Comment: "Thinking is innocent", Yang Junbo said in Annotations that "thinking" is an unintentional phonetic word with no meaning at all. It is Confucius' interpretation of "thinking" out of context. Yu Yue in Qing Dynasty also said so in Qu Yuan's Miscellaneous Notes. I agree with their views in the explanation.

There are two main contents of "naive thinking". First, in the theory of literary creation, Confucius emphasized the author's attitude and creative motivation. Cheng Yichuan said: "Those who think innocently are sincere." That is to say, "making a statement honestly" needs the expression of true temperament, that is, the poet should have true temperament, realize "writing to carry the Tao" in the complicated content, and achieve "music without lewdness, sadness without injury" in the objective effect (Bashu).

Second, ideologically speaking, "innocence in thought" means returning to sincerity. For example, Sima Qian said in Biography of Qu Yuan: "The national style is immoral but not immoral, and Xiaoya complains but not chaotic." Here, Confucius believes that this poem can contain all the meanings of The Book of Songs. There must be a standard for good and evil, and this standard is "benevolence". Mr. Feng Youlan said in the third section of the fourth chapter of the new edition of the History of China Philosophy that this standard is "see no evil, don't call if you are indecent, don't say if you are indecent, don't move if you are indecent", and added a "Don't think about it if you are indecent". The essence is also "benevolence". Confucius said that "self-denial is benevolence", and this "benevolence" is broader than the five "rites".

Zhu said in his Poems: "To be naive is to make people regard innocence as a poet. If you think there are 300 poets, poetry, good is the law, and evil is the precept. Therefore, people naively think that. If you think that being an emissary is innocent, then the poems of Sang Zhong and Zhu Qin are innocent? " "The Bell Tolls" and "The Bell Tolls" are love poems, but in Zhu's eyes, they are certainly obscene poems. But Confucius didn't think so. According to records, when Confucius compiled The Book of Songs, he avoided talking about or staying away from it according to his disposition towards "ghosts and gods", and Confucius would not accept obscene poems in his eyes. Therefore, I think it is better for Sima Qian to say, "The national wind is obscene but not obscene, and Xiaoya complains but not chaotic." Therefore, some scholars think that some poems in the Book of Songs are attacking rulers, and that Confucius' idea of "thinking innocently" is limited to fu and elegance, which is untenable. When analyzing the poems taught by Confucius, Kong said that Confucius said that "Three Hundred Poems" satirized the royal politics, but it was not easy to expose and criticize it directly and sharply, so it taught people to be "gentle, respectful and frugal". (See Book of Rites Justice)

Liu Baonan said in Justice: "Those innocent people are the words of this poem. The noumenon of poetry, praising merit, stopping blame and preventing evil, is generally right. This sentence is also considered. " Bao Xian and Xing Bing (with Japanese characters added) have similar explanations in The Analects. Confucius' so-called innocence means that his thoughts are pure and unyielding, which conforms to Confucian political and moral standards. Whether Confucius is a poet or a poet, his propositions are "righteousness" and "not evil", which cannot be separated.

Artistic achievements and their influence "Master Zhou Li Chun Guan" says: "The master taught six poems: Yue Feng, Yuefu, Yuebi, Lexing, Leya and Yuesong." The six poems in Preface to Mao Poetry have six meanings. Among them, style, elegance and praise refer to the classification of styles; Fu, Bi and Xing are in the way of expression. Regarding Fu, Bi and Xing, Zhu made a more exact explanation in the Song Dynasty's Biography of Poetry: "The giver, the doer, speaks frankly; Compare this thing with another thing; When you are excited, just say something else that will make you say something. " For example, The Wind in July and Feng Wei for Mang are both poems: the former describes all the working life of slaves in spring ploughing, mulberry picking, textile, field hunting, wine making, storage and preparation for winter, showing class opposition and slaves' grief and indignation; The latter flashbacks the tragic experience of the abandoned wife and the self-protection from love to marriage until being abandoned by self-protection, showing the sadness and determination of the abandoned wife. Another example is Feng Wei's Storytelling and Gaofeng Xintai, both of which are concrete: the former compares the exploiters to greedy rats; The latter compared the immoral and shameless Wei to a big toad; Both of them contain great irony. Another example is Guan Ju and Fa Tan, both of which are popular styles: the former is popular with the "Guan" cry of a bird and a pigeon, which reminds people of the love between men and women; The latter began with the "Kan Kan" logging sound of slaves, and was linked with the unearned gains of the slave owners. In the Book of Songs, fu, bi and xing are often used alternately, including fu and bi, bi and xing, and xing and bi. For example, "Feng Wei killed himself" is a fu style, but the poem "Mulberries have not fallen, their leaves are lush, and there is no mulberry to eat" is obviously "thriving and comparing". Another example is "Feng Wei Tells People", which describes the beauty of Zhuang Jiang in great detail, but in it, it is "soft, skin is coagulated, teeth are like rhinoceros, and a cicada's head is beautiful", vividly showing the natural beauty of Zhuang Jiang, which is obviously "giving comparison". The successful application of fu, bi and xing techniques is an important reason for the strong local flavor of folk songs in The Book of Songs.