Characteristics of the Roots Literary Trend

An important feature of the late Ming literary trend is the emergence of the middle of the Ming Dynasty to the "before and after the seven sons" as a representative of the criticism of the retrofuturist literary trend. From the "childlike mind", Li Zhi pointed out that: "the world's most important text, there is no not out of a child's mind. If the child's heart is always there, then the reason does not work, not stand, no time not Wen, no one is not Wen, not the same as the creation of the physical character of the text and not Wen. There is no need for a poem to be selected from ancient times, and there is no need for a text to be written in the pre-Qin era. By emphasizing the "childishness" of literary creation, Yuan Hongdao criticized the retrofuturistic ideas of the "Seven Sons of the Past and the Seven Sons of the Future" that "the literature must be Qin and Han, the poetry must be Sheng and Tang". Yuan Hongdao, on the other hand, clearly put forward the idea of "expressing one's own spirit and refusing to write unless it flows from one's own heart" in his "Poems of Xiao Xiu", and sharply criticized the wind of copying and simulation in the literary world at that time by advocating the idea of "spirit": "Poetry and writing have become more and more popular in recent times, and it is not easy to find a way to express one's own spirit. "Covering poetry and literature to the modern era and the inferiority of the extreme, the text must want to be quasi-Qin, Han, poetry must want to be quasi-Shengtang, the elimination of simulation, the influence of the step tends to see people have a word is not the same as the Xiao person, then * * * pointed to think that the wild fox out of the way. I do not know that the Qin and Han dynasties have already been recognized for their literature, but I wonder if the people of the Qin and Han dynasties have ever studied the Six Classics word by word. If the poetry of the Shengtang is to be recognized, why did the people of the Shengtang learn from the Han Dynasty and the Wei Dynasty word by word? If the Qin and the Han had studied the Six Classics, would there have been any Qin and Han literature? If the Tang Dynasty studied the Han Dynasty and the Wei Dynasty, how could there be poetry of the Tang Dynasty? It is only when there is a rise and fall of generations, but the method does not follow the same pattern, and each of them is extremely varied, each of them has its own interests, that is why they are valuable, and it is not possible to discuss the merits and demerits of each of them" (7). Li Zhi's "child's heart", Yuan Hongdao's "spirit of nature", with the main consciousness of literary creation and the spirit of individuality advocated, reversed the retro simulation of literary creation at that time, thus forming the late Ming poetry and literature "unique expression of the spirit of nature, without the formalities of the set", and the "spirit of nature, without the formalities of the set". The late Ming poetry and literature were characterized by "unique expression of the spirit of nature, not bound by formalities". In this regard, as Qian Qianyi said, "In the middle of the Wanli reign, Wang and Li were prevalent, and the yellow weeds and white reeds were all over the place. Wen long, Yi still, up and different, ...... in the Lang's theory out, Wang, Li of the clouds and fog a sweep, the world of literati began to know the sparse boil mind, searching for picking the wisdom, in order to clean up the simulation of the disease of the Tuze, the great work." ⑧ Yuan Zhongdao in "Mr. Zhonglang preface to the whole collection" also affirmed the brother of the creative atmosphere of the change: "a wash of the habits of the set of payoffs, and poetry and text of the essence of the light began to come out, ...... to today's talent, began to know that the heart of the endless, the search for more and more out of the phase with the presentation of their differences, and each other to poor its changes, and then everyone has a section of the The true colors are overflowing between kozogami." By the end of the Ming Dynasty, with the emergence of a group of literary societies with the vocation of restoration, the revival of the Ming Dynasty's literary restoration trend was formed. "At the end of the Ming Dynasty, the Central Plains were disturbed. And south of the river literary society is extremely prosperous. The most famous, ...... Chen Zilong advocate several societies, to undertake Wang Shizhen and other said and clean up its abuses. Pu and Zhang Cai advocated the restoration of the society, the spread of sound and gas, a few partial world" 9. The revival of this trend of retro thinking, is another important reason for the late Ming literary trend of dissipation.

According to the "Ming History - Xia Yunyi biography": "when the Eastwood lectures, Suzhou, Suzhou, high school students, Zhang Pu, Yang Tingshu, etc. Much, the name of the association of literature and restoration of the society, Yunyi and the same Yi Chen ZiLong, XuFuYuan, WangGuangCheng, etc. also set up a few social corresponding to the and." As a product of the influence of the Donglin school of literature, the emergence of a large number of literary societies at the end of the Ming Dynasty promoted the revival of the Restorationist ideology at that time. Among these literary societies, the more influential ones were the Restoration Society represented by Zhang Pu and the several societies represented by Chen Zilong.

Zhang Pu created the Fuxia Society in the early years of Chongzhen, and the origin of the name of Fuxia Society was to revive the ancient learning. According to Du Dengchun's "The Beginning and End of the Society", "the restoration of the meaning of recovering the extinction of learning is also." In fact, before creating the Fuxue, Zhang Pu also organized the Yingxue. According to Zhang Pu's "Preface to the Five Sutras": "The beginning of the establishment of the Society was also aimed at respecting the sutra and restoring the ancient times." It can be seen that "honoring the scriptures and restoring antiquity" is the main purpose of Zhang Pu's creation of the society, and Zhang Pu expounded this idea in the Preface of Cheng Mo's Table of Scriptures:

When one is curious, one must know the antiquity; when one knows the antiquity, one must know the scriptures; and when one knows the scriptures, one must know the reason why one is a human being. The first thing I'd like to do is to ask you to give me a chance to see what's going on in your life, and then I'll tell you what's going on.

At the same time that Zhang Pu founded the Fuxing Society, Chen Zilong founded several societies. The origin of the naming of several societies, according to Du Dengchun, "The Beginning and End of Social Affairs", "several, the absolute learning has re-emerged, and learned the meaning of its God." Yao Ximeng, "Preface to the Selected Writings of Nonshen", also said, "Recently, there are six or seven gentlemen in the cloud, the heart of the ancients, the study of the ancients, gathered the same people, and the three rules." It can be seen that the establishment of several societies, also aimed at "the heart of the ancients, learning from the ancients". This proposition in Chen Zilong's "non Shen selected examples of literature" is centrally embodied:

When the text should copy the two Han Dynasty, poetry must be Zongqi Kaiyuan. I have been thinking of this as the right thing to do. If the late Song of the mediocrity, the recent slang, Danya not Road, I know to avoid.

Du Dengchun, "the beginning and end of the social affairs" cloud: "the two societies (Fushe, a few societies) confrontation, all started in the year of the year." It can be seen that the activities of the Fuxing Society and a few societies, the beginning of the year, that is, Chongzhen two years (1629). Although the two societies of literary ideas are not identical, but the revival of ancient learning, is their *** with the purpose. Based on this purpose, they affirmed the retrofuturist creations of the "former and latter seven sons". For example, Chen Zilong in the "six son of the poem preface" said: "dedication to Ji, Chung Mo, Yu scale, Yuan Mei, talent to be also greater than the people, the rules of copying the former system, sparing no effort, bitter refutation, can be discussed a lot. Today's talent is not as good as the sons, and put in the rules, obscene cloud super multiply, the future generations can be deceived yeah!" And the public security school, "unique expression of the spirit, not to set" tendency to create a more pointed criticism: