one
The study of Confucius and Mencius is based on "benevolence", and "benevolence" is its ideal; Laozi and Zhuangzi's words take "Tao" as the principle and "body Tao" as the destination. There are many differences between the two schools. The former sages had the theory of governing the world and the body, and Yan Shi had the judgment of joining the WTO, both of which were based on statutes and nature. The difference of aesthetic spirit is nothing more than this. Gai first had the concept of life realm, and then had the theory of artistic aesthetics.
1? Beauty, goodness, joy and nature are really beautiful.
Confucius talked about music, "Shao" and "perfection is also good." The reason why it is called "Wu" is that it is "perfect, but not perfect" (The Analects of Confucius Eight Books) is because Shao's master Yao Shun gave way to Germany, while Wu's master Wu Wang conquered it by force. This theory of beauty, kindness and happiness stems from his benevolence thought. Benevolence is the fusion of internal emotion and external ethics, and the benevolence of internal and external diplomacy is the basis of "ceremony" and "music". Music rhyme, bell and drum cloud? " (The Analects of Confucius Yang Huo) The spirit of benevolence is absorbed into artistic events, which not only delights people's eyes and ears, but also entertains people's emotions. Conscience should also be inspired in a subtle way.
Ziyun: "Prosperity lies in poetry, courtesy lies in ceremony, and success lies in joy." (The Analects of Confucius Taber) Music is the art of music, which has both the formal beauty of pleasing temperament and the beauty of benevolence. "Success" is spiritual intoxication and pure transcendence, reaching the free realm of 1. Confucius heard Shao Yuqi, but he didn't know the taste of meat in March. All his life, he obtained art and morality from music, and he was immersed in the unity of beauty and goodness. Siletao dyed the soul, felt the kindness, filled everyone's inherent conscience with body and mind, and consciously thought can be benevolent. Ziyun: "I want to be kind, I am so kind." (The Analects of Confucius) also said: "The benevolent, by yourself, and by people?" (The Analects of Confucius Yan Yuan) Sincerely!
Mencius said, "benevolence and righteousness please my heart, and benevolence and righteousness please my mouth." Mencius Gaozi Shang endowed Rende with aesthetic value for the first time in the aesthetic history of China. Taking goodness as beauty, beauty and goodness are unified. This kind of goodness is solid, brilliant and magnificent; This beauty is full of kindness and perfection. Beauty and goodness enjoy each other and achieve perfection. The Confucian aesthetics of later generations has been passed down for a long time, and there is nothing against this fundamental person.
Laozi and Zhuangzi's philosophy takes "Tao" as the Sect. There are seventy-three "Tao" in Tao Te Ching, which is based on the universe itself. Zhuangzi's book Tao has been read 320 times, and the realm of freedom is the most important. The way of Laozi and Zhuangzi comes down in one continuous line, and its differences are also judged as present. I would rather think about the infinite and eternal road if I think about it again. Zhuangzi has been rebuilt again, but those who deviate from the right path are comfortable and far away. Xu Shuo's method develops the system of cosmic philosophy through speculation, which has important metaphysical significance. Zhuang Zhou's artistic spirit is more obvious by striving to realize the transcendental realm of life. The Tao in Laozi is the metaphysical source of the universe, the gate of all things and the mother of all things, so Laozi tends to examine and think about this great source. "To the virtual pole, keep static Benedict, everything is born, let me observe. Everything in the world returns to its origin. In the final analysis, it is static, that is, restoring life and restoring life, and knowledge is always clear. " (Chapter 16 of Laozi) Wait and see, go back and forth, and get rid of the roots, and then you will know that there is no body. "Tao" is a life experience of Zhuangzi, so Zhuangzi is more willing to understand and practice this realm of life. From the outside to the outside, exogenous, thorough, independent, no ancient and modern, to the "immortal realm" ("Zhuangzi's Grand Master"), free and comfortable, no discomfort.
The moral realm reached by Confucius and Mencius is the realm of metaphysics and artistic freedom. Lao Dan abandoned beauty and said that "five colors make people blind and five tones make people deaf" (Chapter 12 of Laozi). Both sound and color are false beauty of sensual pleasure, and they are pretentious distortions. If you are addicted to them, you will be confused. "Loud as sound, the elephant is invisible" (Chapter 41 of Laozi) can actually be invented by Zhuang Zhou's theory of being happy but not happy.
Zhuang Zhou regards inaction and emptiness as the harmony between heaven and earth, proclaiming that "heaven and earth have great beauty but don't talk about it" (Zhuangzi's Journey to the North) and "simplicity and the world can't compete with it" (Zhuangzi's Heaven), despising the beauty of the world and violating the truth, aiming at "disturbing the six laws and neglecting the instrument". Destroy the article, scattered five mining, glue from the eye of Zhu, and the world began to contain it. ("Zhuangzi Gui") Zhuang Zhou's disease deficiency is a secular delusion to preserve the truth, abandon the beauty of the senses and seek great beauty, but the profile is Ren Zhen, but there is nothing attached to it, praying for a free and ethereal realm.
Zhuang Zhou regards beauty as truth, delights in things, integrates subject and object, and views everything with artistic mind, thus achieving the perfection and freedom of life. His life theory and art theory are integrated, and the humanization of art is the artistry of life.
2? Beauty of Personality Enrichment and Beauty of Life Freedom
Confucianism emphasizes beauty and goodness, especially the richness and brilliance of moral personality, while Taoism emphasizes beauty and truth, especially the freedom of life.
Confucius said, "Quality is better than literature, literature is better than history, gentle, and then a gentleman." ("The Analects of Confucius Yong Ye") Literature is the way to raise people; Quality is moral quality. A gentleman is benevolent, harmonious in character, moderate in manners and pure and noble in moral character. Master regards wealth as a cloud, but Yan Hui does not change the joy of the Mean Lane. His advance and retreat, his native place, all reflect the beauty of individuality.
Mencius is good at cultivating the "noble spirit" ("Mencius' Theory of Sun and Ugliness"), full of body and mind and high spirits. The supremacy of the realm is not enough to describe "wealth can't be lewd, poverty can't be moved, and powerful people can't be bent" (Mencius Teng Wengong). Mencius said on cultivation for the second time: "What you want is good, what you want is believed, what you enrich is beautiful, what you enrich is glorious, what you magnify is sacred, and what you don't know is God." ("Mencius devoted himself") Zhu Zi explained the beauty of enrichment: "As for enrichment, the beauty lies in it, and there is no need to stay outside." 3. This kind of beauty absorbs goodness and virtue, but it goes beyond sublimation, fills in the inside, forms outside, and turns into a brave and vigorous spirit and a lofty and solemn atmosphere.
The beauty of life is natural for those who are valued by Laozi and Zhuangzi. I admire the nature of babies and try to keep a childlike innocence. He said: "Everyone is bustling. If you enjoy too many prisons, you will go on stage like spring. I am alone, like an unborn child. " (Chapter 20 of Laozi) and: "Changde never leaves, and it belongs to the baby." (Chapter 28 of Laozi) and: "Changde is thicker than Zi." (Chapter 55 of Lao Zi). 5000 words of praise for the baby abound. However, Lao Dan's praise for the baby is not really based on his confused and ignorant mental state, but on the indescribable realm of heaven and earth, so he has to speak out forcefully and take the baby as a metaphor.
Zhuangzi's outlook on life and art are based on nature, rejecting worldly pretensions and protecting life's Chang Ran. "Chang Ran, benders don't need hooks, straighters don't need ropes, rounders don't need rulers, squares don't need moments, appenders don't need glue paint, and restrainers don't need ropes." ("Zhuangzi Hume") Because of the happy-go-lucky situation, he dispelled the stumbling, swayed high and merged into the avenue. Therefore, the pheasant does not seek livestock in the fence, and the horse does not seek to stand on the righteous platform. "Although the tibia is short, if it continues, it will be worrying; Although the crane's shin is long, it is sad when it is broken "(ibid.). How can a free, lively and energetic person be hindered by artificial constraints? So I know how to solve the problem, because it is true that "the dance of mulberry trees is the first meeting of the classics" ("Zhuangzi Health Master"); Painting history and painting, magnificent clothes, "Jun does not move", but does not stand ("Zhuangzi Tian Zifang"); If you are struggling, you will be immersed in it. "No matter what your ambition is, you will be condensed in God" ("Zhuangzi Sheng Da"); Zi Qing forgot his limbs when logging, which means "meditation" and "harmony between man and nature" (ibid.). All of them are physical and mental, and things are different, creating a free and harmonious environment.
To sum up, turning free life into the universe is the supreme truth.
3? The Beauty of Neutrality and the Beauty of Heaven and Earth
Confucianism and Taoism have different connotations, tendencies and purport, and their evaluation standards are also different. Confucius' etiquette theory is based on "harmony". "The doctrine of the mean is also a virtue, almost the same" (The Analects of Confucius Yong Ye). As for harmony and balance, it is necessary to unify the differences of opposites to have the beauty of fairness and justice. "The Doctrine of the Mean" said: "The joys and sorrows are in the middle; All are posted in the festival, which is and. " Zhu Xi explained: "Happiness, anger, sadness, joy and affection. If it doesn't happen, it is not biased, so it is called middle school. The hair is all in the festival, the feelings are right, and there is nothing awkward, so it is called harmony. " 4 Speaking by temperament is the golden mean, and speaking by virtue is the golden mean. The doctrine of the mean is the fundamental principle of ethics, and neutralization is the highest standard of aesthetics. Confucius' personality of "combining rigidity with softness, being mighty but not fierce, and being humble and safe" (The Analects of Confucius) is the perfect achievement of the doctrine of the mean and the highest virtue, while the art of "being happy without lewdness and being sad without injury" (The Eight Books of the Analects of Confucius) is the perfect embodiment of the doctrine of the mean and great beauty. Both "neutralization" and "golden mean" are based on the principle of no mistakes and adhere to the principles of loyalty, harmony and harmony.
Confucian aesthetics regulates emotional activities with moral standards and moderately eliminates contradictions and conflicts. Taoist aesthetics aims at getting rid of mandatory norms, pursuing natural inaction and freedom, so that nature can be realized freely. Therefore, he advocates "harmony with heaven and earth" ("Zhuangzi Heaven") and swims with all things in heaven and earth, and "harmony is the most expensive and floats on the ancestor of all things" ("Zhuangzi Sammu"). The beauty of this world is both transcendental and intrinsic. Zhou Pu is all-inclusive and sincere in the beauty of heaven and earth. From this great beauty, later generations have divided two veins, one is flat harmony and the other is vertical harmony. The former is lighter than the latter, and the former is introverted and the latter is extroverted. five
There are many differences in aesthetics between Confucianism and Taoism. Others, such as the aesthetic consciousness that emphasizes the difference between internal laws and external constraints, the aesthetic attitude that emphasizes the difference between educational function and transcending utilitarianism, and the difference between the beauty of yin and yang, rigidity and softness, virtual reality and dynamic and static, will not be elaborated here.
two
Confucianism and Taoism complement each other, and the two aesthetics can also communicate. The two main streams of China's aesthetics are the same but different, and they are the same but different, so we can't judge each other by their weight. Therefore, sticking to your own name is tantamount to being born in vain; What is the difference between Confucianism and Taoism if you have poor research on the inside story?
1. Aesthetic essence: spiritual observation
Confucianism and Taoism aesthetics in the pre-Qin period had humanistic aesthetics. Looking at things means looking at me. You can understand by looking at the situation. When God goes with things and takes things to his heart, the heart and things are tolerant of each other, and there is a sense of * * *, "Love is like a gift, and joy is like an answer" (Wen Xin Diao Long Search). Traditional aesthetics is characterized by appreciation of personality spirit and life feelings. This is the same in Confucianism and Taoism aesthetics.
Confucius said, "Cold tells the decline of pine and cypress." (The Analects of Confucius, Zi Han) praised Bai Song and Ao Shuang for their faithfulness, and they were worthy of their own way. Zhu Xi explained that "the knower enjoys water, and the benevolent enjoys water" (The Analects of Confucius Yong Ye): "The knower enjoys water because of its kind of water; The benevolent is content with benevolence and kindness, but like a mountain, so Leshan. " 6 the knower turns wisely, like a bright stream of water, jumping endlessly; Benevolent people are kind, like mountains, endless. So the master used mountains and rivers as a metaphor for his sense of nature. Mencius also learned from running water day and night, which means that a gentleman has lofty virtues and profound knowledge (Mencius Li Lou). Confucius and Mencius' "Bide" all pour the spirit of personality into things, and things blend with me, which opens up the moral spirit and artistic realm in the process of being cultivated.
In connection with Confucianism's "Nature of Taoism", Taoism specializes in "Nature of Taoism", which is the nature under the subject spirit and has been deeply immersed in the subject's will and ideal. We know that Laozi's theory of inhumanity between heaven and earth (Chapter 5 of Laozi) and Zhuangzi's theory of beauty between heaven and earth (Journey to the North in Zhuangzi) endow everything in heaven and earth with an ideal personality, and heaven is naturally subjective, so as to regulate human nature, correct pretensions and make people obey the law without violating it. Its principle is the same as that of Confucius and Mencius. Reflected in aesthetic thoughts, they are all aesthetic photos of their ideal personality, while the external form is appreciation of the world and the world.
Qian Zhongshu said: "When you visit the scenery, you will see me. If I have something, my body is different." The relationship between things and me has not disappeared, but it has been contracted. Things are still outside me, so I can appreciate them; Love is contracted, so things like my heart can be integrated with it. 7. A few words tell the essence of China's traditional aesthetic spirit. Although the form is different but interesting, the meaning is the same, which reveals the key to the integration of Confucianism and Taoism aesthetics.
2. Aesthetic way: intuitive perception
In the aesthetic process, the subject's aesthetic way is not intuitive. Mencius took the eyes as a metaphor and talked about the relationship between spirit and form. "Those who exist in people's eyes are not beautiful. Eyes can't hide their evil. If the chest is right, the eyes will be awkward. If the chest is not straight, the eyes will be awkward. " ("Mencius Li Lou") exists in China and is formed outside, and beauty, ugliness and evil are all right. You can see at a glance that you can't do it without intuition. Art appreciation is "against one's will" (Mencius Zhang Wan I), and moral cultivation is devoted to knowing heaven, and its method is also intuitive understanding.
For example, Zhuangzi's theory of heavenly music (Zhuangzi's theory of everything) and Lao Zi's theory of great sound and image (Lao Zi's Chapter 41) all originated from intuition and inner experience. Laozi's cloud "purifying the metaphysical mirror" (Chapter 10 of Laozi) is interpreted by some commentators as "purifying other thoughts, removing the false and retaining the true, and returning to inner introspection". Laozi said that a saint knows what he can't do, but what he can't see (Chapter 17 of Laozi), which is also evidence of attaching importance to inner intuition and introspection. Zhuangzi's "wariness" is even more so. "Listen attentively without ears, and listen attentively without ears. ..... gas also, empty and treat things also. Only the Tao is empty, and the empty one is also fasting. " ("Zhuangzi on Earth") Xu believes that "knowledge activities that forget to decompose and conceptualize are left empty, that is, pure perceptual activities that are biased towards the eyes and ears and communicate with each other, that is, beautiful observation" 9. This intuitive grasp of the realm, like a mirror, will not meet, lonely and clear. Zhuangzi said: "The sage is calm, the mirror of heaven and earth, the mirror of everything." (Zhuangzi Heaven). You must look at everything with an ethereal spirit like a mirror, so that you can understand everything in the world and see through the roots of the universe.
Zhuangzi also used Confucius to explain his point of view, "If a wife is a witness, she must keep quiet" ("Zhuangzi Tian Zifang"), so that she can intuitively understand her spiritual tolerance and life realm, and intuitively grasp the true meaning without relying on language tools and rational speculation. In Zhuangzi, such examples abound, and it is difficult to list them one by one. Zhuang Zhou watches fish and enjoys fish; My technology is close to Tao. Others, such as chopping wood and spinning wheels in Purple Blue, are all above secularity and utility, above logic and cognition, between body and materialization, between mind and Tao, and die of selflessness and beyond the free realm of all things.
3. Aesthetic realm: harmony between man and nature.
The aesthetic experience of Confucianism and Taoism is different in connotation and effort. Confucianism values moral personality, while Taoism values life spirit; Before Confucianism realized it, self-denial returned to benevolence and righteousness; Taoism is empty and quiet, forgetting myself and losing me, and leaving with Dahua. However, the goal of the two schools is the same, both of which are to create a realm of harmony between man and nature, that is, "the world is the same, but different, consistent and considerate" (Yi Cohesion Biography).
Confucius said in the realm of self-cultivation: "Be determined to learn five out of ten, stand at thirty, not be confused at forty, know the destiny at fifty, listen at sixty, and walk at seventy, without exceeding the rules." The commentator explained that knowing the destiny is the realm of knowing the truth of all things, listening to the ear is the realm of intuitively grasping the aesthetic realm of the universe, and the realm of perfection is not beyond the limits of the heart's desire, and seeking beauty for knowing the truth. Confucius won the hearts of the universe from truth to goodness. He praised Gankun Xiu De, whose weather is like heaven and earth. Mencius has a lofty mind, such as the big dipper on Mount Tai. He "leads the way, keeps god, and goes up and down with the world" (Mencius with all his heart). "An adult is in harmony with heaven and earth, with the sun and the moon, with the four seasons, and with ghosts and gods. Congenital unnatural, the day after tomorrow. " This great character of advancing despite difficulties and striving for self-improvement is inseparable from the humanistic spirit and transcendence of reality in daily life, which is actually the highest realm of Confucianism.
Laozi's "All those who engage in Taoism are in Taoism" (Chapter 23 of Laozi), although his philosophical consciousness is also the best proof of his aesthetic view. Zhuangzi discussed many things here, and he had a deep understanding. The most comprehensive and clear explanation is the chapter of "Happy Travel". Those who are in harmony with the Tao are evil. "Take advantage of the righteousness of heaven and earth, resist the discrimination of six qi, and swim endlessly." This kind of "swimming" is the life realm of the unity of man and nature. Chuanshan explained this passage in this way: "The sky is high, and the upper ones don't worry about their movements, while the lower ones don't worry about their sweat, and they tolerate all things without contradicting their harm ..... Because of learning from the dove, they are small and profitable, but they are not small." For Kun and Peng, big is appropriate, not big. It is not easy to swim without swimming. "1 1 explained the theory in detail, and I really know what to say. Zhuang Zhou's dream butterfly is also lifelike and becomes a butterfly. I don't know if Zhou is a butterfly or a butterfly, not a butterfly, but also a butterfly. There is no need to be persistent. Zhuang traveled all over the Haojiang River and enjoyed watching fish. How did Zhuangzi know? Because of its self-forgetfulness, it has been materialized and knowledge has been abandoned, but people who are enlightened at present have forgotten the mystery of Tao. Zhuang Zhou's intuitive observation of the disappearance of all forms and the blending of subject and object, from his own heart to his own heart, is closely linked with the truth and directly related to it, and finally reaches the highest state of "Heaven and earth coexist with me, and everything is one with me" (Zhuangzi's theory of everything).
The lofty moral realm of Confucius and Mencius and the transcendental freedom realm of Laozi and Zhuangzi are rooted in their spiritual philosophy, and they are interlinked and integrated in the realm of praising heaven and earth and practicing. What is the joy of Kong Yanqiong Lane? How's it going? Not exactly. Cheng Yi said, "What about making swallows happy and pottery? Not Stefanie. " ("Henan Shicheng Cui Yan", Volume II) Taking Tao as fun, music and Tao are still broken into two sections; Music is Tao, and music is in harmony with Tao. Follow the logic, you will be happy wherever you touch it, and you will be happy when you reach the extreme. This is related to Zhuang Zhou's theory and invention. Xu said that Zhuang Zhou and things are the realm of spring, which stems from the benevolence of his whole personality. In fact, it is the natural integration and mutual tolerance of the highest artistic spirit and the highest moral spirit, which can be described as a probe into the theory. The ways of the two schools are different, but they must be realized in the practice of life in order to reach the artistic realm of life, which is the same for the two schools.
In fact, Confucius and Mencius, Laozi and Zhuangzi, Confucianism and Taoism can all be integrated with China's 5,000-year-old culture, and can all be integrated into the experience life and spiritual understanding. Xu said that Confucius, Mencius, Laozi and Zhuangzi all paid attention to life, but were not interested in art, and their artistic spirit flowed from their great and free personalities.
Confucianism and Taoism aesthetics originated from its philosophy of life and was finally put into practice. The questioning of philosophy and the testimony of life are both integrated by the artistic spirit of life. Fate and life, awareness and piety, heart and things are all included in it, and there are countless. Xiong Shili said that China's philosophy "only observes the whole universe, combines the essence of the universe, runs through it from beginning to end, connects all points, combines inside and outside, leaves the other and reaches a harmonious realm." 14 Fang Dongmei even thinks that Confucianism, Buddhism and Taoism have the same ambition, and they are all bent on fully appreciating the rich connotation of the whole universe in the whole life experience. 15
Establish sincere and respectful benevolence, express infinite sadness, and be willing to be free and true, no different; Art life and the art of human biochemistry are also primitive. Chaos and harmony are the best states of China's aesthetics, spiritual philosophy and even his understanding of life.
note:
1 Jin Daoyouxin, Chapter 3 of Oriental Aesthetics, Sanlian Bookstore, 199 1.
2 Xu China's Artistic Spirit, Literature and Art Publishing House, 1987, p. 42.
3 Zhu's Notes on Four Books, Zhonghua Book Company, 1983, p. 370.
4 Zhu's Notes on Four Books and Chapters, p. 18.
50% Wang Fu's "China Ancient Man and Aesthetics", Renmin University of China Press, 1992, 185- 195.
6 Zhu's Notes on Four Books and Sentences, p. 90.
7 Notes on Qian Zhongshu's Art, Zhonghua Book Company,1984,53 pages.
8 Chen Guying's Notes on Laozi, p. 1 10 1.
9 Xu China's Artistic Spirit, p. 63.
10 on the truth, goodness and beauty in China's traditional philosophy written by Tang, see China Social Sciences, 1984(4).
1 1 Wang Fuzhi's Zhuangzi Solution, Volume 1, Zhonghua Book Company, 1964.
12 Xu, China's artistic spirit, p. 80.
13 ditto, 1 18 pages.
14 Xiong Shili's One of the Manuscripts: With Friends, see Shi Zhu (On Body Use), Zhonghua Book Company, 1994, p. 27.
Fang Dongmei's Cosmos and Individuals in China's Metaphysics (15), see Liu Xiaofeng's Characteristics of China Culture, Joint Publishing Company, 1990.