Research on "Cultural Connotation of China Classical Gardens"

People who build gardens will be famous, which is meaningful, not general. The so-called "trust" must be the most intuitive expression of the master's quiet state of mind and personal quality. That is to say, in a traditional country with Confucianism as its background, because it yearns for nature and freedom, it is only through its own field that it can implicitly obtain some kind of spiritual sustenance-learning from nature. Behind it lies the endless philosophical concepts, attitudes and aesthetic tastes of literati and officialdom in a certain period in history. As a typical representative of China's garden culture, Suzhou Gardens are characterized by quiet in the middle of the noise, seeing the big from the small, and deep twists and turns. From the perspective of existence, since the formal expression of gardens follows the historical development process, the garden culture in each period is bound to be different. For example, ancient gardens were originally set up for the worship of gods; After two weeks of development, it has gradually become my own personal yearning for heaven and rest and entertainment; Later, the Qin and Han dynasties locked the cosmic powers in cages; Sui and Tang Dynasties, royal gardens in Song Dynasty, literati landscapes, and heaven and earth in a pot; From "a pot of heaven and earth" to "mustard seed Nasuni" in Ming and Qing Dynasties, it developed into various means of gardens. They are all aimed at strengthening the image of the universal system of "harmony between man and nature" (such as Humble Administrator's Garden and Netlion Garden). Or through the lintel plaque, or through the construction of plant rocks, learn from a corner of nature, and finally form the spiritual demand of "although it is artificial, it is natural." Seclusion in the secular world is an ideal state, and an indulgence on the moral level cannot be avoided, so that the metamorphosis of literati's ideal personality becomes more obvious after the Ming Dynasty. For example, Tang Yin said, "Gorgeous and unremarkable, ... accompanied by binge drinking, it exposes its ugliness and filth ..." (Tang Jieyuan, Collection of Poems in Past Dynasties). In modern times, Mr. Lu Xun mentioned in "Scream-Preface" that "there are three rooms in S Hall ... for many years, I stayed in this room to copy ancient relics. Guests seldom come, and I haven't encountered any problems or ideologies in the ancient monument, but my life has been secretly wiped out, which is my only wish. " Because traditional culture has always restricted the pursuit of individuality, people can only stay in an ideal psychological state for a long time. Why do we see couplets and plaques such as "self-improvement", "harmony is precious" and "eighteen springs in the chest" everywhere in gardens and palaces? Why do we have a faint sadness when we visit Suzhou gardens? A kind of implication is to use our own expression in an indirect way, instead of heartfelt amazement, yearning and emotion ... However, it is precisely because of the decay and bondage of traditional Confucian scholars that China gardens and even buildings have flourished from the initial form, and have gradually evolved to today, and have lost all her virtues, leaving only the shell of the form ... not necessarily beautiful, depending on time and things. So we should love it and cherish it!