Chapter 24 2. Creation theory (1) Imitating nature and embellishing nature

In Changji's "Gao Xuan Guo" there is a phrase "the pen makes up for the futility of good fortune" ①, which is not only where Changji's spirit lies, but also the essence of Taoism and the essence of art.The principles of heaven are popular, and nature is made by nature, so it doesn't matter if you study Taoism or art.Those who study and art are the ones who know the law of human affairs, the ones who can conquer the sky with their determination, and the ones who have the power of the human heart. "Book? Gao Taomo" said: "Heavenly craftsmanship, human beings can replace it ②." "Fayan? Wenwen" said: "If you ask about carving many shapes, it is not heavenly. Said: It is because it does not carve." ③The occurrence of all kinds of Taoism and art is all due to the cooperation of heaven and man.It's just Gu Tianyi, purely natural, art is made by man, it's a difference.All in all, there are two big ones.One is to learn from nature, mainly to imitate nature.In the West, it was created by Plato ④, developed in Aristotle ⑤, reiterated in Cicero ⑥, and prevailed in the sixteenth, seventeenth, and eighteenth centuries.Its flame is still alive today.Shakespeare’s so-called one who holds a mirror to reflect nature is⑦.In Changli's "Gift to the East Field", the phrase "Words look at the ingenuity of nature" can be included. The word "watching" is the best; based on the theory of this school, it is believed that although good fortune has many beauties, it cannot be perfect, and the author must add some simplicity and choice.That is to say, "look at the cleverness".The second is to embellish nature and make contributions to nature.In the West, this theory was germinated in Chrysostom ⑨ and affirmed in Plotinus ⑩.In modern times, Bacon⑾, Mulattoly⑿, Joubert⒀, the Goncourt brothers⒁, Baudelaire⒂, and Whistler⒃ all have enlightenment goals.Aesthete authors especially believe in it.What Dante said⒄: "Fortune is like a master craftsman making tools, hand-to-hand warfare cannot be produced as desired, and human beings must replace it."Changji's sentence "the pen makes up for the futility of good fortune" can be summed up as a hook.The theorists of this school not only think that the beauty of the created environment in art is beyond the reach of the natural realm; they even say that there is no ready-made beauty in the natural world, only materials, which can be beautifully seen after being driven and melted by art.This is why "heaven has no merit" and needs to be "replenished".I humbly think that if the two theories are on the contrary, the reality is the same, the appearance is different but the heart is the same.Fumo writes about nature, and the word "choice" implies Tao Zhen's rectification.It is called "repairing" since it comes out of the original intention, it is called "replenishing" when it is expanded according to its nature, and it is called "repairing" when it is deleted without harming its nature.The method of learning from nature is just like learning from the ancients, but "proposed changes"

Ear.Therefore, Aristotle said to himself: Teachers must naturally take what they want, and writing things must be able to reason.Those who are the best in Gai Yi do what they want without overstepping the rules: the teacher is realistic, but the plow is of course the heart;Shakespeare said: "Human art is enough to make up for heaven's craftsmanship, but human art is also heaven's craftsmanship." Yuantong is wonderful and holy.Man comes from heaven, so man's mend the sky, that is, the sky's artificial hand mends itself, and the sky's self-mendment must be obliterated by man's ingenuity.The secret of good fortune, and the luck of the craftsman, blend together without distinction.For those who have not reached it, they are obsessed with the number of sects, hanging around to shoot, and it is not a coincidence.Realists are solid and unrefined, and they are miscellaneous and ridiculous, such as Luderson and Hu Dingjiao; the creators of the environment are also ghosts and snakes, grotesque and boring, and Yuchuan and Changgu are also unavoidable. (60-62 pages) ① Li He's "Gao Xuan Guo", about Han Yu and Huang Fu Shi visiting him in prison, he wrote a poem saying that the writing style of the two can make up for the deficiencies of nature.

② "Heavenly work, man replaces it." What nature does, man replaces it.That is to say, what is deficient in the actions of nature is supplemented by human beings. ③Yang Xiong of the Han Dynasty "Fayan? Asked": "Someone asked to carve the images of all things, isn't it heaven?" Answer: "Because the sky does not carve. If the sky carves the image of all things, then there is so much power." This contains the natural creation that is naturally formed. ④ Plato: An ancient Greek philosopher who advocated imitating nature. ⑤ Aristotle: The ancient Greek philosopher, student of Plato, also advocated imitating nature.

⑥ Cicero: The ancient Roman philosopher also advocated imitating nature. ⑦ Shakespeare: Great British dramatist in the sixteenth and seventeenth centuries. ⑧Han Yu said that Meng Jiao's poems can observe the ingenuity of nature. 9 Chrysostom: Ancient Greek orator. 10 Plotinus: Egyptian philosopher in the third century. ⑾ Bacon: British scientist in the thirteenth century. ⑿ Mulattoli: Italian archaeologist in the 17th and 18th centuries. ⒀ Joubert: French ethicist in the eighteenth and ninth centuries. ⒁ Goncourt Brothers: Edmond de Goncourt and Jules de Goncourt, French writers in the nineteenth century.

⒂ Baudelaire: French romantic poet in the nineteenth century. ⒃ Whistler: American painter in the nineteenth century. ⒄Dante: Italian poet in the thirteenth and fourth centuries. Here it is pointed out that there are two schools of art: one advocates imitating nature, and the other advocates embellishing nature.Those who advocate imitating nature believe that nature has many beauties, but it cannot be perfect and perfect, so some choices must be made.For example, Han Yu called Meng Jiao's poems: "Writing looks at the ingenuity of nature." He can observe the ingenuity of nature and write it into poems.Explain that not all nature is beautiful, we must choose and write about the beautiful ones.Those who advocate embellishing nature think that nature is not beautiful enough and must be supplemented by manpower, which is better than nature.Mr. Qian believes that these two statements are actually opposite to each other.To imitate nature, to select nature, also has the intention of correcting nature.Those who embellish nature must also be transformed according to the nature of nature, and must not violate the nature of nature.The artistic creation is just right, to avoid the traces of the axe, and to be in line with nature.Therefore, to imitate nature is not to write completely according to the natural appearance, but to make selective corrections.What modifies nature cannot be divorced from nature, the two have something in common.Mr. Qian believes that the study of Taoism and art is "the law of human affairs, the determination of human beings to overcome heaven, and the one who has the power of human heart." In terms of art, writers should learn from nature when creating art. This is "the law of heaven." When imitating nature, you can choose to correct nature, which is "surpassing the sky"; regardless of selection and embellishment, you must not violate nature, which is "passing the sky".

Wang Guowei: "There is the creation of the environment, and there is the description of the environment. This is the difference between the two schools of idealism and realism. However, it is difficult to distinguish between the two. Because the environment created by the great poet must be in line with nature, and the environment written must also be adjacent to each other. It is based on ideals.” Here, the description of the environment is almost imitating nature; the creation of the environment is almost embellishing nature.Neither faction can violate nature, that is, what Mr. Qian said is "Fa Tian", "Victory Tian" and "Tong Tian".Not only that, but sometimes, a piece of work has a combination of realism and idealism.Such as Su Shi's "Water Melody Song Head":

When is the bright moon?Ask the sky for wine.I don't know the palace in the sky, what year is this eve?I want to go back by the wind, but I am afraid that Qionglou Yuyu will be too cold in the heights.Dancing clear shadow, like in the world?Turn to Zhuge, low Qi household, according to sleepless. There should be no hatred, why is it biased towards another time?People have sorrows and joys, and the moon has cloudy and sunny waxes and wanes. This matter has never been complete in ancient times.Nung, moon and new moon. "Po Xian Ji Wai Ji" said: "Shenzong read 'Qinglou Yuyu, the heights are too cold', but he sighed and said: 'Su Shi is always in love with the king.' That is to say, move Ruzhou." This shows that the first film wrote "Heaven "Palace", "I want to ride the wind to go back" are ideals.

Song Shenzong read this ideal, thinking that he wanted to leave the imperial court and live in seclusion. He was afraid of "the heights are too cold", that is, he didn't want to live in seclusion, so he said "Su Shi will always love the king", so this ideal also contains realistic meaning. ."Turn to the Zhu Pavilion, a low-lying household, and a sleepless photo" in the next film is realistic.But "There should be no hatred, why should it be biased towards other times?" In "There should be no hatred" In the book, there is hatred for the moon and people, and it also contains ideals.This means that realism and idealism have something in common, which is one aspect.But the first film is ideal, and the second film is realistic, and they are still different. Although there are differences, they are all in line with nature.