In conjunction with Tao Yuanming to talk about the views of the ancients to return to the retreat

Ancient people say that the da is to help the whole world, and the poor is to be good alone Your question I will quote Mr. Jin Kaicheng's article to say it

In the long feudal society, Qinggao was a positive word, Qinggao people are generally said to be respected. The "clear", the meaning of the more understandable, is nothing more than a person is innocent and upright, do not engage in evil, crooked, unseemly hooks. As for the meaning of "high", it seems to be different from the high wind and integrity, high moral esteem, but always with a little lonely and even isolated meaning, or can be interpreted as lonely. Therefore, the reputation of the noble first always fall on the head of the hermit of the world of silence.

It is said that Xu Yu was the first person to be recognized by the legend. It is said that when Tang Yao was about to cede the world to him, he thought the words were polluting his ears, so he went to wash his ears by the Ying River. This story is not known to be true, but it was a popular rumor in ancient times. This story reflects the confused values of the ancient scholars. Tang Yao was a saintly ruler who was praised for doing good things for the world, but his chosen successor was not willing to do things for the world and was praised for his unwillingness to do things, so I don't know what kind of reasoning is behind this.

The reason is not clear, but about XuYu's beautiful story but in fact to the high and clear set a pattern, that is, all is the noble person is unlikely to get the high and clear of the name; later the noble and expand for the rich, that is, the high and clear is with the rich and noble have no connection. For example, Zhu Geliang, when he was "lying high in Longzhong", he could be called noble; later, he assisted Liu Bei and became the prime minister of Shu Han, and in the minds of later generations, he was highly esteemed and almost perfect, but no one said that he was noble. Kap An, Su Wu, Wei Zeng, Yan Zhenqing, Shi Kefa, etc., are all famous for their high moral character, but they are also not recognized as noble because of their official work. Of course, the historical evaluation of these people is much higher than the word "noble".

Among those who have been called noble in history, Tao Yuanming stands out. Because of his unwillingness to bend his back for five buckets of rice (this phrase now has a new interpretation, so let's put it aside), he resigned from the order of Pengze and returned to the countryside to earn "food and clothing" by "forceful cultivation". This kind of situation has nothing to do with the rich and noble, in the ancient mind is to become a pure noble.

However, from the point of view of Tao Yuanming's noble model, a person's behavior and thoughts certainly determine whether he has the "reality" of noble; but if in addition to the "reality" can also enjoy the "name" of noble, it is necessary to have some extraordinary ability to do so. Tao Yuanming, in addition to being truly noble, was also able to write good poems, which he used to express his thoughts and feelings, and thus became a typical example of noble character. Later on, people like Lin Hejing and Ni Yunlin also became famous for their talents. For example, Lin Hejing, who lived in the solitary mountain of Hangzhou as his wife and son, was of course very noble, but he also had to write a perfect song about the plum tree, such as "The water is clear and shallow, and the dark fragrance floats in the moonlight", in order to become a famous person. Ni Yunlin lived in Huishan, Wuxi, and was a bit eccentric, but his paintings were so unique that even his eccentricities were rumored. Of course, a truly noble person doesn't care about fame at all. The reason why they want to be famous is probably because history needs to set up an example of purity, and this kind of example can only be set up through the spread of the achievements of talent; if there is no performance, there is no way to spread it. Secondly, because of the talent could have been an official, but they did not do, which proved to be the real noble. As to whether the talent is suitable for the requirements of the Palace, the ancients often do not look into it. In their minds, they seemed to think that as long as they had the talent, they could become officials.

Cleverness is a positive word, but it is not a very high evaluation, but the ancients assessed the clear and high but is quite strict; said strict but there is no clear standard, so it is quite ambiguous. This situation is clearer when combined with examples. For example, Li Bai, only a short period of time as a court poet, but also dare to openly claim that "can break the eyebrow to bend the waist of the power and nobility, so that I can not be happy face", and he was very much hoping to get the name of noble; but he finally did not recognized as a model of noble. The reason may be that he is sometimes too eager to use the world, and extremely conceited, relatively lack of calm and retiring style; and he had the possibility of becoming an official, then proudly claimed "up in the sky to laugh out of the door, my generation is not the people of Artemisia"; not an official to do and proudly claimed that "Chang'an Palace on the nine heavens, this place was once for the close ministers," "in the past in Chang'an drunken flowers and willows, the five lords and seven nobles **** cups of wine", and so on and so forth, it would be difficult to and noble hooked up with. . However, Li Bai is a great poet, his poems are not only good at image thinking, but also naive and exposed, saying whatever comes to mind. Therefore, it is not a big deal for him not to be recognized as a model of purity. This example only shows that the ancient people are quite strict in evaluating the model of purity.

Another example of the ambiguity of purity is Meng Haoran. He originally also wanted to be an official, try to see the "Lin Dongting on the Zhang Prime Minister" a poem, he wrote "gas steam Yunmengze, wave shaking Yueyang City," such a powerful lines, and then said, "want to help no oar, end of the residence shame of the Holy Ming, sit and watch the anglers, but only have the feeling of envy of the fish," to seek help with the world is very obvious. Later on, when he failed to become an official, he still complained, so he said, "I am untalented and abandoned by my master, and I am sick and alienated from my old friends", "Who would pretend to be on the road, and how rare is a soulmate in the world", and so on. However, Meng Haoran never became an official in his life, and the Book of Tang - Meng Haoran Biography also recorded that the interviewer Han Chaozong had asked him to go to the capital with him, wanting to recommend him to the court; however, Meng Haoran was so happy to drink with his late friend that he even missed the appointment, and said, "I've already had a drink, so why don't I care about him!" This shows that he did not care about being an official. Especially after he went back to his hometown, in his lonely mood, he also had a sense of peace and quiet. In this way, Meng Haoran is supposed to be a noble model; and some people do think so, try to see Li Bai's "Gift to Meng Haoran" poem: "I love Meng Haozi, the world is known for its style. I love Meng Haoran, his style is known all over the world. He has abandoned his crown, and his head is lying in the pine clouds. Drunken moon is often a saint in the center of the world, but the flowers don't serve the king. The mountains can be admired, but I'm here to greet the fragrance." ("Drunken Moon" is used in Wei Zhi-Xu Miao's biography to allude to Meng Haoran's breach of Han Chaozong's appointment due to the dramatic drinking.) It can be seen that in Li Bai's mind, Meng Haoran's innocence is extremely prominent; however, Meng Haoran is still not a recognized model of innocence in history. This shows that the comment on innocence is both strict and ambiguous.

In contemporary times, purity has been criticized for a long time, but because it is, after all, a unique concept and value in traditional Chinese culture, it has a deep influence in people's minds, so although it has been criticized, it still has not caused a real change in many people's concepts; that is to say, the value of purity has not been lowered in people's minds. As for now, in the process of the gradual establishment of the socialist market economy mechanism, all kinds of values are undergoing profound changes. From the abstract reasoning, noble and market economy is almost never compatible; but the actual situation makes people feel that the concept of noble contains some connotations, its value tendency is not only not weak, but also has a strong trend, which seems to prove once again a series of positive and negative complementary ideas in traditional Chinese culture. In the market economy, some people can not get rich, then retain a little noble temperament, is not a spiritual comfort, at least to reduce a little psychological imbalance. That is, for the rich and wealthy and even both rich and noble people, if you can speak a little clear, speak a little high, for people and their own is no harm. Perhaps, this is the reason why many people do not want to completely abandon this unique concept of traditional culture, and continue to consciously or unconsciously maintain its value

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