Second, pursue the rule of law advocated by reform.
On several important directional issues, the opinions of Confucianism and Legalism seem to be the same. For example, both Confucianism and France advocate realizing the great unity of the Chinese nation, loving the people, attaching importance to the role of the emerging landlord class, and advocating governing the country with talents so as to be able to govern the country and abide by certain rules and norms. However, there are serious differences between Confucianism and France on some issues, especially on the means of implementation of several major issues. For example, the program used by Confucianism to govern the country is "virtue" and "courtesy", and the means used by Legalists to govern the country is "law" and "punishment". Confucianism advocates that "law precedes the king" and imitates the way of governing the country of Tang Yao, Yu Shun, Zhou Wenwang and Zhou Wuwang. Legalists advocate that "after the law is king", carry out reforms and oppose retro. The ideal kingdom of Confucianism is "kingly way", and the policy measures of Legalists are "overbearing". Confucianism believes in "destiny", while Legalists do not believe in "destiny". Confucianism advocates a moderate policy of friendly coexistence with other countries as much as possible, while Legalists adopt hegemonism of conquering and annexing weak countries by force.
The differences between Confucianism and France have developed from academic differences to sharp political opposition, which has intensified with the passage of time and reached irreconcilable levels.
There is an obvious legalist thought in Qu Yuan's thought. He talks about "rules", follows "rope and ink" and understands "statutes", which can be seen in many places in his works. Standing on the height of governing the country according to law, he criticized the decadent aristocratic groups in Chu for not obeying the law, which led to political corruption, diplomatic missteps and weakening of comprehensive national strength in Chu. He said in Li Sao:
It is true that a confused person is good at playing tricks, disobeying certain rules and doing bad things at will. Give up a certain criterion and just try to accommodate, competing to please Yi people)
Looking back, I was once trusted by the king to make the times bright. There is no doubt that the achievements of the previous generation can be preserved in strict accordance with the law. )
The country is rich and strong, with strict discipline. If the government is wise, the world will be peaceful. As long as you keep things secret, you won't be punished even if you make unintentional mistakes. )
Qu Yuan carefully drafted a constitutional order for Chu Huaiwang. Constitutional decree is the fundamental law of the country and an important measure for legalists to carry out reform. Qu Yuan had already finished the first draft, and died because his secret was revealed and he was alienated by the old aristocratic forces, which angered Wang Huai. It can be seen that Qu Yuan once accepted the legalist thought, especially Wu Qi's reform thought. The old aristocratic forces in Chu spared no effort to oppose him, which proved that his reform plan had something in common with Wuqi's reform. Mr. Li Changzhi said: "Qu Yuan advocated the rule of law in politics, which also followed the reform thought implemented by Wu Qi in Chu." "Like Wuqi, Li Kui and Shang Yang, all the legalists at the beginning, like Xunzi, later developed from Han Fei to a complete degree, all of them were progressives at that time, and Qu Yuan only represented the outstanding figures on this clue.
Third, Taoism and others.
Qu Yuan's thought is broad and covers a wide range. It not only combines the thoughts of Confucianism and France, but also embraces the thoughts of other philosophers. Chu people "believe in witches and ghosts, and pay more attention to obscenity and sacrifice (what should not be sacrificed is also sacrificed, and it is sacrificed indiscriminately). Advocating witchcraft has almost become a part of Chu people's life. Witchcraft has several characteristics: first, it worships God and prays for God to bless the people; The second is to play tricks and give people evil spirits; The third is divination and divination, which can predict the good and bad luck in the world. Immorality and sacrifice are very popular in Chu, and people from the imperial court are keen on sacrifice. There is a story in "A New Theory of Ci Fu": King Chu Ling believes in witchcraft and wishes, often takes a bath and changes clothes, and does not eat fish to worship God. One day, he was dancing in front of the altar in a dress and ribbon, and an army came to report that Wu Jun had attacked the State of Chu. King Chu Ling was so scared that he ran away and almost lost the game. Qu Yuan is a native of Chu, and the influence of witchcraft on him is not ruled out. His "Nine Songs" is based on folk sacrificial songs. In Li Sao, Evocation of Soul and Buju, there is a story about Qu Yuan seeking aura, dancing Yang and divining divination, welcoming Wu Xian to the world, and telling them a big story. Mr. Jiang Liangfu thinks that although the word "heaven" can't be found in Qu Yuan's works, there is a view of heaven in Qu Yuan's mind. Mr You Guoen is more specific. He believes that Qu Yuan's ideological source is Yin and Yang School and Taoism. It is believed that there are four concepts in Qu Yuan's thought, namely, the concept of the universe, the concept of immortals, the concept of ghosts and gods and the concept of history, and these concepts are all influenced by Yin and Yang and Taoist thoughts. From the origin of Qu Yuan, especially the description of astronomy, geography, immortals and ghosts and gods in Qu Yuan's works, Mr. You proved that Qu Yuan's immortal thought is a kind of transcendental thought, which undoubtedly comes from Zou Yan, a Yin and Yang family, and Laozi, a Taoist. Mr. You affirmed: "Qu Yuan's thought is the same as Zou Yan's, and Laozi, the originator of Taoism, is his fellow countryman;" "So I said that Qu Zi's concept of being born is related to Taoism on the one hand and Yin and Yang family on the other." Mr. Guo Moruo believes that Qu Yuan "doubted the existence of God in essence. Almost the whole article in "JIU Ge" is about "Machamp's confusion". On the other hand, however, he still retains his belief in heaven. For example, the above-mentioned' God is selfless and human morality is wrong' is a good example. " Lao Guo added: "Qu Yuan's thought originally doubted the theocracy during slavery, but he spared no effort to describe heaven and hell, and still admitted the existence of God and Tubo. He opposed "Machamp's chaotic God", but he also sang "Machamp's chaotic God". Some ghosts and gods eulogized in his "Nine Songs" are almost all specimens of Machamp's chaotic gods. "
Second, the personality characteristics of Qu Yuan's thought
Although Qu Yuan absorbed some thoughts of Confucianism, Legalism, Taoism and Yin-Yang School, he did not belong to any school, and his thoughts were different from other schools. He didn't follow their example and followed their path in behavior.
Confucianism revered Confucius as a saint, but Qu Yuan followed Bo Yi's example and would rather starve to death in shouyangshan than eat Zhou Su. Confucius didn't meet his talents and couldn't be a big official in Shandong, so he traveled around the world, looking for officials and jobs everywhere, hoping to find like-minded kings and jointly promote his political ideas. Mencius also left his hometown to promote his theory in countries such as Qi and Wei, but none of them were adopted. It was not until his later years that he returned to his hometown and wrote a book with his student Zhang Wan. During the Warring States period, the flow of talents was a common phenomenon, but Qu Yuan always loved his motherland, and even if he was treated unfairly, he would never go abroad to be an official. Confucianism pays attention to the "golden mean", and Qu Yuan will never compromise with the old aristocratic forces. The idols of Confucianism are Duke Zhou and Confucius. Qu Yuan never mentioned Duke Zhou and Confucius in his works.
Qu Yuan accepted the legalist idea of governing the country according to law and reforming the law to strengthen the country. However, it seems that he can't use an iron fist, underestimates the energy of the old aristocratic forces, seems powerless in training and selecting cadres, assembling reform forces and being ready to suppress the resistance of aristocratic forces at any time, and expects too much from the king. He believes that as long as the king carries out "American politics" and officials have "virtue", everything will be easy, but those princes and nobles who hold heavy power will never hand over their hereditary territory. Because of his different world outlook, he accepted "Fa", but he didn't know enough about "Shu" and "Shi", which showed that his thought was far from the whole ideological system of Legalists.
There are also many contradictions between Taoist thought and Qu Yuan's thought. Taoism advocates "a late bloomer", but Qu Yuan feels the urgency of time everywhere, lamenting that the old world is approaching and his ideals and career have not yet been realized. Taoism advocates "governing by doing nothing", that is, everything conforms to the natural development, and there should be no lofty aspirations, no struggle with others, and no attempt to defeat others. Qu Yuan, on the other hand, has always adhered to the enterprising spirit and appeared as a fighter everywhere. Taoism advocates being far away from the world and refined. However, Qu Yuan has lofty ideals. He wants to transform nature and society through his own efforts to promote social development and progress.
Qu Yuan's thought is also different from Yin and Yang. Yin and Yang talk about astronomy and geography, Yin and Yang gossip, auspicious ghosts and gods. They are the ancestors of wandering alchemists who are half man and half fairy. Their thoughts, on the one hand, want to escape from reality, attempt to transcend politics and history, and fantasize about the immortal realm they preach; On the one hand, it is regarded as dissatisfaction and resistance to reality. Yin-yang deduction and the theory of immortals and ghosts advocated by it have a strong superstitious color, which plays a role in paralyzing the masses and losing morale among the lower class who lack cultural and scientific knowledge. Qu Yuan took a contemptuous and distrustful attitude towards the absurd words and deeds spread by the Yin and Yang family and their disciples.
The similarities and differences between Qu Yuan's thought and other thoughts alone are not enough to explain the essence of Qu Yuan's thought. Qu Yuan is a man of his own mind, as he wrote in Ode to Oranges. He neither goes with the flow nor stands still. Qu Yuan's thought has obvious personality characteristics.
First, love the patriotism of Greater China.
Mr. Guo Moruo said: "Qu Yuan was a great poet more than two thousand years ago. At the same time, he is also a thinker and politician. " He loves the people, the motherland, truth and justice. His poems are full of such sincere feelings. "He was born in Chu, so he loves Chu, but his love for the motherland is beyond the scope of Chu." Qu Yuan, he loves not only the motherland, but also China. Lao Guo's exposition shows that Qu Yuan is not only a patriot who loves Chu, but also a patriot who loves China. In the early years of the Western Zhou Dynasty, the word "China" appeared in Historical Records, but its meaning was different from that of modern China. It refers to the Central Plains, where China people live in concentration, and the founding center of Xia, Shang and Zhou Dynasties. The ethnic minorities outside the Central Plains are called barbarians or aliens. Later, with the development and progress of society, the voice of establishing a unified feudal regime became louder and louder, and China gradually developed into the common motherland of the whole Chinese nation. The premise of Qu Yuan's love for Great China is that he hopes to realize the great reunification of China, or rather, he hopes that China will be unified by Chu. In order to achieve this goal, he hoped that Chu Huaiwang would become a good monarch, so he devoted his life to Chu Huaiwang without reservation.
In the era of absolute monarchy, the king is the supreme ruler and the symbol of the country. The future and destiny of this country are determined by the king's actions or omissions, wisdom or fatuity, virtue or violence. Although Qu Yuan has strong patriotism and great ambition to unify China, he has no supreme power. He is a minister, and his ideals and wishes can only be realized through the king. At that time, the relationship between monarch and minister was very subtle, and it was a university question to deal with the relationship between the upper and lower levels, the ruling and opposition parties, loyal ministers and admonishers. If you don't do it well, you will not only accomplish nothing, but also cause trouble. Such tragedies are common in history.
Qu Yuan is a very educated and learned man. During his tenure as a leftist, he not only helped Chu Huaiwang deal with domestic and foreign affairs, but also instilled advanced ideas into Chu Huaiwang, hoping that Chu Huaiwang would become a promising king. Chu Huaiwang had some ambitions during his reign, but the other side of his personality was arrogance, willfulness and impulsiveness. It seems that he didn't read much and lacked the ability of independent thinking, which made Qu Yuan very cautious in his persuasion and enlightened him from many aspects. Qu Yuan told Wang Huai the stories of ancient wise kings and sages by praising "the former king" or "the former sage", which was later incorporated into his works. He said in Li Sao:
Geng Jiexi of Pi Yaoshun,
Follow the path and you'll get to the road.
I think Tang Yao and Yu Shun are really great and smart. They are heading in the right direction. )
……
(Shang Tang and both are cautious, and Zhou's predecessors are not bad at reasoning. Politically, we should use our talents and abide by certain rules impartially. )
……
(Shang Tang and Yu Xia sincerely implore the virtuous minister, and Yi Yin and Hao Tao meet with the monarch and ministers to help each other. )
Fu Shuo is a servant. He once built plates in Yanfu, but Wu Ding didn't think it was bad to use him. Lv Wang used a butcher knife in Chao Ge City. When he met Zhou Wenwang, he worshipped him as his teacher. Ningqi cowered his horns and made commercial songs. When he met Qi Huangong, he hired him as a doctor. )
In "Ai Zheng", he said:
How noble Tang Yao and Yu Shun are! Their virtue is that they are only watched by four tables. )
In Cherish the Past, I said:
Prissy used to be a slave and Yi Yin used to be a cook. Jiang Taigong worked as a butcher and Ning Qi as a government official. Without Shang Tang and Wu Zhou, without Qi Huan and Qin Mu, who can value their talents? Who knows their benefits? )
These "pre-kings" or "pre-saints" praised by Qu Yuan are all wise kings shared by the descendants of the Yellow Emperor, not the pre-kings of Chu. In the history of Chu, there have been several successful former kings, such as Chu Wuwang Xiongtong, Chu Xiongzi, Chu Yun Xiong, Chu Zhuangwang Xionglu and Chu Weiwang Xiong Shang. There have also been several famous ministers, such as: Chu, the son of Yin; Yin, son of Chu; Yin Daxin, the doctor of King Zhao of Chu; And the Mongols, General. Why didn't Qu Yuan mention any of them? Because they are just a vassal state, not the whole of China, their achievements and fame are far from the whole of China. Qu Yuan asked Chu Huaiwang to follow the example of wise men from all over China, so as to inspire him to set up lofty ideals and ambitions and do something comparable to the former king.
Qu Yuan's love for China did not exclude or dilute his love for Chu. It can be seen from Qu Yuan's words and deeds all his life that his love for China is based on his love for Chu.
Chu is the country of Qu Yuan's parents. She has vast territory and abundant resources, magnificent mountains and rivers, rich products, a long history, splendid culture and strong national strength. How can she not let Qu Yuan have a maternal love for her? Tracing this sincere love, we can only rely on his works. In Li Sao, Qu Yuan seems to be undecided, divining from the witch's spiritual breath and persuading him to say:
Please be merciful. Please think about the vastness of Kyushu. Why do you have to be locked up here to have a girl? Please try not to wander around. Which woman in love will leave you? )
(heaven and earth ask where there won't be vanilla? Why do you have to miss your hometown? This hometown is dark and hazy. Who can tell us our shortcomings? )
The meaning of spiritual atmosphere is very clear. There are plenty of grass in the sea, so why stick to it? Qu Yuan accepted the persuasion of spiritual atmosphere, spread the wings of imagination, and rose from the ground, taking Cai Feng as the cart, Yulong as the horse, Wang Shu as the coachman of the sun, clearing the way for him, making Fei Lian and Feng Long give way to the back seat for him, making the clouds and dragons ride the colorful clouds, and making the phoenix birds warn him in front. He went to the West Pole without any pollution, but found it difficult to find like-minded people in heaven.
Refuse to move forward. He returned to earth and stood on the land of Chu, deeply rooted in the fertile soil of the motherland.
Qu Yuan wrote a poem "Mourning" in his later years. Mourning is for Chu, because Ying is the capital of Chu. Seeing that Ying's capital was occupied by Qin general Tian Lei, the King of Chu and his subjects fled in haste. Qu Yuan, like the common people, suffered a national disaster. When he left Du Ying, the shame of national subjugation and his attachment to the motherland were intertwined, so why didn't he cry like spring, and his heart ached?
When they left their hometown, they all fled to the distance along rivers and summer water and never looked back. Going abroad makes me uncomfortable. Today is a beautiful day. I can't stay long. Looking at the tall sample tree, I can't help sighing, and my tears are dripping like water and snow. The boat crosses Xiakou, and the heart is connected to the west. Looking back at Longmen, I will never see you again. )
……
When I climbed the levee, I looked into the distance. Let's just say, comfort my sadness. Lovely land, infinitely fertile soil,
The folk customs of the water town are so simple. )
……
Ah, I'm looking around. When can I return to my hometown? The bird will return to its nest, and the fox will die, with its head facing the back mountain.
I was exiled without guilt, day and night, never forgetting. )
Mr. You Guoen said: Qu Yuan's literary works "fully show his love for the motherland ... He loves the motherland, the mountains and rivers, the customs and customs of the motherland, and the grass and trees of the motherland, which makes people feel particularly cordial to the motherland and makes people who love the motherland feel carefree.
The second is to sympathize with the people-oriented thought of the bottom people.
Qu Yuan loves the motherland and the people, because loving the motherland and the people is the same. In ancient China, there was a saying that "people are the foundation of the country". The country should be people-oriented, and the foundation of the country lies in serving the people. Patriotism is essentially loving the people, at least including loving the people. Qu yuan's people-oriented thought is mainly reflected in: sympathy for the people in thought; During the political period, the people benefited from the reform; We will overcome the difficulties together and never give up. Qu Yuan's thought has been fully demonstrated in his works. Sometimes, Qu Yuan directly uses the metaphor of "human".
I consider myself a member of ordinary people. There are six places where people are mentioned in Li Sao, namely:
I pity the people for how hard their lives are, and I can't help crying for a long time. )
……
I hate you, Mr. Wang. That's ridiculous. You always refuse to learn from me. )
……
People in the world let him have his own interests, and my habit is to do cleaning. )
……
The god who rules all things is fair and selfless, and those who don't see the sage won't help. )
……
.
I visited the former king, and now I have visited my descendants, and found that the trajectory of life is very detailed. )
……
What is the difference between people's likes and dislikes? Only those gentlemen are outstanding. )
There is a place in the "thought":
I want to leave my hometown and go abroad spontaneously, and calm down when I see the people's disaster. )
There are two places of "mourning", one of which was renamed as "people":
(oh, my god, it's really unconventional. Why ruin the lives of ordinary people? Everyone was devastated and separated, and fled to the east in this mid-spring February. )
In Huai Sha, there is a place:
Everyone has a certain endowment, and everyone's life depends on it. )
According to preliminary statistics, there are ten places where Qu Yuan directly mentions "people", "people's livelihood" or "people" in his works. Qu Yuan's concept of "people" is different from today's concept of "people". Sometimes relative to "God", sometimes relative to "Jun" and sometimes relative to "Official". Within the "people", according to the class distinction, it seems that it should include aristocrats, emerging landlord classes, Shu Ren, benefiting the people, slaves and so on. According to occupation, it should include soil: agriculture, industry, commerce, military and so on. , its inclusiveness is quite wide. Mr. Lin Geng believes that these words "people" are not suitable to be interpreted as "people", but are interpreted as "people". As a "people's" solution, there is no place. This so-called "person" is of course a "person". However, the name of ancient "man" comes from "aristocrat", at least including aristocrat, and this word "man" obviously means "man" compared with "god".
Lin Geng's viewpoint on "human" in a broad sense is analyzed in detail, which is worthy of serious consideration. However, while carefully understanding the original intention of Qu Yuan's poems, we should also study the environment in which Qu Yuan created these poems. Who did he step on? Who does he love and hate? Who do you sympathize with and who do you whip? What does he want and what does he not want? A real insight into Qu Yuan's inner world will make us understand that it is the people at the bottom who Qu Yuan loves, defends and sympathizes with. The "people" and "common people" in Qu Yuan's works obviously have their specific meanings, which obviously exclude ruling bureaucrats and nobles. They are the supreme people and rulers. They are arrogant and extravagant, and they don't need and won't be pitied.
Where did Qu Yuan's people-oriented thought come from, or in other words, how did Qu Yuan's thought get so close to the people? Mr. Wen Yiduo put it well: "Strange to say, Qu Yuan is the surname of the King of Chu, but he is not a noble. The Warring States period was a period of great chaos among feudal classes. In this chaos, Qu Yuan was knocked down from the feudal aristocracy and became a ... humble official. Therefore, although the official rank is very high and life is very close to the princes, he and Qu Yuan, like the people, were trampled on by the princes. In this way, first of all, Qu Yuan belongs to the broad masses of the people in identity. "
Third, the fearless critical spirit.
Qu Yuan accepted hundred schools of thought's thoughts, especially hundred schools of thought's philosophical thoughts, and had simple materialism in his mind. He wants to use his behavior to transform the environment and the status quo. When all this failed, he began to doubt, question and criticize the gods, fate, nature and society, the dark politics of Chu, and even the king of Chu and the old aristocratic forces. A poem Tian Wen embodies Qu Yuan's fearless critical spirit. Regarding the structure of celestial bodies, Qu Yuan confidently questioned God.
Yue: Who handed it down at the beginning of ancient times?
The top and bottom are shapeless, how to test them?
Who can hack to the extreme?
Feng (Ping Tongping) is just like a wing. How could he know?
Excuse me, who can teach you the beginning of ancient times? There was no distinction between heaven and earth at that time, so what can we study according to? There was chaos. Who can figure it out? What is a whirlwind? How can it be clear? )
Obviously secretly, but when?
The combination of yin and yang, what is this?
10% off the circle, this is business?
But what did you do? Who did it first?
The bottomless darkness breeds light. Why? Yin and yang and harmony are born by infiltration. Where did they originate?
This dome has nine floors. Who started the operation? How great is this project? Who was the first worker? )
……
On the occasion of nine days, put an Shu?
There are many obstacles, but who knows the number?
What is Tianhe's score?
Are the sun and the moon safe and the stars safe?
What does the edge of the cloud nine canopy rest on? Since there are many bends, who fully knows its degree?
According to what ruler, the celestial bodies are divided into twelve equal parts? Why don't the sun and the moon set? Why are the stars so firmly embedded? )
From Tanggu, second only to Ji Meng;
Self-evident gloom, how many miles have you walked?
What is the virtue of luminous, that is, there are children when you die?
The benefits of Jue, Gu Wu is in the abdomen?
The sun rises in the Tang Valley and sets at the water's edge at night. How many miles did it walk from early morning until it turned yellow?
What is the ability of the moon? Why can you regenerate after death? It has a toad in its belly. What's good for it? )
Qu Yuan mercilessly exposed and criticized tyrants and villains in history;
The king's bow, which makes chaos?
What's the E Lai supplement? What's the service?
I hated MengMeng from the beginning. What was it?
100% wrong. Who is the worst?
(Like Zhou Wang's temperament, who is confused becomes confused? Why does he listen to rumors and hate the help of etiquette? Why did anyone expect the consequences when his luxury began to sprout? Finally, a ten-story jade platform was built. Who finished it? )
Suppress against the dry river?
Lei Kai avoided it and sealed it again?
What is one of the virtues of a saint? What makes him different?
Beauty wins depression, but also pretends to be crazy?
What law did Beagan break and cut his heart? What's the law-abiding thing about Lei Kai, that is, sealing his official title and rewarding him with gold? Why do wise people have the same virtue but different styles? Minami's exhortation was criticized, while Ji Zi put on her hair and pretended to be crazy? )
For the princes and nobles of Chu, after gradually recognizing their true colors, Qu Yuan criticized them mercilessly. In Li Sao, Qu Yuan indulged himself in restoring his lewdness. Taikang lost his country because he didn't show sympathy for civil affairs, and Hou Yi drowned in hunting, self-reliance and adultery, and died in the South Nest. Hou Xin cruelly chopped the loyal minister into a paste, subtly exposing and criticizing the arrogance, extravagance, neglect of politics and neglect of business with Chu Qing. Later, Qu Yuan was furious, without thinking of anything, and directly pointed the finger at Chu Huaiwang.
At the end of JIU Ge, he wrote:
Jing Xun is a teacher. How long is her husband (palm)? Chu Huaiwang is the commander-in-chief of the six countries?
What can I say if I change my mind after enlightenment?
Why send troops to attack neighboring countries first? If I am willing to repent and turn over a new leaf, what can I say? )
Qu Yuan looked forward to it, holding the last hope, "I hope one of you will realize that one of you will change your customs." Regrettably, Chu Huaiwang did not repent in the end. When the Qin army attacked Xiadu, Qu Yuan could no longer restrain his inner anger in the conclusion of his famous book "On the Present through the Ancient", and directly called Wang Huai "the king of the country", saying that he was a visionary, unable to distinguish between right and wrong and loyalty and traitors, which led to the tragedy of humiliating the country and being imprisoned in a foreign country, and raised his criticism of Wang Chu to the highest level.
Biographies of Qu Yuan in Historical Records said: "Qu Ping went straight to the right path, exhausted his loyalty and wisdom to serve the king, and was poor in the world. Believe and see doubt, be loyal and slander, can you have no complaints? Qu Ping's work "Li Sao" is self-blaming. " The national wind is lascivious but not lascivious, while Xiaoya is resentful but not chaotic. If you write Li Sao, it can be said that it is both. Said Di Ku, hereinafter called Qi Huan, Tang Wu stabbed the world in the middle. "Stabbing" means accusing, "the world" means the political situation at that time, and "stabbing the world" means criticizing the corrupt politics of Chu and the wrong policies pursued by the king. Mr. Wen Yiduo said: "Li Sao" resents and satirizes Jiao Zi (Lingyin Zi Jiao) Lan (Zi Zi) for mercilessly exposing the crimes of the ruling class, and solemnly condemns their crimes, which is a kind of comfort to people who dare to be angry but dare not speak out in the hot water at that time. It shouted out the anger of the people in the form of the people. The success of Li Sao is not only artistic, but also political. No, its political success even exceeds the success of art, because the people are the most just.
Thirdly, the contradiction and limitation of Qu Yuan's thought.
No matter how deeply Qu Yuan's thoughts are influenced by the ideological circles of the Warring States, the main body of Qu Yuan's thoughts is patriotism. But today, more than two thousand years after Qu Yuan's death, some people say that Qu Yuan's thoughts are "reactionary in nature" and obsessed with "the soul of the old times". The reason seems to be sufficient, because Qin represented the progressive forces at that time, and Qu Yuan opposed Qin and Qin's unification of China, which hindered the progress of history. This trend of thought was severely criticized by Mr. Guo Moruo. Lao Guo said: "The Zhou and Qin philosophers all advocated unification, but they can also be divided into two factions. Those who advocate moral politics are generally opposed to Qin, while those who advocate criminal politics are inclined to defend Qin by hook or by crook. During the Spring and Autumn Period and the Warring States Period, especially at the end of the Warring States Period, China really reached the point where "cars are on the same track and books are the same", only waiting for a country to reap the fruits of this political reunification. The most qualified countries at that time were Qin and Chu. " "Qu Yuan holds the idea of virtuous politics and wants to unify China with virtuous politics, but he opposes the forced management of the State of Qin. Therefore, his attachment to Chu is not purely because he is the country of his father, nor because he is also a public servant of Chu who is obsessed with the' soul of the old times'. " "In short, Qu Yuan's thought is progressive, and he is a southern Confucian. Confucianism was progressive at that time, when slavery was transformed into feudalism. It is not good for us to accuse it of being reactionary from a modern point of view, not to mention that Qu Yuan is also reactionary. "
It is obviously an unconventional political prejudice and whim to say that Qu Yuan's thoughts are reactionary. However, it is undeniable that Qu Yuan's thought is full of contradictions, such as his contradiction with the times, the supreme ruler of Chu and the aristocratic group, hundred schools of thought's thought, and his creative ideas and methods.
Mr Yao made a thorough analysis of Qu Yuan's ideological contradiction. In his view, Qu Yuan "resented the traitors and villains in the DPRK, complaining that those who were pregnant with Wang and his son couldn't use him", "on the one hand, he was very saddened by the fatuity of Huai and his son, and on the other hand, he was born in an era when officials shouldn't complain about stabbing Wang", which made him "have to use euphemistic allegories instead of direct attacks". "But in Qu Yuan's later years, he was desperate for the king of Chu, desperate for restoring political life, and determined to die, and his tone was very different. In Nostalgia, he called the king of Chu a "king of escape", especially in the poem Huai Sha. "