they could not make a living and maintain their livelihood in the tropics like Indians. Moreover, we are in the Yellow River Basin, with a relatively deep water depth and a not very warm climate. In such a natural environment, there are surging rivers to be treated. If it is not cured, there will be a flood. Therefore, for the Chinese nation, it is not conducive to the survival and reproduction of our nation to completely emphasize individual life and ignore group interests. Therefore, such an ethical concept and such a moral ideal represented by Confucianism has been chosen as the core of our culture in history. Taoism is the supplement and Confucianism is the core. This is not the result of the struggle of an outstanding figure, but a natural choice. In other words, I think this is the only choice in the pre-Qin era, otherwise, the Chinese nation will be difficult to survive. In the following generations, although our Chinese culture is constantly evolving and absorbing many new foreign nutrients, Confucianism has always occupied a core position in this process of change. The rich evolution of Confucianism is basically a main vein of the evolution of traditional culture in China.

Let's look at Du Fu from this angle. What role did he play or what kind of representativeness did he have? Looking back at the development history of Confucianism, it is basically believed that there are two schools: one is Sinology and the other is Song Studies, which were put forward by Confucianism in the Qing Dynasty. Between these two major climaxes, the Tang Dynasty should be said to be in a low tide stage. No matter which history of thought or the development of Confucianism you look at, the status of the Tang Dynasty is not high. Before the Tang dynasty, it could not be compared with the Han people, and later it could not be compared with the Song people. So did the development of Confucianism stop in the Tang Dynasty? Are there any famous Confucian representatives in the Tang Dynasty? Qian Mu has a point. In a book, Qian Mu thinks that there are some in the Tang Dynasty. The two most important representatives of Confucianism in Tang Dynasty: Du Fu and Han Yu. It's interesting that both of them are writers. Let alone Han Yu. Let's look at Du Fu again. In what sense can Du Fu play a great role in the development of Confucianism in the Tang Dynasty? When people mention the development of Confucianism and the Tang Dynasty, they will immediately think of justice in the Five Classics in the early Tang Dynasty. Some students may disagree with me, saying that Confucianism was developed in the Tang Dynasty. Justice of the Five Classics was written by Confucius in the early Tang Dynasty. However, I want to say that although Justice in the Five Classics is the most important reading in the annotations of the Thirteen Classics for a long time, the concepts and some principles in Justice in the Five Classics are basically from Han Confucianism, and there are not many new explanations in academic principles. It can also be said that Confucianism developed to the early Tang Dynasty and basically stagnated after the emergence of the Five Classics Justice. But Du Fu didn't. Du Fu used his life, his life's practice and behavior to enrich and enrich the connotation of Confucianism. Confucianism is essentially a practical philosophy, which attaches great importance to human behavior and practice. So we look at Confucius and Mencius' middle age. When they were in their prime, they stopped writing books and publishing books. They travel all over the world, mainly to publicize the Tao in their minds from a practical point of view. When I finally feel that "the Tao is not good, everyone knows it", when I am old, I will come back to write a book and pass on their academic works to future generations in the form of writings to expand my influence. In essence, it emphasizes practice, behavior precedes life, and some achievements precede life. In this sense, we say that Du Fu is a historical figure who can best embody Confucianism and even carry forward the spirit of Confucianism.

Here are a few small examples. Confucianism attaches importance to benevolent governance and benevolence, and advocates benevolent governance in the world. Then Du Fu used his poems to "spare no effort" to advocate such an idea and such an ideal. Confucianism condemns the inequality between the rich and the poor, which is the greatest harm to society. Du Fu also severely criticized this phenomenon. Although many good literary works have exposed the sufferings of people's livelihood and the inequality between the rich and the poor in past dynasties, I think everyone must agree that Du Fu's two poems, "Wine and meat stink at the door of Zhu, and bones freeze to death on the road", are the most thrilling famous sentences in this respect, so that we should think of these two sentences first when we hear them, and he has the deepest experience in this respect.

Another example is that Confucianism emphasizes the distinction between foreign countries and Xia countries. Confucianism emphasizes that our nation should have national dignity and safeguard national interests. In the relations with foreign nations, we should pay attention to safeguarding their interests and dignity, emphasize opposing aggression, and safeguard the independence of our nation and our country. In this respect, Du Fu also did a very good job. After the Anshi Rebellion, because the Anshi Rebellion quickly occupied Chang 'an, numerous senior officials of the Tang Dynasty surrendered and all of them defected, becoming the Anshi Rebellion and a puppet official of a puppet dynasty. Including the then prime minister Chen Xilie and others, Du Fu's good friend Wang Wei and others did the same. Only Du Fu, an official who lives below the eight grades, is a real petty official, a sesame and mung bean official. A small official like Du Fu insists on national integrity. Of course, Du Fu was in Chang 'an because his official was too small, and he didn't get the attention of An Shi Rebellion. He just left him there. But he risked his life to escape from Chang 'an, the battlefield where Tang Jun confronted the rebels, and then fled back to the seat of the temporary government of the Tang Dynasty. Such a move was unprecedented at that time, and only one Du Fu did it. Therefore, in these respects, Du Fu really embodies the spirit of Confucianism and shows a Confucian moral demeanor with his practice. So I think I totally agree with Qian Mu. In the history of the development of Confucianism in the Tang Dynasty, Du Fu was a figure that could not be ignored. He explained the Confucian classics with his own behavior and explained what the moral norms among Confucianism should look like. This is one aspect.

On the other hand, Confucianism attaches great importance to self-cultivation, which has been criticized for a long time, and everyone feels that this seems to be a proposition that should be denied. Actually, it is not. This is very important. In a highly developed society, what is its foundation? Should be a civilized individual, an individual with moral consciousness. Individuals should not be forced by external forces, but should do something ethical. It should be a kind of self-discipline from the heart. Therefore, Confucianism attaches great importance to personal moral achievements and advocates a personality spirit. At this point, Du Fu can be regarded as a model. We can see that the gentleman spirit was put forward among Mencius, for example, "wealth can't be lewd, poverty can't be moved, and powerful people can't bend." If you take a famous person in history, who is it? I think Du Fu and Du Fu have done this very well and reflected it. Here, I want to pay special attention to Du Fu's identity. There are many people with lofty ideals in the history of China. We can make a long list. But most of the people in the middle of this list are those who have a more important position in politics. These characters bear the responsibility of the world when the country is in danger, but Du Fu is an exception. Du Fu was basically a civilian all his life. He often calls himself "Ling Du Buyi" and "Ling Du has Buyi". He also called himself "Shaoling is old at night", whether he is old in cloth or at night. He is just an ordinary person, an ordinary person. I think it is of great significance to show a personality model advocated by Confucianism as a cloth. Because for us ordinary people, it is certainly meaningful and valuable if you call on everyone to learn from Zhuge Liang and Fan Zhongyan. But people will find it difficult to learn. They are too far away from us and their status is too high, and most of us may not have the opportunity to show us this achievement in our lifetime. Ordinary people are ordinary people living an ordinary life. Can ordinary people live an ordinary life and achieve the perfection of moral personality? Yes, that's Du Fu. Confucianism originally advocated that "everyone can think of Yao and Shun", and Mencius said that anyone can become Yao and Shun and become a saint. Why? Because human nature is good and human nature is good. Later, Wang Yangming of the Ming Dynasty even advocated that "the streets are full of saints". It seems that the streets are full of good people who can become saints. If we take a very strict definition of a saint, a very high standard, as high as Zhu's, maybe someone will ask Wang Yangming, you said there are saints all over the street, please pull one out and show me which one is a saint? Which one can be called a saint by strict standards? I think we can invite at least one person for such a problem, and that is our Du Fu. He is a saint among the common people. Although he is mainly a civilian, he is a saint. This is my second point. Du Fu is a representative of China traditional culture with humanistic spirit as its core connotation.

Let's talk about the third point first. Du Fu not only embodies some Confucian moral and ethical concepts, but also enriches this connotation with his own actions and even makes it more practical. This is also a great contribution to Confucianism and traditional culture. As we all know, Du Fu is kind-hearted and cares about the country and people. He cares about the people, the nation and the country. Because everyone saw it from the middle of the textbook, and everyone deeply realized it when reading Du Fu's poems, then we won't talk about it. Let's take a look. Du Fu's kindness does not stop there. Besides loving his family, his friends and his compatriots, his kindness has been extended to a wider range. For example, people who love other nationalities. During the prosperous Tang Dynasty, border wars often occurred, with Tang as one side and political power established by other ethnic minorities as one side. The nature of these wars is difficult to determine, but at least a few wars can be sure that the wars launched by the Tang Empire are unjust. For example, in the war with Nanzhao, Nanzhao was an eastward expedition in the prosperous Tang Dynasty, and Nanzhao was a political power established by Yunnan ethnic minorities. At that time, it should be said that it was definitely the fault of the Tang Dynasty, whether from the New Tang Book, the Old Tang Book or Zi Tong Zhi Jian. Then, after the Tang Dynasty launched the war against Nanzhao, it failed many times and was defeated. In this case, many people, including many famous poets, were inspired by a fallacious patriotic tendency. Advocating to fight Nanzhao and defeat Nanzhao, the authors of these poems, including Gao Shi and Chu Guangxi, all have similar poems. Only Du Fu clearly saw the injustice of this war, and only he clearly saw the great damage this war brought to the peaceful life of the people. So he wrote "Car Shop", a poem that no one else could write at that time. Only Du Fu is his kind spirit. He thinks that people of other nationalities are human beings, and our goodwill should also apply to them. We should keep peace with them. He is a promotion of kindness.

Besides, besides loving others, Du Fu was originally advocated by Confucianism. What does Confucianism think of benevolence? Benevolence is love. Du Fu's compassion and kindness, besides loving others, also extended to other animals other than people and all life in the middle of the universe. Then this is also very prominent. We have seen Du Fu's affectionate descriptions in his poems countless times. Animals and plants are not only beautiful in appearance, but also strong in appearance, such as horses, eagles and pine trees. These objects that can make people feel sublime in aesthetics, even if they are small and not so beautiful, are full of love when Du Fu writes them. Du Fu saw a dense fishing net on the other side of the river, and many fish were trapped by that net. He felt very sorry for those fish. He said: "Things are limited, and benevolent people have compassion." He thinks that some creatures are very big, some are very small and some are very small. Their fate is mixed. But people should have a heart that cares about them. We know that "compassion" was originally put forward by Mencius, but when Mencius put forward compassion, he only paid attention to people. He said that a child would fall into the well, so we adults would feel sorry to see it. I feel that a child is going to fall, and he only cares about people. On the other hand, Du Fu's concern extends to all life, all life in the universe.

On the other hand, Du Fu also used his own behavior and practice to make the benevolence advocated by Confucianism more practical. Here, we want to compare China's ancient spirit of benevolence and benevolence with western fraternity and so on. Personally, I think that the western fraternity spirit originated from religion is of course a valuable value ethics. But we pushed it to the origin. Why did it have such a spirit of fraternity? One is to obey the guidance of the gods, who told you to love; There is also the redemption of the original sin committed by human ancestors-the original sin committed by Adam and Eve. Of course, there is a lower and lower realm, that is, doing good before death and going to heaven after death. Therefore, the heart of charity and fraternity is an advance payment for the admission ticket to the future kingdom of heaven. I'll pay an admission ticket here first, and I can enter the kingdom of heaven after I die. However, the benevolence and righteousness of the Chinese nation is not like this. Confucianism emphasizes that benevolence, righteousness and reason are rooted in the heart, naturally revealed by the heart and born naturally. Mencius has good judgment. He said: "I am old, and people are old; Young and frivolous, and young people. " That is, our love is first because I care about my family, I love my elderly, I am filial to my elderly, and by extension, I love the elderly in other families; I love my children, and by extension, I love children all over the world. It is a natural emotional flow from near to far and from near to far. I think this kind of flow, in this sense, gives birth to a loving heart, which is more natural, more human and more practical. Du Fu's poems and his behavior well explain such an ethical value. We read Du Fu's poems. He wrote about some misfortunes suffered by himself and his family in many places, as well as some pains caused by himself, and extended them to people all over the world. When he went to visit relatives in Yan county, he suddenly found his youngest son starved to death. Of course, he was sad. A child starved to death, and he felt ashamed. He felt that as a father, he did not provide him with enough food and let him starve to death, which was very painful. But at the same time, he immediately thought that there are many people in the world who are poorer than me, those who are unemployed. The unemployed he refers to are farmers who have lost their land. He also thought of the soldiers on the border, who were more painful than me. So he extended his care from his family to the whole nation and country. On a stormy night, his hut was scratched and leaked, he couldn't sleep well and his bed was wet. At this time, what he thought was "there are thousands of spacious buildings in Qian Qian, and all the poor people in the world are happy, and the wind and rain are like mountains." What he wants is not only that I have a stable hut and a place to live, but that all the poor people in the world can have such a place to live and work in peace and contentment. Therefore, his kindness is improved.

I think the most typical work is the group of poems written by Du Fu in Tonggu in the first year of Gan. This group of poems is called Song of Tonggu County, Gan Yuan. At that time, Du Fu fled from Tianshui, Gansu to Chengdu, Sichuan, because he couldn't live any longer and wanted to escape to Chengdu. Passing through Tonggu, which is now Chengxian County, Gansu Province, I went to see it on the baoji-chengdu railway. Then when Du Fu arrived at Tonggu, it was the dead of winter, and he stayed there for a month, and his life was desperate. He wrote seven poems there. Let's look at the order of these seven poems. The first one said, "A guest has a beautiful word, and his hair hangs on his ear." In other words, I have a guest, his name is Du Zimei, he has white hair and lives in poverty; The second song is about his family. He wrote that in order to find something to eat for his family, he dug a wild plant called Huangdu in the middle of the ice and snow with a shovel and took it back to feed his family. Too bad I didn't dig much. When I got home, it was "men moaning and women singing", that is, the whole family groaned and leaned against the wall, unable to speak. The second is about his care for his family; The third song, "There is a brother in the distance", misses my brother scattered all over the country; The fourth song "There is a sister leaving the clock" thinks that his widow is still dragging the sister of three young children, which is far from the clock; Then the 567 song thought about the fate of the country, that there was no end to the war, and that the world was in chaos. His whole thinking process, one of his emotional directions, is also an emotional process from near to far, from near to sparse. I think developing such a kind heart is most in line with human nature, and it is also the most practical and natural. Therefore, in this respect, Du Fu is an outstanding interpreter of Confucian benevolence.