Chapter 20 Chapter Twenty

In "Zhuangzi Zhuangzi", Xiang Xiu and Guo Xiang gave a theoretical explanation for people who have a heart that transcends the differences of things and "abandon the other and let me live".This kind of character is exactly the essence of what Chinese people call "Merry Man". In order to understand "Fengliu", we have to turn back to (referred to as "Shi Shuo").This book was written by Liu Yiqing (403-444) and annotated by Liu Jun (463-521).The new Taoists in the Wei and Jin Dynasties and their Buddhist friends are famous for their "clear talk".The art of chatting is to express the most quintessential thoughts, usually Taoist thoughts, in the most quintessential language and the most concise sentences, so it is very particular and can only be carried out between friends with a relatively high level of intelligence. , is considered to be one of the most exquisite intellectual activities. "Shi Shuo" records many such talks, and records many famous talkers.These records vividly depict the characters who believed in the "Merry" thought in the third and fourth centuries.Therefore, since "Shi Shuo" was written, it has been the main source of research on "Merry Man".

So, what does "wind" mean?It is one of the most elusive nouns, and a great deal has to be said to explain it, and it is extremely difficult to translate exactly.Literally speaking, the two words that make it up mean "wind (wind) and stream (flow)", which doesn't seem to help us much.Even so, these two words may suggest some freedom, which is some of the characteristics of the "flavourful" character. I admit that I haven't understood the full meaning of English romanticism (romanticism) or romantic (romantic), but I try to figure out that these two words are really roughly equivalent to "fair". "Merry" is mainly related to Taoism.This is also one of the reasons why I said in Chapter 2 of this book that the traditions of Confucianism and Taoism in Chinese history are, to a certain extent, equivalent to the traditions of Western classicism and romanticism.

Han (206 B.C.-220 A.D.) and Jin (265-420 A.D.) are not only the names of two different dynasties in Chinese history, but also refer to literature and art due to their very different social, political and cultural characteristics. Two different styles and two different attitudes towards life.The demeanor of the Han people is solemn and majestic; the demeanor of the Jin people is liberal and elegant.Elegance is also one of the characteristics of "Merry". Here we must first talk about the "Yang Zhu" chapter of the Taoist work "Liezi".As mentioned in Chapter 6 of this book, this "Yang Zhu" chapter does not represent the real Yang Zhu's thoughts in the pre-Qin period.Chinese scholars now believe that Liezi was written in the third century AD.Therefore, the "Yang Zhu" chapter must also be a work of this period.It is in line with the general trend of thinking of this period, and in fact it is an aspect of romanticism.

"Yang Zhu" distinguishes "outside" and "inside".This counterfeit Yang Zhu said: "There are four accidents that prevent living people from resting. One is longevity, the other is fame, the third is position, and the fourth is goods. With these four, fear of ghosts and people, fear of power and punishment. It is called fleeing people. You can kill or live, but you can control your fate. If you don’t go against your fate, how can you envy life? If you don’t want to be expensive, how can you envy fame. If you don’t want power, how can you envy a position. If you don’t be greedy for wealth, how can you envy goods. There is no right in the world, and order is included."

In "Yang Zhu", there is a fictionalized conversation between Zichan and his brothers.Zichan was a famous statesman in the state of Zheng in the sixth century BC.It is said that Zichan ruled the country for three years and managed it very well, but his brothers did not listen to him. His brother was fond of wine and his younger brother was lustful. One day, Zichan said to his brother and younger brother: "The reason why people are more valuable than animals is wisdom. Wisdom is based on propriety and righteousness. If propriety and righteousness are achieved, fame and status will be achieved. If you are moved by emotion and indulge in lust, Then life is in danger..."

His brother and younger brother replied: "If you are good at governing the outside world, things will not necessarily be governed and the body will suffer; if you are good at governing the inside, things will not necessarily be chaotic and sexual intercourse will be easy. If you rule the outside world, the law can temporarily apply to a country, but it does not suit the people's hearts. "If I govern the interior, it can be extended to the world, and the way of the monarch and ministers will cease." The "governing within" mentioned in "Yang Zhu" is equivalent to letting me go as Xiang Guo said; the outside governing mentioned is equivalent to following others as Xiang Guo said.When people are alive, they should let me go, and they should not obey others.That is to say, people should live according to their own reason or impulse, and should not obey the customs and morals of the time.To use the words commonly used in the third and fourth centuries, it should be "nature"."Famous teaching" should not be followed.All of these are unanimously agreed by the New Taoists.However, there is still a difference between the school of principle and the school of emotion in New Taoism.The former, represented by Xiang Guo, emphasizes living by reason; the latter, represented by the people mentioned below, emphasizes living by impulse.

The thought of being born out of impulse is expressed in an extreme form in "Yang Zhu".There is a section in this article that reads "Yan Pingzhong asked Guan Yiwu to keep his health alive (that is, Yan Ying and Guan Zhong were both famous statesmen of the Qi State in the pre-Qin period, and they were not at the same time in history). Guan Yiwu said: "It's just wanton. Don't be obstructive and don't be angry .'Yan Pingzhong said:'What is the purpose of his eyes?' "Yiwu said: 'Let your ears hear what you want, let your eyes see what you want, let your nose go what you want, say what you want to say with your mouth, let your body rest as you want, and do what you want.'

... The voice of the person the husband wants to hear, but cannot hear, is called a consonant.What the eye desires to see is beautiful, but does not look at it, which is called sensuality.Pepper orchid is what the nose wants, but you can't smell it, which is called mutton.Talking about what one wants to say is right and wrong, but not speaking, this is called wisdom.If the body wants to be at ease, it is beautiful and thick, but if it cannot be followed, it is called "fitness".Those who want to do what they want are free, but unable to do it, which is called swaying. ' ...... All who lead Zhu Yan are the masters of abuse.Going to the Lord of Abuse, Xi Xiran wants to die, one day, one month, one year, ten years: what I call nourishment.Hold on to this abusive master, record and never give up, so that he will live for a long time, for hundreds of thousands of years: it is not what I call nourishment. '

"Guan Yiwu said: 'Since I told my son to maintain his health, what is the use of sending him to death?' Yan Pingzhong said: 'Sending him to death is a little bit. . . . After death, is it my fault? I can burn it, sink it, or kill it It’s okay to expose it, it’s okay to abandon the ravines for your clothes, it’s okay to put your clothes and embroidered clothes in the stone coffins, it’s just what you meet.” "Guan Yiwu called Uncle Bao and Huang Zi and said: 'The way of life and death, we two have entered it'". Although the above "Yang Zhu" describes the spirit of the Jin people, it is not all the spirits of the Jin people, let alone the best of them.From the above quotations, it can be seen that "Yang Zhu" seems to be mostly interested in the pursuit of physical pleasure.Of course, according to the New Taoists, the pursuit of such happiness does not necessarily mean being despised.However, if this is the only purpose, without any understanding of what is "beyond the image", then, in the words of the New Taoists, this is not "airy" enough (in the best sense of "airy").

In "Shi Shuo", there is a story about Liu Ling (about 221-about 300 years), who is one of the "Seven Sages of the Bamboo Forest".The story says: "Liu Lingheng indulged in drinking, or took off his clothes and naked in the house. People laughed at him. Ling said: "I take the sky and the earth as my buildings, and my houses as Kun (no such word: ocr) clothes. What do you do?" Enter my Kunzhong!" ("Shishuo Rensheng") Although Liu Ling pursues happiness, she has a sense of being beyond the image, that is, she has a sense of transcendence.This sense of transcendence is the essence of romantic character.

People who have this sense of transcendence and cultivate their minds with Taoist theory, that is, have mysterious minds, must have the ability to appreciate happiness, and require more elegant happiness, not pure sensual happiness. "Shi Shuo" recorded many strange behaviors of "celebrities" at that time.They acted purely on impulse, but had no thought of sensual pleasure. There is a saying in "Shi Shuo": "The prince lived in the shade of the mountain, it was snowing heavily at night, he was sleeping, he opened the room, and ordered to drink wine. Looking around, he chanted the poem "Zhaoyin" by Zuo En because of his hesitation. Suddenly recalled Dai An Dao. Dai is in Shan. Even if you take a small boat at night. When you arrive at the place, build a gate, and return without going forward. When people ask why, the king said: "I used to go on a trip, and returned when I was exhausted. Why should I see Dai?" .” ("Shi Shuo·Ren Birth") Another article in "Shi Shuo" said: "Ji Jing, a Zhong Shi, has talents and reason. He didn't know Ji Kang first. Zhong wanted to be a virtuous person at the time, and he all went to seek Kang. Kang Fang was forged under the big tree. Xiang Ziqi was Zuogu Pai. Kang Yang The hammer does not stop, as if there is no one around, and does not say a word when the time changes. The clock rises and goes. Kang said: "What did you hear? What did you see?" And go." ("Shi Shuo Jian Ao") Jin people praised the physical beauty and spiritual beauty of famous scholars.Ji Kang (223-262) was "extraordinarily beautiful", and people compared him to "Song Xiafeng", saying that he was "like a lonely pine" and "like a jade mountain". ("Shi Shuo Rongzhi") Zhong Hui (225-264) may have heard and seen these. Another article in "Shi Shuo" said: "Wang Ziyou went out of the capital and was still at Zhuxia. I used to hear that Huanzi was good at playing the flute in the wild, but I didn't know him. When I met Huan on the shore, the king was in the boat. People with knowledge were allowed. It's Huan Ziye. The king asked people to hear from each other and said, "I heard that you are good at playing the flute. Try to play for me." Make three tunes. After finishing, get in the car. The host and guest will not exchange a word." ("Shi Shuo·Ren Sheng") They don't exchange a word, because what they want to appreciate is the pure beauty of music.Wang Huizhi asked Huan Yi to play the flute for him, because he knew he could play the flute well; Huan Yi also played for him, because he knew he could appreciate what he played.That being the case, after playing and listening, what else should I talk about. Another article in "Shi Shuo" said: "The Duke of Zhi loves cranes. He lived in Shan Dongmao Mountain, and someone left his double cranes. When he was young, his wings were long and he wanted to fly. The meaning of Zhi cherishes it, but it is his crane. Hexuanzhu, not When he was able to fly again, he looked back at his wings and lowered his head, as if he was feeling sad. Lin said: "Since you have the posture of soaring into the sky, why are you willing to play with people's ears and eyes!" ("Shishuo Speech") Ruan Ji (210-263) and Ruan Xian were uncles and nephews, both of whom were among the Seven Sages of the Bamboo Grove. "All Ruan are able to drink. Zhongrong Zhizong gathered together among the people, no longer drinking in regular cups, but holding wine in big urns, sitting around, and drinking together. Sometimes a group of pigs come to drink, go up directly, and drink together." ("Shishuo Ren's Birthday") Zhi Dun (314-366) sympathized with cranes, and Zhu Ruan treated pigs equally, which shows that they have the same feeling that things are the same as others.To have a romantic character, this feeling is also an essential thing.To be an artist, this feeling is also an essential thing.A true artist must be able to project his own feelings onto the objects he depicts and then express them through the medium of his tools.Zhi Dun himself may not be willing to be someone else's plaything, and he projects this emotion onto He.Although no one said he was an artist, but in this sense, he is a real artist. As mentioned in Chapter 10 of this book, Zhuangzi believes that saints are ruthless.The sage has a high understanding of the nature of all things, so his mind is not affected by the changes of all things.He "converts emotion with reason". "Shi Shuo" records the stories of many people who are ruthless.The most famous is the story of Xie An (320-385).When he was the prime minister of the Jin Dynasty, the Qin State in the north aggressively attacked Jin.Emperor Qin personally served as commander-in-chief, boasting that there are so many soldiers, throwing whips to the Yangtze River can cut off the flow.The Jin people were terrified, but Xie An was calm and silent, and appointed one of his nephews, Xie Xuan, to lead the army to resist the invasion.In 383 A.D., the famous Battle of Feishui was held in history. Xie Xuan won a decisive victory and drove away the Qin army.When the news of the final victory was sent to Xie An, he was playing chess with a friend.After he opened the letter and read it, he put the letter aside and continued playing chess as before.The friend asked what news came from the front.Xie An was still as calm as ever, and replied: "The younger generation will break the thief." ("Shi Shuo·Ya Liang") "Three Kingdoms·Wei Shu" Zhonghui Chuan attached to Wang Bi's biography, records the discussion between He Yan (died in 249) and Wang Bi (226-249) on love: "He Yan thought that 'sages have no joy, anger, sorrow and joy', and his theory Very fine, Zhong Hui and others said it. Bi Yu is different, thinking that "the sage is more prosperous than others, and the gods are also; the same as humans, the five emotions are also. The gods are luxuriant, so they can integrate and harmonize with nothing; the five emotions are the same, letting go." It is impossible to respond to things without sorrow and joy. However, the feelings of a sage are those who respond to things without being tired of things. Now that they are not tired, it is said that they no longer respond to things. There are too many losses'." Wang Bi's theory can be summed up in one sentence: the sage is affectionate but not tired.Wang Bi did not clarify the exact meaning of this sentence.Its meaning was greatly developed by the later New Confucianism, and we will analyze it in Chapter 24.Now I just need to point out that although many people in the New Taoism are the school of rationality, there are also many people who are the school of emotion. As mentioned earlier, New Taoism emphasizes the ability to appreciate wonderful things. With this ability, coupled with the theory of self-expression mentioned above, it is not surprising.Many people in Taoism dispose of their emotions everywhere, and produce these emotions at any time. Wang Rong (234-305), one of the Seven Sages of the Bamboo Forest, has a story about him in Shi Shuo, which is an example.The story says: Wang Rong lost his son, "The mountain slips go to save it. The king is overwhelmed with grief. Jian said: 'Why do children hold things in their arms?" Wang said; The clock is in my generation.' Jian obeyed his words, and felt even more mournful." ("Shi Shuo · Grief for the Dead") Wang Rong's words are a good explanation of why many people in the New Taoists are sentimentalists.However, in most cases, their emotions do not lie in some personal gain or loss, but in some general aspects of life in the universe.For example, "Shi Shuo" has this story about Wei (Wang Jie) (without this word: ocr) (286-312): "Wei Xima first wanted to cross the river, and his body and spirit were in mourning. The words left and right said: 'see This is so vast, I don’t realize that all kinds of things are intertwined. If there is love, who can send it away!” ("Shi Shuo·Words") There is another article in "Shi Shuo": "Every time Huan Ziye hears Qing songs, he always calls out: 'Naihe!' Xie Gong heard it, and said: 'Zi Ye has always been affectionate." ("Shi Shuo·Ren Saliva") Because of this ability to appreciate, these romantic people are often moved by things that other ordinary people may not be moved by.They have feelings, of course they have feelings about the universe and life as a whole, but they also have feelings about their own personal feelings. There is a saying in "Shi Shuo": "Wang Changshi climbed Maoshan and cried loudly, saying: 'Langya Wang Boyu will die because of love!" ("Shi Shuo·Ren Sheng") In the West, romanticism often has a sexual element in it.The Chinese word "fengliu" also has this connotation, especially in later usage.However, the attitude of the New Taoists of the Jin Dynasty towards sex seems to be purely aesthetic rather than sensual.For example, there is an article in "Shi Shuo": "Mr. Ruan's neighbor's wife is beautiful, and she drinks wine from the lake. Ruan and Wang Anfeng often drink from their wives. When Ruan is drunk, he sleeps next to her. The husband began to doubt it, and waited for investigation. , there is no other intention in the end." ("Shi Shuo Ren Xing") There is another article in "Shi Shuo": "Shan Gong and Ji and Ruan are like Jinlan on one side. Shan's wife, Han Shi, Jue Gong and the two are different from usual friends. Ask the public. The public said: 'I can be a friend back then. , only this two have two ears.” According to the custom in China at that time, a wife was not allowed to introduce her husband’s friends.So Han said to her husband that the next time these two friends came, she would like to take a peek in the dark. "In the future, when two people come, the wife advises the public to stop the night, with wine and meat. At night, I wear a cave to see it, and Dadan forgets to turn back. The public enters and says: 'How are the two of you?' The wife said: 'The gentleman is so different. , It’s time to judge friends with knowledge.” The public said: “The Yi generation often wins with my degree.” ("Shi Shuo Xianyuan") Ruan Ji and Han Shi, the wife of Shan Tao (205-283), both appreciated the beauty of the opposite sex, but did not include any sexual love.Or it can be said that they just appreciate beauty and forget about sex. These are the characteristics of the spirit of "Merry" in the new Taoism of the Jin Dynasty.According to their view, "Fairy" comes from "Nature", "Natural" opposes "Mingjiao", and "Mingjiao" is the classical tradition of Confucianism.However, even in this period of Confucianism's decline, there is still a famous scholar and writer Le Guang (died in 304) who said: "There is happiness in the famous teaching." As seen in Chapter 24, New Confucianism is an attempt to seek this happiness in Mingjiao.