Some questions about literary common sense?

I found some, but I hope LZ will treat them dialectically.

Moreover, among them, "Morning Flowers and Evening Picks" is a collection of works, and it is hard to say when it was written.

Other famous books can only be said to be evenly matched when written.

The information comes from the internet, and some of it is judged by myself. If there are any mistakes, please point them out.

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Wang Wei

Evaluation 1

There is a saying that "Li Bai is a genius, Du Fu is a native talent and Wang Wei is a talent". Wang Wei is not only recognized as Shi Fo, but also a master of Nanshan literati painting (Qian Zhongshu called him "the first painter in the prosperous Tang Dynasty"), and he is proficient in temperament. Is a rare all-rounder

Wang Weishi was famous both before and after his death. History says that "fame is in Kaiyuan and Tianbao, and the nobles and heroes are vain to welcome it, and the kings of Ning and Xue treat it as teachers and friends" (New Tang Book). Tang Daizong once praised him as "the literate sect in the world" (Answer to Wang Weiji, a letter to Wang Jin). Du Fu also called him "the most beautiful sentence in a full picture book" (the eighth of the twelve poems in Jieboredom). Yin□ said, "Uygur poems are elegant and original. It's a pearl in spring and a picture on the wall. Every word is different. " At the end of the Tang Dynasty, Si Kongtu praised him as "interesting and clear, clear and penetrating" (Comment on Poetry with Wang Jia). In the past, people once praised Wang Wei as "Shi Fo" and compared him with poet Du Fu and poet Li Bai. As far as ideological content is concerned, Wang Wei's poems are far from comparable to those of Li and Du Fu. In terms of art, Wang Wei did have his unique achievements and contributions. In the Tang Dynasty, the poems of Liu Changqing, Ten Talents in Dali, Yao He and Jia Dao were all influenced by Wang Wei to varying degrees. Until the Qing Dynasty, Wang Shi's charm still existed. In fact, his poems were regarded as poems. However, this school of poetry is often sentimental and lacks social content.

Evaluation 2

Wang Wei is a man who has reached the realm of great freedom.

Freedom is an advanced luxury for people. The body doesn't talk, and the heart doesn't talk. People sometimes can't get rid of the bondage of the objective world to their own mind, and often can't surpass themselves. Therefore, even if the mind can be released for a short time occasionally, this freedom is not pure, often with a trace of bondage.

It's just a kind of kite freedom.

The human body has weight. If you correct and pay attention to it from time to time, you will naturally feel very tired and heavy.

What Wang Wei achieved was a state of self-abandonment.

So in the kingdom of freedom, he swims freely.

Indian monks practice hard in their bodies for enlightenment. In my opinion, this artificially creates the synchronization between the body and the spirit (in other words, the body is an accomplice of the spirit)-while the mind struggles, the body is also suffering until "nirvana", and the two assimilate and sublimate. Before that, their understanding of the ontological meaning of life was limited to the separation of body and spirit.

Wang Wei is not. Wang Wei's meditation is not limited to external forms. Don't cut your hair and become a monk and live in seclusion in a temple; And faint near the spring, shuttling back and forth between prosperity and purity, sometimes "sitting alone to burn incense." . . . . . ".He who doesn't intentionally abandon those who don't want to abandon, but wants nothing from his heart-all the flowing water, his freedom comes from his complete understanding of himself. The body is a thing, I am the sky, the body and mind are one, and everything is self-contained. How can I not be free!

Poetry and painting are completely free creations for Wang Wei, and his poems embody a pure artistic spirit of China.

He has a broad vision and looks at the world with a pair of eyes looking down. The synchronous induction between man and nature is reflected in the aesthetic attitude, which embodies a concept of the synchronization of aesthetic subject and object: the relationship between things and me is no longer a causal relationship, and the spirit of "I" itself is the radiation to things.

The free mind of Zen man is seen in poetry, which reveals a striking and true way of feeling: what he sees with his eyes is full of Zen, which is not so much empathy as sensory communication with nature-understanding of common essence. This way of feeling is undoubtedly an extraordinary "intuition". The spiritual beauty that poetry overflows because of it is a rational "truth".

Wang Wei's poetry transcends aesthetic perception and directly reaches the highest significance of aesthetic object. Freedom is the pinnacle of a spirit, and his personality and poetic spirit have reached the pinnacle of freedom.

Wang Anshi

There are many different comments on Wang Anshi's political reform in history. During the Northern Song Dynasty, opponents criticized it by modifying history. The Southern Song Dynasty once again defined the reform as the method of compiling history, pointing out that Wang Anshi's reform led to the demise of the Northern Song Dynasty (it is said that the Southern Song Dynasty court wanted to shirk the responsibility of the royal family). Later generations made such judgments on its reform based on this, so that there were special satirical articles in the Song and Yuan Dynasties.

However, there are also scholars in Wang Anshi's hometown who argue because of their fellow villagers, such as Lu Jiuyuan.

From historical development to modern times, unprecedented changes have taken place in China, and the call for reform is increasing. Therefore, Wang Anshi's reform began to be positively evaluated. The main figures are Liang Qichao and Yan Fu, who started from the needs of social reality and called for the spirit of reform. Later, there were more and more studies on Wang Anshi's political reform, and it was not popularized until the Republic of China.

After the founding of the People's Republic of China, Wang Anshi was mainly evaluated from the perspective of class, and then this method was gradually abolished, and his reform was viewed from the perspective of specific interests. The main researchers are SJGH and Deng Guangming.

Overseas, Huang Renyu, a Chinese-American historian, believes that many of Wang Anshi's reforms involved large-scale commercial and digital management in China at that time, but they failed because of the lack of bureaucratic culture and related technical capabilities at that time.

In the second year of Zong Xining (1069), Wang Anshi began to implement the new law and adopted a series of reform measures. The following year, Sima Guang wrote a long letter of more than 3,300 words to Wang Anshi, listing the disadvantages of implementing the new law and demanding that Wang Anshi abandon the new law and restore the old system. "Reply to Sima's suggestion" is Wang Anshi's reply: "If I really blame myself for being in office for a long time and failing to help the people, then someone will know the crime. If you say that you should do nothing today, just do what you did before, it is beyond anyone's knowledge. " The so-called "don't be afraid of clouds to cover your eyes, you are at the highest level." It is a portrayal of Wang Anshi.

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Warring States policy

The book Warring States Policy reflects the social outlook of the Warring States Period. At that time, the intellectual spirit was not only a historical work, but also a very good historical prose. As a historical material reflecting the history of the Warring States, it objectively recorded some major historical events at that time and was a vivid portrayal of the history of the Warring States. It recorded in detail the speeches and deeds of strategists at that time, showed their mental outlook and ideological talents, and also recorded the lifestyles of some brave people.

The literary achievements of Warring States Policy are also outstanding. In the history of China literature, it marks a new period in the development of China's ancient prose, with outstanding literariness, especially in the depiction of characters, the use of language, fables and so on.

The ideological content of Warring States Policy is complex, which mainly reflects the ideological tendency of military strategists, but also reflects the historical characteristics of active thinking and cultural diversity during the Warring States period. The political view of the Warring States Policy is relatively progressive, and the most prominent thing is to attach importance to the political thought of talents.

The book Warring States Policy has a great influence on the formation of Sima Qian's biographical style of Historical Records. The Warring States Policy has always been praised by researchers for its literary value, but there are different opinions on its thoughts. This is because the book is inconsistent with later Confucianism and pursues fame and fortune too much. Moreover, it exaggerates the historical role of strategists and reduces their historical value.

[Literary Works] Journey to the West

Among China's classical novels, The Journey to the West's content is the most complicated. It combines the thoughts and contents of Buddhism, Taoism and Confucianism, which not only allows the immortals of Buddhism and Taoism to perform at the same time, but also injects the human feelings of the real society into the world of gods and buddhas, and sometimes inserts a few words of Confucian wisdom like a schoolbag, which is harmonious and interesting. This feature has undoubtedly won the interest of readers of all cultural levels.

The appearance of The Journey to the West opened up a new category of ghost novels. The ingenious combination of well-meaning satire, bitter satire and serious criticism in the book directly affects the development of satirical novels. The Journey to the West is the pinnacle of ancient romantic novels and the representative work of romanticism in the history of world literature.

[Attachment] Scholars' Evaluation of The Journey to the West

The Journey to the West's book, from beginning to end, is sincere and honest, and he will be an official if he studies well. There is not a word about the prostitution of the immortal Buddha. Or what book is Journey to the West? Yue is really a wonderful work, a wonderful work. -(Qing Dynasty scholar) Zhang Shushen

Wu Cheng'en's humorous story and The Journey to the West are rich in Confucianism, Buddhism and Taoism. It is a mythical work with the significance of resisting feudal rule. Wu Cheng'en is good at making jokes. He told me that the joys and sorrows of monsters are close to human feelings, so everyone likes to watch them. -Lu Xun

The imagination of Journey to the West is novel and superb, which can be said to have reached its peak. The characters of the main characters are also very distinctive, with the widest readers, both young and old in Xian Yi. This book has few side effects, and it is an inspiring book. It never loses heart and perseveres in achieving its goals. -(Professor Peking University) Albino.

Not reading Journey to the West is like not reading Tolstoy or Dostoevsky's novels. It's bold of such people to talk about novel theory. -(French contemporary comparative writer) Attenborough

The story descriptions in The Journey to the West's whole book are full of humor, which gives readers great interest. -Encyclopedia de France

Among China's classic novels, The Journey to the West is the most complicated one. It combines the words of Buddhism, Taoism and Confucianism. In order to make a more accurate and rational analysis of such a ghost novel, it is necessary to first examine its writing process and the evolution of Tang priest's story of learning from the scriptures as the main plot of the novel. Because, from this, we can clearly see how this story, which originally preached Buddhism, added the content of Taoism, and became a novel with literary charm and interest, as well as its own artistic characteristics formed by contradictions.

Among China's ancient novels, The Journey to the West is a masterpiece with first-class ideology and artistry. It is also the masterpiece of ghost novels, one of the important schools of novels in Ming Dynasty. Its position in ghost novels is equivalent to Romance of the Three Kingdoms in historical novels.

Ghost novels usually consist of two parts. Some of them are called Biography of Birth, and some of them are called Biography of Spirit or Biography of Demonization. The structure of Journey to the West is the same. Chapters 1-12 are the introduction of the book, in which the first seven chapters tell the story of the Monkey King's birth, which provides background materials for his magical power and later following the Tang Priest to learn from the West. Chapters 8 to 12 introduce Tang Yan, another hero of the novel, and explain the reasons for learning from the scriptures. The thirteenth to the hundredth chapters are the main part of the book, which tells the story of the Monkey King, a master and disciple of Tang Priest, who went to the West to learn from demons.

The story of the Monkey King's birth and havoc in Heaven has successfully created a witty and strong image of the Monkey King. He has a strong rebellious character, despises the corrupt and incompetent ruler of the Heavenly Palace, and shouts the slogan "The emperors take turns to do it and come to my house next year". As someone said, "If there were not many large-scale peasant uprisings and peasant wars that violently impacted the feudal dynasty in history, the plot of causing havoc in Heaven could not be as bold as imagined, and the image of the Monkey King, a rebel, could not be shaped as dazzling." The story of Buddhist scriptures in the Western Heaven shows two major themes in the novels of ghosts and gods: seeking and pursuing, slaying demons and subduing demons. The Journey to the West skillfully linked and combined the two. It tells people that in order to find, pursue and achieve a beautiful ideal and goal, and to accomplish a great cause, there are bound to be more or less, big or small, all kinds of difficulties and setbacks, and we must stubbornly overcome these difficulties and overcome these setbacks.

The Water Margin?

Jin Shengtan called Shuihu, Lisao, Zhuangzi, Shiji, Du Fu's poems and The West Chamber "the book of six talents". Feng Menglong called Water Margin, Romance of the Three Kingdoms, The Journey to the West and Jin Ping Mei "the Four Musts". Along with Romance of the Three Kingdoms, The Journey to the West and A Dream of Red Mansions, it is listed as "the four classical novels of China".

In the 20th century, literary critics not only commented on the literary achievements of Water Margin, but also became interested in the social situation and values reflected in Water Margin. At the beginning of 1930, Lu Xun once commented on the Water Margin in The Change of Thieves: "The word' chivalry' gradually disappeared, and robbers appeared, but they were also chivalrous, and their banner was' for heaven'. They opposed traitors, not emperors, and robbed civilians, not generals. Li Kui jy took the lead in chopping with an axe when grabbing the gift ceremony, but it was the spectators. A movie "Water Margin" makes it very clear: because it is not against the Emperor, as soon as the army arrives, it is called up to fight other robbers for the country-there is no robber who "acts for heaven". Finally became a slave. "

There have always been different views on the ideological tendency of Water Margin. One view is that the Water Margin shows the idea of loyalty. The main representative is Li Zhi of Ming Dynasty. Another view is that this is a book for robbers, and it is a book to teach people to be robbers. It was mainly put forward by Zuo in Ming Dynasty. He thinks that the water margin has taught the people badly, and robbers learn from Song Jiang. And think that if the Water Margin is not banned, the impact on the world is unimaginable. At that time, the court accepted his suggestion and confiscated the water margin nationwide. Another person who holds this view is Jin Shengtan. This is one of the reasons why he cut off 70.

19 In the 1950s, the view held at that time was that the Water Margin celebrated the peasant uprising. This view was a mainstream view held by various textbooks, literary history and novel history at that time.

Flowers at dawn are picked at dusk.

"Flowers in the Morning" is the only collection of reminiscence essays written by Lu Xun, which has always received rave reviews. The author said that these articles were "copied from memory" and "recalled". This book is a collection of Lu Xun's 1926' s reminiscence essays, with ten articles in total. The first five articles were written in Beijing and the last five in Xiamen. At first, it was published in the semi-monthly "Mangyuan" with the theme of "recalling the past". 1927 July, Lu Xun re-edited it in Guangzhou, adding "introduction" and "postscript", and renamed it "Morning Flowers" when it was published in September 1928. The book was first published by Beijing Weiming Society on September 1928, and was listed as one of the "unknown new collections" compiled by the author. 1reprinted in February, 929. 1September, 932, the third edition was rearranged and published by Shanghai North New Bookstore. The cover of this book was painted by Tao.

The total income of "Morning Flowers Pick Up in the Evening" 10 works. Including: dogs, cats and mice, hate and hate cats; I miss my big mother's Chang and Shan Hai Jing; Twenty-four filial piety pictures criticized the feudal concept of filial piety; Wu Canghui showed the shadow of feudal paternalism; Depicting impermanence, superstition and intoxicating messengers in legends; Write Jason Wu's "From Herbal Garden to San Tan Yin Yue"; Expose the quack's "father's disease"; Notes describing the evil and disgusting image of YanTaitai; Mr. Fujino, the Japanese teacher who appreciates Lu Xun most; Fan Ainong, a fellow countryman friend who was down and out all his life. Flowers in the morning and flowers in the evening combine memories of the past with real life, which fully shows the author's great enthusiasm for caring about life and reforming society.

These ten essays are Memoirs of Memories (preface to selected works of three leisure collections), which completely record Lu Xun's life track and experience from childhood to youth, vividly depict the life picture of the late Qing Dynasty and the early Republic of China, and are important artistic documents for studying Lu Xun's early ideological life and society at that time. These chapters are profound and meaningful, and they are classics in China's modern prose.

Regarding the translation of this book, Lu Xun said in a letter to Masuda on April 1934 1 1: "If there is a place for publication, it is good to translate it, but there are too many customs and trivial things about China, which are not easy to understand without annotations, and it is also boring to read with too many annotations." In his letter to Masuda on February 2 1934/KLOC-0, Lu Xun mentioned that Masuda and Haruko Sato jointly translated Selected Works of Lu Xun, saying, "Only Mr. Fujino, please translate and supplement. Fan Ainong writes badly, so it is better to give up what he loves. "

From "Hundred Herbs Garden" to "San Tan Yin Yue", Mr. Fujino and other articles in the book were selected into middle school Chinese textbooks.

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Mencius in the Warring States Period

The Warring States Policy in Han Dynasty

Shuihu Ming dynasty

Journey to the West Ming Dynasty

"Flowers at Morning" is a collection of reminiscence essays written by Lu Xun in 1926.