The Analects of Confucius is contrary to modern morality.

Psychological analysis of Tao Yuanming's personality characteristics

abstract

This paper uses the principles and methods of western psychology to analyze Tao Yuanming's personality. On the basis of conclusive materials, this paper observes the presentation of his personality from the three most important situations and five scenes of his behavior and life, trying to establish a detailed analysis and close integration on the basis of scientific rationality. Tao Yuanming is another typical figure in China culture. He is very different from Qu Yuan, so we must pay attention to him.

Tao Yuanming; Character; Psychology; Just; da； real

Personality is a foreign word. In ancient China, there were only similar concepts such as personality and human pole. Character refers to the quality of people, and the ultimate of people refers to the highest standard of being a man. 1 Because these two concepts come from Nanliang and Northern Song Dynasties respectively, their meanings simply point to the moral field and are not completely equivalent to the western concept of personality.

Personality, as a new concept selected and introduced from western psychology, comes from Latin persona, a mask worn by a dramatic actor to reflect his role identity. This root explains the complexity of the concept of personality: people not only have the characteristics of external impression, but also have some hidden things, which conflict and cross each other, and then form a real individual. After the birth of experimental psychology, after more than a century's discussion, the personality theory draws the following conclusions: personality is the tendency of individual's internal factors in external behavior, a unique lifestyle shown by individuals in the process of social evolution, with the consistency of motivation and the integrity of physical and mental organization. Chen Yinque said: "There are many people who talk about Tao Yuanming's literature in ancient and modern times, but few people talk about his thoughts." Lu Xun said: "If you want a paper, you'd better consider the whole article, as well as the author's whole person and his social situation." three

Yuan and Ming dynasties have passed for a long time, so it is impossible to adopt effective conversation and projection methods in modern psychology. Therefore, situational method, self-narration, other-narration and behavior analysis will be the main methods of this paper. The so-called situational method simply outlines the different performances of Yuan Ming in different situations, and looks for clues to his personality. The so-called self-narrative method is to grasp the information and analyze it from Yuan Ming's narrative of self-behavior and mood (such as poetry and prose). The so-called other narrative method is to extract materials from others' records and evaluations of Yuan Ming and analyze them as circumstantial evidence. All this must be connected in series through behavior analysis and the author's perspective. Because in the final analysis, personality, as the unity of individual material way and behavior tendency, its hidden part is embodied by external behavior and language. Because Yuan Ming's creative motive is to "amuse himself" by chatting with old friends, he doesn't want to hide famous mountains or spread them to future generations, and the authenticity of personal behaviors and psychological events recorded in them is quite credible, so the self-narrative method should pay special attention to the prominent position.

Yuan Ming's life is divided into two parts: official and seclusion. I served as a national wine offering (? ), the town army, Jianwei joined the army and Peng, and spent the rest of his life hidden in the countryside. In his self-report, Yuan Ming didn't mention his boss in half a sentence. The degree of disgust and "unbearable official position" for the boss can be described as extreme, exhausted and indescribable. The communication with superiors is mainly reflected in his narratives, such as Yan Yanzhi's Poems of Zheng Tao, Shen Yue, li yanshou, Fang Yinyi Biography and Xiao Tong Biography. He mentioned positively in the narration that there is only one place where he interacts with his boss in his official career. As we all know, the county sent Du You to the county, and Yuan Ming resigned on the grounds of "five buckets of rice don't bow their heads". seven

The communication with Wang Hongzhi can be divided into the following three small things. The author reminds readers that in this kind of communication, we should pay special attention to the depth of attitude. (1) Before the meeting, Wang Hongxian invited him, but he was far away. Then Ms. Wang came to the door in person, and Yuan Ming said that she was ill. In the end, Ms. Wang had to go through the needle of Pang Tong's (main book) and wait for the invitation of wine and meat on her way to Lushan, which "drank" Yuan Ming. On the way back to the state, one of them took Huaxuan and the other (Yuanming) took a basket. However, the latter smiled and smiled, and did not feel admired or humble. 8(2) Measure the size of shoes to understand the "foot extension". (3) There was no wine on September 9th, which coincided with wang hong sending someone to deliver wine. According to genealogists, Wang Hong has been in Jiangzhou for 89 years, but as can be seen from the above, the number of exchanges between the two sides is as rare as the morning star, while Yuan Ming is purely defensive and neither humble nor supercilious. Why? It is estimated that there are two reasons: first, Yuan Ming hates people who secretly seek fame. Because after declining Wang Hong for the first time, he once said to people who didn't understand his behavior: "I am not a secular person. Because I'm sick and idle, I'm glad I'm not clean and I like to listen. How dare I be proud of the princes? " Second, Yuan Ming has always clearly realized that he and the people in officialdom will always be strangers. Wang hong once invited Yuan Ming as a guest. Although Yuan Ming participated, he said in his heart, "Death is the only way to judge." . According to Kun, death: official refers to the deceased and others present; Stop: A hermit is a lonely self. 10

There is only one communication with Tan Daoji: it consists of three links: visiting, feeding the beam, eating and refusing. Yuan Ming's attitude towards Tan was completely different, and he lost his gentle and peaceful attitude towards wang hong. Instead, he laughed at himself coldly, such as "How dare you look at your talent, your ambition is not as good as yours", but that is thousands of miles away. Wang and Tan have the same status, and they are both state and county governors. They condescended to help Yuan Ming in trouble. Why is Yuan Ming's attitude different? A Qing explained: "Tan Gong was an official in the Song Dynasty, but Tao had his heart in his heart. He was especially in the state of Shangguan, so he couldn't tell anyone. It is also said that the civilized world is absurd to be an official, and the Tao does not compete with it, and the first day is not as good as ambition. If you leave the meat of Liang, you will be tempted. " 1 1

Here, I have to discuss the communication between Yuanming and Yan Yanzhi. According to the legend of the gods, Tao and Yan had two contacts: first, when Yan was in Xunyang, the two sides met for the first time and had a "love". Press, pay, and be sincere. Second, when Yan Ren, the chief of Shi 'an County, passed Xunyang, the two sides "drank every day". When leaving, Yan "left 20,000 yuan", but told Tao to send it to the restaurant (to earn money for drinks). It must be pointed out that Yan was not the direct boss of Yuan and Ming Dynasties, but after entering the Song Dynasty, he served as a county magistrate, assistant minister of Zhongshu, son of Prince Zhongshu, imperial historian Zhong Cheng and doctor Feng Ziguang Lu, and he was indeed an upper-class figure politically. Therefore, after studying Yuan and Ming Dynasties, the author really had a question. He wants to consult a generous family: Yan Hetao. Besides Shen Chuan, he also saw Ogawa and Li Chuan, and Yan Zhi himself talked about it, but strangely, Yuan Ming's self-report didn't touch at all. Why? The reason is probably that although Yuan Ming and Yan Yanzhi put it on, they may look down on them in their hearts. This question may be more convincing if it is explained from the perspective of psychodynamics based on the communication between Wang Tao and Tan Tao.

Gu Yi, a man said: "If Wang Chi (presses it, admires it), he will receive wine, and if he is late, he will receive money;" To knife Ji, it's all meat. Look at what Doggi said, not a confidant. Therefore, when you get old, the nature in Gui Jiang is hotter. But in Liang's "Meat", it is easy, but in Daoji's words, it is very gentle and blunt. Kong Ziyun: It's dangerous to speak ill. Without deep cultivation, it is easy to fall into this situation? The argument of "13" based on the subtle process of internal personality activities in the late Yuan and early Ming Dynasties is unique and accurate, but it is unconvincing to regard both Wang and Yan as bosom friends in the late Yuan and early Ming Dynasties. In my opinion, can the relationship between Yuan Ming and Wang, Tan and Yan and their psychological activities be clarified as: (1) Wang actively associates with Yuan Ming, treats him with respect, is sincere and respectful, and is conscientious, while Yuan knows that he is different but doesn't want to be regarded as arrogant, so he gets along lightly. (2) Tan also took the initiative to communicate, which was actually condescending. It was a "show" by government officials. According to his profound and honest nature, how can he put up with such a bully-like lesson and eat what he has come to? 14 This is probably the main reason why Yuan Ming hates Doggi. (3) Yan and Tao's "affection" means that when they joined the army, they were equal and humble, and they had free and harmonious exchanges. Appreciate each other (Yuan Ming joined the army) and naturally talked a lot. Later, when they met, the two sides only drank wine, and Shen, Xiao, Li and Fang had no record of "love". Whether there is complacency between banquets or disharmony in words is unknown. If so, in Yuan Ming's view, there is essentially no difference between sending money to Yan and sending wine to Wang. For the former, you can "do whatever you want" and for the latter, you can "send it to the restaurant".

This secret can also be seen from Yan Zhi. There is a thought-provoking detail in this story, which is caused by Yan getting drunk. Yan said, "If the law is dangerous, it will hinder it. I really hope you can follow the fashion! " I heard that, Yuan Ming's face became serious. He said, "The names of body and honor belong to nothingness. What does it matter if you are accused of violating customs? " 15 This is Yan's memory, but it is probably true. It can be seen that strict persuasion also seems to have pity and blame, which is almost the same as Tan's, and it is difficult to agree. According to Yuan Ming's character, it is good not to refuse or "persuade". It can be seen that the friendship between Tao and Yan may be more than that between Wang and Tan, but it has not yet reached the level of friendship. In addition, according to Zhang Pu in Ming Dynasty, the personality differences between Tao and Yan are even greater. Yan's "madness" is similar to Tao's, but his character of "playing with the world like Ruan Ji and treating others like this" and his "four teachers with two kings, ups and downs, gaining fame and longevity test" have been steadily advancing on the road of learning, and so on, which is obviously contrary to Tao's indifferent self-defense. The author believes that this may be the deep reason why Yuan Ming has never been as friendly as Yan.

The situation of friends in Yuan and Ming Dynasties can be found in the self-report, which is manifested in the poems with the theme of "harmony, farewell, gift, answer (appreciation) and demonstration". If you add the biographies of Shen, Xiao, Wang and Wu, the relationship between them will be more clear. These people have always been neighbors, or villagers and people around them. Press 17, fellow villager is fellow villager. Dealing with people, that is, people who communicate and answer daily. 18 as for those county officials whose deeds are unknown and who only leave their surnames, I'm afraid they are just casual acquaintances. According to Biography, during the Yuan and Ming Dynasties, there was often a "wine set by those who were created by the noble and the humble". If you get drunk first, you can talk to the guests. I'm drunk and sleepy, so you can go. " According to Fang Zhuan, Yuanming also had the association of "getting drunk" and "not knowing his master". These passers-by friends may have met in such exchanges.

A major feature of Yuan Ming's self-narration in his contacts with friends is that at the end, he often turns over his pen and falls into the silence and melancholy of "I can't drown my thoughts, but I am crazy and lonely", or the desperate hope of "I would like to teach scholars and learn from me", thus resulting in the loneliness like a slip of the tongue and the sadness that is hard to get rid of. Why? The author believes that this is the charm of Yuan Ming's poems and the trace of his psychological connotation, which is worth analyzing in order to deepen the understanding of the main aspects of his personality composition. Yuan Ming's Farewell to Yin Jin tells his personal secret: "When you are silent, you know how to be a man." Press: language, official; Silence, seclusion; Different from each other; Good separation. It can be seen that Yuan Ming is also very lonely in his contacts with friends, just like situation A. He deeply feels that they are just companions, not bosom friends, and once they face different paths, they will inevitably break up. "Yang Gong sighs, but always sad?" Even a friend like Pang who "knows each other and forgets the order" still can't agree with him from the bottom of his heart. "I am a hermit and have nothing to do with things." A self-deprecating remark pushed the other side far away.

Knowing this, we can understand why Yuan Ming's poems often suddenly appear the distress of "I have never paid my respects and vowed to leave" for no reason in the most pleasant contact, or he will issue a self-exile order of "I have difficulties and I am generous and sad". Yuan Ming's sadness is similar to a kind of despair of being angry with him, because his despair increases the depth of self-loneliness. In this regard, Song Ren Hong Mai has a deep understanding: "The rate of poetry and fu in Yuan and Ming Dynasties is on the spot, although it is between flowers and bamboo." "Go home and come back" cloud: I am lonely and lingering. One of his 20 poems, Drinking, says: Song Qing is in the East Garden ... it's strange to be alone. The so-called lonely man is himself, that is, he is self-sufficient ”2 1

It can be seen that although Yuanming has many friends, he doesn't have a confidant. It is natural for Yuan to politely refuse or keep a distance from his bosom friend. To understand the depths of the unconscious is not just to divide the boundaries of porcupines, but to raise ourselves to a certain height, to appreciate each other's behavior, and even to take their interactive behavior as the object (illusion), to remind ourselves that we are different from others, to make great achievements and forget the gains and losses as our responsibility, so as to maintain the peace and clarity of our inner self. Yuan Ming's self-reports, such as "Looking at the white clouds in the distance, how deeply I miss the past", 22 "Thinking about you for a thousand years", 23 and so on. , roughly conveyed the above topics.

2. Contact with hardworking towns and villages

Xiang dang, the Analects of Confucius. Zhu pointed out: where is the father and brother clan? According to legend, the weekly system takes 500 as the party and 12500 as the township. After the Spring and Autumn Period, this system was chaotic and bad, and the township party generally referred to the village. The author here refers to neighbors, especially those who take part in agricultural labor.

There is a difference between these two scenes. The former is that someone brings wine, and the latter comes to the door by himself. The former knows that the economic situation is difficult to understand, and the latter is a time of depression; The former refused to be an official again, while the latter felt deeply indebted. But there are similarities: the first object is Fu Tian, and the second scene is drinking. The atmosphere is extremely harmonious, so they all tell the truth. Yang Qiu, a Yu Yun, once compared Du Fu's "Being Drinked by Tianfu Mud" with this first scene, saying: "The sage hides the city, so he should share the same light. ..... Tao Yuanming and Du Zimei are great men in the world. Every father needs a drink (press: misunderstanding, not a drink, but a drink), and will definitely let Bi Qi Huan go. Two people have one person, so why did Yu Tian's father refuse? As for the words of Tianfu, why not keep in touch with Tao? " From the perspective of Tao He's generosity and tact, there is nothing enough to say, especially pointing out their harmonious relationship with Fu Tian, which can be described as "turning the stone into gold". As for the second scene, later scholars may be ashamed to talk about it. Most genealogists only remember "this poem is a year", but Yuan Ming himself doesn't care. It is written in detail in a serious tone of "don't say it today, talk about it later", which shows that it must contain profound meaning. Begging is a shameful thing for ordinary literati, but it doesn't matter to Yuan and Ming. If Yuan had taken part in Tan Daoji's reprimand of Liang He, he would have preferred begging to official "show" relief, then the truth would have come out.

Yuanming's friendship with his neighbors is obviously above his boss and friends. The reasons may be as follows: First, Yuan Ming respects people who work for a living. He knew that labor production was not easy, and thought that "people's livelihood is diligent, but diligence is indispensable", and implicitly criticized Confucius' contempt for Xu Fan and Dong Zhongshu's failure to Mu Zhi. Secondly, the simple and practical communication between neighbors enabled Yuan Ming to enjoy warm interpersonal relationships. "There are no miscellaneous words when we meet, and the road in Sang Ma is long". Because there is no other insincere nonsense, the intrigue in officialdom has been completely eliminated, and the only thing left between people is the pure and most basic material life relationship. How comfortable is it for a person who is used to usurping the throne, confused and tired of being an official? Finally, hard production activities made the skin tired, but gained relative peace of mind. Yuan Ming deeply realized the calm state of mind of "four bodies are exhausted, and ordinary people are no different", and also gained the joy of "not knowing my existence, knowing things is precious". It can be seen that Yuan Ming only took off his personality mask a little bit in his communication with his neighbors, and "lost his line and drank too much" and chatted with his elders about the profile of teenage madness, which was vividly presented.

Yuan Ming and Changsha Gong are once-in-a-lifetime acquaintances. According to my account, this exchange was extremely dull. Yuan Ming used the polite praise of "the light of the true family" to cover up his reluctance to climb the mountain, and ended the meeting with the courtesy of "money or Liao, ask first". Yuan Ming knew very well that the identities and interests of both sides were separated, and "clothes and leisure" and "both of them would be forgotten in the long run". Therefore, after "laughing for a long time" and "dying in the west", the other party will definitely leave themselves behind. 3 1 Therefore, Yuan Ming thinks this kind of communication is not worth boasting about, let alone nostalgia.

According to self-narration, Yuan Ming and Cheng's sister are different. And Jingyuan "father and mother, mother and mother", second only to compatriots. Zhongde's identity is unknown, and it is estimated that it is similar to Jingyuan. Between the three of them, it can be said that they are as happy as ever. Yuan Ming and Cheng Shimei loved each other from childhood to "love each other". When I was a teenager, Yuan Minghe, together, "never asked for anything, took an exam in the mountains", "took medicine in the morning and played the piano at night". When Yuan and Ming retired, they were still "willing to work together for a long time and ignore the opinions of others". Every autumn, they will "sail in Tongji, stay at the seaside for three nights and enjoy drinking in Sichuan". Yuan Ming and Zhong De, although "clothes and names follow the crowd", "love is the same as life". In their communication, they also have a lot of knowledge. Yuan Ming said that Cheng's younger sister "has virtue and exercise, respectful and fresh words, delights in smelling goodness, can be just and harmonious, but only friends are filial, and can stop being a boudoir". He also said that "having exercise and generalizing, thinking less about desires, leaving ancestors behind, thinking about wealth and wealth". These virtues were not only affirmed by Yuan Ming, but also appreciated. Yuan Ming called them "good people" and "benevolent people" and asked heaven and earth: good is rewarded with good, and benevolent people live long. Why did they die young and lonely? What happened to him, but it wasn't him? What do you mean, you only see bullies? Furthermore, Yuan only "felt the collapse of his title, wrote lyrics and wept blood", but "wrote with tears" and expressed his true feelings.

Yuan Ming is an only son, lonely and helpless, but he has five sons: Yan, Yi and Tong (nicknamed Shu, Xuan, Yong, Duan and Tong). This only-child status left a deep mark on the relationship between father and son. As an only child, Yuan Ming is eager to have children and gives good wishes to the coming little life. "The crime of three thousand, there is nothing to worry about later" and "the birth of your son at night, burning with desire" are the true portrayal of the urgency and surprise of the young father when the eldest son Yan Tao was born. "Your name is Yan Yan, and your word for thinking" and "I still want Kong Ji, but I can achieve my career" are ardent expectations for Yuanming's deep fatherly love. After seclusion, personal life became more and more dull. Accustomed to usurpation and chaos, Yuan Ming's high expectations for his son gradually faded, and his loving father's mind gradually became generous and playful.

The innocence of a pair of old urchins is vividly on the paper. Liang Qichao said here: "It is also an excellent historical material to list the posthumous title and years of various philosophers." The author believes that this is the psychological material that Yuan Ming and his son have deep feelings and no barriers. They are not the master-slave relationship between Jin Xiangong and Shen Sheng in the Spring and Autumn Period, in which the father wants his son to die and the son has to die, nor the cat-and-mouse deterrent relationship between Jia Zheng and Jia Baoyu in Cao Xueqin's works, but mutual equality and freedom. Yuan Ming doesn't regard his son as a private property that Ju Zhiyu can condemn, nor does he regard himself as an old man. Although farming is bitter, it does not affect the happy relationship between father and son. "Ha, you little guy, really can't! I'd better drink. " This is the moral of this poem. By the way, some people think that Akiko is a fool, which is really funny.

It's just, it's just open and honest. This is one of the two poles of Yuan Ming's personality. Yuan Ming was controlled by gangs all his life and was always reflected in his behavior. It was only psychological concentration that led to his career failure. It is also a whetstone that made him "the first master in Jin and Song Dynasties". Justice is a profound nature, not an excuse. He claimed that "sex is just clumsy and there are too many things." Here, "just clumsy" is a modest word, and "sexual integrity" is the truth. Why? As before, Yuan Ming "admitted" when making a national wine sacrifice and "refused" when making a master book. When he joined the army, he wanted to "all shall be well, and live in Shandong", and when he joined the army, he wanted to "all shall be well", and even when Peng Zeling was "five buckets of rice". He remained silent when he lived in seclusion, and he didn't make a fire when he was in contact with Yan Yanzhi. Although it is expressed in the form of concessions, the content of strong contempt and non-cooperation behind it is obvious to all. Perhaps Yuan Ming belongs to a cow, and this rigid stubbornness urges him to become the consistency of life. Yuan Ming "measured himself", knowing that "people will suffer", but he still had to do it involuntarily, which showed that he acted spontaneously and was the true expression of his personality.

Hong Mai said, "Yuan Ming was noble and noble, the first generation in Jin and Song Dynasties. He is empty when he is hungry, and there is no millet in the bottle; Its cold is short and brown, which is winter; Its home is bleak around, and windy days can't be covered. Poor enough to be described as extreme. " 36. It is meaningful to recommend Yuan Ming as the "first generation of Jin and Song Dynasties" based on the truth, but it is narrow to regard the truth only as an accurate and natural description of Yuan Ming's life. Or Su Shi put it well: "Yuan Ming wants to be an official, not disrespectful; If you want to be hidden, you will be hidden instead of looking for it. Ancient and modern sages are precious. " Treating officials and hermits with a casual attitude proves that the truth of profound knowledge has touched the deep secrets of personality, but it has not yet arrived.

In my opinion. Truth rate is the expression of the naked self whose living state has reached the realm of transformation. Try to say it. In the era when Sima advocated fame and education, and hypocrisy penetrated into every pore of society, it was obvious that a person could not be what he wanted to be according to his own wishes (or choices), but had to be a person who was not himself. The abnormal behavior of Ruan Ji and Ji Kang is a tragic portrayal of this situation. Think about the "Cultural Revolution" and we will feel the same way. In the Yuan and Ming Dynasties, society did not change at all, but intensified. People like Yuan Ming who regard spiritual freedom and self-choice as the highest value can imagine their distress. In his official career, Yuan Ming always felt that he was only living in accordance with the needs of others, just living in the way others assigned him to live, thinking, feeling and acting in the way others assigned him to think. He felt that he had no freedom and no ego at all. What a confusing and sad thing it is! "Away from bondage, with one heart and two ends", 38 "Fall into the dust net by mistake and walk for thirteen years", 39 and so on are all true portrayal of Yuan Ming's personality struggle. If you want to return to yourself, you must give up officialdom. "It is unnatural to be locked in a cage for a long time", 40 "Looking for the future and running with joy" and 4 1 are all expressions of Yuanming's cheerful mood of getting rid of the false life in officialdom and returning to simple living. How can a person refuse himself and be content with poverty if he doesn't have ideas arising from the nature of truth? In addition, "farming is not self-sufficient, so it is used in small towns" and "commercial songs are not my business, but I am willing to farm together" These frustrating helplessness and pastoral wishes are obvious. Compared with Ruan Ji and Ji Kang, the truth rate of Yuanming is more calm, calm and eye-catching. Xu Jun's "Rolling Mode of Poetry and Prose" said that the poems of Yuan and Ming Dynasties were indifferent and eternal, higher than the common customs, and it was "natural in its emotion", which was quite right.

Reaching is to be able to swim and stretch without being tired of things. This is the other pole of Yuanming's personality. Zhong Xing's Return of Ancient Poems. Volume 9 says: "Tao Gong's pleasure in landscapes, friends and poems means that he is really broad-minded because he is worried about his pastoral cultivation and does not make broad-minded remarks." In the interaction with your boss and friends, you have a profound understanding, which is reflected in making something out of nothing. He doesn't respect senior officials, bully the poor, be aloof and self-abased, associate with people who are suitable for me, refuse people who are not suitable for me, and freely show his personality while maintaining independence. Communicating with close people is profound, sincere and casual. Whether in prosperity or adversity, his initial heart of "happiness" and "love" will not change. For relatives, it stops at entrusting and adapting, and for sons, it stops at letting them be free. The key is that Yuanming doesn't care about fame and fortune. "Don't care about the poor, don't care about the rich", 42 is Yuanming's life principle. Yan Yanzhi expressed sincere appreciation for this contented life: "No matter how anxious people are, they will live their own lives. Nothing more than good. " Because of this, Yuan Ming's life realm is so diluted and peaceful. In the most difficult days, he can still turn the unbearable poverty of others into laughter: "Why are you stingy? You have no time for yourself. " Even in the face of death, Yuanming is not timid at all. "If you die in Hezu Road, you will be in the same mountain", but "If you hate life, you will never be able to drink". Turn the fear of death that others can't eliminate into a beautiful and quiet aesthetic photo. /kloc-Hugo, a famous French writer in the 0 th and 9 th centuries, once said that what is bigger than the sea is the blue sky, and what is bigger than the blue sky is the human heart. In this way, it is really appropriate.

Purification description and melting analysis

Some people use heredity to explain the origin of personality. Wang Zhiyun, a poet in the Song Dynasty, said: "With auspicious wings, sects are sent nearby, spreading the light widely, spreading the message to father and son, and being famous for their hidden virtues. A woman is suitable for Meng Jia, and a woman is suitable for her father, so she is the father. Its gas transmission must have something to say. " Liang Qichao also said this: "The virtue of Kan is well known all over the world. Mr. Wang stresses virtue and admires the beauty of his spirit alone, which has won the far-reaching influence of all inheritors. His father is indifferent and vain, and he is satisfied with him. His father is as rumored, so he knows that his character has been affected. " The author thinks that it is right to say that Yuan Ming's personality is influenced by his ancestors, but it is all due to heredity, which is obviously wrong, because life science has not found any hermit genes so far.

Taiyuan 14, General Xu Ying of Zuoying said:

..... Today's Taiwan Province government officials, guards, servants, maids and children with their mother's surname have no villages and towns, so they all have to be county magistrates or hold positions ... Officials lead the public, and politics and religion are not harmonious. 48

Longan two years, Huan Xuan also did such a thing:

(Huan Xuan) Once upon a time, there was a hermit who felt ashamed of himself, but he was alone. They asked the hermit of the Western Dynasty (according to the Western Jin Dynasty) to settle down Huangfu Mi VI Sun Xizhi, give him resources, let him live in seclusion in the mountains, sign him as a writer, and let him resign because of his hope. Then he sent a letter to the court, calling him a noble scholar, sometimes called "seclusion." Forty nine

These two materials fully explained the shamelessness and confusion of the ruling and opposition parties at that time.

In some people's eyes, Yuan Ming's personality may have negative elements, but in my opinion, this so-called negativity may be more of a kind of resistance, an act that has no way to keep his soul pure from social pollution. Imagine, in a society where political autocracy and spiritual autocracy are extremely fierce, who dares to openly (actively) resist alienation from all levels? Do you dare? It's easy to stand and talk! It should be said that in Yuan Ming's personality behavior, those seemingly negative behaviors (such as seclusion and begging) actually hide a strong uncooperative spirit. If the Chinese nation wants to achieve rapid economic and cultural development and stand among the nations in the world with strong vitality, it must build a new national personality. If we want to build a new personality, we must explore and carry forward the rigidity, expressiveness and authenticity of the profound personality, so that everyone can become the person he wants to be.

Precautions:

1[ Liang]' s "Playing Roy": "Although the source is mediocre, I actually participated in China." [Song] Zhou Dunyi's "Tai Chi Map": "The sage is calm and correct with righteousness."

2 Chen Yinque's The First Collection of Manuscripts of Jin Ming Pavilion, Shanghai Ancient Books Publishing House, 1980, p. 180.

3 "Complete Works of Lu Xun" Volume 6, People's Literature Publishing House, 1982, p. 430.

For the detailed usage of these statements in literary research, please refer to Li Junping's Creation Dynamics, Baihua Literature and Art Publishing House, 1992, chapter 1.

5 See Tao Yuanming's Introduction to Drinking and Biography of Mr. Wuliu.

6 Hereinafter referred to as Yan Zhi, Shen Chuan, Xiao Chuan, Li Chuan and Fang Chuan. Because the biography of Gao Xian of the Lotus Society has been tampered with by Mr. Tang Yongtong, it is not taken. See chapter 18 of Buddhist history in Han, Wei, Jin, Southern and Northern Dynasties.

See all the stories about it. Du You: It was founded in Han Dynasty and followed in Wei and Jin Dynasties. County magistrate. Responsible for investigating the merits and demerits of county officials, supervising local strongmen and villains, announcing fatwa, informing prisoners and arresting them. Because of this privilege, some people who were appointed as Du You in the Han, Wei and Jin Dynasties did evil and became evil officials. As far as people know, Liu Bei and Tao Yuanming had conflicts with them.

8 Hua Xuan: Dr. Qing drives. See Zuo Zhuan, the former note of Du Gong in Gong Min's second year. Basket: bamboo sedan chair.

[Tang] Fang wrote the Book of Jin. Biography of seclusion

10 Kun Li Qin's Collection of Tao Yuanming, Zhonghua Book Company, 1979 edition, p. 63.

1 1 [Qing] Yang Ximin's Chronology of Tao Jin Zheng Shi.

12 how to evaluate the relationship between pottery and Yan? I don't want to pretend to be arrogant, I just want to ask questions to make fans think deeply.

13 [Qing] Gu Yi's Liu Cun Pottery.

14 See "Meeting Work": "Those who are often good at porridge are deeply concerned."

1543[ Song] Yan Yanzhi's Poems of Zheng Tao.

16[ Ming] Zhang Pu's Anthology of Han, Wei and Six Dynasties/0/30 Inscriptions, People's Literature Publishing House, 198 1 Edition, p. 173.

17 self-report "Farewell to Yin Jin": "I lived in Li Nan when I was old, and I was a neighbor when I was young." Answer Pang Shenjun: "Make friends in winter and spring." He narrated Biography of House: Zhang Changshi, Yang Changshi, Pang Zhushu, etc. , are people in the late yuan dynasty and early Ming dynasty.

18 See the biography of Jia Kui in the later Han Dynasty: "Honesty is in the state, and villagers fight". Yin Haochuan, Book of Jin: "I've been dealing with you for a long time, so I'd rather do it for me."

19 main book: Hook the book as a post. After Wei and Jin Dynasties, he gradually became an important aide in the ministers' shogunate, taking part in confidential affairs and taking charge of government affairs. County magistrate: the highest official of the county government. See Deng Delong's Official System of China in Past Dynasties, Wuhan University Press, 1990, p. 199-200.

20 guests, unwilling to be called the head of Kyushu by Yao, wash their ears and temples. See [Jin] Huangfu Mi's Biography of Gao Shi.

2 136 [Song Dynasty] Hong Mai's Three Notes on Rong Zhai (Volume 12) and Rong Zhai Essays (Volume 8).

2223 Tao Yuanming's Book of the Republic of China.

24[ Song] Zhu's The Analects. The hard time has come. Attention.

25 quoted from [Song] Cai's On Lin Shi, Zhonghua Book Company, 1982, p. 5.

26 See Tao Yuanming's Preface to the Council. According to Wang Yao, this poem was written in the same year as Begging for Food.

27 Tao Yuanming's "Persuading Agriculture".

283940 Tao Yuanming returned to the garden.

29 Tao Yuanming's Plowing West Fields to Harvest Early Rice'.

Tao Yuanming's drinking 14.

3 1 Tao Yuanming presented to Changsha Gong.

323437[ Qing] Liang Qichao's Chronicle of Tao Yuanming.