Bide literature refers to what

The "Bide" in literature and art was first seen in the "Poetry Classic" and Chu Rhetoric, which is more closely related to the "Zhou Yi" of "taking images", the "Poetry Classic" and Chu Rhetoric of "Bixing". It is closely related to "Zhou Yi", "Poetry Classic" and "Bixing". Zhouyi" is a comparison of the laws of the universe and natural phenomena with human resources, which opens up a very broad space for imagination. Zhouyi" in a variety of trigrams itself represents a variety of things in nature, and for the trigrams, hexagrams of the interpretation involves a broader field of imagination, so that the fate of the human character and the nature of all things linked together. For example: "Tian Xing Jian, gentleman to self-improvement" ("Qian - Elephant Biography"), the dry sky is a metaphor for the gentleman's robust and progressive character; "the earth is Kun, the gentleman to the virtue of carrying things" ("Qian - Elephant Biography"), the Kun ground is a metaphor for the gentleman's generosity of virtue; "The wind travels in the sky. Small Animal, the gentleman to Yi Wende" ("Small Animal - Elephant Biography"), to the gentle wind compared to the gentleman's good behavior and virtue: "Ming Yi in the fly, hanging its wings. The gentleman in the line, three days without food" ("Mingyi - hexagram lines"), to chirping waterfowl's drooping wings flying alone compared to the gentleman's lost alone. The Book of Songs" widely used the metaphorical approach to the natural world as a variety of things as the object of emotional development, the "Bide" of the natural aesthetic is more common. For example, "Daya - Song Gao": "Song Gao Weiyue is very steep in the sky. The gods descend from the mountains and give birth to the gods and shen. The gods of Wishen and Shen were born, and the Han of Wishen and Zhou were born. The four kingdoms are in Fan, and the four directions are in Xuan." The lofty mountains were used to compare with Fu Hou and Shen Bo, who served the Zhou family. Xiaoya - Jie Nanshan (节南山): "Jie Nanshan (节彼南山), Weishi Yanyan (维石岩岩), Hehe Shi Yin (赫赫师尹), Minshu Erzhan (民具尔瞻)." The metaphor of the towering mountains and rocks is used to describe the majesty of Shih Yin. Xiao Ya - The White Colt: "The bright white colt is in the empty valley. A bundle of ruminants is born, and its person is like jade." The term "bright white horse" is used to compare the noble and pure person in the secluded forest. The Winds of Qin - Xiao Rong (秦风-小戎)："Words of a gentleman are as warm as jade." The warmth and moistness of jade is used as a metaphor for a gentleman's magnanimous character. Wei Feng (The Winds of Wei) - Ki Ao: "Looking at Ki Ao, the green bamboo intertwines. There are gentlemen who are like cutting and polishing, like carving and grinding. Ceroxi 僴oxi, Hexi soboxi, there are bandits (Fei) gentleman, can not be deceived in the end." The bamboo in Ki Garden is lush and verdant, comparing it to a gentleman who is refined and has a brilliant moral character. Xunzi also creatively used the aesthetics of "Bide" to portray the artistic image of natural objects. For example, he used the phrase "the garden is in the center, the square is in the center. The garden is in the center, the square is in the center, the square is in the center. ...... Virtue is thick, but not donated, and the five colors are ready to be written" and other words of praise to write "clouds"; with "the world's merits, for the world's text. Rites and music to become, noble and lowly has been divided, pension long and young, to be after the survival of ......" to praise the "silkworm", in fact, is a metaphor to natural objects, compared to the ideal of the ruler and ministers should have the character.

Bid is the Confucian view of nature than human character, later generations of literati will give natural imagery to self-personality Cao Xueqin in the shape of Lin Daiyu this character will use the technique than the virtue of this paper focuses on three aspects of the discussion of Xiaoxiang Bamboo and Daiyu than the virtues of the view.

In the pre-Qin era, the artistic image of natural objects was shaped by the aesthetics of "Bide", and there is no one more typical than Qu Yuan. Qu Yuan's "Li Sao" inherited the tradition of "Bixing" from "The Book of Songs", and in order to express his noble character and feelings of resentment and indignation, he set up a wide range of metaphors and developed rich associations. For example, the metaphor of personal virtues and versatility is based on the use of vanilla as an adornment: "I have this internal beauty, but I also emphasize the ability to cultivate it. I have this inner beauty, but I also emphasize the ability to cultivate it." "I am going to take Jiangli and Zhi Zhi, and I am going to sew an autumn orchid as a pendant." With the withering of grass and trees, the beauty will be twilight compared to the feelings and anxiety of serving the country: "The sun and the moon are not drowning, and the spring and the autumn are in their order. But the grass and trees are withering away, and I am afraid that the beauty will be in its twilight." His "Ode to the Orange" compares the orange tree to its noble sentiments and independent spirit, which says: "After the emperor of the Jia tree, the orange Lei suit Ruoxi. Ordered not to move, born in the South Ruoxi. Solid deep and difficult to migrate, more a will Ruoxi ...... Su Shi independent, horizontal and not flow Ruoxi. Closed mind self-caution, the end does not lose Ruoxi. Virtue and selflessness, the heaven and earth." It can be said that the sentence than the moral, the whole than the moral, the whole poem thick pen heavy color shaping of the orange tree this character of high art image is really Qu Yuan himself moral sentiment objectification.

In the pre-Qin era, philosophers had already begun to think rationally about "virtue". According to the existing aesthetics data, in the history of Chinese aesthetics, the earliest theoretical elaboration of "virtue" should be pushed to Guan Zhong. Pipe water and land" in this discussion: "the water Nao weak to clear, and good sprinkle people's evil, benevolence; see the black and white, fine; the amount of can not be made to general, to the full stop, positive; only no flow, to the level of the stop, righteousness; people are going to the high, I only go to the bottom, humble. The humble is also the room of the Tao, and the tool of the king." That is why the lord of the people noble, hidden as treasure, dissected as a charm, the nine virtues out of it." Here there are water, jade than the theoretical generalization of virtue. Guanzi small question" is directly put forward "what can be compared to the gentleman's virtue" theoretical proposition. The text of the cloud: "Duke Huan put the spring and March view in the wild. Duke Huan said: 'What is comparable to the virtue of a gentleman?' Sermon said: 'The corn inside armor to place, in the roll city, outside the blade, do not dare to rely on themselves, they are called corn. This is comparable to the gentleman's virtue?'' Guanzhong said: 'seedling start its young also, dazzled by the dazzle of its children also; to its strong also, Zhuangzhuang also, the Zhuangzhuang also; to its success also, by the free from the Zi, its gentleman also! The world to get it is safe, not to be dangerous, so the order is called Wo. Here, the author borrowed tube Zhong's mouth this its comparable to the gentleman's virtue.'' Duke Huan said: 'good!' Here, the author pointed out that the beauty of natural objects, comparable to the gentleman's virtue. People from the aesthetic object of the seedlings, can feel "and" (Wo) as a personality beauty.

Yan Ying, Lao Zi, Zhuang Zi also have "than the moral" speech, however, "than the moral" natural aesthetics in Confucianism, speech and writings, embodied in a fuller, more diverse, more theoretical color. The most representative of them is Confucius. Confucius talked about "Bide" more, not counting the later records, only the Analects of Confucius has more than one place to use or talk about "Bide". From the point of view of the theme of "comparing virtues", it involves comparing virtues with mountains, water, jade, pines and cypresses, earth and dahurian orchids, and so on. Because of his fame and eminent status, Confucius' idea of "comparing virtues" has had a great and far-reaching influence on later generations.

Xunzi was the main interpreter of Confucius' idea of "comparing virtues" in the pre-Qin period. He not only expressed the natural aesthetics of "Bide" artistically in his literary works, but also elaborated his views on the aesthetic phenomenon of Bide either directly or through the mouth of Confucius in "Yusui", "Daliou", "Fa Xing", "Yao Qiao", etc., enriching the "Bide" thought of the sages and Confucius. This enriches the idea of "comparative virtue" of the sages and Confucius. For example, "Xunzi - Strategy" wrote: "The gentleman's ambition is as poor, although the Son of Heaven and the three princes asked, is right and wrong. Gentlemen are poor and not lost, not demanding labor, not forgetting the words of the fine seat in the face of difficulties. The year is not cold to know the pines and cypresses, things are not difficult to know the gentleman is not in the day." This can be said to be an exact commentary on Confucius' saying, "The year is cold, and then we know that the pines and cypresses wither afterward". Another example is Xunzi's "Legal Conduct", which records: "Zigong asked Confucius, 'What is the reason why a gentleman's jade is so precious and his min is so cheap? Is it because the jade is less and the min is more?' Confucius said: 'Wicked! Give! Is what words also! The gentleman is not more and cheap, less and expensive! The jade, the gentleman than virtue. Warm and moist and zephyr, benevolence; meticulous chestnut and reason, know also; firm just and unyielding, righteousness; Lian and not 600, line also; folding and not scratching, courage also; flaws and see, love also; buckle, the sound of its sound clear and far heard, its stop dropout, rhetoric also. Therefore, although the carving of the carving of the Min, not like the chapter of the chapter of jade. "Poetry" said: the words of the gentleman, warm as jade. This is also called. Here, the author pointed out through the mouth of Confucius: "Jade gentleman than virtue", people from the aesthetic object of jade there can mean to "benevolence", "wisdom", "courage" and other ethical and moral virtues from jade, the object of aesthetic beauty. This is in the same vein as Guan Zhong's "nine virtues" of jade, and for the first time, "more than" "virtue" was used in conjunction with "jade", completing the proposition that "jade is more than virtue for a gentleman", and completing the concept of "jade is more than virtue for a gentleman".

In the two Han Dynasty, "Bide" aesthetics has been carried forward, not only in the literary and artistic creations abound, that is, in the theoretical discussion also occupies an important position. From a comprehensive point of view, the Han Dynasty carried forward the aesthetics of "Bide" mainly in the following three aspects.

Firstly, the scope was widened and deepened. In terms of scope, large to the universe, the sun, the moon and the stars, mountains, rivers and seas, small to the green bamboo and green willow, polygonum insects, cicadas, wood and good fruit; both the service bird birds, parrots, peacocks, cranes, steeds, deer and other animals, but also willows, hibiscus, pines and cypresses, sangkat and bamboo and other plants. It can be said that, just as the Qin and Han Dynasty aesthetic culture and art subjects are numerous and almost all-encompassing, the Han Dynasty "Bide" the use of natural aesthetic approach is also almost ubiquitous, as long as you can find in the natural things and human ethical sentiments and spiritual character in a comparable relationship, are included in the Han Dynasty "Bide" aesthetic vision, "Bide" aesthetics. The Han Dynasty "Bide" aesthetic field of vision, so that its scope is unprecedentedly wide. In terms of the degree, the Han Dynasty "Bide" content is richer, more delicate, more profound. For example, you Heng "parrot fugue", the guiding ideology of creation is conscious of the "virtue" view: "with luan Huang and other beauty, where than the virtue of the birds." The whole piece uses an analogical symbolic imagery. At first glance, it seems that the whole description of the parrot, none of the parrot's characteristics, but in fact, every sentence is in the parrot's self-comment, the fate of the parrot's encounters to compare the author himself, in the overall comprehensive analogies, deep and fully expressed the author was born in the chaotic times of a lot of feelings and the extremely complex state of mind of the people under the fence.

Bid is a Confucian view of nature than human character, later generations of writers will be given to natural imagery to self-personality Cao Xueqin in the molding of Lin Daiyu's image of this character will be used than the virtue of the technique in this paper focuses on the three aspects of the discussion of Xiaoxiang Bamboo and the Daiyu Bid between the view of the virtue of the bamboo.

The idea of "gentleman than virtue" and "unity of heaven and man" is the basic spirit of traditional Chinese culture, it is this cultural spirit that opens up the traditional art of reverence for nature, the pursuit of the simple beauty of the sky, the spirit of life in Chinese garden art and aesthetic interest has also had a far-reaching impact.

"Bide" is a view of natural beauty that appeared during the Spring and Autumn Period and the Warring States Period, and its basic meaning is: the beauty of natural objects lies in the fact that as an aesthetic object, it can be compared to the subject of aesthetics, that is, it can feel or imply a certain personality from it. The basic idea is that natural objects are beautiful because as aesthetic objects they can be 'compared' with the aesthetic subject, i.e., they can feel or imply some kind of personality beauty. In this context, the 'virtue' of 'Bide' refers to ethical morality or spiritual virtue; 'Bide' means symbol or comparison." The basic characteristic of Bide is to compare certain characteristics of natural objects with people's moral sentiments, so that the natural attributes of natural objects are personalized, and people's moral character is objectified, the essence is that the beauty of natural beauty in the moral and ethical character it is compared to, and the beauty and ugliness of the natural objects and their degree is not determined by its own value, but by the value of the moral sentiments to which it is compared.