What are the causes of sadness for autumn in Chinese literature and social life

The Origin of Autumn Sorrow--Autumn Sorrow in Classical Chinese PoetryAbstract: "Autumn sorrow" is one of the themes that have a long history in classical Chinese literature. The traditional Chinese literati, who grew up under the same cultural background, have an inseparable complex with autumn. The emergence, development and deepening of the "sad autumn" complex are y related to traditional Chinese culture, the emotional connotation of classical poetry and the mentality of ancient Chinese literati. Keywords: sad autumn complex; traditional Chinese culture; emotional connotation; literati mentality "Since ancient times, autumn is sad and lonely, I say autumn is better than spring", which shows that Chinese poets' sad autumn complex has existed since ancient times. Autumn sadness is one of the themes of Chinese classical literature, since ancient times, countless writers and writers of the works, are all depicted with a thick complex of autumn sadness. Autumn sadness is a unique phenomenon in Chinese culture. The traditional Chinese literati, who grew up in the same cultural background, unconsciously inherited a certain *** same philosophical ideals and aesthetic interests. Thousands of years of Chinese history is a durable and tough cultural temperament shrouded, although in this **** the same cultural background, there have been a hundred schools of thought in the Warring States active, the Wei Jin capricious and moderate through the free, the Tang and Song flourished and prosperous, the Ming and Qing Bureau of the decline, but the conversion of the times, it seems that the ancient literati did not change some of the spirit of the pursuit of the generations along with the narrative, did not change the spirit of the pursuit of the spirit of the pursuit of the various kinds of The contradictory mentality that accompanies this spiritual pursuit has not changed. On the contrary, these spiritual pursuits in the inheritance of the succession of things to increase the splendor, get constantly enriched and developed. Ancient literati and autumn have an inseparable complex, and traditionally there have been literati who are sad about autumn, "a leaf falls and knows autumn", "sadness of autumn for the gas also". "Autumn sadness" is a theme that has a long history in ancient Chinese literature. "Witness the falling leaves and sadness, feel the autumn wind and pathos", "sad autumn" literary theme from the "Poetry Classic", "Chu Rhetoric" to "Jian'an Literature", from the Tang Dynasty poetry and Song Dynasty lyrics to the Yuan dynasty poetry, after thousands of years of development, transmutation, and transformation. After thousands of years of development, transmutation and accumulation, from unconsciousness to consciousness, the literary consciousness of "Sad Autumn" with the connotation of traditional Chinese culture was finally formed. First, the formation of "sad autumn" consciousness has a profound spiritual connection with Chinese traditional culture. Chinese poetry is a form of literature nurtured by the humanities in Chinese traditional culture, and its charm originates from the splendid traditional culture. Autumn in nature is a season when all the flowers are in bloom and all the flowers fall; in literature, the gloomy autumn symbolizes the fading of prosperity and a more cruel future. Autumn seems to belong to the traditional Chinese intellectuals, this season represents their pain, but also represents their real pursuit and real helplessness, so in the **** the same cultural background grew up in the traditional Chinese literati, consciously and unconsciously inherited this "sad autumn" sentiment, but also consciously and unconsciously by this sentiment. The connection between the sadness of autumn in classical Chinese poetry and the concept of nature The concept of nature in classical Chinese poetry is an attitude towards life, the ultimate of which points to an aesthetic realm of life. The philosophy of ethics and naturalness shapes the soul of Chinese people. The philosophy of naturalness, which provides Chinese people with unlimited freedom, and the view of nature influences the development of poetry. The feelings of sadness, reminiscences, and scenes are blended together, just as Wang Fuzhi said, "The scene is the scene of the feelings; the feelings are the feelings of the scene". (See "Jiang Zhai Poetry") Chinese literati's sense of sadness in the autumn throughout the description of natural things, dissolved in the life of the scene in the imitation. For poets, nature is both an emotional language and an attitude towards life [3] (p3). Classical Chinese poetry often uses crickets, cicadas, willows and other natural scenery and the depiction of life scenes, or expresses the feeling of life as it is, or conveys the infinite feelings of death and sadness of life, and the transcendence of the "sad autumn" theme enriches the "sad autumn" theme of Chinese literature, which is very much related to the natural view of classical Chinese poetry. As a landlocked agricultural country, China's "natural economy" has formed a self-contained agrarian cultural mentality. The essence of this cultural mentality is to recognize that human beings are part of nature and to affirm the natural life of human beings. In this kind of agricultural cultural mentality, the human heart is dependent on and close to nature, and the relationship between the heart and the object is from induction to integration, which is the character of the poem, and also the deep cultural heritage of Chinese poetry [3] (p3). Chinese philosophers believe that man and nature is a closely interconnected whole, "people and the sky, then the beauty of heaven and earth born", ("Guanzi") "heaven and earth and I was born, all things are the same with me", ("Zhuangzi") "the adults and the (Zhuangzi), "The great man is in harmony with heaven and earth, with the sun and moon, and with the order of the four seasons", (Yi) is the embodiment of this idea. The spiritual essence of Chinese philosophy is the "Tao" of nature, which refers to the naturalness of all things in the natural world, that is, the state of nature's operation - naturalness. From the point of view of natural development, autumn is a season of all flowers and flowers, all the flowers and flowers fall, autumn scenery and autumn affairs and autumn feelings, all for a "gas", so Song Yu said: "Woe, autumn is gas." Autumn is the yin and kill the gas. People feel the decline of the fall gas, the original is the reason of nature. Natural sense of induction, mainly through the role of material "gas" to achieve. As Lu's Spring and Autumn Annals said: "class solid call, gas is the same, sound than should be. The drums of the palace move the palace, and the drums of the horns move the horns. When the ground is leveled and water is injected, the water flows wetly; when the salary is equalized and fire is applied, the fire becomes dry." The objective nature of autumn and the subjective sadness of the human heart, in fact, is also a kind of "class solid call each other, the same gas will be united, the sound than the response" relationship. From a historical point of view, although the sadness of autumn is, to some extent, the unity of the author's time and personal experience, it is fundamentally the result of the interaction between the naturalness of man and the naturalness of the object world. Autumn is the season of ripening and harvest celebration, as Wang Anshi wrote in "Gift to Liu Jingwen", "A year of good scenery must be remembered, most of all the orange, yellow, orange and green time." The best scenery of the year is the autumn when oranges are already yellow and tangerines are still green; autumn is also the season when the autumn wind is gloomy, thousands of trees lose their leaves, and ten thousand flowers wither. Since the ancient poets and artists to depict the autumn how depressed, bleak, a talk of autumn, always with the bleak, sad, depressed, etc. together, "Autumn" as if with "sadness" "sadness" always have an incomprehensible source, as Wu Wenwen in the Southern Song Dynasty. As Wu Wenying said in Tang Duoling of the Southern Song Dynasty, "Where to synthesize sadness, the heart of the departed in the autumn." It not only analyzes "sorrow" into "heart" and "autumn" by analyzing the characters, but also seems to say the same thing about "sorrow" and "autumn". The realm of classical Chinese poetry is the relationship between "sorrow" and "autumn". The realm of classical Chinese poetry is the realm of nature, the realm of human existence, that is, the natural philosophy of the pursuit of the "unity of heaven and man". The so-called "unity of heaven and man" is the basic idea of the ancient Chinese to deal with the relationship between the natural world and the spiritual world, and its prominent feature is to emphasize that: there is no absolute difference between man and nature, nature is an existential being within the human being, and the human being is a part of the natural world, and the human being obeys the laws of nature. Human nature is the way of heaven, moral principles are consistent with the laws of nature, and the ideal of life is the harmony between heaven and man. It is the highest goal of the Chinese humanistic spirit to achieve a perfect and ideal state in which human beings become one with all things in heaven and earth. Sitting in oblivion of nature, all things return to one's bosom, one dissolves in nature and becomes one with the natural soul. When the poet forgets himself completely, when all thoughts return to one, and when he is transformed into all things, he is able to touch the essence of nature, grasp the pulsation of the universe, and gain an understanding of the nature ontology. Nature is the home of man's survival, is born in the city, died in the city, singing in the city, crying in the city's life, leaving nature, man can not survive. In order to survive, agriculture has become a necessity to provide people with food and clothing, and the development of agriculture has given rise to a farming culture formed by following the laws of nature. 2. The "sad autumn" complex is rooted in traditional Chinese farming culture as a kind of farming culture, and the material basis of traditional Chinese culture is the natural economy of self-sufficiency, which in turn affects the spiritual level of the Chinese people and the psychological composition of their culture. This in turn affects the spiritual dimension of the Chinese people and the psychological composition of their culture. Because of the laws of nature, agricultural production from sowing, growing to harvesting is a regular cyclic process, and thus formed the concept of four seasons and other natural concepts, that is, the so-called "Yi Chuan", the cloud: "The sun goes to the moon, the moon goes to the sun, the sun and the moon push each other to the bright born. When the cold goes, the summer comes; when the summer goes, the cold comes; when the cold and the heat are pushed together, the year comes to fruition." [4] (p260) Since ancient times, the change of time, the change of seasons, the glory of the grass and trees withered and decayed, the climate of the cold and heat not only affects people's production and life, but also affects the formation of the Chinese people's cultural concepts. Autumn is a season of harvest, but also a season when everything in the natural world turns from prosperity to decline; for the literati, their feelings are the latter. The customs and concepts of traditional farming life and gave the autumn with a strong sense of time and life and death, so that the autumn and the death of the "peer isomorphism", the formation of the ancient poets touching the autumn sadness to the autumn of the psychological stereotypes and aesthetic response. Autumn decay and scattered scenery, cold and desolate weather, lonely and bleak mountains and rivers make ancient literati feel the sorrow of the personnel, the life of the passing and political can not make a difference in the depression, and thus associated with the human life as nature in the grass and trees also have by the objective law of the decline, so as to realize that the fragility of human life. Facing the tragic sigh of life is often triggered by the fall. From a cultural and psychological point of view, it is still determined by the agrarian cultural mentality rooted in the Chinese people. Nature is a symbol of eternity, with its infinite richness and profundity, which makes human beings pour out unceasing emotions for it. "In the past, when I went back, the willows were still clinging to me; today, when I come to think of it, the rain and snow are falling." The relationship between man and nature can be seen in the famous lines of the Classic of Poetry, and it is fundamental to classical Chinese poetry to express man's inner emotions through nature. The aesthetics of classical Chinese poetry consists of two aspects: emotion and scene, and the blending of scene and scene is the highest state of art in Chinese poetry. Secondly, the relationship between the "sad autumn" complex and the emotional connotation of poetry, the rich imagery of nature and the rich emotions of the human mind constitute a mutual sensibility and intermingling, and the subject's mind can always find a counterpart of his inner emotions in the external objects. According to Zhuangzi's theory of the theory of things, "Heaven and earth are born together with me, and all things are one with me". Objects are not purely external objects; there is a heart-to-heart connection between objects and human beings, and the relationship between the human mind and the sensual qualities of external objects constitutes a kind of mutual reflection and induction. Poets in order to express grief, loneliness of the rich feelings, often with the help of rich natural imagery. 1. "sad autumn" is a special way for poets to appeal to their grief and sadness poets to express their grief and feelings of injustice in a variety of ways, either than the Xing trust to express their feelings, or to visit the ancient, hanging in the history of the rise and fall of the lamentation of the world and the pain of disappointment, the sadness and pain of the loss of the poet. The sadness of the sadness and the pain of disappointment, or sadness in the fall and spring to describe its sorrow, or sadness and sadness and sadness and sadness and sadness and sadness and so on [5](p101-112). Broadly speaking, the ancient, sad, sad spring and so on are Wing Huai. Our country is located in the north temperate zone, the four seasons, autumn is the climate from hot to cold, plants from the season of prosperity to decline, ancient poets and live in that easy to feel sad in ancient society, so they are often feeling things Xinghuai, in the fall and sad loneliness, is completely understandable. Liu Xizai said: "Wing of ancient chanting, hidden just chanting." That is, the sadness of autumn is a special way for poets to tell their grief and sadness, but the tradition of sadness of autumn does not start from Song Yu. In the Book of Songs, there are already sounds of sadness induced by autumn. The Xiao Ya? April" has "Autumn is miserable, all the flowers are fibers. The sickness of the disorganized is carried on, and I am returning home." This is the misery of the times, but the misery of the times and the sadness of the autumn have not yet merged together. In Qu Yuan's works, there is already a certain degree of correlation between autumn and human sadness, i.e., autumn triggers, deepens and expresses the poet's grief. For example, in "Nine Chapters? "The heart is depressed by sadness, and the only eternal sigh is to increase the sadness. Thinking of the unfavorable birth is not released Ruoxi, Man suffered the night of the party long. The sadness of the autumn wind moves the face, and the floating of the return pole. Counting the many anger of the Sun, the sadness of the remaining heart." What can indeed be called "a painting of the autumn scene" and "the ancestor of the ancient autumn speech" should also be pushed to Song Yu's "Nine Arguments". Nine Arguments" starts with "Woe, Autumn is a gas", and then says that the winds of Autumn are so gloomy that the grasses and trees are falling, and the branches and leaves are withered. This is both a further play on why autumn is sad, and an expression of self-injury. "Kan endowed Ruoxi, the poor man lost his job and his will is not equal." Song Yu points out that the reason for the sadness of autumn is that "the poor man has lost his job and his will is not equal", and that the sadness of autumn is in fact self-pity, bringing the picture of autumn's sadness to bear on one's own encounters and inequalities. While the Nine Arguments is mainly about sadness, Cao Pi's Yan Ge Xing is mainly about contemplation. Autumn thoughts are a traditional theme of ancient Chinese poetry, and grief for autumn is one of the modes of expression for works of sorrow and discontent. In the north, people had an earlier understanding of and thought about the changes of natural objects, associating the life pattern of nature to the life self. "Only after there is a sense of autumn as a holistic phenomenon and a seasonal consciousness, the decaying scenery in nature may become a sign of a brief deep appreciation of life." [2] (p94) The sadness of the falling leaves in the strong autumn, the fading of all the trees in the late autumn scene, easy to trigger people's sadness, just as the "sad spring" and "cherish the flowers" implies the sentiment of the easy passing of the Shaohua, and it is difficult to reward the ambition, "Autumn thoughts The plot of "Autumn Thoughts" has the bitter flavor of "sadness" and "sorrow" and the bleakness of loneliness. Liu Yong, a famous lyricist of the Northern Song Dynasty, wrote a large number of sentimental words in his life, most of which are sad and sorrowful works in the late autumn. "Sentimentality has always been sad about parting, and it is even more sad to see the cold fall of the Qing Autumn Festival! Where do I wake up tonight? On the willow bank, the moon is broken in the dawn breeze." "A leaf startles the fall, and the cicadas are noisy in the evening, so the time is in the order of business." "The rain is pouring down on the river and the sky, and it's clearing up the fall. Gradually, the frosty winds are bleak and tight, the Guanhe River is cold and fallen, and the residual illumination is when the building." Du Fu's "Ascending the heights" contains a sadness of the world in which, but still to the sadness of their own main. Throughout the poem, the poet's sadness for the fall is sadness for his own poverty and hatred, decay and sorrow, and its meaning is very clear. The imagery of the whole poem and the picture composed of the imagery also highlights the feeling of sorrow and depression. The **** between human and scenery emotions are intertwined with each other, and human emotions are also the main focus. In terms of sadness in the fall, the poet's resentment and sadness accumulated in the heart, when the fall comes, and things with each other **** hair, so there is a song of sadness in the fall. Ancient Chinese literati by the Confucian orthodoxy can be said to be y rooted, which drove them to actively enter the world, to build a career, shining family. However, under the feudal dictatorship, the literati often walk on thin ice, the spirit of repression, fate is difficult. Thus, the gloomy autumn is regarded as an image with metaphorical significance. It symbolizes the fading of prosperity and a more cruel future, which is a natural fit with the general and profound loss of ancient Chinese intellectuals. As a result, the ancient intellectuals often embodied this lost mentality in a certain way, so as to achieve a scenario of blending. 2. "Sorrowful Autumn" complex is a concrete embodiment of the traditional poetic theory of the autumn song, is the formation of poems induced by the emotions of the autumn. The pre-Qin "Book of Rites? The Book of Music was the first to discuss from the perspective of heart and material sympathy, "Music is where the sound is born. Its essence is in the heart of the human heart to feel things." Emphasis is on the role of the object on the human sensation. Zhong Rong's "Poetry" said: "the animal of the gas, the object of the sensation of people, so shaking the temperament, the shape of the dance and singing." Such a heart of things in the process of sensation of things Xinghui, love to things Xing of the generation of the poem is the poem of imagery thinking characteristics. Liu勰在《文心雕龙》在《物色篇》中更加深入一步一步。 In "The Color of Things", Liu勰 further explained that the feeling of heart and things, "seeing things and feeling" is a dialectical and unifying process. On the one hand, it is the "feeling of the object", the author's feelings are aroused by the touch of the object, when observing or contacting the external environment, the object triggers the author's feelings and induces his imagination, and the object plays a dominant role. On the other hand, "the object is viewed with emotion". From the point of view of the "object", it does not only express itself, but also appears as the embodiment of the "emotion". The role of generating imagery of sensory objects is not only the "object" itself, but also its direction and fundamental significance lies in the sentiment that the object contains or inspires. "The sadness of autumn is the sadness of the passage of time without being able to accomplish anything perceptible." Mr. Qian Zhongshu explains in "Guanjie Zhuan" that "the festival of things is 'good' but people are 'melancholy', and the landscape is changed because of the state of mind." From this point of view, the sadness of autumn is a kind of scenario compatible, people and the realm with the realm, is the organic fusion of nature, society, psychology, is the poet's misfortune and the externalization of the inner thoughts. The literary consciousness of "sad autumn" is the relationship between "love" and "scene" in lyric literature: love is the writer's inner feelings, and scene is the scene in the writer's eyes. However, "all the words of the scene are words of love." [6] (p225) The scenery under the writer's pen is no longer the objective scenery in nature, but the scenery colored with the writer's feelings. As Lu Ji said: "Compliance with the four seasons to sigh for the passing, occupying all things and thinking about the chaos. Sad about the falling leaves in the strong fall, happy about the soft stripes in the fragrant spring." [7] (p170) So, in the "sad autumn" literary works, it is not the autumn scenery itself has a "sad" color, but from the writer's emotional depth of the sad autumn mood. Situation created by the heart, the good and bad of the scenery, generally by the viewer's state of mind, to really reach the realm of Fan Zhongyan said "not to be happy with things, not to be sad", it is not easy. "Poetry is a platform for poets to express their feelings, and in order to express their feelings, poets choose imagery from different perspectives. The tradition of grieving for autumn, which began with Song Yu's Nine Arguments, has been continued by later generations of writers as an important theme for expressing emotions. Ancient poets love autumn, just autumn in their pen has fallen flowers and water in the east wind remnants, there are also swallows return around the painting beam, as the saying goes, each has its own thousand autumns, on the scene since the sadness and happiness of thought, poets sad autumn, the literati wounded autumn. Ancient people were sad about the autumn, and their love and life were very difficult, but also in the face of autumn, Liu Yuxi in his "Autumn Lyrics" showed another realm of life, "Since ancient times, the autumn is sad and lonely, I say that the autumn day is better than the spring day. A crane in the clear sky rows up the clouds, and it leads poetic feelings to the blue sky." The poet y understands that the essence of the ancient sadness of autumn is that the aspirants lost their ambition, disappointed in reality, pessimistic about the future, and thus only see the depression in the fall, feel the lonesomeness, and the deadness. The poet sympathizes with their encounters and situations, but does not agree with their pessimistic and disappointing feelings. He responded to this feeling of loneliness by saying that autumn is better than the spring when everything is budding and thriving, emphasizing that autumn is not dead and dull, but very lively. Autumn in his eyes, there is no wind and rain, no falling leaves, there is only clear skies, colorful clouds as beautiful as the spring, under the clear sky, a crane wings and fly, it will trigger his a cavity of boldness, infinite poetic feelings! "Poetry speaks of will" and "poetic feeling" means will. People really have ambition, will have the spirit of struggle, will not feel lonely. It is because of this breakthrough, this poem is contrary to the traditional literati sad autumn mood, sang a high inspirational song. Different personalities, different hearts have achieved different autumns, presenting the colorfulness that autumn should have, or bleak, or rich; or bleak, or warm; or sad, lonely; or passionate, joyful. Autumn with its unique charm enriches the human soul, beautiful human feelings. Autumn begins when the dew turns white. Spring and summer are dew, fall and winter are frost. Laozi said, "heaven and earth together, to drop manna", in spring and summer, dew is clear green cover moisturize everything, grass and trees because of its moisturizing and become lush and rich; "Sycamore is still covered with steps in front of the spring, autumn letter first disabled water flowers", dew color becomes white, it covers everything on top of the anxiety becomes crystal and powerless sadness. The color of the dew turns white, and it covers everything and turns into anxiety, into crystalline and powerless sadness. Autumn has a different experience - when everything is ripe, and the poet is from the perspective of anxiety and sadness, see is the grass and trees because of this sadness stained and discolored, the beauty of autumn is also built on the sentimental. Throughout the ages, the literati have been sad about autumn and happy about it! This is all determined by their state of mind! People have sadness, people can sing their sadness; history's prosperity, decline and rise and fall of the continuous cycle of sadness. Sorrow is a basic human emotion. For one thing, autumn is one of the basic seasons of nature; for another, death is one of the basic stages of the cycle of history, and the two functionally meet and feel each other. The reason why people can hurt feelings, appeal to feelings, melt feelings in the rise and fall of history and the natural spring and autumn, not only lies in the cultural foundation of the unity of heaven and man, the unity of heaven and man's cultural philosophy; but also lies more in the history of the rise and fall of the Chinese people held by the state of mind. Third, the sadness of autumn complex and the mentality of the literati have a great connection. Chinese classical poetry has always been shrouded in a rich melancholy mood, behind this melancholy mood is embedded in the literati's consciousness of life and the sadness of the world, in order to get rid of the sadness of the literati often seek relief by drinking and hanging out in the mountains and waters, but usually fall into a greater sadness. China has a history of several thousand years, and in this long history, there was the prosperity during the Tang Dynasty and the decline during the Ming and Qing Dynasties. Each era has its own culture, among which the theme of sad autumn is favored by many literati. There are various reasons for this. Different people and different times have different reasons for such feelings. Some lamented the loss of years ("the wind moves the ground, the autumn grass is green" (see "East Side of the high and long")); some felt a deep sense of guilt ("Qiankun contains the creation of the Yu, when will the devastation be over", "sleepless worry about war and war" (the powerlessness to correct Qiankun). Some felt a deep sense of guilt ("When will the devastation be over?" and "I do not sleep to worry about the war, and I am powerless to correct the kingdom" (see "Staying at the Riverside Pavilion")); some felt an inexorable loneliness. All these can be explained by the fact that reality and ideal cannot be reconciled. Literary people often have high ideals, wanting to do things for the country, for the people, but often a pay a passion but can not be realized. No matter in what society, ideals can not all be realized, the kind of beautiful as a paradise like society can not exist. In the real world will never be smooth sailing, even if the temporary ushered in prosperity, will eventually be replaced by the sad fall. This is very much related to the mentality of the literati as reflected in the sadness of classical poems.1. The consciousness of life typically reflects the cultural mentality of the Chinese literati. Whether it is in people's ideology or in the historical and cultural texts, the consciousness of life is the earliest and the strongest consciousness. The way of knowing and grasping life and the way of realizing the value of life reflect the cultural spirit of a nation. Sad Autumn Literature has become one of the categories of ancient literature characterized by the most personal consciousness, and the consciousness of life it contains can reflect the cultural mentality of ancient Chinese literati in a typical way. Human life is only once, and all human efforts must be completed in this life, while the time of this life is gone forever. Autumn firstly evokes the self-consciousness of the disposability of life. The seasonal changes of nature and the rhythm of life can always cause them to be strongly touched by life: spring and fall, the blossoming of flowers and the falling of leaves, and the resignation of swallows and birds are a kind of life implication for the sentimental Chinese poets. In the long process of farming life, the ancients summed up the experience that crops and plants change according to the seasons, showing a life cycle of spring, summer glory, autumn withering, and winter residue. In Qu Yuan's "Li Sao", "The sun and the moon are not submerged, and the spring and the autumn are in their order of succession." In the light of nature, the poet finds that the process of self-life from growth to decay is exactly the same as the four seasons, and that the autumn season of decay symbolizes the process of man's demise. Similarly, one finds that in the same structure of life there is a very different difference in the nature of life, i.e., the seasons can be repeated while life is difficult to return. The end of a cycle reveals the significance of human autonomy: if nature is constant and self-renewing, man is not [1] (p22). The poet is prone to the "unspoken sorrow that life passes and time is no more." [8](p103-105) "Autumn" signifies the inevitable demise that everyone fears, the passing of time, and the inexplicable fear of life because of the similarity between the process of the passage of human life and the change of seasons in the internal structure. The emotional theme of the ancient Chinese literature of sadness for autumn is the sentiment of wasted time, wasted years, and old age without success. Autumn signifies the success of things as well as the success of people, so when the result of life's efforts is opposite to the success of autumn, people cannot help but feel a heavy loss. The flow of autumn objects coincides with the itinerary of human life, which makes autumn as a sadness become a kind of psychological stereotype of ancient literati. Most of the ancient literati to study hard to gain fame for the ideal, but due to the reasons of the internal mechanism of feudal politics and the literati too idealistic pursuit of the goal and other factors, and therefore many people are difficult to achieve the ideal, in front of the reality is constantly suffering setbacks and blows. Therefore, the literati and autumn, autumn and the literati seem to have formed an unbreakable bond, manifested in the works, there will be "singing sitting and whistling alone sadness in autumn, the sea and fog in the river and sky lead to twilight sadness" of the "Autumn Miscellaneous Sentiments", in the literary criticism there is also a "autumn Shi see In literary criticism, there is also the comment that "the autumnal scholar is sad at the sight of yin". The value of life can be understood in many ways and realized in many ways. In Confucianism, for example, "If you are poor, you can do good to yourself; if you are rich, you can do good to the whole world." Political value is not the only value of life, and personal self-improvement is also a way to realize the value of life. However, the pursuit of fame and fortune was a realistic path to self-realization for the ancient Chinese literati. In "Li Sao", "But the grass and trees are falling, and I am afraid that the beauty will be late." The sadness born in autumn is actually the result of making use of the limited life to make a difference, when the life is blocked and cannot be used. Realize political ideals to establish the background of great achievements in the sad autumn literature, highlighting the ancient Chinese literati to the concept of family and country as the first value of survival beyond the death of the consciousness of life.2 ancient literati's concept of family and country of the "sad autumn" complex of the impact of China's ancient literati, most of them to the theme of autumn, in order to sad for the keynote, it is not in the so-called word games, but they have been through the ups and downs of life, the sadness is the most important thing. This is not a so-called play on words, but rather a twisted reflection of their sad autumn mentality after a life full of ups and downs. Ancient Chinese literati, because of the critical situation (disillusionment, separation, detention, exile, death, etc.), in the face of the autumn scenery, feelings of sadness, sadness, sadness in the autumn poem thus produced. The mode of "sad autumn" shows the unique sentimental world of ancient poets, which contains all kinds of grief and sorrow in life, such as lovesickness, wandering, nostalgia, feeling for the old, not meeting, disillusionment, and sadness of death. According to Zhao Minli, "Autumn sadness in Chinese literature is not only a natural induction of life consciousness, but also has an inseparable relationship with the mother themes of lovesickness and nostalgia. The sadness of autumn originates from the theme of lovesickness and nostalgia. And the sentiment of lovesickness and nostalgia for homecoming originates from the production and life style of the early agricultural society." There are poems that express the pain of lovesickness, such as "The pedestrians are thinking of the infinite autumn winds, and their hometowns are separated from the water and the green hills" (Dai Shulun's "Inscription on the Landscape of Chih-Chuan"); and the common autumn poem that expresses the pain of separation, such as "Farewell to the South Pool, and the West Wind Curls up in Autumn" (Bai Juyi's "Farewell to Nanpu,"). (Bai Juyi's "Nanpu Farewell"); in "Cicada Misery", Liu Yong expresses the pain of parting and sadness of "looking at each other with hands and tears in the eyes, and even choking on the words of the sky," lamenting that "love is sad since ancient times to be parted, and even more so, the cold autumn and the clear festival! " (Liu Yong's "Rain Lin Bell"); there is also the loneliness of wandering written in autumn: "Alone in this dream of another country, the bright moon on the empty fall." (Luo Binwang's "Staying at the Mountain Villa"). When the grass and trees wither and the leaves fly, everything passes away with the wind, touching the sentimentality of falling flowers and flowing water, so "sad autumn" has naturally become a major tone of the literati and writers' lyrical chants. Whether it is Li Bai's "the long wind sends the autumn geese", or Han Wu Di Liu Che in his poem "the autumn wind rises and the white clouds fly, the grass and trees yellow and fall and the geese fly south", through the autumn scene to reveal and express the sadness and helplessness of the passing of time. In the poem, "The clear waves close the scribbles on the day, and the sound of music is heard at the beginning of the Chinese forest. The hibiscus dew is falling, the willows are sparse in the moon. The light yellow color of Yan's apartment and the yellow train of Zhao's belt are flowing. I am thinking of each other and dreaming of leaving my home." This is the feeling of autumn colors in the poem "Autumn Thoughts" by the poet Xiao Kou of the Southern Dynasty; Liu Xiyu, the "great poet" of the Tang Dynasty, has a famous poem that says: "Where does the autumn wind come from, Xiao Xiao sends the wild geese to the garden trees, and the lone guest is the first to hear it." From this, the ancient literati's sadness for autumn can be seen. Ancient literati groups think far and wide, ambitious, they regarded as the right way to help the world. The pursuit of "virtue, merit, speech" to achieve "peace and grain", "peace of the people" as the ideal. But in fact, their fate was full of obstacles and their lives were difficult. Not only is there a natural distance from "home" to "country", but the institutional distance is often the most difficult to cross. Coupled with the singularity of life choices, from the very beginning of the ancient literati decided to choose the "career" of the tragedy. Unrecognized talent, unrewarded ambition, coupled with the end of the world, the world is cold, the years are wasted, and other life bitterness into a sentimental complex, so that the scribes do not meet the classical poems of a common motive of sadness. Such as Song Yu's "nine defense" in the "sadness of the fall for the gas is also, the depression Ruoxi grass and trees shaking down and become decline", this sentimental mood into the poem with a unique literati worry and loss, this phenomenon reflects the ancient Chinese intellectuals **** with a level of mentality. Song Yu's "Nine Arguments" expresses complex emotions. The poet depicts the gloomy autumn scenery from different angles, expressing his own sad and unfortunate encounters and the sadness of a lifetime of unsuccessful endeavors. He tells the reason why he is in a bad situation after losing his post, and how his loyalty is not understood and his political ambitions are not realized. He did not want to be polluted by the world, and his heart was full of disillusioned sadness and endless boredom. In the end, he could only transcend reality with his fantasies and traveled to space to get rid of his miserable situation and the pain in his heart. It seems difficult to summarize the complex feelings described in the text about the separation of friends and friends, the difficult world, and the early death of a man in his prime with the simple phrase "a poor man who has lost his job and is not satisfied with his aspirations". Behind the chaotic and disorganized sadness, there is the ungraspable sadness about the passing away of prosperity. The so-called prosperity is a generalization of the journey of life on a variety of ideal conditions, can be a smooth career, life ambitions to be able to develop, but also refers to all the warmth of the world dear to the body to taste. All of this will inevitably pass away, just as the blossoming spring will inevitably be replaced by the stern autumn. Thus, the sadness of autumn is a collection of the widespread and profoundly nostalgic mentality of the traditional Chinese intellectuals. Most of these literati are politically unfulfilled or living in other places, then they can only use "sad autumn" as the theme to lament the shortness of life, the fate of the hard, the moon is always sad, the autumn wind, colorful leaves, but also a kind of sadness! The loneliness of the heart is a kind of pain that is difficult to describe, how can the literati not play on the theme of this sad autumn? Even if it is the iron horse, the heroic Xin Qiji can not help but sigh, "but the king of the world, won the life of the name behind, poor white happened." In fact, the literati sorrow of autumn, from the literati ambition of the sorrow of unrewarded: "to the wine when the song, life geometry, such as the morning dew, go to the day of the bitter more". Literati not only for their own sorrow, but also for the country's sorrow, for the people's sorrow, "a heart of China's dream, ten thousand years under the spring poem", this is a noble sorrow, a kind of literati talent has the sorrow, a kind of support for the literati bones of the sorrow. The sadness of autumn complex along with the continuous development of traditional Chinese culture and deepen, sadness is a kind of emotion expressed in classical Chinese literature, but also the most abundant expression of emotion, the literati seem to prefer the sadness of this complex. Ancient literati's general preference for "autumn" often has a lot to do with their mentality, driven by a strong sense of life, they have the concept of family and country as the first survival value and lead to the "tragedy", deepening the "sadness of autumn". The sentiment of "sadness in autumn" is rooted in classical Chinese poetry. From this point of view, it is not surprising that "sad autumn" became a major complex of ancient Chinese literati. (Instructor: Lei Bingfeng) References: [1] Yu Bai, Quan Zhigang. Sorrowful Autumn:Ancient Poetry on Emotion [M]. Guangxi Normal University Press, 2004 edition [2] Gu Bin. The Chinese literati's view of nature [C]. The Fear and Love of Liu Xiaofan's Generation. Beijing: Life - Reading - Xinzhi Sanlian Bookstore, 1996 edition [3] Wang Yubao. Chinese Poetry [M]. Haiyan Publishing House, 1999.9 [4] Zhou Zhenfu. Zhou Yi [M]. Beijing Zhonghua Shuju, 1991 edition [5] Chen Yulin. Cultural Interpretation of Traditional Poetry [C]. China Youth Politics Institute Academic Series 2003.8 [6] Wang Guowei. The Abridged Version of the Words of Humanity: The Words of Hui Feng. The Words of Humanity [M]. Beijing: People's Literature Publishing House, 1960 edition [7] Guo Shaoyu. Selected Essays on Chinese Literature through the Ages [M]. Shanghai Ancient Books Publishing House, 2001 edition [8] Dong Guijie. The First Exploration of "Sad Autumn Poems" in Tang Dynasty [J]. Academic Exchange, 1998 edition

.