Hermit Spirit and Real Life

Jiang Xingyu's China Hermit and China Culture is a work for teenagers. Naturally, the book also shows youthful vitality everywhere, and there are some fierce words about the hermit phenomenon in China culture. However, the book does some combing and discussion on the traditional cultural phenomenon of "hermit". Among them, the reference to historical materials can be described as a dried fish. Biographical materials about hermits in the official history of past dynasties can be seen in the book, but in the discussion part, the style of scholars in the Republic of China is maintained, and the position and intention are clearly expressed in a few words. As the preface says, "It is obviously noteworthy to study the origin of China culture and its influence on the nation-state, as well as the existence of China's hermit thought." It is indeed necessary to discuss the hermit phenomenon from the perspective of the origin of China culture, because in the history of China, the life of the hermit group, including material and spirit, is undoubtedly a realistic ideological practice, which implies the gene of "modesty and moderation" in China's traditional culture, and the explanation of this behavior should not only become a certain school. The second and third stages of Taoism (that is, Laozi and Zhuangzi mentioned by Feng Youlan) are the philosophical basis for the theorization of hermit behavior. However, due to the complexity of hermit types, it cannot be simply summarized by a school. In addition, there are many factors in the emergence of hermits, which is also the focus of this book, so we should regard the hermit phenomenon as a synthesis of many cultural factors behind it. Hermit culture cannot be simply and rudely divided into negative objects and criticized, which is exactly what I think is wrong with this book. For the most part, Mr. Jiang Xingyu held a negative attitude towards the hermit's behavior and the thought behind it, which was closely related to the background of the times. In the preface mentioned above, it is said that it is necessary to study "its influence on the nation-state", and it is also said that in today's era of political democratization, "hermits" and such thoughts ". With the impact of western novels on China, as a young intellectual, I naturally don't want to see this kind of hermit thought which is different from the value recognition of "being born". It is really not suitable for transforming the hot scene in China, and may even play a negative role. At the beginning of Hermit in China and China Culture, the author researches the origin of the name Hermit. The collected works include Hermit, Gao Shi, Chu Shi, Yi Shi, You Ren, Gao Ren, Ren Qian, adherents, adherents, hermits and adherents. The term "adherents" was originally used in the old society of Sun Dynasty to refer to those who failed to serve the new generation, so the term "adherents" here became the term "not an official" and also meant "scholar", at least relative to "scholar". Gao Shi is taken from Yi: "Don't be a courtier, be a noble person". From this point of view, it is not easy to deserve the title of hermit. It must rely on politics to show its special status, and it also needs noble moral cultivation to qualify as a hermit. The so-called political identity means that hermits will be considered by ordinary people as people who can only enter the officialdom. It is estimated that it will be a very strange story when it comes to the street. People regard this as a strange thing, probably because they can be an official instead of an official, but choose to stay away from politics, which obviously does not meet people's value expectations. It is particularly worth emphasizing that since a hermit has both transcendental virtue and the ability to be an official, he should also be a man with outstanding knowledge and talent, which accords with China's traditional understanding of "the king of philosophy". According to this logic, it will be strange for hermits not to be officials. At this point, the image of a hermit who is talented but not used in the country and has virtue but not shown to the world is outlined. Hermits are placed in a unique and rare crowd, which also lies in their small number. In ancient China, there were only a few thousand hermits with vivid deeds and words, and there were only a few thousand records with a history of 5,000 years. If the hermit can be regarded as a class, I'm afraid it's the one with the least number! The phenomenon of hermit culture responds to the saying that "things are rare". In the torrent of politics, they choose to stay away from temples, live in caves and stay in the wild, which makes them feel strange. The strangeness of hermits, I think, is exaggerated in history books and has some mysterious temperament. Whether Xu You "Zall" or Chao Fu accused him of polluting the water, the hermit's strange thinking is different from ordinary people. Historical records identify this as a narrative strategy used by Zhuangzi to clarify his political views. Therefore, when studying the "independence" and "difference" of hermits, we should not only take care of their different interests, but also see the normal things hidden behind their behavior choices. There are many books on the causes and types of hermits, which should also be the key to understanding this culture. Textual research on these two issues can actually be regarded as an analysis from two angles on a main line. Generally speaking, the main reason also includes some types of division, especially in the analysis of political categories, which often attracts many similar hermits. I agree with Mr Jiang Xingyu. According to the narrative logic of his book, we should start with the life form and analyze it from the perspectives of politics, economic life and social life, so as to avoid omissions as much as possible, which is also conducive to avoiding the ambiguity of various hermits. This problem itself is difficult to explain clearly. If we consider it from different times, we need a more detailed division. In the cause of the hermit, we refer to Han's Ancient Hermit in China, which is almost divided by the political situation of the hermit's time and the political attitude he chose. In those places where it is said that the different interests of hermits should be taken care of, the attitude towards politics is particularly important. The road to help the world after entering politics should be regarded as the general choice of people with hermit quality, but they can't do this road, and they want to fight against current politics. This confrontation is manifested in many aspects, both mild and fierce. But Jiang Shuli also emphasized a subjective factor, that is, the discussion of individualism and defeatism. The discussion of subjective factors shifted the author's critical attitude. It may be more effective to discuss the hermit's mentality at this time from the perspective of objective reality. Generally speaking, dissatisfaction with real politics is the biggest objective factor for hermits to choose to retire. The "dissatisfaction" here may be their subjective dissatisfaction, or they may be frustrated because they are not reused. Hermits are generally dissatisfied with the fact that rebels and thieves are in power or foreigners are in the Central Plains, which are all honest and honest behaviors. For example, Han Shuli said that "they are all incompatible with the rulers in ideals, beliefs or ethics, and they are talking about integrity", so their actions are also solemn and serious. However, in Jiang Xingyu's view, this kind of person who is limited by certain conditions "status, security, status and remuneration" belongs to the type of pseudo-hermit in the distinction of political life. I don't think it is necessary to be so demanding. There are also some normal things I want to say in hermits. Although hermits are in the stage of agricultural society and have the ability of self-sufficiency, people have always tended to hold groups, and they should be in need. According to Maslow's hierarchy of needs theory, it is understandable that hermits pursue self-worth. It can't be said that they have lost the true pursuit of human nature. Correspondingly, they have been asking for concealment from the beginning. It is precisely all the complicated realities in history that gave birth to such a group as hermits, whose true face is no different from that of ordinary people. There are material needs and political pursuits, but there is also a temperament. They are sensitive to the times and power, and are extremely strict with people's subjectivity. Conversely, they also observe the secular world harshly, which is a cold perspective. Therefore, the reason why hermits live in seclusion is profound. It is reasonable to say that hermits have extraordinary insight into officialdom and secular world. There is Sun Deng's advice to Ji Kang in The Book of Jin 6 1 Biography of Seclusion, "Do children know fire?" Fire is born with light, not with light, but with light. People's innate talent is not innate, but innate. Therefore, the use of light depends on getting paid, so keep it bright; Use only cares about knowing the truth, so it is all year round. Today, I am just knowledgeable, and it is difficult to avoid this world! What do you want? "This conversation is enough to show that Sun Deng knows the dangers of being an official, so such people are indispensable in the cause of hermit seclusion, that is, people who have little hope of seeing through the world. Zhu Guangqian commented: "It's a set of thoughts for the sophisticated to escape from the world" ("Talking about Self-cultivation"), as is Jiang Xingyu's individualism and defeatism. The ideal is not suitable for you, and your heart is traumatized, so you shut yourself in for happiness and escape. However, in a turbulent and extremely chaotic era, I'm afraid we can't ask everyone to be a revolutionary warrior, and we don't have to label the life of a hermit as a philosophy of survival with the condescending "revolutionary philosophy". Appreciating the attitude of the ancient hermit means that he is far away from politics and can provide a kind of non-"subject" value concept, that is, an anti-mainstream ideology, so as to discover the "subconscious" in the minds of ordinary people or the fragmentary and vague reality view that has been stagnant in the chest for a long time. Therefore, the hermit's attitude towards life is not only novel and eye-catching, but also has the function of venting people's pleasure. In the small-scale peasant society, it is the country, the monarch and the corresponding "small country"-home that maintains the value of human life. Farmers rely on a very high leader to support their life beliefs. Only clear politics and a wise monarch can guarantee the stability of life, so human subjectivity is attached to the monarch, just like medieval Europe, attached to God. But hermits are not. They can resist politics in another way. They do not hesitate to abandon a normal life, which is characterized by abstinence, grotesque behavior and retro living conditions. So I'm thinking, does the image of a hermit in history books unconsciously imply a heroic complex? Often people can take care of their dissatisfaction with the status quo from hermits, which may involve both politics and their mental state. Hermits often hold the view of abstinence. As can be seen from their food, clothing, housing and transportation, most hermits are extremely poor. " "Biography of Gao Shi" 6 1 "Biography of Chao Fu" contains: "Take a tree as a nest and sleep on it, so it is called Chao Fu". Another example is the biography of Deng Yu in the Southern History, 6 1: "The valley has been broken for more than 30 years, and mica is the only water suit. "Abstinence is to show your detachment, because the world is inevitably caught in the painful struggle of material desires. Obviously, once abstinence can be passed down from generation to generation, it will attract a group of fans and enhance a person's mystery, which is impossible for people to do. Secondly, abstinence itself is the spirit advocated by Confucianism, which plays a great role in shaping people's mental state and is also a kind of order norm in real life, reducing the disharmonious factors brought about by robbing resources. Therefore, when official books record the behavior of these hermits, they often don't forget to add this sum, which is very beneficial to their ideological propaganda, and makes people in this world reflect on their consistent unrestrained materialistic views from hermits, which is also virtually educating the people. We might as well think that hermits express their ideas through extreme behaviors (sometimes out of helplessness) in their economic life, which is a reflection and expression of the luxury living conditions of the world (especially princes and nobles), so it is extremely important to explore the real situation in their lives when evaluating them. Since the Wei and Jin Dynasties, the ranks of hermits have grown, which is inevitable. At this time, a veritable hypocritical hermit slowly appeared, especially in the Tang and Song Dynasties, with the saying of "shortcut from the south". At this time, hypocrisy can be called true falsehood. Being an official has become the purpose of this group of people, and it is difficult for Li Bai to avoid customs. New Tang Book 6 1 includes several places where he can live in seclusion, just to attract attention. This reflects from the side that the monarchs paid attention to hermits in the Tang and Song Dynasties and regained their confidence in "remaining a saint in the wild". The situation of these hermits has a long history, and their typical examples are Jiang Taigong and Zhuge Liang. But for Jiang Taigong and Zhuge Liang, I still tend to think that they are waiting for the price, don't know the Lord and don't follow, and they are also talented and knowledgeable, which is by no means comparable to this group of people at the turn of the Tang and Song Dynasties. However, these people who are eager to enter the official ranks can also reflect the tension between birth and WTO entry. They will never really want to be abandoned by the world. The detailed records of them in history books are a proof. Why do they say they want to escape, but their names stay in time and space? The contradiction is obvious. Mr. Feng Youlan can often quote a subtle summary in the history of China's philosophy: "Because Confucianism is' inside the party', it seems to be more lively than Taoism; Because Taoism "swims outside the party", it seems to be more alive than Confucianism. These two trends are opposite to each other, but they complement each other. These two exercises are balanced in strength. This has given China people a good sense of balance between joining the WTO and being born. " Therefore, all kinds of behaviors and types of hermits are interpreted as a contradiction, that is, their contradiction and the contradiction of China culture. There is a sentence in Jiang Shu that describes this situation more implicitly: "Unreasonable laws and regulations, filthy dignitaries and noisy urban dust constitute their centrifugal force against the secular, and their patriotic essence is their centripetal force against the secular. "Therefore, it is natural to blend into the spirit of hermits, and they just express it in a way different from ordinary people.