Chapter 4 author of chinese literature

one The authors of Chinese literature, one is a scholar, and the other is a citizen.For example, articles in the Han Dynasty and poems in Tang and Song Dynasties were written by scholars.Such as folk songs, nursery rhymes, flat words, and storytelling, the author is Min. Pinghua and storytelling have only existed since the Tang Dynasty, and they have become artists separately. Folk songs and nursery rhymes have a long history and are not artists. Both belong to the people and are different from scholars.Scholars are one of the four peoples, originally they are also people, but scholars and people are different and related. This point can be traced back to the king officials and king people in the Zhou Li royal system, the scholars are the king officials, and the people are the king people.Although the system has been changed in later generations, this awareness of identity has been passed on.

The quality of Chinese literature authors is fundamentally different from that of Western literature authors. There are no scholars in the West, and their people are not like Chinese ones.Therefore, the quality of Chinese literature and Western literature is fundamentally different. It is not easy for me to make this point clear today.I knew scholars and literature relatively early, and I had a debate with Japanese literati for a while.But the reason why Chinese folk literature is so, it is only when I write the history of Chinese literature this time that I suddenly understand it. Let me talk about scholars and literature first.Shiro Ozaki I heard him say "I am a novelist" twice, and once I criticized him face to face: "Yang Xiong talks about gossip, but a strong man doesn't do it. Why are you content to be a novelist? Emperor Meiji is really a great poet. I don’t call myself a poet.” Ozaki took it for granted, but once he corrected me in front of me and said, “Actually, I’m not a novelist.” Ozaki is a genius writer. Take a seat.

Afterwards, I told Yasuda and Shigero that Yasuda wanted to be a reclusive poet and yearned for the literature of Toba Academy. I said: Emperor Toba was under the control of the general. Soldiers and prisoners are also admonishable.As for scholars, they want to calm the chaos for the country and bring peace to the country, so how can they just want to be a reclusive poet?The Chinese also regard the beauty of articles as the most valuable, but everything has its own origin and end, and rituals and music are the most important thing, and the article is the end. Therefore, Li Bai and Su Shi are not willing to just be a scholar of articles, and Ouyang Xiu is mostly talkative to guests. Politics rarely touches on articles.What's more, as Zhuangzi said, even the emperor can look at him at the same level, and even the rituals and music can be exempted. Yu unintentionally.But Chinese artists are more humble.The Japanese are obsessed with poetry and art, but I still love heroes like Toyotomi Hideyoshi. He unified the situation of the warlords and established the so-called Momoyama era in Japanese history. He himself did not write articles or make a piece of art. What is the current situation today, but you only want to be a reclusive poet?

I talked about this at Yasuda's house, and the next day he said to me only one sentence: "I thought about your words all night." I wrote several letters to advocate this purpose, but Yasuda refused to accept it.This is still Ozaki Shiro and I can talk to him.In that "morning interview," he was very introspective after hearing what I said. He said, "There is no revolution in our literature today." Without revolution, there is no ritual, music, and articles.But one time when discussing the Japanese translation of "今生今世", Ozaki said, "That's great, political novels are popular now." At that moment, I felt disgusted when I heard it, because this is different from the status and aspirations of writers who write political novels.

Even so, among the Scholars of the Showa era, only these two were scholars, Ozaki and Yasuda, and one was Yukio Mishima, both of whom were talented and capable enough to make people yearn for.The two are dead, and now only Baotian survives.In addition, Japanese novelists today are all of the same status as Western writers, and there is no self-awareness.They are surprised why Chinese literati are so political, and there is a kind of disdain in their words. In China, during the May 4th Movement, they called for the abolition of the concept of a soldier's status, and we should learn from Western intellectuals.However, the ambition of the soldiers and the concept of responsibility to the world still exist unconsciously, and they are exalted, so they participated in the Northern Expedition, and some went to join the CCP, playing the traditional role of the soldier who led the civilian uprising.And because the concept of the status of scholars was deliberately suppressed in literature, there was no Chinese literature of its own.

Scholars' self-awareness was almost wiped out after the government moved to Taiwan.There are two reasons for this: one is that cultural people participated in the revolution, were tricked by the CCP, and suffered a serious political failure.The second is that Americanization has overwhelmed everything. In a materialistic society, emotions, morality, and wisdom have been completely destroyed.They thus became exactly the same as Western cultured people.Never before have university professors and writers in the literary world been petty and despicable, nor have they completely westernized literary theory like Yan Yuanshu and his like.

two But what kind of person are the writers of Western literature?They can be divided into two types, one with good quality is the philosophers of ancient Greece, and the other with bad quality is the style of artists after the medieval Renaissance. The best of Western literature is the collection of Plato. Literature does not care about poetry, novels, dramas and other forms, such as Shiji is the best literature.Plato's articles have an intellectual light.Greece was whose mathematics and sciences were poetry, and whose philosophers were poets.It turns out that Greek mathematics and science were learned from the monks in the monasteries of Babylon and Egypt, so the Greek philosophers were not far from the priests, and they all believed in God.But it has become independent from the priesthood and has become a new status of the scholar.Although they were not able to become independent scholars like the Chinese Li priests, and they did not have the sense of responsibility to the world and the learning of ritual and music like the Chinese scholars, they also had a fresh and clean vitality.

The good literature of later generations in the West would rather be scholars of mathematics and science, such as Descartes and Einstein.Literary scholars are like George Bernard Shaw.In Japan, such as Terada Torahiko's essays, Oka Kiyoshi's "Spring Grass", and Yukawa Hideki's "Traveler" are all good articles, beyond the reach of writers at that time.Writers in Japan, such as Nagai Kafu and Hasegawa Rushixian, and Chinese writers, such as Zhou Zuoren and Zhang Ailing, have intellectual brilliance since Plato in the West.But the Greek philosophers did not have the knowledge of etiquette and music because they had not become scholars, and the intellectual light of their learning could not be used in human affairs.To be the groom of two brides in one day, like Plato, involves perverseness.In his later years, Nagai Kafeng was even more cold and unreasonable.Hasegawa is busy with marriage and family life.Zhou Zuoren also has a kind of coldness.Cold because they are atheists, which is not as good as Plato.They learned the understanding of the Greek philosophers, but did not learn the self-awareness of the identity of the Greek philosophers.Zhang Ailing is better than them all, but she is not suitable for Chinese families.Descartes, Einstein, Terada Torahiko, Oka Kiyoshi, and Yukawa Hideki were enthusiastic and normal, and they were not perverted or obsessive.

The literature in the early days of the May Fourth Movement was influenced by the Intellectual School of Plato in Greece, so although it is naive, it can inspire people.The May Fourth youths were pleased with their new status, which was also similar to that of a Greek philosopher.But later it became bad because it turned into a school of art and philosophy that imitated the vulgar art and philosophy after the Renaissance in the Western Middle Ages.The European Renaissance revived the intellectuality of Greece, but the self-awareness of the identity of Greek philosophers no longer existed among later artists and philosophers.Da Vinci is good, but he would rather be a scientist.Art is Michelangelo's David and the Dawn, and Raphael is vulgar.

With the emergence of the power of princes and aristocrats after the religious reformation, the love between men and women in the novel also brought a noble and romantic style, but the nobility was so fresh that it was different from the later romantic literature.Later, the romanticism caused by the Industrial Revolution, the Magna Carta and the French Revolution was lustful and powerful, without that kind of nobility.The authorship of literature after the French Revolution was clearly destined to belong to the petty bourgeoisie.The personality of a small citizen is orderly and brave. The witness of my existence is that I have the obligation to pay taxes to the country and serve as a soldier. Through the representative system, I have the right to intervene in the country's finances and vote for war and peace.You have the right to vote, but what criteria do you use to vote right and wrong?They think that obligations and rights are morality, coupled with scientific common sense and common practice of affairs, they can be used as voting standards.Rights include the safety of life and property, freedom of residence, and freedom of speech and association, but they are all social, and there is no mention of nature at all. Although you have the right to speech, what can you say?The writers of modern Western literature have the quality of this kind of petty bourgeoisie. Without great wisdom and affection for nature and the world, what can they gain?What are they looking for?They created romantic literature, naturalistic literature, etc., and turned them over and over again, but they couldn't witness a single thing that was true.Because if you want to witness an object, you must first have a coordinate, but as the subject, your identity as a writer is so insignificant and unreal, so what will be the result?

Therefore, apart from Plato's school, the literature of modern Western petty bourgeoisie is composed of three things. First, the method of physics, including three-dimensional, projective, and statistical description methods.2. The feeling of the animal body, including the psychological analysis of vitality and desire, and the description coordinates of the image on the behavior.3. The emotions of the witch nightmare, including the melody of strange power and chaos and the description of rupture.These are completely ignorant.And what China's current literary world is imitating is this kind of Western literature. But even this has become classic. In the thirty-odd years since the Second World War, the enormous mass of the world-wide industrial nationalist society has finally crushed people's wisdom and emotions, cut off the family, cut off people, cut off the affection for things, and even The ability to speak has deteriorated rapidly.Literature has lost the ability to form emotional stories, and can only attract readers with the physical melody of crime mystery novels.Even this is troublesome, and obscene novels about the flesh of men and women will follow, but this will also be outdated, because although obscenity does not use emotions, it also uses feelings, and modern people are even tired of their senses.So what came out instead was reportage that didn't use thinking or senses, but it also reported events, and people are now indifferent to events, as indifferent as cats watching TV.Modern man has come to the point where all human life has been destroyed.So novels gave way to manga, and now college students in Japan read manga on trams.Dirty novels gave way to dirty caricatures, too.Obscenity has also blunted the excitement, and people still look at it, just like patting Jin Ke, to fill the emptiness of time and space.If there is any memory of humanity in literature here, it is the unbelief of hippies.Do not believe, do not believe, modern people do not believe in anything, but it is rare to have the consciousness of unbelief, even if it is extremely small and erratic.However, relying on this alone is not enough to establish literature, and the Western petty bourgeois literature that has been regarded as the mainstream since the 18th and 9th centuries other than Plato's school has come to an end. Although there are also Nobel Prize winners, such as Kawabata Yasunari's and Solzhenitsyn's works, it does not help the general situation.The Nobel Prize has its purpose, and it takes Kawabata for the beauty that has been neglected today.Kawabata's "Snow Village" has a kind of deep and lofty thinking.The reason for taking Sorenishin is for the sense of justice that has been numb today.However, Kawabata's "Snow Country" is not natural and not fun, and Kawabata's works after "Snow Country" have all fallen into the dark valley of art.This is also because he has the quality of a Western writer. If he is a scholar, he will know the rituals and music articles, and he will not find the valley of art by himself. Solzhenitsyn wrote about the abuse of prisoners in Soviet concentration camps and raised strong protests against it, but the article was not as good as Zhang Ailing's "Love in the Red Land".In Love on the Red Ground, it is written that the enemy and ourselves are facing the serious situation of insulting human beings together. If the insulted and the insulted stand up together, Bisuozhenishin's protests are profound and extensive.There is nothing new in Solzhenitsyn's writings.In a question and answer with American reporters, he said that he still agreed with Russia's dictatorship, but opposed the inhuman cruelty of the concentration camps.If he is a Chinese scholar and understands the rule of ritual and music, he should not be so bad, even the style and writing style of the article will be different. In the same works of protesting against injustice, Gide's account of the French colonies in Africa is more refreshing than Solzhenitsyn's.Perhaps this freshness was only that of pre-war France, while that of Solzhenitsyn was that of Russian Catholicism.Now it would be much better if there was a new Greek wind in literature, but this is impossible.The last person of the Greek spirit in physics is Hideki Yukawa. He disagrees with the younger generation of physicists today, saying: "The value of science is the ability to predict, but after the 1940s it only relies on experience. "He expressed this in his conversation with his younger generation Rei Ezaki, who won the Nobel Prize in Physics. At present, there is only the revival of Chinese ritual and music articles that are better than the literature of Plato's school.To establish modern Chinese literature here, first of all, there must be the consciousness that writers must be scholars.For example, when watching Pingju drama Fan Jiangguan, you first need to see that Fan Lihua and Xue Jinlian are good-looking, and the article also needs the author's good looks first. three Writers of Western literature, such as lawyers, are a kind of occupational division of labor among ordinary citizens.The division of labor between literature and other studies, such as writing historical records and philosophical treatises, is not literature.Literature and novels, drama writers, poets, each with their own division of labor.In this way, the scope of literature becomes very narrow, and the theme of Western literature is love. Chinese literature is the language of all things. Both historical descriptions and philosophical essays can be articles. For example, writing about astronomical rivers and canals in Shiji is also an article.Western Oceans is a fresh and good article on philosophy, mathematics, physics, politics in the earlier Greek Plato collection.Today people take the independence of literature as a matter of course, but they do not know that this is the concept of the division of labor of the Western petty bourgeoisie.If you are a scholar in the world, of course rituals and music are everywhere. The destruction of Chinese literature began with Song Confucianism. Confucians of the Song Dynasty respected Taoism and despised articles. This is different from Yang Xiong who talked about articles and small ways. Yang Xiong said this because he had more than enough articles.Song Ru said this, but he was ignorant of the article.Song Confucians had already half lost their status as scholars, so they were ignorant of even the words about ritual and music articles.Cheng Zhu's words are not good, such as Wang Yangming and later Huang Lizhou's poems and essays are the highest and can only be regarded as second-rate.What they see is Taoism, and they can't forget everything in the article.Today's Chinese literary world has learned from the Western system of division of labor. Western works of art are separated from non-art works, and works of art are only available in churches and art galleries.The same goes for the separation of literary and non-literary documents.In China, all utensils are good for daily use. Articles and calligraphy are not art, but above art.If an article cannot surpass art, it is not natural.Chinese literature is common in non-literature, so we can better understand the meaning of this sentence in the article of ritual and music.Zhu Tianxin's "King Rang Song" escaped from what is called "literary art" today. In the four parts of "Song of the Land", it is written about playing with girls and boys, but it does not involve in love. This greatly relaxes the realm of the article.Only in this way can you write very well if you want to write about love.This broad realm is the foundation of ritual and music articles.Among today's young writers, there are quite a few with exquisite and high-quality writing style. Here, it depends on each person's ambition, which is the grade and future of his articles.Aspirations are found only in men, while ordinary citizens have desires and plans. The poems and essays of Zhu Xi and Wang Yangming, if people do not study Taoism, they will not read them.But we don’t read Su Shi’s poems for any reason, Zhuangzi for philosophy, Shiji for history, Dream of the Red Mansions for literature.This is the ritual article.Articles should forget rituals and music, because articles are rituals and music.Articles should forget about literature.You can read any paragraph of the article if you want to. A good article can be seen from any paragraph, because it is free from the melody, and it seems that there is not even a central event as the theme, but it meets everywhere. Four The Ode, Daya, and Xiaoya in the Book of Songs are made by scholars, and the national customs are made by the people.The system of scholar's articles is listed in "Wen Xin Diao Long", not to mention the content, the completeness of that scale alone is unprecedented in the West.Folk literature includes folk songs, nursery rhymes, Pinghua and chapter novels, and operas, which are unparalleled in the West.The literature of the Chinese people all has a character of national style, and Western literature does not have this character in the first place. China is also a literature that educates scholars and transforms the people.In the Zhou Liwang system, the Taishi collected local folk folk songs and recited them to the emperor, using them to observe the gains and losses of politics.Enlightenment is not a literature for scholars to guide the people, but it is like the writing of King Wen in the south, and there are poems about wandering women in Hanshui.The relationship between the literature of scholars and the literature of the people is something that does not exist in the West. The relationship between the scholars and the people turned out to be the relationship between the king's official and the king's people. The royal system of the Zhou Dynasty was established on the well field system, all scholars were royal officials, and all the people were kings and citizens.Scholars include corporals, middle officers, and upper officers. Above the upper officer is the doctor, who is divided into the lower doctor, the middle doctor, and the upper doctor.The doctor served in the imperial court and was the head of the village.Scholars are among the people, relying on the various units of the well field system, leading the people to sacrifice, initiating farming and harvesting, leading the education of the schools, leading the people to build embankments to control the water, leading the people to military training and expeditions, leading the people to make equipment and vehicles, and leading the police to guard the customs. Lenin's idea, the Soviet of Workers, Peasants and Soldiers, is based on the factory area and the countryside as a unit, combined with the organization of workers, peasants and soldiers, integrating production and politics, integrating legislation, judiciary and administration, and led by Communist Party members.This is similar to the palace and the people of the Ida system, but the two are completely different in nature and effectiveness. China's well field system lasted for three thousand years until the Zhou Dynasty. It was naturally formed and became the foundation of ritual and music politics.However, the base of the Soviet, the industrial and political organization of state-owned land and state-owned factories, is artificial, without sentimentality, and the directives are based on class struggle.The action power of Ida's palace, king and people is far more powerful and far-reaching than that of the Soviet, but the action power of the Soviet is exaggerated and wasteful.The royal system of Jingtian has many creations of cultural relics, but Soviet Russia does not even have literature.Comparing with the Soviets in this way, it is even more clear that the royal system of Zhou Dynasty is still the most up-to-date even today. The politics of Chinese civilization is not the rule of power, but the politics of education. In the past, people called Wang Hua, but now they really understand after reading Zhou Li's royal officials and king people.And from Wang Feng's words, I re-understand Chinese literature from the relationship between the king's official and the king's people, and re-understand the literature of scholars and the literature of the people. Someone once said that it would be great if there were churches everywhere in China.But the church is like a field system, and the priests are not as good as the scholars. The priests only take care of sacrifices, and the scholars take care of both sacrifices and government.The well field system was abolished until the weekend, but its spirit remained unchanged, and most of its essence remained.In essence, it is like the system of Guan Zhong Lizhou, neighbors and Wu, because there are local people as cadres.Qin abolished feudalism as prefectures and counties, and the establishment of prefectures and counties still relied on local officials everywhere as cadres.Therefore, unlike European feudalism, China was ruled by lords, and the system of prefectures and counties was established 1,800 years earlier than Europe.In fact, the system of prefectures and counties is nothing more than the abolition of the feudal lords, and the local states and neighbors have always been there. The king and the king are not the ruler and the ruled, but the king and the king rule together. Therefore, only Chinese people in the world have been close to politics since ancient times. This is the reason for the unique civil uprising in Chinese history.When the people raise an army, the soldiers and the people are also together. The most obvious manifestation of the spirit is in literature. In China, the literature of scholars is also very close to the literature of the people, and the literature of the people is also very close to the literature of the superiors.Scholars' literature includes poems about picking mulberry, lotus, water chestnut, and pounding clothes, which describe the life scenery of the people, while folk literature, such as folk songs, nursery rhymes, and flat words, talk more about the political situation, current situation and heroes.Moreover, the two are very close in sentiment and knowledge, and the two are almost the same in sentiment and knowledge towards women.This is unique to Chinese literature. The following is dedicated to the literature of the people. Fives I once mentioned that young students should also read Zhengdong Zhengxi, Yang Jiajiang, etc. These novels, which are looked down upon by contemporary literary scholars, actually contain the joy, liveliness and loveliness of Chinese and peasant insights.I watched it when I was young, and I still look for it to watch it again when I have the opportunity, and my interest has not changed since I was a child.In the small bookstore on Jingmei Xinglong Road where I live, I occasionally see these books. They are all badly printed and bound. I am afraid that these books will not be displayed in large bookstores, and I am worried that they will be drowned.Now that I am writing about the history of Chinese literature, and after further investigation, I realize that this problem is extremely serious. These novels are the literature of the people, and they and the literature of scholars are unique to China, and are beyond the reach of literature in any country in the world.Young students don't read it too, but it is a must-read book. The types of folk literature include folk songs, nursery rhymes, and folk songs (folk songs are divided into Zhuzhi Ci, Midnight Songs, Xiangyang Music, etc.).As well as Pinghua and storytelling, there are The Legend of the White Snake, Liang Shanbo and Zhu Yingtai, Marriage of Three Smiles, and Four Journeys (Journey to the East, Journey to the West, Journey to the South, and Journey to the North) and Pingyao Zhuan.There are also talk about the plain language of the Tang Dynasty, the remnant Tang Dynasty and the Five Dynasties, Conquering the East and Conquering the West, Five Tigers Pingxi, Generals of the Yang Family, and Yue Chuan.Pinghua and storytelling have been edited by literati, including Romance of the Three Kingdoms, Water Margin, and Journey to the West.Although it has been adapted by literati, it is still the literature of the people, not the literature of scholars.Minority literature also includes Yuanqu and local and Pingju operas since the Ming and Qing Dynasties. People's literature, such as the story of the White Snake, which talks about the love of children, generally describes the world in peacetime, and those about politics and military affairs, such as the Romance of the Three Kingdoms, generally like the chaos of the world.Those about gods and monsters, such as Siyouji, preserve many myths and biographies, but it is clear that there are no witches and nightmares.The Yuan song was produced when foreign races entered China, and it emphasized the truth of personnel.Although people's literature likes to rebel against chaos, it is all based on loyalty, filial piety and righteousness. There is an orthodoxy in the world. There is no folk literature in the West, only a few folk songs, but there is no wind word for wind ballads.The West has been a long-term slave society, so their folks do not have festivals like the Chinese, so there is no folk literature in the West.Although there were operas, they were handed down from the theaters of the nobles of the Roman Empire, and they were not originally things of the people.There are very few folklore in the West, and myths no longer exist in the real life of the folk, because they were all banned and perished by monotheistic Christianity, so where can there be folklore?Of course, they don't have scholarly literature either.Western literature is a kind of artist called a writer. Next to China, only Japan has folk literature.Japan has Utagaki, Kamui and folklore, Nanaqu, Joyuri, Rakugo, Noh, and Kabuki.Japanese folk songs are the most gorgeous.In Japan, there are two gentlemen Yanagida Kunio and Origuchi Nobuo who studied Japanese folklore and the development of Japanese literature. They are very admirable. Japan has many myths other than the Kojiki, such as the country of the concubine and the Daozu God (the god of guiding the way) that still exist among the people. .There are also many native dialects in various places are very good, have Japanese characteristics, are not Western-owned, and are different from China.The song wall is also called the Song of Songs. On the night of the remaining summer of the autumn moon, young men and women from the villages and towns near Mount Tsukuba gathered in groups to form a wall. Go to Yetai.Langqu uses the Satsuma pipa to sing Yuanping War, which is somewhat like Chinese Tanci, which is tragic and desolate.Jingli is most like the lyrics of the Chinese puppet show Avalokitesvara, with that accent.Noh is to Kabuki what Chinese Kunqu Opera is to Pingju. Noh is extremely profound and far-reaching, but it is another level compared to Kunqu, while Kabuki is not as good as Pingju.Among them, Noh music may be excluded and included in the literature of scholars. The literature of Japanese taxis comes from the Shinto of the Kojiki and the songs of the royal family and the ministers, and can be found in the Manyoshu.The Manyoshu is like the Chinese Book of Songs, but lacks elegance.On the one hand, the literature of Japanese literati is combined with the Chinese poetry transmitted from the Tang Dynasty, and on the other hand, it is even more combined with the literature of the Japanese people. Its focus is on loyalty, filial piety, and righteousness, which are the same as in China, but not as good as China's nature.The Japanese know God but not Heaven.Only the songs made by the Emperor Meiji are really admirable. They are completely Japanese and surpass Japanese. Looking at it this way, there is nothing in the West, only the literature of artists, which is really poor. Indian literature is also weak.India has had priests since ancient times but did not become scholars, so there is no literature about scholars.The polytheism of Hinduism could have produced folk literature, but it never did.In modern times, India's independence movement produced scholars. The poems of Tagore, Gandhi, and Nehru can be said to be the literature of scholars. is unreliable.Therefore, there is no successor after Tagore, Gandhi, and Nehru. It seems doubtful whether there is even a literature by Tagore and their scholars in India. Japanese literature has been badly damaged due to Westernization today, but their intellectuals still dare not look down on Langqu, etc. Looking at the current Chinese literary world, it is not ridiculous to dismiss the Romance of the Three Kingdoms and the Conquest of the East and the West! six The Chinese are a nation of the Book of Changes, and they have been cultivated by the well-field system for about 3,000 years. In terms of literature, both scholars and people are sensitive to politics and the number of days. Yan.Sometimes the people are more sensitive than the scholars, because the scholars may be blinded by their knowledge and political authority. In folk literature, those who are sensitive to the political situation are first expressed in folk songs.For example, "? Arc skip, nearly destroyed the state of Zhou", it is a favor and praise for King You of Zhou. "A bucket of millet can still be pounded, a foot of cloth can still be sewed, and two brothers are incompatible." This is a condemnation of Emperor Han Jing's killing of King Huainan.There are many ballads like this in ancient Yuefu poems.different from foreign countries.The so-called folk songs in Japan and the West are quite love songs, while almost all Chinese folk songs are about politics.The resentment or protest against the ruler is not out of personal interests, but the closeness of the king's people to the king's officials. And nursery rhymes are premonitions of the number of days. When I was young, I watched the Romance of the Three Kingdoms talk about Dong Zhuo and nursery rhymes, and I was really shocked.It is said that when the world was in great chaos, Ying Huo Xing turned into a child in Feiyi and came to the ground, singing a song that seemed like a rumor and a prophecy. It was probably on a hot summer night, and it spread immediately, and children everywhere sang along. No one knew the meaning of the rumor, and it was only afterward that it was vividly fulfilled.Take Dong Zhuo's case for example, Dong Zhuo's tyranny is fine, Dong Zhuo's death is even more serious. Their general Li urged Guo Fan to lead Xiliang soldiers to burn Luoyang, and the emperor and all the officials fled. This is a dynasty that is about to disappear.The Romance of the Three Kingdoms writes that Dong Zhuo was deceived into the court from Meiwu, and camped on the road. The wild wind blew children singing very sadly. The lyrics are: The thousand miles of grass, He Qingqing, will not grow in ten days. Qianlicao is a character of Dong, and Shiri Shang is a character of Zhuo. Not to be born means that Dong Zhuo is about to die, but Dong Zhuo didn't understand the meaning at the time.This is the most important part in the Romance of the Three Kingdoms. After Sun Jian invaded Luoyang, he saw only a piece of rubble. He sat at night under the stars and moon to watch the sky. The four hundred years of the Han Dynasty were all here. The part that can’t help but sigh moved me the most. The nursery rhymes are related to the prophecy that was popular in the Han Dynasty.If you deliberately study the prophecy to predict the number of days, you will misunderstand others and yourself. Wang Mang and Liu Xiu all use it to make things happen, and it is better to ban it because it confuses people's hearts. There are also many nursery rhymes in the ancient Yuefu, among which I think the most tragic and powerful is the one that predicted the five random flowers in the Jin Dynasty: Mo Qianyao, the daughter of Luoyang, hugged the waist until March In the following year, Liu Yao was indeed trapped in Luoyang, the two emperors Huaimin of Jin were taken captive, the palaces were garrisoned by Huqi, and the women in the neighborhood were raped and plundered everywhere. From then on, the Wuhu and Sixteen Kingdoms began, and China was in chaos for nearly two hundred years. In the end, the world of the Sui and Tang Dynasties opened until. I once told this nursery rhyme to Mr. Ogura Yuki, thinking that she could paint.My idea is to draw a luminous star in the sky on a summer night, with a murderous look on the horizon, and the shadow of Hu Qi is vaguely seen. In the corner of the picture is a white woman lying on her back under the starlight, with smoky blue eyelids and rouge lips. The nails are red, and the hair is long behind the shoulders. Under the same starlight, in the open space by the well, several children are singing that nursery rhyme around a child in scarlet clothes. true. But Mr. Yugui didn't draw it.Later, I told Mr. Tokiwa Ozora, and Mr. Nakamura Masayoshi the year before last, that they are all famous painters in Japan today, and they did not paint this.Later I understood the reason. The Japanese don't have the concept of doom, so I don't have a personal feeling for this nursery rhyme. But today is also catastrophe.The above-mentioned nursery rhyme scene with a premonition of Wu Huan Hua focuses on the woman who is committed to the imminent catastrophe.She neither resists, nor escapes, nor atones for the world.She is entangled with the catastrophe and the barbarians.If you want to sink, you will sink together, if you want to turn over, you will turn over together.She is a combination of evil spirit and soldier spirit all over the sky.She also likes to rebel, and the world is in chaos.The joys, sorrows, joys and words, success and failure, death and life at this time are so realistic, but they are all different from what we are accustomed to and familiar with.Maybe the same, but really different.She clearly knew that she was committing herself to the catastrophe, and with this awareness, history was guarded by a spirit.But I don't know how the artist can paint the eyes of this bewitching woman. Nursery rhymes have been handed down, until the end of the Qing Dynasty and the beginning of the Republic of China, the children's songs when I was young, such as "Grandma Moon's worship, I pray to the world next year..." such as "Yanyu", such as "radish and rapeseed bearing peony", such as "iron feet Banban..." They are very refreshing, but in fact there is a big event in history behind it.Different from Western nursery rhymes, and also different from Japanese nursery rhymes, those nursery rhymes when I was young have all the flavors of ancient nursery rhymes. The wind of nursery rhymes also blows in novels such as Romance of the Three Kingdoms.The beginning of the Romance of the Three Kingdoms is "Talking about the general trend of the world, the long-term unity must be divided, and the long-term division must be united..." The catastrophe in history is so plainly described, and the horror is eliminated.And the causality of events can also be free and easy.It is also free and easy, so it is possible to write about Sun Jian sighing under the stars and the moon. It is so heroic, and it is like Liu Xuande begging Zhuge Kongming to come out of the cottage, tears like rain, all very true. It is said that Tang Dynasty, Yue Zhuan, Water Margin, and Journey to the West also have the style of nursery rhymes, all of which are happy and anti-happy, happy that the world is in chaos.When I was young, I read Jing Zhong Yue Chuan, and I was completely united with Yue Fei, and wanted to be loyal to the Song Dynasty, but I didn’t have any anger, darkness, sadness and fear. .My people also followed suit.People like Yue Fei, Tang Huai, Wang Gui, Niu Gao, and Zhang Xian are so good, and even Jin Wushu is likable. Without him, there would be no Yue Fei. To give readers such a spirit, this is the success of the novel , This is the wind. It is said that Tang wrote about the last years of Emperor Sui Yang. I just read the sentence "Eighteen places of smoke and dust in the world". I like the first hero Li Yuanba and the third hero Pei Yuanqing, and Luo Cheng defeated Yang Lin.I feel very affectionate towards Qin Qiong selling horses.Thinking that Wagangzhai is better than Liangshanbo, everyone has good intentions for Cheng Yaojin, even his three axes.It is said that the Tang Dynasty was not embellished by literati, and only the first half of Sui and Tang Dynasties were adapted from storytelling. play. And the ability is the little Qin Wang Li Shimin.I am like everyone else, but different, such a person can be king.I am close to all of you, but someone is an enemy, such a person can win the world.Liu Bang, Cao Cao, Sun Quan, Liu Bei, and Li Shimin are all like this, and Mr. Sun is also like this.Looking at Li Shimin's treatment of Wagang Village, and even Wang Shichong and Dou Jiande, it is a sense that history is one.The gossip of fishermen and woodcutters has good intentions for success or failure, and judges human affairs according to God's will.China's great men are those who are involved and can immediately face the world with the mind of fishermen and woodcutters, so they can achieve great things.However, Chinese folk literature scholars wrote the Romance of the Three Kingdoms and the Romance of the Sui and Tang Dynasties with the mind of gossip from fishermen and woodcutters, so they are good articles. In Journey to the West, it is written that Sun Xingzhe was happy when he heard that there were monsters blocking him. It turned out that Sun Xingzhe was also a monster, but he had more important matters than monsters, so he fought against many monsters on the West Paradise, but only saw him Mainly.On the contrary, the Legend of the White Snake was supposed to focus on the upright monk Fahai, but because Fahai and monsters have so little in common, the White Snake is the main one instead.Isn't the recent events of the Republic of China the same? The Romance of the Three Kingdoms in the Battle of Chibi really described Zhuge Liang, Zhou Yu, and Cao Cao as romantic figures through the ages. This style is the style of nursery rhymes.Even in novels such as Zheng Dong Zheng Xi Yang Jiajiang and so on.But there is no list of gods written by literati.Among the novels written by literati, there is only one romantic character written by A Dream of Red Mansions.And Journey to the West is well written.In addition, Jin Ping Mei is bad, because there is no wind and no joy, it makes people's hearts sink when they look at it.In the late Qing Dynasty, there were still many novels written by literati, which were neither the literature of the people nor the literature of the scholars, and although they were not read at all, they would not be lost.Water Margin is the literature of the people, edited by literati, the first half is very good, but the second half reveals the disadvantages of literati, like Lu Junyi is an ideal portrait of literati, I didn't like it when I read it.Water Margin is written from the place where Yang Xiong, Shixiu and Pan Qiaoyun are written, there is no such thing as the national style of the Book of Songs. The literature of the people is so closely connected with politics, which explains the background of the royal officials and the people and the unique civil uprising in China.The wind of nursery rhymes is also the wind that moves the winds of the revolution. seven Apart from folk songs and nursery rhymes, there are love songs.The people don't compose poetry, they compose songs.此先說明情歌形式再談其內容。 中國向來是詩歌皆有其規定的形式。如詩有五言古詩、七言古詩、與五言絕句、七言絕句、與五言律詩、七言律詩等。情歌如子夜歌、竹枝詞、襄陽樂等，亦句法都有規定。收在古樂府裏的晉子夜歌有數十首，都是五言四句一首：竹枝詞數十首，都是七言四句一首：襄陽樂像子夜歌，亦是五言四句一首。這種規定，我現在才知其好，是譬如衣服與居宅，中國向來衣裳的式樣有規定，居宅的形制也有一定。這種規定是自然生出來的，所以保持得很久。居宅的形式，大概是經過千年才略有所改，衣裳的式樣大概是每約三百年前後換了朝代才改。此外是日用的器具如桌椅盆桶的式樣也是可以歷世久遠。這是中國文明的東西的造形，雖是物質的而到達了無的境地，這形式就是止於至善的了。這也是真正的世景安定。因為是達於無的境地的形制，雖然是規定的，也不妨礙你在使用它時可以有創意無窮。現在女裝採用西裝洋式，式樣朝變夕改，說是有個性，其實是個人主義的窄隘不安，縱有小巧，亦隨又厭煩。今人的新體詩，各人造作新的格律，其實是等於女裝的式樣天天在新設計。魯迅與周作人結果還是做舊體詩，連毛澤東亦然，我嘗思其故，現在我想到女裝的譬喻，才豁然明白了。 從形式亦即可知其內容，譬如陶器，意思即在於其方圓之形與線及色。又譬如寫字，是怎樣的筆姿，自然生出怎樣的結構，而意思就皆在這裏了。 只是詩與陶器有些不同，詩還有言。但是詩的言必與詩的式形生在一起。新體詩的形式這樣小氣，內容也是窄隘不安的。縱有新的感覺與新的意思，那也是不能算數的。新設計的西式女裝，也一照眼有新的感覺，穿在身上轉側看看，也覺有新的人意，然而都不長久。西式女裝也是，新體詩也是，不從中華民族的廣大深厚的泥土裏來抽芽舒條，不在漢文明的山河歲月來展開風景為意思，不知感情與智慧的新鮮有可以是永生的，而以個人的造作，向西洋借些實存主義什麼的來做意境，離開大自然太遠了。 我自己是做舊體詩的，雖蘇東坡已寫有那些詩，亦不覺得有何干礙。但是看看張愛玲「流言」的一句舊體詩「帶雨蓮開第一枝」，與兩首新體詩都是好的，這使我又要想想過了。到華岡又尋了泰戈爾詩集重新來讀了，雖是譯筆，亦非常好，使我又想著中國新詩的形式問題。後來因朱西甯的關係讀了當今幾位青年的新體詩，也是一面讀，一面想著這個問題。但是要到這回為中國文學史話我總想明白了。 新體詩當然可以有前途，但那新體，必要是中國的，不可像西式女裝的鬥新鮮設計。中國的詩的造形有三個原則： 一、詩的形式必是簡單的。 二、詩的音樂性在漢字的音韻陰陽。 三、詩有調，但不是旋律。 以上第一提詩的形式要簡單，是得有無之妙用。凡依於無與有之理的造形皆必極簡單，如幾何的公理與數學的公準，皆只得幾條。而今人有甚至要把數學的末端集合論用於新體詩造形者，此是大謬。第二提出話的音樂性，是禮樂之樂。禮樂一體而亦可分，在中國文學上詩是樂，文是禮。今之為新體詩者說要把詩從音樂獨立，他是只知西洋所謂音樂，不知禮樂之樂。漢字的音韻有四聲陰陽，為西洋文學所無，所以中國詩的形式裏有大自然的息的吹動。又則漢字的造句像一塊一塊的石頭砌成，多有空隙之美，最適於作詩句，不比西洋文字的必是連續的，沒有天趣。第三提出中國詩的形式有調，不是旋律，調是像花苞的開放，像一池水波的漾動開來，而旋律則像漩渦的會把船隻捲入沉沒，或像一陣旋風的把人畜都帶了去，或像螺絲旋的把你捲進了牛角尖裏去。女孩子的笑顏是舒展開來的，就像詩的調，笑顏不能是旋律的。 要是有依於以上三原則而產生出來的新體詩的形式，那當然是可慶。但也還要有內容，內容是中國人的對天地萬物與人事的智慧與情操，而且縱使有了新體詩，亦舊體詩不會被廢，像宋詞可說是新體詩，歐陽修蘇東坡他們都填得好詞，而亦仍用五古七古與絕句、排律做詩。因為舊體詩的形式與其他中國東西的造形一樣可以歷世久遠的。今人做舊體詩多可憎，我也從不去參加他們的詩會，但那不是舊體詩陳朽了，只是因為那般人無趣。 舊體詩有一種是樂府，句括情歌在內，皆配以音樂。又一種不是樂府，單是嘴裏吟吟，「詩永言」，單是吟吟的詩或者倒是樂府詩的基本。吟詩隨各人，沒有一定規則，但是自然有調，因為一首詩裏的平仄與韻都已排好，你只照著長短緩急高低虛實來唸，加以你自己的節拍發出悠揚頓挫來就好了。我這一輩的人都這樣吟。今之學生不知吟詩，先生也不教，學校有詩朗誦會是朗讀的新體詩，不是吟，朗誦注重旋律，誇示感情與意義，那是西洋詩的讀法，中國詩不是這樣的。 中國詩與其言情，毋寧是著重在性情之性，所以雖亦言情而有一種豁脫。中國詩言意義，亦毋寧是言意思。言意義變成哲學，言意思才是詩。如陶淵明「採菊東籬下，悠然見南山」，就是言的意思，未有意義，而是在意義之始，這才是含有無窮的創造性，所以這兩句詩千餘年來有名。但從新體詩的讀法，就可知其是誇示感情與意義，那完全是西洋的。新體詩朗誦像話劇的動作與說語表情都太多。而為新體詩者又有另一派的說法，根本要離音樂性，從口唱耳聽的詩走到只用眼睛看的詩。也許更還有一種說法，是脫離言語，只用符號來做詩──前衛派的詩。但是為什麼不知道平實些呢？ 新體詩是可以有的，文可以是白話體，詩為什麼不可以是白話體。但白話文雖係五四時期所提倡，其實是有著水滸、西遊記、紅樓夢的白話文的傳統的。白話詩也不是沒有來歷，向來民間有些情歌就是白話的，但是新體詩與傳統白話就煩難。胡適與劉半農當年，自歎如纏足過的女人的放大腳，要沒有受過舊詩影響的年輕一輩才做得真的新詩，胡適與劉半農他們的這一說，使得立志做新體詩的人故意迴避讀舊詩。但隨即是連沈尹默也回頭去做舊體詩了。新詩怎麼可以割斷傳統呢？白話文就是有傳統的。 新體詩是現在尚面對著未知。 日本的新體詩比我們有成就，但也還只能說是日本詩的一個別格，日本詩的主流至今還是平安朝以來的歌體，與江戶時代以來的俳體。也許新體詩的成立我們還是可比日本的早。詩文的事，從來是天成，非人力，朱天文每欣羨朱天心寫文章能不受一點人家的影響，譬如張愛玲的影響。也不受一點傳統的影響如紅樓夢、西遊記等，然而她的真是中國的現代文學。新體詩與傳統的問題，我想也可以是像這樣的。但是西洋文學的理論會妨礙新體詩的生長。西洋文學給我們刺激是好，但是不必學它，如聞雞起舞，但是不要學雞叫。 Eight 今寫中國文學史話，手頭參考書沒有一本，寫到情歌處想翻出古樂府來看看，都因家裏修房子，書籍被亂堆亂塞，此刻要找出來不易，也罷了。只得請讀者自己去找「古樂府」或「三國晉南北朝詩集」裏找子夜歌、華山畿等來與我的說話對照了讀吧。 子夜歌，云是晉女子所作。似五言絕句，分春歌夏歌秋歌冬歌，日本俳句分春夏秋冬，即是受子夜歌的影響。 子夜歌的春歌第一首： 春林花多媚，春鳥意多哀， 春風復多情，吹我羅裳開。 氣氛舒暢廣大，幾乎是沒有特定的對象的情思，春風要算得挑撥了，然而有一個和字，更一個惠字。凡此皆非西洋文學裏所有。 中國人是親比戀先，往往只覺得親熱，起了敬重和思慕，還不知自己已在戀愛了，有一種糊塗的好。譬如十八相送裏梁山伯對祝英台就有這樣的傻瓜。在這種場合，女子本來比男人聰明，但是也會糊塗。不知是哪個朝代的事了，有個女子伴著個書生在西湖水邊走，她自從知道了書生愛她，一直想著拒否，今天她走走又感激喜悅，說話之間，她忽然側到水邊一步，看著書生的臉說道：「我兩人親則是親，但是我不戀愛。」她這樣說時，水邊的小桃花笑了，笑她不知戀愛可以是未有題名的。看你這水邊的人兒，波心女心都已在不穩了。這種糊塗成為六朝民歌的基本境界之一，西洋人是沒有的，西洋人於戀愛有浪漫，但是怎及得這糊塗？ 還有一種糊塗是打情罵俏，豈知弄假成了真。在鄉村是男女隔著田畈溪水對唱山歌，男的挑撥過來，女的總是唱反歌嘲諷來拒否，只顧比唱歌不肯認輸，不知是什麼時候起卻相好在一淘了，剛纔唱的話原來都是假的，連自己亦不知道剛纔的是真心真意，假言假語。西洋女人會裝拒絕，但那是精明的、算計過的手段，不及中國的是糊塗得好。這種山歌，在古樂府裏沒有採入，我在廣西教書時，在現地就有的。 西洋女人在社交場合對男人耍手段，可以把來為小說，但是不可把來為詩。惟獨中國的打情罵俏可以是歌與詩。西洋的戀愛詩一味隆重正經，不及中國人於戀愛亦能是跌蕩自喜的。 然而中國人一等到兩人都明白了是在戀愛了，可又變為平實得使人驚。如北齊時蘇小小的詩：「郎騎青驄馬，妾乘油壁車，何處結同心，西陵松柏下。」若在西洋詩，這時正是達到浪漫的高潮呢，哪裏就肯這樣的平實了。結同心就是訂終身，戀愛了亦只是這個親字。中國人一愛就講結婚，要講結婚是戀愛的結果也好，像桃花結了桃子，看它在枝頭成熟，摘了供在堂前桌上，亦有初夏的陽光。而西洋的戀愛詩多為戀愛自身即是一切，結婚就完蛋。西洋人的戀愛是不結果的，結婚是戀愛的墳墓。有這些相差，可知我們是不可以學做西洋詩的了。 中國人的親是對人世現實的親，所以看愛人的美貌也是現實的，而且是當作平等之人看待。西洋詩裏愛人的相貌就不能家常，對愛人又不知自居於何地，西洋人是對人對物都不得平明，學西洋詩的人當他們的不安是比中國詩的平凡世俗好，那是大錯了。子夜歌裏有一首，是男人在路上等著了她，喜愛得又讚她的相貌生得好看，你一來路上都芳芬了，女子答歌：「芳是香所為，冶容不敢當，天不絕人願，故使儂見郎。」便是這樣的現實而有天意，是那麼和惠的，滿滿的喜悅，然而真是大極了，比西洋文學裏的什麼浪漫、求真理好百倍。 原來戀愛二字，中國人的與西洋人的根本不同。 西洋人平時都是人與人有隔，人與物有隔，今對於有隔的人要來愛我，或是去愛他，總覺得怪怪的。戀愛是對一人永遠地無法了解的對象攻打、追求、苦惱、昂奮，在地獄與天堂的邊緣，兩邊都攀不著，一切只是一個戀愛自身的成敗，失敗了是完蛋，成功了也是完了。 西洋近世偉大的戀愛要算英皇喬治五世為一婦人而退位與她結婚，以後就是過的溫莎公爵與溫莎公爵夫人的生活。前半是轟轟烈烈，後半卻使人覺得差勁。戀愛總要有一點創造才好。中國人年輕男女戀愛，先就想好了，將來的前途，妻子幫丈夫成名，家裏的事情她來，又一等是夫妻開個小店，她一定要起得早把店堂打掃收拾得整整齊齊。戀愛是人生事業的開始。可以是這樣理知的，就因為中國人的戀愛是平實的。 中國人的戀愛是有不是戀愛者為背境。朱天心的「擊壤歌」寫小蝦與一般女孩子玩，也與男孩子玩，不涉戀愛，亦不涉事業，而可以成為一部好的文學作品，這只有中國的，西洋文學裏不能有。西洋人不能像小蝦的對他人有興趣，也不能有對紅磚路與喫食的情意，雖然他們也走路，也喫食。他們也不曾像小蝦一般人的遊蕩。所以西洋文學不出戀愛的與事件的，不能有像擊壤歌的作品。西洋的詩集裏大半是戀愛詩，李白蘇軾的集裏卻絕少戀愛詩，而最有男女之美。故此，如子夜歌雖寫戀愛亦與西洋的戀愛詩在品質上是有著不同的。余光中說話道三不道兩，他亦有一句話說的對，「現代詩趨向民謠化」，但是他願意再多知道一點嗎？ 我喜歡看平劇「拾玉觸」，母親不在家，姑娘坐在門口繡花帶管小雞，街坊人家的家常打扮，身上還繫著前遮欄，因為是姑娘，什麼打扮都可以像戲裝的好看。她度針線的姿態與飼雞趕雞的動作，都是生活的美。一個書生經過，一覷著就二人心都渾了，書生丟下玉鐲而去，她又喜又害怕的去拾，卻被書生瞧破了，隨後又被鄰家的媽媽看出苗頭了，總是羞愧隱藏也來不及，落後只得招了出來，一顆心跳得急急的，託媽媽去說媒。這要講戀愛，學西洋文學的人看了會說是淺薄，但我覺得是什麼都在這裏了。 Nine 文明的最起碼條件是人生的幅從食與色解放出來了，擴大了，延長了。 低等動物如蜉羽與草蟲，只為生殖與性，幼年期很短，只為此而準備，及發育成熟，交尾完了就死。至高等動物則幼年期與晚年期延長了。至於人，更有長長的人生與性無交涉而可以是美的。思春期以前的與以後的。第一注意到進化的這種程序的是佛教，僧尼可以一生不破色戒而不缺少什麼。別的文明民族也有把童男童女的境界看做人生最高的境界。中國文學的幅廣闊，便是能從戀愛解放出來，又從食也解放出來。馬克斯講唯物主義，而共產國內無文學；佛洛依德講性慾為本的文化論，末流至於性變態文學泛濫，也是滅絕了文學。由此可知李白蘇軾集裏絕少戀愛詩，真是中國文學的幅廣大。 中國是不但士的文學如此，民的文學亦從色解放出來，所以有廣大的幅，子夜歌與竹枝辭等情歌只是民的文學的一個小部份，此外還有民謠童謠是與戀愛完全無關的，還有說書的章回小說與元曲當中也有許多是不關戀愛的。若非從色解放出來，即如元曲，也不能有這樣廣的題材了。 元曲是民的文學，而由士協力所成。當時是異族入主中國，士心存自覺，志氣未墮，故其協力民的文學，能有如此亮烈的元曲，而亦是因中國的民的文學與士的文學本來有一種接近，才可以兩者這樣協力得無間然。其後三國、水滸、西遊亦是士協力民的文學，尚存此壯健。又其後科舉八股之害益深，士質亦差，腐儒之不得意者與頁生學人之刁筆者或取資民的文學，如拍案驚奇，而多有惡氣，或獨自製造，如金瓶梅，淫穢最是一病。還不如征東征西等全不經文人沾手的民的文學之元氣。惟紅樓夢雖係個人之作，都因曹雪芹是個不世出的大天才，故其成就能在一切限制之外。 故知士的文學與民的文學的關係，則知胡適之的「白話文學史」所云真是膚淺，而且亦知今文壇所云「文學要大眾化」在理論上的粗疏。說「文學要表現社會，表現民族」，但是也要有你本人對這社會與自己所屬這民族的看法。 你要寫文章來表現時代、表現社會，你即先要知現代的是產業國家主義的社會。你要表現民族與愛國，你即先要知道中國文明是世界的正統。你要文學為大眾，你即先要知道孫先生的喚起民眾。文學給民眾的是像詩經說的一個興字。文壇以為文學為大眾就是要表現大眾的生活苦痛，若是左派文學，還更呼號大眾站在自已的立場起來鬥爭。殊不知大眾倒是喜歡像三國演義的話說天下大勢，喜歡像薛丁山樊梨花的英雄美人，因為縱然是農民，他也是願意把自己的人生的幅來顯豁，若要鬥爭，他要比站在自己的功利的立場更廣大的胸襟來鬥。所以中國歷來天下造反，多是文學只做了一個「興」字，再給民間一個不甚切題的名目；真的名目是在起義中方出現並且確立的。文學喚起民眾的骨子還是在士與民，王官與王民的關係的遺傳。但這裏既是說的文學，最根本的還是要知道文學是什麼，文學是在興與賦與比，其根據是大自然的五基本法則。 說什麼表現大眾、表現時代，文學都是表現作者自己，表現作者對天地萬物的觀，而你自己與大眾亦即都在內了。你是何等樣人？你所抱的是什麼觀？好來表現大眾？且又你可以知道表現的方法是要通過物形而描寫其背後的象，故可以單畫一株荷花亦就是畫出了天地節氣，連在水邊遊嬉的人兒了。表現大眾又豈是必定要描寫大眾？不看看朱天心的「擊壤歌」，你說的那些大來頭的話她寫的都不是，然而什麼都有在這裏了。