Chapter 5 Literature and luck of the times-1

※Yao Dian and Yu Shu Reading literature requires a wide range. Here, let’s talk about reading Yao Dian first. When I was fifteen years old, I bought a woodblock edition of Shangshu. When I went back to the countryside during summer vacation, I sat on a bamboo chair in front of the eaves and read the first chapter. To see the note to understand the explanation.The Yaodian is the world of the sun, the moon, the stars, and farming. Although I don’t know the details, I have opened my mind. I just feel that the scale gate and roof tiles of my house are also in the world of the Yaodian. At that time, the May 4th Movement had arisen, and there was a new atmosphere of doubting the ancients at Peking University, but the positions of the stars mentioned in Yao Dian were confirmed in astronomy.After the Second World War, the ancient civilization of Mesopotamia discovered by underground archaeology can be further confirmed by referring to the world in the Yaodian.In the early summer of this year, there was an exhibition of ancient Syrian civilizations in Ueno, Tokyo. The astronomy, music, mathematics, writing, farming, pottery, gold casting and other handicrafts from three thousand years ago and five thousand years ago made me feel very friendly.However, the literati and professors in our country still regard Gu Jiegang's ancient history fifty years ago as a novelty to say that Yu was a worm. This kind of ignorance is due to his bad character.Reading is to meet the good, but these people want to find the same ugliness as themselves.They are very happy that their ancestors were monkeys.

Director Kou Shiyuan said that humans were created by gods and did not evolve from monkeys. I completely agree with this statement.Paleolithic people did not produce higher animals. It is true that they evolved from monkeys, but some of them suddenly realized a word when they crossed the flood and discovered God, so they became real. The human body, which is a leap, is not continuous with the Paleolithic.Neolithic man did not evolve from Paleolithic man, but was granted by God, so it can be said that God created man.The Neolithic civilization is also a gift from God.If you don't know this, you don't understand civilization, and you don't have a solid foundation to talk about literature.

The world in Yao Dian makes people read with an open mind, which is the highest effect of literature.To study literature is to learn from non-literary sources, such as traveling in mountains and rivers, such as the shrimp and cats in "The Song of the Land", and they walk the red brick road, such as reading the classics of Yao.And Yao Dian is really a poem.When I read it, I didn't know it was a poem, but I just loved the words and sentences, like bricks on a red brick road after the rain and the sky is blue. If you want to say the truth of the world, there is no more precise witness than this literature.For example, there are two poems in Li Bai's "Long Gan Xing". Huang Tingjian said that the second poem was not written by Li Bai. After he mentioned it, I read it again and thought about it.Another example is calligraphy. I can tell the real and fake works of Kang Youwei and Wu Changshuo by looking at them.As long as someone who really understands the article knows that Yao Dian can't be forged without resorting to textual research.

I myself like reading Yao Dian without knowing the details when I was a child. That is my favorite way of reading.Later, although I learned more about the archeology of Mesopotamia as a new testimony of the Yao Code, what I knew before could not be added or subtracted.Reading articles can be astonishing. It turns out that we have known each other in previous lives, and we will never make mistakes. Yushu tells about the story of Emperor Shun, the legend of Shun's southern patrol in the field of Cangwu, and the legend of the second concubine E Huang Nvying who shed tears on the mottled bamboo in Junshan, Dongting Lake. For thousands of years, it has been a teaching material for cultivating poets' sentiments.According to Wang Guowei's textual research, the Emperor Jun in the Shan Hai Jing is Shun, which is very prehistoric to imagine, but reading Yu Shu feels like it is today.Sima Qian interviewed all kinds of remote and absurd legends, but it is entirely the power of the article that he can write the Yellow Emperor's Chronicle so realistically.It can be compared to the absurd words in the Dream of the Red Chamber, but there is nothing more true and true than this, but the power of the article can write history as if it is a flower of the present.In Yu Shu, it is written that the Son of Heaven made a hunting tour every five years, Chai looked at the mountains and rivers, and followed the group for four dynasties. Judging from today's archaeological knowledge of the world's ancient civilizations and China's well-field system since the Yellow Emperor, it is completely true.But it is absolutely true simply because the things written are so good, rather than such knowledge as witnesses.

The realism of the French novelist Balzac is not as good as that of A Dream of Red Mansions. The two methods of writing must be clearly distinguished, whether you are studying literature or studying history.Zhu Xining has an article "The General and I", about a general guarding Jinmen and his secretary. The author was not present at the time and was able to write so realistically. After reading it, I really admired it and thought about it.Also, "Looking at the Liveliness" in Yuan Qiongqiong's "Qing Ping Le" and Xianzhi's "Peaches and Plums Not Talking" are written in the same place. I saw them on the spot, and they were written in different ways. I read them all. It surprised me, I realized that I was not enough, and I also thought deeply about the reason.The reason for this is not easy to understand, but I remembered an irrelevant child's play.

When my little grandson was only two years old, Aizhen and I took him to the nearby children’s park to play. I played Taijiquan, Aizhen did gymnastics, and my little grandson was called Yiqing. He played with other children in sand and mud. Sitting on a low swing, catching a small ball.When she came back, Aizhen asked, what was it like for grandpa to box?He didn't speak after hearing this, but imitated the horse stance and pushing hands on the floor of the living room, and made two or three movements, which surprised me greatly. It was a real Tai Chi posture.The serious look on his face made me dare not take him as a joke.Let me ask again, how was grandma doing gymnastics just now?After hearing this, he immediately imitated his grandmother by turning around and shaking his hands. He did it very correctly, with a serious face and no smile on his face.Aizhen also smiled in amazement and said: We didn't see him pay attention to it when we were doing it just now, he was playing with him, who knew he could see it so real!Three years have passed since then, and Yiqing is now five years old. Sometimes Aizhen and I still go to the park with him, and come back and ask him, what is it like for grandpa to box?If you ask him to learn it, he thinks that he is not as good as he used to be.It turns out that he is now learning to do it with knowledge, but when he was two years old, he only learned to do it with the secret of heaven.

In this way, I thought that like Yuan Qiongqiong's eyes flicked inadvertently, and the movement of things could be described so realistically by the secret.Another example is that Zhu Tianwen and Zhu Tianxin don't seem to be very good at talking, but the words and sentences in their pens can be so wonderful. It turns out that there are three ways to describe things.One is a scientific method, such as photography. Although photography is mechanical, it is an art if the photography is good, but it cannot meet the surface of the object.The other is a mathematical method, which can completely disregard objects, and use meditation to construct point lines and equations out of nothing. As long as you can do it mathematically, you can correspond to everything, even the Milky Way, which has not been experienced so far. It is possible to describe the shape of Mars mathematically, before the arrival of space rockets.And there is a third method of description in literature.

Chinese literature, like Chinese painting, has sketching and imaginative creation.Sketching in painting is similar to taking pictures, but taking pictures takes the shape of things, while sketching from life is to express the image of things behind the shapes by writing shapes.But there are also ideas that are not sketched. For example, I usually see many real mountains and rivers, and the time of painting is not limited to the real thing.This means creating a method close to mathematics, while mathematics is the theory of things, and painting is the image of things.Intentional creation is not a selfish creation, but a creation of the author from nature, so it is by no means inferior to sketching.Literature also has sketching and imaginative creation, and even writing about events that have been around for a long time in history can also be known before they are formed, just like the Book of Changes.Knowing the future is not only about the future, but also about the past, like mathematics, which can describe unexperienced objects.For example, the Book of Changes knows yin and yang without experiencing the phenomenon of prime particles. For example, Yao Dian Yushu and Sima Qian's Huangdi Benji have not experienced the underground archaeology of Mesopotamia, and can describe without errors.Therefore, history cannot be written with the power of non-literature, whether it is writing modern history or ancient history.

Writing history is based on secrets. Shun originated in the middle of the village. There is no similar example in Western history from Greece to the eve of modern times. Therefore, historians in the Republic of China thought that Yushu was a forgery. The imperial edict of the heijun taught him not to pay attention to family wealth when appointing a prime minister, but to appoint people with wisdom and noble personality.Those who doubt the ancients do not seek new knowledge of world ancient historiography.In fact, Yao Dian and Yu Shu are self-certifying, if you can read them with literary intelligence.

Reading Yu Shu, I feel a kind of soaring and stable.Stability is born in people. The basic attitude towards people and things is a gift between the host and the guest. Everything is there, so I feel comfortable and stable.The Emperor Yu Shu treats the princes, and Chai Wang regards the mountains and rivers as the gift of the guest and the host. This is based on the awareness that people and heaven and earth are three talents, so the sentiment towards people and things can be so healthy and peaceful.The gift of the guest and the host is the beginning of knowing things.Westerners, on the other hand, have become perverted in their attitudes towards people and things.In China, man and the heaven and the earth were both born of nature, that is, they were also created by the gods, and man can treat the heaven and the earth as a guest and host.The Old Testament also said that man and the heaven and the earth were created by God, and said that man should obey the earth, but did not talk about how man should deal with the sky, but the birds in the air, the fish in the sea, and the beasts on the ground are all ruled by man, compared with the three talents of heaven, earth and man. It’s not perfect, it’s still the Bible.The basic attitude of Westerners towards people and things is to conquer and be conquered, so they are always restless, which is most obvious in their literature.

I am giving a theoretical explanation today, but when I was young, I simply read Yao Dian and Yu Shu in a simple way, and felt the comfort and stability of everything including myself. This stability connected with the qi of clarity has cultivated I understand my sentiments with Chinese literature, because this comfort, stability and soaring are also the basic sentiments of Han Fu and Tang Poetry works by Meng Haoran and Li Bai.It is also the basic sentiment of Chinese literature today. Reading the works of the ancients, I now use theory to explain them, and sometimes I have to talk about textual research, in order to break through ancient history and the like, and I often miss the plain reading in elementary school.Japan's Mitsubishi Corporation invited Mr. Morohashi Tetsuji, an emeritus professor of Sinology at Dongdae University, to give lectures on the Book of Songs every Monday and evening. I attended and listened to it twice by chance. People are also like the old school students listening to lectures.I love that quiet air.This is how I read when I was young.When I was in college, it was the first time I heard someone write a study of the classics into a book. I didn't know why, and I didn't believe it. I can explain Buddhist scriptures, but I still love simple chanting.I study calligraphy, but I often miss the calligraphy I practiced after lunch in the village when I was a child. I used an ink pen to trace a piece of calligraphy written by my husband's ink pen.Children don't know calligraphy, and the calligraphy itself is good. It's lovely to read, and the children's own calligraphy is really good.The characters themselves are good, and this is the foundation of calligraphy. Children's characters are natural even without calligraphy.Although I have learned calligraphy, I still use it to enjoy the Taiping Heavenly Kingdom Li Xiucheng's peasant's handwriting, and the embroidery patterns of young women in the countryside when they draw the flowers on the toe of their shoes. Know painting.Therefore, I think of Xiao Xia's friendship and treatment in "Ji Rang Song", which is also like a child's reading and calligraphy. I love these people.Mr. Sun loves the people of this era so much, otherwise there would be no revolution. In reading, the basic reading method is feeling, the reading method of theoretical thinking is knowledge, and the foundation of knowledge is feeling.When I was young, I read the books of Yao, Dian and Yu, etc., and what I got was a sense of confusion about the articles on rites and music.Both Yao Dian and Yu Shu are written about politics, and they are all about nature. When you read them, you feel that you are at the time of literature and non-literature. ※Style China's style is unique and unique to other countries in the world. The history written by the ancient Greeks is just a record, and the epic is literature.They cannot have the style of Yao Dian, Yu Shu, Huang Di Ben Ji, and Zuo Zhuan.The philosophy collected in Plato's collection is either in the form of speeches or in the form of questions and answers, and there is no style like Yi Xici and Zhuangzi. As for Greek literature, in addition to epics and dramas, there is no lyrical style like Li Sao and Song Yu's Fu. In the West, lyric poetry has existed for a long time, but lyric prose came late, and later came lyric prose, but it was still lacking.The development of Chinese lyrical style, from Chu Ci and Han Fu to Su Dongpo's Chibi Fu, Liu Zongyuan's Eight Records of Yongzhou, Ouyang Xiu's Drunken Man's Pavilion, etc., the style and content are so rich and broad, it is because of the ability to write about nature and nature. At the time of affairs, the elevation of the article has risen to the occasion of literature and non-literature.The reason why China can have Fu style is that the article is written in rhyme and non-rhyme.Another example is the Romance of the Three Kingdoms and other novels such as A Dream of Red Mansions, which are written at the time of novels and prose.For example, Yuanqu, Kunqu and Pingju were written at the time of drama and prose. In Pingju The Legend of the White Snake, only the Broken Bridge or the Flooding Jinshan can be played, and the structure of the whole play can be discontinuous.Because Chinese dramas also have a tune rather than a melody, while Western dramas have a melodic structure, such as Romeo and Juliet, which cannot be performed in just one episode.Chinese dramas can be performed for only one paragraph, even dramas are at the crossroads between dramas and prose.The non-melodic ones bring prose culture. The so-called idle writing in the so-called busy schedule of the novel, the drama is like acting on a golden mountain, the shrimp soldiers and crab generals in the Yangtze River are fighting with the heavenly soldiers and generals. Here he catches it with his double ?And because there is a tone, prose can also be music; the music of ritual and music articles.This is the style of Chinese literature.The form is also the content, and the style of Chinese literature is consistent with the disposition of Chinese literature. The narrative of "Ji Rang Song" is so loose, but there is a strong will to unify it in the whole text. This will is breath, and it is possible because of the style of the style. If it is in the melody, it is impossible.It is the turbulence and magnificence of life, so people who write articles are always sane. The melody is mechanical. The author is swept away by the melody of his own work, and the reader will only feel powerless after reading it.And if the narrative of the melody is loose, it will not be able to be unified in the whole article. The melody must be continuous, but the key can be discontinuous.The melody goes in a spiral, while the key goes in reverse.Poems have a continuous style, such as "Xizhou Qu" and "Chunjiang Huayueye". The four sentences change rhyme, flat to flat, and flat to flat again. The last two characters of the first four sentences are repeated to form the next four. At the beginning of the sentence, the meaning of the word seems to be connected but not connected, sometimes it is the opposite.In fact, the style of writing is also such a spirit of reverberating yin and yang.For example, Lisao, I taught students to read it last time, and I began to see its repeated wandering, and the development of layers is very clear. Another example is the sixty-four hexagrams in the Book of Changes. The hexagrams are connected but opposite, and the vertical expansion and horizontal expansion are integrated at the same time.I like the styles of Yi Xici and Zhuangzi, which seem to be repeated but not repeated, like waves that are similar but different, like blooming flowers, whose petals are repeated but not repeated. When writing such an article, the author must be better than anyone else. Self-knowledge, heart rejoicing. Furthermore, Zhu Tianwen's novel "Qingqing Zijin" writes such a touching story, but it looks like prose.Only because it is not written in a melodic way, it can be written in such a powerful way. When I was reading it, I could imagine the uprightness and seriousness on the author's face when she wrote it. She was so clear-sighted, and felt sorry for Bijuan and Qingwang. Both of them had love and ambition. It is such a society.The precious scene of two people digging bamboo shoots, the vivid reality of being a bus driver, but you have nothing to complain about, the people on the bus on the street make you only have good intentions for them, Even for such a hippie boy.Her plea to Qingwang "you have to fight for my sister", while Qingwang's is the resistance of boys who want to do well in school but cannot.In the end, Bijuan fell ill with a fever, because of the hard work of going to night school and being a bus driver, because of the cold rain and cold for the single clothes and thin clothes, and because of seeing Qingwang today, she also entered the hippie Taoli and got on the bus.While she was asleep and had a fever, she heard that Qingwang had just come to sister's dormitory, but she didn't dare to meet her again, what could she think?What can she criticize?Bijuan only thought of going to and from school with Qingwang, and listening to Qingwang's bright, childlike voice when playing in Tianfan. This is not to be angry with anyone, not to take revenge on anyone, but to start a revolution and reform the destiny, that is, to cut off the evil law of cause and effect in today's world-wide proletarian society and create a new one. Times, for Bijuan, for Qingwang, and for those on the street and on the bus.Let's all come together! Chinese literature is revolutionary literature, so the style of writing is tonal rather than melodic.Melody is bound to causality, while revolution is discontinuous, often changing midway.For example, the Meiji Restoration in Japan originated from the opposition to the shogunate's opening of the port, so they shouted to honor the emperor and fight against the barbarians, and on the way they turned into also opening the port.Zunhuang first said that the shogunate and the imperial court should be integrated, and then it turned into a downfall halfway through.The melody is only mechanical, and there is reaction in mechanics, but it is not revolution.Revolution must have a tone, and tone is the breath of nature.When I was a child, I read "Three Hundred Poems of Tang Dynasty" and read "Guanzhi" and "Guanzhi", so I called it "chanting".The songs of the Japanese Manyoshu also have clear syllables, which are tunes, not melodies.In Chinese literature, this key has been developed into Ci, Qu and Pingtan.Since the Republic of China, imitating Western literature has not paid attention to these things at all, and university liberal arts students can't even recite poems. At this point, Xianzhi wrote a letter saying that a friend talked about the Sansan collection. They thought that "Ki Rang Song" was acceptable to readers and comments, but the prose seemed to be the same. Some people would read the prose with a smile.Zhu Tianwen was very discouraged when he heard this, and Xianzhi was also perplexed.But what they say is not true. Although "Ji Rang Song" is listed in prose, it can also be regarded as a novel. Novels have stories, while reviews have theories. Readers can easily agree, but prose seems to have nothing. theory, so it is not easy for readers to know its goodness.In fact, it is prose, and it can be seen that the author is talented or not.For example, modern Japanese novelists, only Yoshikawa Eiji, Ozaki Shiro, and Kawabata Yasunari can write good prose, while the prose written by Kaionji Chaogoro, Shiba Ryotaro, and Mishima Yukio lacks charm.Therefore, Yasuda and Juro only wrote prose and songs, and disdained novels.It is too much to disdain novels, but writing novels is easier to see temperament than writing scripts, and poetry and prose are easier to see temperament than novels. Writing scripts and novels can be falsified, but writing poems and prose cannot be falsified. "And the prose seems to be the same", which means that they don't understand the article.Of course, the bogey of writing articles is the same, that is, avoid repetition.I once told Yasuda and Juro that Shiro Ozaki's later works also had repetitions. Although the content of each novel is different, the atmosphere is still repeated.Baotian hurriedly asked: "Is there repetition in what I write?" I said, "You don't commit repetition, because you have never fallen into the prolificism of works in today's literary world." But people who don't understand only read novels and reviews. The content is different, but it is different. When you read prose that does not involve stories and theories, you think they are all the same.This is just a boring person looking at the sky, every day is the same.Such readers, in fact, cannot understand "Ji Rang Song".Here is a random quote, "When the wind blows, I will become slurred." How many people read it and know that it is so good? Mathematics and physics are written for engineers and teachers, not for the general public. The best articles are also written for public teachers and revolutionary cadres. For example, Mr. Sun's Three People's Principles are written for Kuomintang members.In other words, articles are music, like the national anthem, everyone should sing it.But this sentence needs to be time-sensitive.Now monkey music is most accepted by young people.In the past, like the Western Han Dynasty, the articles of Sima Xiangru and Sima Qian were accepted by readers. In the Northern Song Dynasty, the articles of Ouyang Xiu and Su Shi were all accepted. Modern times are about to usher in a new era, and good writing styles can also be widely accepted. The highest responsibility object of the article is the gods of heaven and earth, not the masses or the teachers and engineers of the masses, revolutionary cadres, or even the country, because the country and all human beings also have to correspond to the gods of heaven and earth.That is to say, it must correspond to the five basic laws of nature. For this reason, mathematics and physics do not need to take the public as their opponents, and people in the world, whether they know it or not, admire it. The Book of Changes, Shiji, and Chibi Fu do not target the public as readers, but are always the highest articles representing countless eras.In Japan today, obscene publications and manga are accepted by the most readers, and the Manyoshu, Kojiki, Biyanroku, and Hideki Yukawa’s Nobel Prize in Physics papers are the least read. Here is not there. ※ Kuixing is in the sky Last year in Taipei, I went to the House of Christ to worship and listened to the singing of the Holy Lord. My whole body felt a powerful and invincible force of nature.Because I remembered that China was the Shang Dynasty and had such a powerful force.China may still need gods like Shang Song and Daya in the Book of Songs.This time, I was writing a history of Chinese literature. Looking back, I felt once again that the articles in the Book of Books, the Book of Songs, and the Book of Changes are so majestic and powerful that even the later Han and Tang Dynasties cannot be compared, not to mention the humble and weak today. literature. Eight or nine years ago, the Tokyo Shimbun of Japan and the Iraqi Ministry of Culture hosted the Mesopotamian Ancient Civilization Exhibition in Tokyo. The day before the opening, the royal family and celebrities were entertained. Looking at these cultural relics from years ago and even seven thousand years ago, people have to think that we have made no progress from then to today, maybe not as good as that at that time.” But I just listened to it in my heart. The next time I talked about pottery with Toruzo Tanigawa (President of Yuan Hosei University, art critic), he said: "Pottery is the best in China in the world, Japan's can't match it, and Persia's is far behind. Especially the Han Dynasty. Pottery is better than Tang and Song ware. But it is not as good as Yin bronze ware. Yin bronze ware overwhelms all those who study art.” I just listen to it in my heart, and sometimes I think about it. The Japanese have collected two large pottery pots from the Neolithic Age in China, which are shaped like tops. One was given to the Chinese Museum, and the other was displayed in the Japanese Museum. The famous potter Hoyo Okano saw it and admired it. I asked where he was, and he said: "It's so powerful and natural, it's definitely not what we can imagine today." I also heard it but couldn't understand it. But now I have made a thorough reflection on this big problem in the history of civilization from the Book of Songs.In the Book of Poetry, there are the words of the Yin master who went to conquer Xu Fang and the words of the Zhou master "violently attacking the great merchants". The rhythm of the sentences is thorough and absolute, every word.If that kind of power is compared to the Indian god Seba who shakes the snow-capped mountains and the Ganges every time he dances, then the poetry of the Book of Songs is more realistic, and compared to Alexander the Great’s expedition to Persia and India, the poetry of the Book of Songs is more realistic. It is as big as heaven and earth.Although the Shiji wrote about the battle of Liu Xiang, the Han wrote about Dou Xian's conquest of the Xiongnu, and Su Dongpo wrote "Three Kingdoms Zhou Lang Chibi", they are not as absolutely majestic as those two poems in the Book of Songs.This absolute majesty is beyond human existence.The Book of Songs speaks of the majesty of heaven, earth and man.Today, there are only historical materials of the Second World War and the Sino-Japanese War, but there is no good work about the eight-year war against Japan. I really have to think deeply about the reason. It turns out that the ancients were close to God, but the people of later generations gradually moved away from God. When the Neolithic people crossed the flood, they realized the word "no" in the Jedi. When they realized nothing and being, they realized nature, which means they were facing God. This is how the Neolithic Age was born.At that time, it was really a new generation of wisdom, and the things invented were absolutely beyond the reach of future generations.At that time, mathematics, music, astronomy, writing, wheel, lever, potter's wheel, and physics were suddenly invented out of thin air, and all the people in the future can do are inventions in mathematics, astronomy, and physics. , music processing, text processing, and the multi-faceted use of wheels and levers, etc., all rely on the original.After all, people in later generations will not be able to invent anything other than mathematics, music, astronomy, literature, wheels, levers, potter's wheels, and physics.Fire and painting belonged to Paleolithic people, while pottery was invented by Neolithic people.At that time, because the wisdom was newly developed, everything that was done was fresh and magnificent, which was beyond the reach of the creativity of later generations.In this way, we can see why the two large pots of Neolithic pottery overwhelmed the potters of later generations. Tang Yu, Xia Yin and Zhou Dynasties were not far from the Neolithic Age, and the new wisdom that emerged in the Neolithic Age was not yet young, and Shufa became the rule of Tang and Yu, and Yin Bronze Ware, Yijing, and Shijing.In literature, it was left behind until the creation of Chuci, Han Fu and Shiji, which are beyond the reach of later generations in terms of freshness and magnificence. In May of this year, Tokyo Shimbun and the Ministry of Culture of Syria organized an exhibition of ancient Syrian civilization in Tokyo, displaying cultural relics from ancient Mesopotamia to the Islamic era.Hoyo Okano also went to see it. There are pottery bowls from 5,000 years ago and 7,000 years ago, which can be used today without any time gap.I went to see it with Xianfeng. Xianfeng also said that there was a necklace five thousand years ago that she liked in style and color, and modern people can also wear it.The two agree that the statues and utensils on display are old atmosphere. As the age goes down, they become humble and uncomfortable, and the delicacy becomes decorative. Ancient Mesopotamia was the ruins of the city gate of the Assyrian Empire, which really makes people feel a sense of power, but it should be a little different from that of the Yin Empire, because the one there is already a slave society, while the one here is a minefield system. .On their side, the degrading and degrading accelerated with the decline of the age, and on our side, the newly developed wisdom and creativity of the Neolithic Age continued to spread until the Western Han Dynasty.Afterwards, it didn't change so much that it became humble, petty and vile. On the contrary, when the time came, it suddenly spewed out a few flames like a resting crater. In literature, the poems of Li Ling, Cao Cao, and Li Bai are valuable.The advantage is that Gao Kuang is clear and powerful, which has been passed down from three generations of Tang and Yu.Now Zhu Tianxin's "Killing Song" has this.Western poets have Byron, and sculptors have Rodin. They are both strong but not great, and they are not fresh enough.Hemingway and Jack London, who wrote "The Old Man and the Sea", and the authors of western dramas, are even smaller.Yukio Mishima in Japan is just stronger than them, not as clear and clear as Gao Kuang. China's Kuixing is Wu Xiang, towering and fierce.In fact, Zhu Tianwen's "Qing Qing Zi Jin" is also so intense, but it is played on the guqin, because it is so big, it seems to be hesitant, and it seems to be urging and urging.It is like the water in the sea, full of animals and turbulence, it is not the water in the cup that will be poured out, so it can mourn without hurting, complain without worrying, not going to break up and go crazy, but cultivating revolution. Why do people in later generations gradually distance themselves from God? Reading the Songs of Songs in the Book of Songs, "Let's Conquer Xu Fang" and "Fighting Great Merchants", I really feel that modern people are humble and weak. Since when did they leave God?The reason is that civilization has form, but it was later covered up by the development of form, forgetting what the beginning of civilization was like, which gradually isolated nature and gradually left God.Lao Tzu said, "The five colors make people blind, the five sounds make people deaf, the five flavors make people happy, and galloping and hunting make people crazy." It means that you can't see the beginning of color, you can't taste the beginning of taste, and you can't feel the joy of nothing.Knowledge, machinery, flesh, development to the extreme and extreme will overwhelm people.For example, when the Greeks discovered irrational numbers, they could still face the beginning of numbers, but now that mathematics has developed to functions and sets, it is beneficial to be ignorant of what numbers are.In physics today, the development of mechanical application technology has blocked the sunshine of intellect, so that the discovery power of principles has withered.Rodin and Hemingway separated themselves from the boundless nature with the vitality of the human body.Dostoevsky seeks to face God with the emotional knowledge of human flesh and life. I don’t know if you have nothing in your body to get in front of God.The human body is originally the emptiness and form of nature, so the human body was created by God. However, in the age of decline in history, people are overwhelmed by the lust of men and women in the flesh, and they no longer know that men and women are born with the yin and yang of nature. Therefore, Lao Tzu reminds people that there will be another original return to the capital at that time.There are also special regulations in the Book of Rites: "That's why there is no harmony in the great music, the incompatibility of the big soup, and the use of wine and raw fish for the big sacrifice, which has an aftertaste. The sound is here.” Gagaku of the Tang Dynasty was introduced to Japan. After the war, a French musician came to Japan to watch Gagaku and was amazed at its ability to use dissonance. This is the beginning of music in the midst of prosperity Splash.All countries in the world have characters, but only China has calligraphy. Chinese characters are originally based on pictograms, but different from pictograms in paintings. The fonts of calligraphy are the beginning of the formation of all things.Also, the five colors of ink used by good calligraphers are not red, yellow, blue, white and black, but the disposition and writing ability of good calligraphers can describe the color as color, which has not yet become the beginning of red, yellow, blue, white and black. Zhang Ailing is really a peerless intelligent woman. At that time, she was the same age as Zhu Tianwen and Zhu Tianxin now. She passed by Si Zhai to watch a play, and said in the letter that the country people under the stage seemed to be geometric points that did not occupy an area. One word made me understand that the human body is the body of the Tathagata.She once said that Westerners have a kind of isolation, which makes people uncomfortable. This is another sentence that hits the heart of everything in the West.Zhu Tianxin's "When the Wind Blows" in "Killing Song" can rival Zhang Ailing's line.What is China's modern literature and genius can be judged from here. Eileen Chang said that the eyes of Westerners are like a butterfly resting on the back of a white-gloved hand under the moonlight. She said this in the late period of the Anti-Japanese War, and more than 30 years have passed.Today, after the Second World War, the world-wide nationalist society has become everything, and it is no longer just a matter for Westerners. The young people around us are mostly listening to recording machines with their heads covered in plastic bags. The music on the broadcast, the food is the taste of MSG, the color is the chemical pigment, who knows the sound?Who knows what is right?Who knows the truth?There are so many publications that even children can no longer simply perceive the beauty of words.Modern people are cut off from the plain face of things in this way, that is to say, they are cut off from nature and far away from God. Therefore, the five basic laws of nature were put forward, and we came to nature, came to the gods, and our ancestors started the Neolithic age. The wisdom of the Neolithic age is newly discovered in the cave. The state of mind at the time of the invention of mathematics, music, astronomy, the wheel, the lever, the potter's wheel, physics.When we start making rites and playing music again, literature also naturally arises like Yao Dian Yu Shu, Shang Song Zhou Ya's powerful works of Gao Kuang, and the rest of the momentum goes all the way to the Western Han Dynasty. This is our mission. ※Era of the thesis The Spring and Autumn Period and the Warring States Period were the era of essays.This is because at that time the civilization since the Neolithic Age was comprehensively theoretically learned, so the papers at that time had new intellectual brilliance and momentum, which stimulated the creativity of literature itself, so there is a similarity between Li Sao and the later Western Han Dynasty. . It turns out that people in the Neolithic Age invented mathematics, music, astronomy, literature, wheels, levers, potter's wheels, and physics, established agriculture, industry and handicrafts, made clothes and palace utensils. The Mesopotamian civilization, Egyptian civilization, Indus Valley civilization, Han civilization, and Japanese civilization were established in the new region.Among them, only the Han civilization achieved the king of the well field system from the Yellow Emperor to the Yin and Zhou Dynasties.This period in the history of civilization is thousands of years long, and it is all done without knowing the reason, because it is all natural. And in the Spring and Autumn and Warring States period, there was a movement of learning all of a sudden, that is, to know the reason of all things.For example, the principle of nothingness and existence has been realized before, and the hexagrams and lines of the Book of Changes are also known before. It was not until Lao Tzu formally proposed the words "nothing" and "something" and added them theoretically. illustrate.Also, Confucius wrote Yi Xici to explain why nature is like this.This is also the movement of Ming Ming De, which is a theoretical explanation of the culturalization of what was originally the virtue of civilization.This intellectualization movement also appeared at the same time as ours in Greece and India, where there were also sophists and heretics, just like the schools of thought contending on our side.At that time, why did China, Greece, and India unanimously follow the trend of culturalization?It can only be said that it is because there has been such a great solar term in the history of the world.But the Greeks were frustrated at the beginning of the fundamental problem of civilization, the topic of nothing and existence. They could not attack the reason of nature. They only did the intellectualization of mathematics.Indians also don't get enough points on the topic of nothingness and being. They talk about "emptiness" and "form", but they don't know the difference between emptiness and form, so they can't make any grades. Only the culture movement during the Spring and Autumn and Warring States period in China was really universal and thorough.The invention of mathematics in the Neolithic Age did not explain the reason for number until Yi Xici. Number lies in the image of things.Yi Xici and Laozi and Zhuangzi do not understand matter from matter, but explain matter from the will of nature behind matter and the yin and yang movement, stillness, hardness and softness of nature, including celestial bodies. In this way, the reasons for astronomy and physics also explain up.Nature is "gods have no way and no body". No nation in the world can explain the theory of gods like the Chinese.The university's study of things to gain knowledge, and Laozi and Zhuangzi's abandonment of knowledge, explain the reason for the enlightenment of the Neolithic people.There is no such thing as enlightenment in Greek philosophy, but the Indians have something to explain enlightenment (which they call awareness), but their awareness has no object, so the explanation is not good.Only the university's study of things and the abandonment of knowledge by Laozi and Zhuangzi can make the invention of the Taishi wheel, lever and donkey (which is another kind of invention different in nature from the inventions of mathematics, physics, astronomy, music, literature, etc.) Invention Law) is also explained.音樂是新石器時代發明的，世界上也只有中國的「樂記」能以理論說明音樂能說明得這樣好。 孔子而且把大自然的無與有，在人事上取名為仁與義，樂與禮。孟子更把老子莊子的棄知與無為，取名為良知良能。於是把新石器時代以來的文明全面加以理論的學問化，可比把田地都來重新犁翻過，好播種新的作物。這樣就起來了諸子百家爭鳴，他們都是寫的論文。這知性的新光輝與勁勢，刺激了其他面的創造力。先是文字，向來甲骨文的形體大致是規定的，殷周銅器的銘文雖生變體，但也有個共同標準，可是一到春秋戰國，各國的篆書的變體就驟然增多了。政治與產業方面是變制變法，軍事也出來了新兵法，衣裳、宮室、器皿方面也出來了新式樣，文學方面是論文刺激起了文學的全機能，如此乃出現左傳、國語、國策、以及楚辭與後來西漢的文章。如果沒有春秋戰國這次理論的學問化的大運動引起知性的新的創造力，是不可能開出後來秦漢的天下的。 人皆只當希臘的荷馬史詩是一個特色，不知中國春秋戰國時代的論文才真是一個特色。與中國的比起來，西洋的哲學論文，政治學經濟學論文，軍事學論文，科學論文等都不是文。印度的論文如大智度論，瑜珈地師論，因明入正論，或唯識論等亦皆是沒有文。而中國的論文則有易繫辭、禮運、樂記、老子、莊子、孟子、孫子，其為西洋與印度的論文所不可及者有三點。一、其立論的理是依大自然的五基本法則演繹而來，乃至如韓非子，亦還是有老子的「天地不仁」為其思想，比西洋的法治論高曠。再如孫子，他是一寫就寫出了永遠新鮮的兵法論，德國克勞塞維茨的軍事學是把握了現代的技術方面，但在原理上還是不違孫子，不及孫子。至於易繫辭與老子莊子，是今世紀發現了素粒子，亦在原理上不出其範圍，物理學者與天文學者要想說明素領域的現象及新發見的天體的現象的所以然之故，遠不及易繫辭與老子莊子所已達到的，那是已到達了大自然的絕對。 中國春秋戰國時的論文非外國的可及的第二點，是發明了許多新字新語，一種是用以說明「無」的，如物象的象字、乾坤、陰陽、虛實的虛字，與「彷彿」、「窈冥」的形容詞，與仁義的仁字、禮樂的樂字，皆是新字新語。又一種是用以說明「生」的，如「萌」字、「息」字、「屯」字、「茁」字。與說明水的生態的「涓涓」、「潺潺」等字，說明草木的生態的「蔥倩」、「蒼鬱」等字。又一種是說明無限時空的字，如「宇宙」、「天下」、「世界」、「人世」等，與其形容的字，如「悠悠」、「渺渺」、「迢迢」等。 這種種新字新語使春秋戰國時的論文的特色的內容得到明確的表現，而且使論文成為詩的。數學與物理學亦有其獨自的符號與用語，但範圍很窄，多拘於「有」，而西洋哲學的字語更是粗陋，他們的論文又怎能及得中國的。印度佛經裏有許多說明「空」，與說明無限時間與無限空間的字語，但是沒有說明「生」的字語，也沒有陰陽的字語，所以印度也還是沒有好論文。 中國春秋戰國時的論文非他國的可及的第三點，則是中國的文章的造形就是有陰陽虛實與位置變化的，只有以這樣形式的、徘徊徐疾，有調而非旋律的文章，纔能適應於寫出中國的論文所特有的那種內容，所以必然是文學的，不是西洋的那種邏輯體系的報告文學式的文體寫的論文可比。所以春秋戰國時的論文能起左傳、離騷、西漢文章的帶頭作用。亦可說左傳離騷漢賦與史記都是帶有理論文的色彩的。 如左傳裏諸侯間行人與司賓的應對，每能辭達而辯明，國語則多是正正之論，國策更有理論的縱橫可喜。楚辭可說是純文學，而如離騷與漁父辭都是在要明世事的是非與人生道德價值的再評定。如宋玉的風賦與登徒子好色賦，皆帶有應對辯論。西漢的如司馬相如的子虛賦，亦是起於辯對，終於正誼。又如司馬遷的史記，自云蓋欲以「窮天人之際，通古今之變」，其性格就是理論文式的。史記的每篇都加有「太史公曰」的論評。 中國文明有一個理字，上自朝廷，下至民間，無抵抗的被接受於日常生活與人事的全面。西洋只有數學的理與物理學的理被萬人接受，而中國的則是包括數理物理在內的通於天地人三才之理。一偏的數理與物理在西洋文學就要暫時被放棄，而中國的是大自然之理，雖在詩文裏亦不例外。 中國文學是知性的，情操亦知性化了，所以無論詩文皆自然帶有理論式。這拿日本文學來對照，就很明白。日本的萬葉集相當於中國的詩經，詩經裏大雅最是多講理論，萬葉集裏的歌則純於抒情，沒有是說理的。以李白的詩比日本西行法師的歌與芭蕉俳句，便知李白詩裏處處有敘事說理，因此日本人以為不及西行與芭蕉的純文學。但這是狹小的見識。李白的詩正是好在詩與非詩的邊際。理也要看是什麼樣的理，合理主義的理當然不可以為文學，但中國的是依大自然的五基本法則的理，這理自身就是詩的，而詩亦必是知性的，說理可以說得來極自然。還有中國文學可以敘事即是抒情，則是因為那敘事真能格物，寫到了物背後的象。 文明的歷史，新石器的始生文明自約一萬二千年前至約七千年前為一期。至伏羲神農而入於變期，伏羲畫八卦，神農在黃河流域新定農業。伏羲畫八卦是新石器時代發明數學與天文音樂等以後唯一的大發明，為西方古文明國所無。而至黃帝，則又入一變期。自伏羲氏至黃帝（約為七千年前至五千年前），有似自春秋戰國至秦漢，但是這變期較春秋戰國更長，約為一千餘年。自黃帝起開出一個新創造的時代，下至殷周（約為五千年前至三千年前）為一期，正式成就了漢文明。而至春秋戰國，又入於變期，下去開出了秦漢，又是新的創造，自秦漢至明清凡二千年間，又為一期。而我們現在，是從清末與西洋接觸以來又是入於變期。 伏羲畫八卦，是次於新石器時代發見與發明數學、天文學、音樂、輪、槓桿、轆轤的奇蹟，是人類知性的又一次高揚，故能開出黃帝至殷商的新成就。春秋戰國的把文明來理論的學問化，這又是一次知性的高揚，故能開出秦漢的新制度與文物，可以沿用至於明清凡約二千年間。而我們今來提出大自然的五基本法則，便也是為了今日我們入於新的變期，要有又一次知性的高揚。中國文明第一期從黃帝算起，第二期從劉邦算起，而第三期要從孫文先生算起。 漢朝真是高曠雄勁的，有新的政治產業制度，新的宮室建築與道路工程，與衣裳器皿。漢朝有新的一統天下，有行於新制的強大兵威，凡百皆異於殷周的。我們只看當時的摩崖銘刻的字，如楊淮表紀，石門頌的書勢，那氣魄之大，真使後世善書者覺得不可及。所以漢朝的文章亦有這樣偉大，漢賦是對彼時新的日月山川物產，宮闕市朝人物的盛大風景的歡喜禮讚，所以漢賦有這麼多新字語，而其旨歸於對天地寅恭，風動於情而絢於禮樂之正的一種思省。這漢朝文學的殿後是曹操的樂府詩與其手札。 ※新情操的時代 六朝是文學上新情操的時代。 六朝是中國文明入於新的變期，底下開出隋唐，與以前秦漢制度上雖有所改變，原則上並無異，新異寧只是在於情操上，這最是見於文學。 五胡亂華，肇因於晉之清談誤國，而晉之清談實遠從對於東漢崇儒之反動而來。 原來漢民族的精神是在黃老，儒家的則是路，也要有精神纔能走路，所以是要兩者合起來才好。西漢尚黃老，然至漢武帝已同時崇儒，而當時的大儒董仲舒也講陰陽五行，參雜黃老，比董仲舒稍前有賈誼與晁錯，實是儒術而兼法家者。法家在歷史上每是儒與黃老的接點，如王莽，如王安石，皆引周禮行新法。但至東漢，變得儒教一尊，摒棄黃老。漢武有求賢良茂材詔，而東漢改為舉孝廉，取士必以儒，氣象遂不及西漢，此在文章上最易看出，漢書不及史記，馬融、張衡、班固的賦亦不及賈誼、司馬相如、楊雄。所以從文學最可見歷史上朝代的氣運。東漢是儒教固滯了，使人不得舒發，故起來了黃巾之亂，把這固滯來打破了，開出三國，才又見江山如畫，一時多少風流人物，就中曹操雖經生出身，其人卻是黃老的。曹操的詩文接於西漢。 但是儒教亦不可被偏輕。儒教的獨得處是孔子的尊王大一統，使時人都有安心立命的質實穩重感。晉朝承魏，平蜀滅吳，統一天下，陸路與西域交通，南方海路，與羅馬交通，王愷石崇因以致珍寶財富，張華因以博識新異之物，裴氏因以測定新地圖。當時的音樂與舞亦翻出地方性的新趣，如白紵舞是吳地的，齊謳是齊地的。當時是四方賓服，戎狄亦來歸順，入內地雜處。當時天下的規模與新氣象，可說是漢武帝以後所初有。然而缺少一個絕對的大意志力來統攝。賈后一婦人，以朝廷為兒戲，八王之亂，皆五胡亂華之漸，而天下遂此崩壞。 晉人是偏輕了儒，缺少了尊王大一統的意志力來統攝當時繁華，遂流於享樂與放誕，以為曠達。當時的朝士清談老莊，但是與西漢的尚黃老不同。尚黃老是有個黃帝疆理天下的意識的，去了黃帝而單說老莊，則真是懶惰無為了。 但亦到底是初平天下之後有一種雄勁，如陸機的文賦，左思的三都賦，便都有這種雄勁。三都賦不可當它只是模倣班固的兩京賦，其實是因為晉朝承魏，平蜀、滅吳，時人對於魏都吳都蜀都數十年的新開發的成績，看了有一種情感上的興起。鮑照的也好，但是覺得小了些。竹林七賢中是阮籍與嵇康的詩文好。 晉初其實政治上也是有大人材的，如裴頠、衛瓘、張華，都不是空談之輩，可惜多死在賈后與八王之亂，以後就把晉朝的命運交給清談者王衍了。總總還是因為尊王大一統的意志不立。及洛陽陷於匈奴族，晉元帝渡江在建業即位，尚要王導於儀式中對帝表示敬意，群臣纔亦有了敬意。其後王敦、桓溫、謝玄輕率跋扈作逆，皆見時人的尊王大一統的意志一直還是不立，如此則雖有溫嶠、祖逖、桓溫、劉裕、劉琨等從事北伐收復中原，也是意志力不夠的。 晉時公卿臉上傅粉，吹笛，有馬車好坐不坐，講究坐牛車，日本平安朝效之，至今每年三月祭節，京都尚有公卿儀仗隊，武士弓矢前導，公卿坐牛車，婦人宮裝走在牛車前後，街道兩旁觀者可以想見當年。我看過一次，果然是非常美，然而黃老與儒皆不貴之。 自東晉轉入宋齊梁陳，文學亦綺麗不足珍了。 時代的大意志力是到隋唐纔建立起來的。不靠宗教的信心而可以有大意志力，這經過我們就要來研究，因為我們今天的世界現狀也是缺少了一個大意志力。單就文學來說，這也是建設中國的現代文學的一個大問題，我們要如何纔能有雄勁的文章。 五胡亂華，其嚴重性相當於北歐蠻族滅亡了西羅馬帝國。但是歐洲自此入於黑暗期幾達千年之久，而中國彼時則沒有入於黑暗時期。歐洲從此出現了許多蠻族國家，至今不得統一，而中國則五胡十六國隨又統一於隋唐。其原因，第一因為中國的不是農奴制社會，第二因為中國有士，能同化五胡，第三因為中國文明有統一天下的基礎。 晉時朝士雖然清談誤國，民間卻還是很活潑的，這從彼時民間歌謠之盛可以看得出來。中國歷史上幾次都是士的文學像日蝕的隱晦無力時，民的文學就像滿天繁星的璀璨起來。前如東漢，有讖緯童謠與江南可採蓮，蓮葉何田田的樂府。又如羽林郎，日出東南隅等樂府皆帶點民的文學，勝過同時代的士的正經詩文。後則如元明清士的詩文很少有可觀，民的文學，曲與平話說書的章回小說且是發達。所以民間起兵都是民先動了，士然後也被激發，而與之結合，來指導民。 五胡亂華，如石勒、苻堅、王彌、盧循之兵，實是中國之民參加者多，與中國傳統的民間起兵有所結合，纔有這樣大的聲勢。北歐蠻族入侵西羅馬，也有是裹脅農奴，也有是農奴脫卻土地的鎖鍊來附從，纔蠻族的軍勢能這樣盛大，但與中國這邊的性質兩樣。中國之民參加五胡亂華，極自然地收了使胡人同化之效。 士則如王猛、崔浩、高允。王猛同化了符堅，崔浩與高允同化了拓跋魏。亦因符堅與拓跋魏的軍隊裏參加有中國之民，所以他們不是孤立。劉淵到了劉曜，石勒到了石虎，兵敗即完蛋，苻堅以百萬之眾也是其敗即完蛋，此是軍中大半以上是中國之民，一旦被中國之民所棄絕之故。 王猛教苻堅掃蕩其他胡族，崔浩教拓跋魏只管出兵討平塞外，皆是為將來隋唐的統一華夏清塵除道，如云為王前驅。王猛與崔浩高允是結合了黃老與儒，尤其高允為文明皇太后與孝文帝行均田制，勸耕桑，立學校。當時的人們，是從五胡亂華的大殺戳大破壞，所謂天地不仁中打鑄出來了大的意志力，更從均田制與耕桑及學校再建了人世之信，如此纔開得出隨來的隋唐時代的。 回想起來，從東漢儒與黃老分離，晉又清談老莊而輕儒，至王猛崔浩高允纔是黃老合於儒了。自晉朝缺乏統率時代的大意志力，直至拓拔魏始又再建立得此大意志力，其間時勢的經過，也真是使人辛酸與歡喜的。 孔子曰：「自古皆有死，民無信不宜。」歐洲的蠻族入侵，陷入黑暗時期中，倘無基督教的信神，人真不想要活了。而中國人的信卻不靠宗教，而是靠集義而生的浩然之氣。這是孟子說的，集義是做的事有了成績。最大的信是面對大自然，見著神了，如果我們所做的事是對應大自然，通於神明的，就是義，集義是做多幾件。新石器時代發明了數學、音樂、天文學、輪、槓桿、轆轤、物理學、文字，這就保證了文明的歷史遂行的自信，因為這些發明是對應大自然，通於神明的，是孟子的所謂集義。我們今日在做的事，譬如過平常的一天，寫的隨意的一篇小說或散文，也是個發明，如孫先生說的是革命的。用宗教的語法是可做神的見證的，這樣的事多做幾樁，自信就增加了。 信神是絕對的，而自信則是成長的，孟子稱為養浩然之氣。大自然的意志同時亦是息，養氣亦就是養志，志是集義的信來養。 這信亦是培養時代的意志力的。五胡亂華二百年中，華夏之民是怎樣又建立了時代的意志力的呢？這問題正也是今時我們的問題。 顏氏家訓中，言彼時不但被五胡淪陷的北方，連南朝的年輕子弟也流行彈琵琶，學鮮卑語，眼看華夏的傳統文明要掃地以盡了，焉知下去卻開出了隋唐，是華夏文明的新生。原來彼時也不必看得這樣悲觀。依現在的例，青年學生彈吉他、唱英文歌、跳外國土風舞，然而依朱天文朱天心文章裏所寫的看來，他們竟也還是中國的兒女。這些女孩子、男孩子可被寫成「擊壤歌」的好文章，這就是有可被敬重的了。便如大陸的人民與中共，也是可被張愛玲與陳若曦寫成好文章。可以相信今是在中國文明的同化與新生中，像一朵花，等到將來一陣好風就會忽然開滿的，像五胡亂華期間華夏文明的同化與新生，忽然一陣好風就開出隋唐了。這裏的消息惟有文學最感知得，也最說明得。此所以文學必是革命的，依孫先生的話，沒有革命即沒有文學。 五胡亂華，中國並不陷入黑暗時期，此是漢民族的真本領。劉曜陷洛陽，據懷愍二帝，使之青衣行酒，世上已無何物尚是至尊至貴。其焚殺戮，人口十損其七，大難臨頭，家人骨肉豈顧生離死別，除驚駭與苦痛之外，人間尚有何物是感情？城闕市廛皆成瓦礫白地，田野荒為茂草，往往百里不見人煙，古來尚有何物是堅牢的？中國人是悟得了天地成毀之理，知易經說的神無方，則知老子說的天地不仁。 五胡亂華時佛教方盛，而中國人僅取其太上去愛，因為至親則單單存在就是一切；而不取佛教的無常苦空之說。對佛教說的救苦難亦淡然，因為天道與求救有點不對稱。當時的高僧南有慧遠，北有僧肇，皆寧是以知性為法悅，可說不是宗教性的。 中國人是不假宗教，而悟得了大自然，與神同在，與神一樣的無方，大難不死，即刻又跌宕活潑，所以北魏的均田與江南的新耕桑會復興得這樣快，佛教則只當是一陣風吹醒了大家，一時紛紛都想來閑創作，如敦煌的佛刻與壁畫，洛陽的伽藍與南朝的寺。他們拜佛也只是極認真的閑情。大家又都來舞西域的舞樂，尤其北朝比南朝更氣象大，如北魏碑銘與摩崔的書法，創造性最是豐富的。彼時的中國人同化胡人，是在這樣集義中養浩然之氣，漸漸養出統攝時代的大意志力了。 彼時的文學尚未即顯出有統攝時代的大意志力，要到後來隋唐統一了天下，初唐的陳子昂與李白這一代的文學，纔顯了出來。李白因此說六朝的文學綺麗不足珍。但李白與杜甫又都喜歡六朝文學的清新，那就是可珍貴的了。若像歐洲的因蠻族入侵而落入黑暗時代，是不能有清新二字的。 想像昔人當年，要當它是我三生石上事。譬如讀庾信的文章，即好像我自己是與庾信生在同時之人，而又好像庾信是生在今天的。我臨寫魏碑亦是如此。嵩高靈廟傳是崔浩書，每臨寫時總會使我想起拓跋魏時，崔浩、高允、文明皇后之事。 王猛、崔浩、高允皆懷王佐之才，而不事南朝，去幫北朝。文明皇后馮氏本漢民族女子，父死於拓跋魏，而她為拓跋魏皇后。此四人實是混一華夷，開出後來隋唐天下的大功臣，但於民族大義這話可又怎樣說法呢？ 孔子稱讚管仲攘夷，漢朝對李陵北敗降匈奴亦處罰極嚴。然而漢魏與唐朝的詩人皆對李陵抱有好意。李陵自己卻也並不曠達，他見蘇武使匈奴被勸降不屈，曰：「陵與衛律之罪通於天矣！」因泣數行下。而他又對漢朝對他的家屬極刑不服，自辯兵敗降胡，仍欲得當以報漢，此憤懋與自辯又屑屑為何哉？徒見他的不徹底。漢廷對他的恩已絕，而他引匈奴之兵北築李陵城，對付現代的俄羅斯，終他之身不使匈奴南侵。漢廷是漢廷，他對漢民族的華夏還是報了恩的。但這亦豈不是徒然的屑屑嗎？像他這樣亮烈的人，只落得都不徹底。這不能來批評，只可以詩來見證。送別蘇武時，李陵的河梁之詩所以是千古絕唱。 王猛、崔浩、高允、文明皇后與李陵不同。他們是生當五胡亂華，故為天下重於為國家，為文明重於為民族。孫先生有云：世界大同要通過民族主義，第一先要弄好自己的國家。然而歷史上是有亡國的時代與亡天下的時代，這層分別顧炎武說得很清楚。五胡亂華是破壞文明，亡天下的時代，志士只有存天下，然後纔可再講復國。也不是復國，而是重新來開國。文明也不是可以被救護保存，而是只可以來打開新的王化，使文明更生，有漢文明在，漢民族亦自然在了。王猛、崔浩、高允、文明皇后所做的，後來歷史開出隋唐，都被證明了。