"Jin Ping Mei" is a difficult novel. Putting aside the unsolved doubts on issues such as the author, version, the specific age of publication, etc., just as the novel text, not only many of the phenomena, things, and vocabulary have not yet been fully explained, but the novel also manifests itself as a dualistic cultural direction in terms of conceptual form.
Reading "Jin Ping Mei Ci" always makes people feel that there is an opposition in the source. 's quasi-tongue 's value judgment seems to be a confusion that the author cannot get rid of from beginning to end in the creative process.
In other words, "Jin Ping Mei" is a special blend of secular values and patriarchal traditional moral concepts. It is manifested in a situation of binary coexistence in cultural direction, that is, the author's rational direction is manifested in the conversion to the traditional values of patriarchal , while the sensory direction of artistic description is manifested in the transcendence of the author's rational thinking trend.
In other words, while the author continues to expound certain concepts rationally, he often uses the real life to unconsciously downplay this concept, and uses sensory descriptions to offset and dilute their rational preaching.
This situation seems to be stretched to explain by the proposition of "image is greater than thought", because these two directions cannot be determined by the amount of "quantity". They are simply opposite polarities that are inclusive, but they complement each other, and exist in "Jin Ping Mei" in the situation of binary opposition to .
This easily reminds people of the famous words Lenin used to evaluate Tolstoy in the early twentieth century (1908):
The contradictions in Tolstoy's works, opinions, doctrines and schools are indeed significant. On the one hand, he was a genius artist who not only created pictures of unparalleled Russian life, but also created the first-class works in world literature; on the other hand, he was a landlord who was crazy and firm in Christ.
On the one hand, he made very powerful, straightforward and sincere protests against the lying and hypocrisy in society; on the other hand, he was a "Tolstoy person", that is, a decadent and hysterical pitiful person.
... On the one hand, it ruthlessly criticized the exploitation of capitalism , exposed the tyranny of the government and the hilarious dramas of the courts and state management agencies, and exposed the extremely profound contradiction between the increase in wealth and the achievements of civilization and the intensification of poverty, barbarity and pain of the working masses; on the other hand, it advocated frantically "not violence against evil."
On the one hand, it is the most sober realism, tearing off all the masks; on the other hand, it advocates one of the most despicable and dirty things in the world, namely religion, and strives to allow monks with moral beliefs to replace monks with official positions. …[1]
In this regard, Lanling Xiaoxiaosheng in the 16th century in my country has an amazing similarity to Tolstoy.
《History of Ming Dynasty》
《Jin Ping Mei》's value point is manifested as a distinct binary opposition.
In "Jin Ping Mei", the author is always driven by the creative theme of warning the secular world and punishing the "four greeds". Under the control of reason, he chatted endlessly about patriarchal moral concepts;
But on the other hand, he extended his brushstrokes to every corner of secular life. When he truly reproduced the red men and green women in secular society, he used living examples to break through the barriers of moral persuasion and punishment he set up with living examples to present the satisfaction of the masses without rational restraint, the promotion of personality consciousness that is not bound by the group consciousness, the expansion and competition of human desires that are inevitable in the process of breaking through the small peasant economy, and the social trend that is very different from the traditional values, ideal personality, and judgment standards brought about by new economic factors. The binary cultural orientation of
makes the work clearly have the meaning of pedantic patriarchal moral preaching on the one hand, but on the other hand, it returns to the truth of human nature in terms of sensibility, with a certain degree of human nature, manifested as a transcendence of the traditional patriarchal concept.
This situation is most prominently reflected in the novel's view of women, religion, and judgment of the newly emerging commodity economy and social consciousness. The reason why
This inclusive binary value orientation is not only related to the quality of Chinese feudal urban citizens, but also related to the essential attributes of Chinese feudal intellectuals. It also determines that in the middle of the Ming Dynasty, a special era of multicultural coexistence and competition.
(I) Perspective of women's morality
Lanling Xiaoxiaosheng's female morality is backward and conservative. The idea that women are a disaster is deeply rooted in their minds.
"The watery nature is a woman, the most miserable person." (Chapter 69) "Only the way of concubines and widows her husband, they will do everything. Even if they are bent on their own and endure humiliation, they will not be ashamed of it." (Chapter 72) At the beginning of the novel, the author used the story of Liu Bang and Xiang Yu and made a lot of moral arguments, believing that Xiang and Liu were "a hero of the world, and they were inevitably two women, and they were forced to be ambitions." "Just because they collided with Yu Ji and Qi, the heroes were all gone."
requires women to be self-cultivated with "faith" and "faith", abide by the wise rule of , "hold the fullness and be cautious", and be a feudal "lady".
After the story ended, the author declared: "Now this book is a beauty among tigers, which later leads to a romantic story. A lustful woman, because she is connected with the desolate house, chases her and is obsessed with every day, and becomes obsessed with every day. Later, she cannot help but be covered with the dead of her life. She will never be able to wear silk and silk, and can no longer use red silk. Think about it quietly, what's the reason? Besides, what's wrong with this woman's death! She ruined her six-foot body when she loves him, and lost her life." (First episode)
The fourth chapter reads the poem: "Wine and sex can ruin the country, and the beauty and sex are lost. Zhou was because of the loss of worship in Daji, and Wu was the country of Xishi. He loved his youth and was happy, but he did not know that the red and pink laughed in laughter?"
The meaning of these preachings is very clear: women are the source of all sins; women should be chaste, keep their duties, and follow the arrangements of high and low; Ximen Qing and Chen Jing's death was entirely due to his greed for one of the representatives of the evil sources in "Jin Ping Mei" - Pan Jinlian .
However, the key to evaluating the ideological meaning of a novel is not what the author has made in disregarding the laws of artistic creation, but in its vivid artistic description, which is particularly important when judging ancient literary works.
Because the objective value of an excellent work often exceeds the author's creative intention, it is inconsistent with or even contrary to the author's original intention of creation.
The key to the fact that classical literary works are always read and are constantly new in different eras and are full of charm. In terms of the synchronic effect of works, there will also be deviations between reading experience and creative purpose, and there are many such examples in literary history.
一个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个
"New Engraving of Jin Ping Mei Ci"
Looking back at "Jin Ping Mei", does its specific description really prove the above concepts and intentions? The answer is no.
A series of crimes in the novel, such as Wu Dalang being poisoned, Hua Zixu was angry to death, Song Huilian was hanged, Song Ren died, Lai Wanger was deported innocently, Jiang Zhushan was beaten, the medicine shop was smashed, Miao Qing killed people and robbed people and was free from justice, can all blame weak and pitiful women such as Pan Jinlian, Li Ping'er, and Pang Chunmei?
From the specific description of Lanling Xiaoxiaosheng, we can see that Wu Dalang's tragedy was directed by Ximen Qing and Wang Po . Pan Jinlian just lost herself in the process of deformed resistance to immoral marriage, and went to "act" according to the requirements of the "director".
The death of Hua Zixu was not only the internal reasons for occupying his family property, prostitution and abuse of sexual intercourse, and the internal reasons for his brother and wife, but also the direct external reasons for his sworn brother Ximen Qing coveting his property and his wife.
Song Huilian was awakened from vanity, deception, and ignorance. She knelt down and begged for hopelessness and her family was broken up, and scolded Ximen Qing, the "executioner who was messing with people, was used to burying people alive. Killing people, but she still saw that the funeral was in trouble!" She was desperate about everything and "hanged herself" and let go of the world.
Song Ren is the magistrate of Zhengtang, Lord Li, who was corruption and abused by Ximen Qing amid his complaints for his daughter. He died of anger after being beaten. Lai Wanger was deported to Xuzhou because Ximen Qing wanted to occupy his wife in order to satisfy his lust.
As for Jiang Zhushan's misfortune, it ultimately lies in the fact that he prescribed a pharmacy shop to support Ximen Qing's business.
In short, it is the dirty, dirty society and the sinful male world that directed these evil tragedies; but the fate of women is completely manipulated in the hands of men, and it is still difficult for them to protect themselves, and they are the target of persecution of the sinful society.
Through the emotional description of "Jin Ping Mei", what we see is the various misfortunes of women in a patriarchal society.
"Jin Ping Mei" describes many women. Wu Yueniang can be regarded as the most "duty", the most virtuous person who can be a model of a boudoir. The most indecent and criticized by the author are Pan Jinlian and Li Ping'er.
Wu Yueniang only followed Ximen Qing in her life. She resisted Yin Tianxi's violence and resisted Yun Lishou's teasing in her dream.
After the dissuasion of Ximen Qing's abusive prostitution and misconduct and mischief, she kept silent and just worshipped Buddha and recited scriptures every day, and devoutly accepted the prose and volume persuasion of the nun.
She cannot get the love and respect of the husband; she has no chance of life; she rarely experiences the love of the husband and wife in bed. The one who abides by the wife's wife is always lonely and lonely. She can only find a little comfort in the illusory Buddha.
During the long days of staying alive, she lost herself. As a young woman, she does not have the vitality of youth. Even if she occasionally has sexual impulse, she often has to cover up a moral veil - out of the consideration of giving birth to a son and passing on his descendants for her husband.
In short, the author shaped and praised Wu Yueniang according to the standards of patriarchal morality. However, when readers judge Wu Yueniang's survival value through the experience presented by the text, they will only draw conclusions that are completely contrary to the author.
Chongzhen version "Jin Ping Mei"
Li Ping'er is a woman between Wu Yueniang and Pan Jinlian in terms of morality. She was in every life.
Whether it is during the days when Liang Zhongshu's mansion was "the wife was very jealous, and most of the maids and concubines were buried in the back garden", or during the years when she married Hua Zixu, who knew how to eat, drink, and gambling, or when she was a wife, or when she was a wife, she was in the depression of youth and the hunger of sexual thirst.
Later, she met Ximen Qing, and she truly got instinctive satisfaction and experienced unprecedented happiness.
She was unscrupulous and got unprecedented satisfaction. She felt that she had finally found her own home, so she became a reasonable, gentle and gentle concubine.
As for Pan Jinlian, who is inseparable from men and is the most condemned by the author, is smart and versatile by nature, does not succumb to the teasing of fate, does not believe in the arrangements of the underworld and the way of heaven, but does not do anything and do anything to pursue what she thinks is the right to happiness that should belong to her.
She committed adultery with Ximen Qing, which was a deformed resistance to an immoral marriage; her stealing Chen's economy was due to the natural attraction of Ximen Qing putting her behind her mind and being of the same age as Chen's economy; she pulled the servant into the bed, which was both out of sexual hunger, and implicitly implicit an immoral marriage first and then a perverted resistance to Ximen Qing's bias.
These descriptions certainly cause people to criticize Pan Jinlian’s deformed personality and perverted resistance, but they can also cause people to think deeply about the reasons for her depravity, thus raising objections to the outdated concept that women are a disaster.
In the female world of "Jin Ping Mei", Meng Yulou and Wu Yueniang are the author's affirmative characters, and Xiaoxiaosheng especially praised Wu Yueniang.
Although there is a poem at the end of the novel "Lou Yue is kind and will live long, and Pingmei will return to the spring early", the author did not write about Meng Yulou's longevity and prosperity, but only wrote that Yanzhou and Li Yanei punished Chen Jin who came to blackmail. Li Yanei's father, Li Tong, failed to enforce the law impartially when he was making a case, and was scolded by the Xuzhou prefect in court. In a rage, Li Tong asked his son to send Meng Yulou out, but Li Yanei was deeply in love and could not let go, crying and wailing: "I would rather beat my son to death and my father to death, and I would not be able to leave her." (Chapter 92) Afterwards, Li Tong ordered him to go back to Zhending Prefecture Zaoqiang County.
However, because Wu Yueniang was "good at reading scriptures", she returned home after Jin people invaded the Central Plains, the Two Emperors North Shou, Kangwang " Nima Crossing the River ", and the world divided the middle part. She unexpectedly saw that "the family property and artifacts had never been lost". Later, she took Dai'an as her son, and was 70 years old and "dead with a good death."
Specifically, Meng Yulou cannot be considered chastity. She married Yang Zongxi first and then had a ceremony with Ximen Qing. Ximen Qing's body was not cold, and she couldn't wait to get to Li Yane again.
In the 18th chapter of the novel, Meng Yulou talked in front of Wu Yueniang that when Li Ping'er was about to get married before Hua Zixu died, she got married before she could not get married. Wu Yueniang cursed: "This year, what kind of thing can I do? A man's filial piety clothes are not full, and he is only one child who is merciless?"
At that time, Meng Yulou remarried not long ago. It can be seen that in the mind of Wu Yueniang, a woman with truly "chastity", Meng Yulou is of course also in the "wave".
In the novel, the author did not write Meng Yulou as a character with solid skills in bed like Jin, Ping, Mei, Wang Liuer, etc., but instead classified her and Wu Yueniang as the same category.
Strictly speaking, she is very different from Wu Yueniang. Their degree of caution in feudal ethics is by no means a difference in "quantity", but a difference in "quality".
It can be said that only Wu Yueniang is the woman who can be called "chastity" in the entire "Jin Ping Mei".
However, the social effects produced by the author's sensory description are completely opposite to his rational judgment. The unfaithful Meng Yulou is much happier than Wu Yueniang who is as good as jade.
When Ximen Qing was alive, Wu Yueniang watched him marry concubines at home one by one, blatantly visiting prostitutes and secretly affair with a maid. She ended up staying alone in the empty room. In addition to helplessness, she had to spend her time in the preaching of monks and nuns.
After Ximen Qing's death, she was a widow to live and a widow to live; the cage of her true wife's status restricted her from having to keep her loyalty and filial to her husband like Mrs. Lin in Wang Zhaoxuan's Mansion to spend the rest of her life.
The difference is that when Mrs. Lin is lonely and unbearable, she relies on stealing men to get satisfaction; while Wu Yueniang is completely disappointed, making herself numb to the religious heaven.
Her sorrow lies not only in her personal subjective factors, but also in the alienation of 日本 and the deception of religion, which made her lose herself and become a Neo-Confucian specimen and religious body without thoughts and vitality.
, but Meng Yulou, who "waits down", always shows the vitality of youth and the shining of human nature. She is always the master of herself. After her husband Yang Zongxi died, she declined Zhang Si's recommendation to Juren and chose Ximen Qing, a great merchant.
In the Ximen mansion where wives and concubines were full of wives and concubines, she not only fought effectively, but also made Pan Jinlian her own pawn. After Ximen Qing's death, she decisively and wisely "loved to marry Li Yanei" and "young and happy with kindness" (Chapter 92).
When Chen Jin threatened her with the golden-headed and silver hairpin she lost in the past, she even used the trick to punish the hooligan to protect her happiness.
Although the author's rational praise is more inclined to Wu Yueniang, who values status and abides by the traditional patriarchal morality, the emotional description has the direction that makes readers agree with Meng Yulou's enjoyment of life and pursuit of happiness.
The author's rational affirmation of Wu Yueniang's experiences before and after her husband's death make people feel sad, while Meng Yulou's choice of husband and remarriage in the emotional description makes people feel wise. Her ending is a happy and fulfilling one.
Chongzhen version "Jin Ping Mei"
(II) Analysis of religious concepts
The binary orientation of religious concepts in "Jin Ping Mei" is also very prominent.
From the religions worshipped by various rulers in the Ming Dynasty and the religious policies formulated, "After the emperor (indicating Taizu) practiced the throne, he was quite fond of the Buddhist religion, and ordered the monks in the southeast to be verified to set up a Dharma assembly on Jiangshan . Those who responded to the orders were given gold robes and robes, summoned them to the forbidden area, and gave them to sit and talk. ...The monks and husbands worshipped him so he asked to establish an official position for the Buddhist religion. ...The same is true for Taoism . The monks and nuns Taoist priests to more than tens of thousands" [2].
and Ming Chengzu Zhu Di and Nai's father's practice were contrary to his father. In the tenth year of Yongle (1412), he ordered the Ministry of Rites: "Most monks and Taoists in the world do not abide by the precepts, and the people practice vegetarian scriptures, and they are often more profitable and thin, and they are not sincere. They even drink and eat meat, wander around and debauchery, without any scruples. There is also a kind of ignorance and foolish people, who proclaim Taoists, and they all bewitch and bewitch all the things, and they are inseparable from men and women, which is corrupt and weathered. Hongwu In , monks and Taoists do not care about the style of ancestors, and ordinary people who practice yoga, call the Taoist priests in Fire, are strictly prohibited. They will announce the announcement and declare that those who violate the rules will not be forgiven. "[3]
Although all the people who are in the country respect the Tao and respect the Buddha, as an objective ideology , in terms of their development trend, the trend of Confucianism, Buddhism and Taoism absorbing each other, coexisting and developing, and uniting the three families has become increasingly obvious. Shen Defu said:
I, Taizu, admired Buddhism ,... to Yongle , and the emperor's teacher, who established the title of Ma Xi Buddha, was extremely unsuccessful, and he was not replaced by it in all dynasties. Only Chenghua , Li Zisheng , Deng Changen and others were quite rewarded and decorated by Lingji and Xianling Palaces. The monster monk Jixiao was also engaged in Buddhism, and Buddhism was also prosperous. The name of the emperor and the teacher was added to Yongle Nian, and the Taoism was also known as the Taoism.
Wuzong likes Buddhism very much, and he lists the Western monks singing, and then entrusted the name of Daqing Dharma King , and gave the imperial edict.
Hizong Pay attention to the fasting and sacrifice, and set Zhu Qian's family not to discuss it. In the early years, he used Zhao Huangyan, the Minister of Works, to scrape 1,300 taels of gold from the Buddha cast by Zhengde . In his later years, he used real person Tao Zhongwen and others to discuss it, and burned 1,200 kilograms of Buddha bones.
To this day, the two palaces of the Holy Mother have built the first temples of Cishou and Wanshou. They are all in the capital, and they are in the glorious and beautiful houses. The monks became monks as substitutes and opened a sutra factory, and awarded all famous temples in the world...[4]
Due to the moment of honor and disgrace of each religion, they have accelerated the process of mutual absorption and mutual relocation.
of the great Confucian of the Wanli period said: "Having Jiangzuo (refer to Eastern Jin ), (Buddhism and Taoism) are heresy outside our Confucianism; since Since the Southern Song , there have been two differences within our Confucianism (refer to the verbalism or not); after surrendering, the Buddhist essence of the Buddhist family will be introduced into our Confucianism." [5]
may even appear, "sacrificing Confucius in the Buddhist and Laogong" [6].
The spread of religion in the middle of the Ming Dynasty and deeply rooted in the hearts of the people, which made Lanling Xiaoxiaosheng have a very pious belief in his rationality and conversion; but the honor and disgrace of different religions and the despicable and filthy stream of clergy made Lanling Xiaoxiaosheng consciously or unconsciously break through the bonds of reason when describing emotionally, and mock and expose the dirty clergy.
This has led to the dualistic cultural orientation of "Jin Ping Mei" in terms of religious views.
Out of the need to persuade good and punish evil and punish the "four greeds", the author's description of Buddhism and Taoism occupies a lot of space.
Such as magnificent and extraordinary temples, solemn, mysterious and majestic religious etiquette, profound and unpredictable Buddhist scriptures, treasure scrolls of preaching by monks and nuns (such as the 39th, 51th, 71th, 73th chapters, Xue Guzi and Wang Guzi were preaching in Wu Yue Niang's room), Taoist fasting and sacrificial rituals (such as the 39th chapter "Ximen Qing Yuhuang Temple Ceremony"), Taoist priests' refining and destruction (such as the 66th chapter, Ximen Qing asked Taoist priests to refining and destruction for Li Ping'er), relieving disasters (such as the 62th chapter, "Taoist Pan explained the Dharma Lamp"), Buddhist recommendations and destruction (such as the 100th chapter, "Zen Master Pujing recommended to eliminate all the grievances"), and burning incense and worshiping Buddha, veterinating monks and worshiping Taoism, praying for blessings and peace in daily life in Ximen Qing's mansion. The structural framework of the book also has obvious traces of the dominance of Buddhist consciousness.
Volume 1 contains the "Four Seasons Ci" that reflects the Taoist ideas of "no honor, no disgrace, no worries", "good luck and "accomplish" and "subject matter" as well as the motto of not loving wine, sex, wealth, and energy, nourishing the "dantian", and achieving the motto of "living for a long time without desires".
contains Taoist priests in Tiantai Mountain and Wu Shenxian from Zixu Temple, who are the main characters in the family of Ximen Daguan. Ice identification lifelong" is all as effective as a god, which makes the characters go through disasters under the control of "constant numbers" and fate, and put the end of their lives; in the end, Zen Master Pujing, who "compassed the ghosts and explained the past grievances", "recited the mantra of resolving grievances a hundred times" for the ghosts, allowing them to rebirth, and thus began the next cycle of reincarnation, and pointed out the cause and effect for Wu Yueniang. All of them completed the kalpa in this life under the arrangement of religious destiny.
As the author said at the end of the book: "I read the suicide note and thought of it in a daze. Who knows that the way of heaven has a cycle? Ximen is arrogant and cannot survive, and the economy is crazy and will definitely be wiped out. Lou Yue has a good life, and Pingmei is licentious and lost. The poor Jinlian is repaid for evil, and the odor is passed down for thousands of years."
painting · The beautiful lady under the curtain
Ximen Qing combines the "four greeds" together, doing many evil deeds, and commits a lot of evil. After his death, his wives and concubines scattered, and his son became a monk, and he was rewarded with a lot of rewards; Pan Jinlian was retribution for the heart-cutting and trampling of corpses, Li Ping's son died, Pang Chunmei died in lewdness, and Chen Jing was brutally killed. These arrangements are the embodiment and reflection of the author's rational religious concepts.
However, when Lanling Xiaoxiaosheng specifically described the religious activities of monks, nuns and Taoists, he was extremely sarcastic and whipped.
The author exposes the debauchery of monks and Taoist clergy, and uses a pure land to do lewd and despicable activities. In the eighth chapter, Wu Dalang burned the spirits and became the monks in the water and land temple. "When he saw Wu Da's wife, they all fell into a coma with the Zen mind of Buddha nature, and they were all confused and confused. They were all confused. But see: the leader of the class was frivolous and did not know how to revolt; Vimalakirti was in chaos, and the chanting of the scriptures did not care about the heights? The incense burner pushed down the vase; the candle head was tyrannical, and he took the incense box by mistake. The Xuanmeng confessed his love, and the Song Dynasty was called the Tang Dynasty; the sins were confessed. Jali, Wu Dalang thought of being the great father. The elder was busy and beat the drum and took the disciple's hand in the wrong way; 小子小子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子Ghost Music Official’, the four words are 'hungry ghosts in the color'. Su Dongpo also says: It is not bald or poisonous, it is not bald; it turns poisonous, it turns bald, it turns bald and poisonous. This article discusses this for monks' precepts. Living in this high hall, building, Buddhist temple, monks' room, eating the ten directions of sandalwood and Yue money and grain, not farming, three meals a day, nothing is in mind, and only paying attention to this lust. …”
"The hungry ghosts and beasts are in the form of sex, and the bad religions are greedy and lust are defiled. This thing is only suitable for viewing under the forest, and it is not enough to be introduced into the painting hall."
"The erotic woman burns her spirits and is unfair, and the monk steals the wall and listens to the lustful voice. Sure enough, the Buddhist Taoism can eliminate sins, and the deceased will be miserable when she hears it."
The monk is a "hungry ghost in the color", and the nun is even more unfaithful. Chapter 40: In response to Wu Yueniang's actions of her sister-in-law, the author said: "The official said: Anyone who is a great man, like a monk or a nun, must not be praised.In the deep palace courtyard, we were accompanied by women, and they all secretly said that the cauldron was recited in the name of telling about heaven and hell and talking about scriptures and classics, and that it would bring warmth and cause coldness. What should we do not do? Nine out of ten were sent to disaster by him. There is a poem to prove it: the most unspeakable thing is that the deep palace and courtyard are used to coax the beautiful scenery of the moon. If all these people have achieved Buddhahood, the West will still be dark and long. "
Xue Guzi, who often goes in and out of Wu Yueniang's inner room, "When he was a teenager, he married his husband and lived in front of Guangcheng Temple, selling steamed cakes. Unexpectedly, the business was shallow, so Aunt Xue was a little embarrassed. She was conversing with the monks in the temple, talking about their eyebrows and eyes, and talking about their shortcomings, which made the monks' arms a hard-working helper. Taking advantage of the husband's departure, he had already scraped four or five or six with the monks before and after tea and wine. ...Then my husband died of illness. Because he was familiar with Buddhism, he became a sister-in-law. He focused on traveling with some scholars and wives, taking care of sutras and repentance, and there were those women who didn't make progress and wanted to steal men. If he asked him to lead the monk into the door, he would be a horse, and he would get more money. ” (Chapter 57)
Chapter 51 says that as soon as Ximen Qing entered the house, he saw Aunt Xue hurriedly walking into Li Ping'er's house, and told Wu Yueniang that she "hanged the lady Chen Chanzheng family in Dizang'an on July 15th, and raped a young man Ruan San. He didn't expect that Ruan San would die on the woman. He knew about it and received three taels of silver. "
Monks and nuns are the incarnation of wealth and sex, and Taoist priests are even more dirty. The temple of Bixia Palace Zhu Taoist priests, "is not a man who is responsible for his duties,... he is a very lustful person who is greedy for money and lust, and a person who seeks things in the future. ...It turns out that he has two apprentices, one named Guo Shouqing and the other named Guo Shouli, both of whom were sixteen years old and beautiful. ...At night, he was filled with his cravings. Although Ming is a senior brother and disciple, he is actually a master's wife. ...The audience heard: If anyone has a good son or a good daughter, remember not to be sent to the temple to become a monk, to be a Taoist for monks, and to be a girl or a sister-in-law. They are all called blind men and thieves and prostitutes, and nine out of ten people have been Taoist. There is a poem to prove it: What is the cause of the Buddhist temple in Lin Palace? The Tao is the Heavenly Venerable Buddhist and Buddha. Planting flowers and plants is empty and pure, and welcoming guests is a casual and artificial; beautiful clothes and apprentices, and playing with the girl in a casual and tea: It’s a pity that she is a adopted son and sent to her as a wife to her master. "(Chapter 84)
The temple director of Yan Gong Temple, "He ordered his disciples to open a money and rice shop on the horse's head, sell the silver to accumulate private pockets. "Its great apprentice, Jin Zongming, was not a man who was doing his duty. He was about thirty years old and often stayed in the prostitute and pawned in the Yuefu. He was a drunkard and sexist. ” (Chapter 93)
In short, greed for money, debauchery, and fraud are common characteristics of monks, nuns and Taoists. The author truthfully describes the shameless behavior of clergy in reality, which is undoubtedly a great mockery of religion.
This description of the disgust of Buddha and hate paths and the derogatory words of Buddha and rebuke of Taoism are exactly a distinct binary opposition with the religious consciousness presented by the overall framework of the novel.
yingsongxuanben
(III) A peek at the concept of commodity consciousness and secular morality
Evaluation of any historical figure or any historical phenomenon often has two different judgment standards, namely moral judgment and historical judgment.
The so-called moral judgment refers to the examination of good and evil of characters and events; the so-called historical judgment refers to the examination of the role of characters and events in the historical development process. The two sometimes point to unity, and sometimes they are contrary to each other.
Lanling Xiaoxiaosheng's evaluation of the diverse and coexisting social consciousness that emerged under the impact of the commodity economy is in an embarrassing dilemma.
He is rationally manifested as one. A kind of moral vision, using the yardstick of patriarchal morality to praise and criticize the words and deeds of people of all classes under the rampant money; but when he stretched his brushstrokes into real life from the laws of art and vividly reproduced the joys, angers, sorrows and happiness of secular men and women, it was also manifested as a sensual and involuntary historical judgment.
In "Jin Ping Mei", the author shaped Pan Jinlian as a lewd, prodigal, shameless and bad woman. "Jin Ping Mei" is a difficult novel. Putting aside the unsolved doubts on issues such as the author, version, the specific age of publication, etc., just as the novel text, not only many of the phenomena, things, and vocabulary have not yet been fully explained, but the novel also manifests itself as a dualistic cultural direction in terms of conceptual form. Reading "Jin Ping Mei Ci" always makes people feel that there is an opposition in the source. 's quasi-tongue 's value judgment seems to be a confusion that the author cannot get rid of from beginning to end in the creative process. In other words, "Jin Ping Mei" is a special blend of secular values and patriarchal traditional moral concepts. It is manifested in a situation of binary coexistence in cultural direction, that is, the author's rational direction is manifested in the conversion to the traditional values of patriarchal , while the sensory direction of artistic description is manifested in the transcendence of the author's rational thinking trend. In other words, while the author continues to expound certain concepts rationally, he often uses the real life to unconsciously downplay this concept, and uses sensory descriptions to offset and dilute their rational preaching. This situation seems to be stretched to explain by the proposition of "image is greater than thought", because these two directions cannot be determined by the amount of "quantity". They are simply opposite polarities that are inclusive, but they complement each other, and exist in "Jin Ping Mei" in the situation of binary opposition to . This easily reminds people of the famous words Lenin used to evaluate Tolstoy in the early twentieth century (1908): The contradictions in Tolstoy's works, opinions, doctrines and schools are indeed significant. On the one hand, he was a genius artist who not only created pictures of unparalleled Russian life, but also created the first-class works in world literature; on the other hand, he was a landlord who was crazy and firm in Christ. On the one hand, he made very powerful, straightforward and sincere protests against the lying and hypocrisy in society; on the other hand, he was a "Tolstoy person", that is, a decadent and hysterical pitiful person. ... On the one hand, it ruthlessly criticized the exploitation of capitalism , exposed the tyranny of the government and the hilarious dramas of the courts and state management agencies, and exposed the extremely profound contradiction between the increase in wealth and the achievements of civilization and the intensification of poverty, barbarity and pain of the working masses; on the other hand, it advocated frantically "not violence against evil."
On the one hand, it is the most sober realism, tearing off all the masks; on the other hand, it advocates one of the most despicable and dirty things in the world, namely religion, and strives to allow monks with moral beliefs to replace monks with official positions. …[1]
In this regard, Lanling Xiaoxiaosheng in the 16th century in my country has an amazing similarity to Tolstoy.
《History of Ming Dynasty》
《Jin Ping Mei》's value point is manifested as a distinct binary opposition.
In "Jin Ping Mei", the author is always driven by the creative theme of warning the secular world and punishing the "four greeds". Under the control of reason, he chatted endlessly about patriarchal moral concepts;
But on the other hand, he extended his brushstrokes to every corner of secular life. When he truly reproduced the red men and green women in secular society, he used living examples to break through the barriers of moral persuasion and punishment he set up with living examples to present the satisfaction of the masses without rational restraint, the promotion of personality consciousness that is not bound by the group consciousness, the expansion and competition of human desires that are inevitable in the process of breaking through the small peasant economy, and the social trend that is very different from the traditional values, ideal personality, and judgment standards brought about by new economic factors. The binary cultural orientation of
makes the work clearly have the meaning of pedantic patriarchal moral preaching on the one hand, but on the other hand, it returns to the truth of human nature in terms of sensibility, with a certain degree of human nature, manifested as a transcendence of the traditional patriarchal concept.
This situation is most prominently reflected in the novel's view of women, religion, and judgment of the newly emerging commodity economy and social consciousness. The reason why
This inclusive binary value orientation is not only related to the quality of Chinese feudal urban citizens, but also related to the essential attributes of Chinese feudal intellectuals. It also determines that in the middle of the Ming Dynasty, a special era of multicultural coexistence and competition.
(I) Perspective of women's morality
Lanling Xiaoxiaosheng's female morality is backward and conservative. The idea that women are a disaster is deeply rooted in their minds.
"The watery nature is a woman, the most miserable person." (Chapter 69) "Only the way of concubines and widows her husband, they will do everything. Even if they are bent on their own and endure humiliation, they will not be ashamed of it." (Chapter 72) At the beginning of the novel, the author used the story of Liu Bang and Xiang Yu and made a lot of moral arguments, believing that Xiang and Liu were "a hero of the world, and they were inevitably two women, and they were forced to be ambitions." "Just because they collided with Yu Ji and Qi, the heroes were all gone."
requires women to be self-cultivated with "faith" and "faith", abide by the wise rule of , "hold the fullness and be cautious", and be a feudal "lady".
After the story ended, the author declared: "Now this book is a beauty among tigers, which later leads to a romantic story. A lustful woman, because she is connected with the desolate house, chases her and is obsessed with every day, and becomes obsessed with every day. Later, she cannot help but be covered with the dead of her life. She will never be able to wear silk and silk, and can no longer use red silk. Think about it quietly, what's the reason? Besides, what's wrong with this woman's death! She ruined her six-foot body when she loves him, and lost her life." (First episode)
The fourth chapter reads the poem: "Wine and sex can ruin the country, and the beauty and sex are lost. Zhou was because of the loss of worship in Daji, and Wu was the country of Xishi. He loved his youth and was happy, but he did not know that the red and pink laughed in laughter?"
The meaning of these preachings is very clear: women are the source of all sins; women should be chaste, keep their duties, and follow the arrangements of high and low; Ximen Qing and Chen Jing's death was entirely due to his greed for one of the representatives of the evil sources in "Jin Ping Mei" - Pan Jinlian .
However, the key to evaluating the ideological meaning of a novel is not what the author has made in disregarding the laws of artistic creation, but in its vivid artistic description, which is particularly important when judging ancient literary works.
Because the objective value of an excellent work often exceeds the author's creative intention, it is inconsistent with or even contrary to the author's original intention of creation.
The key to the fact that classical literary works are always read and are constantly new in different eras and are full of charm. In terms of the synchronic effect of works, there will also be deviations between reading experience and creative purpose, and there are many such examples in literary history.
一个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个个
"New Engraving of Jin Ping Mei Ci"
Looking back at "Jin Ping Mei", does its specific description really prove the above concepts and intentions? The answer is no.
A series of crimes in the novel, such as Wu Dalang being poisoned, Hua Zixu was angry to death, Song Huilian was hanged, Song Ren died, Lai Wanger was deported innocently, Jiang Zhushan was beaten, the medicine shop was smashed, Miao Qing killed people and robbed people and was free from justice, can all blame weak and pitiful women such as Pan Jinlian, Li Ping'er, and Pang Chunmei?
From the specific description of Lanling Xiaoxiaosheng, we can see that Wu Dalang's tragedy was directed by Ximen Qing and Wang Po . Pan Jinlian just lost herself in the process of deformed resistance to immoral marriage, and went to "act" according to the requirements of the "director".
The death of Hua Zixu was not only the internal reasons for occupying his family property, prostitution and abuse of sexual intercourse, and the internal reasons for his brother and wife, but also the direct external reasons for his sworn brother Ximen Qing coveting his property and his wife.
Song Huilian was awakened from vanity, deception, and ignorance. She knelt down and begged for hopelessness and her family was broken up, and scolded Ximen Qing, the "executioner who was messing with people, was used to burying people alive. Killing people, but she still saw that the funeral was in trouble!" She was desperate about everything and "hanged herself" and let go of the world.
Song Ren is the magistrate of Zhengtang, Lord Li, who was corruption and abused by Ximen Qing amid his complaints for his daughter. He died of anger after being beaten. Lai Wanger was deported to Xuzhou because Ximen Qing wanted to occupy his wife in order to satisfy his lust.
As for Jiang Zhushan's misfortune, it ultimately lies in the fact that he prescribed a pharmacy shop to support Ximen Qing's business.
In short, it is the dirty, dirty society and the sinful male world that directed these evil tragedies; but the fate of women is completely manipulated in the hands of men, and it is still difficult for them to protect themselves, and they are the target of persecution of the sinful society.
Through the emotional description of "Jin Ping Mei", what we see is the various misfortunes of women in a patriarchal society.
"Jin Ping Mei" describes many women. Wu Yueniang can be regarded as the most "duty", the most virtuous person who can be a model of a boudoir. The most indecent and criticized by the author are Pan Jinlian and Li Ping'er.
Wu Yueniang only followed Ximen Qing in her life. She resisted Yin Tianxi's violence and resisted Yun Lishou's teasing in her dream.
After the dissuasion of Ximen Qing's abusive prostitution and misconduct and mischief, she kept silent and just worshipped Buddha and recited scriptures every day, and devoutly accepted the prose and volume persuasion of the nun.
She cannot get the love and respect of the husband; she has no chance of life; she rarely experiences the love of the husband and wife in bed. The one who abides by the wife's wife is always lonely and lonely. She can only find a little comfort in the illusory Buddha.
During the long days of staying alive, she lost herself. As a young woman, she does not have the vitality of youth. Even if she occasionally has sexual impulse, she often has to cover up a moral veil - out of the consideration of giving birth to a son and passing on his descendants for her husband.
In short, the author shaped and praised Wu Yueniang according to the standards of patriarchal morality. However, when readers judge Wu Yueniang's survival value through the experience presented by the text, they will only draw conclusions that are completely contrary to the author.
Chongzhen version "Jin Ping Mei"
Li Ping'er is a woman between Wu Yueniang and Pan Jinlian in terms of morality. She was in every life.
Whether it is during the days when Liang Zhongshu's mansion was "the wife was very jealous, and most of the maids and concubines were buried in the back garden", or during the years when she married Hua Zixu, who knew how to eat, drink, and gambling, or when she was a wife, or when she was a wife, she was in the depression of youth and the hunger of sexual thirst.
Later, she met Ximen Qing, and she truly got instinctive satisfaction and experienced unprecedented happiness.
She was unscrupulous and got unprecedented satisfaction. She felt that she had finally found her own home, so she became a reasonable, gentle and gentle concubine.
As for Pan Jinlian, who is inseparable from men and is the most condemned by the author, is smart and versatile by nature, does not succumb to the teasing of fate, does not believe in the arrangements of the underworld and the way of heaven, but does not do anything and do anything to pursue what she thinks is the right to happiness that should belong to her.
She committed adultery with Ximen Qing, which was a deformed resistance to an immoral marriage; her stealing Chen's economy was due to the natural attraction of Ximen Qing putting her behind her mind and being of the same age as Chen's economy; she pulled the servant into the bed, which was both out of sexual hunger, and implicitly implicit an immoral marriage first and then a perverted resistance to Ximen Qing's bias.
These descriptions certainly cause people to criticize Pan Jinlian’s deformed personality and perverted resistance, but they can also cause people to think deeply about the reasons for her depravity, thus raising objections to the outdated concept that women are a disaster.
In the female world of "Jin Ping Mei", Meng Yulou and Wu Yueniang are the author's affirmative characters, and Xiaoxiaosheng especially praised Wu Yueniang.
Although there is a poem at the end of the novel "Lou Yue is kind and will live long, and Pingmei will return to the spring early", the author did not write about Meng Yulou's longevity and prosperity, but only wrote that Yanzhou and Li Yanei punished Chen Jin who came to blackmail. Li Yanei's father, Li Tong, failed to enforce the law impartially when he was making a case, and was scolded by the Xuzhou prefect in court. In a rage, Li Tong asked his son to send Meng Yulou out, but Li Yanei was deeply in love and could not let go, crying and wailing: "I would rather beat my son to death and my father to death, and I would not be able to leave her." (Chapter 92) Afterwards, Li Tong ordered him to go back to Zhending Prefecture Zaoqiang County.
However, because Wu Yueniang was "good at reading scriptures", she returned home after Jin people invaded the Central Plains, the Two Emperors North Shou, Kangwang " Nima Crossing the River ", and the world divided the middle part. She unexpectedly saw that "the family property and artifacts had never been lost". Later, she took Dai'an as her son, and was 70 years old and "dead with a good death."
Specifically, Meng Yulou cannot be considered chastity. She married Yang Zongxi first and then had a ceremony with Ximen Qing. Ximen Qing's body was not cold, and she couldn't wait to get to Li Yane again.
In the 18th chapter of the novel, Meng Yulou talked in front of Wu Yueniang that when Li Ping'er was about to get married before Hua Zixu died, she got married before she could not get married. Wu Yueniang cursed: "This year, what kind of thing can I do? A man's filial piety clothes are not full, and he is only one child who is merciless?"
At that time, Meng Yulou remarried not long ago. It can be seen that in the mind of Wu Yueniang, a woman with truly "chastity", Meng Yulou is of course also in the "wave".
In the novel, the author did not write Meng Yulou as a character with solid skills in bed like Jin, Ping, Mei, Wang Liuer, etc., but instead classified her and Wu Yueniang as the same category.
Strictly speaking, she is very different from Wu Yueniang. Their degree of caution in feudal ethics is by no means a difference in "quantity", but a difference in "quality".
It can be said that only Wu Yueniang is the woman who can be called "chastity" in the entire "Jin Ping Mei".
However, the social effects produced by the author's sensory description are completely opposite to his rational judgment. The unfaithful Meng Yulou is much happier than Wu Yueniang who is as good as jade.
When Ximen Qing was alive, Wu Yueniang watched him marry concubines at home one by one, blatantly visiting prostitutes and secretly affair with a maid. She ended up staying alone in the empty room. In addition to helplessness, she had to spend her time in the preaching of monks and nuns.
After Ximen Qing's death, she was a widow to live and a widow to live; the cage of her true wife's status restricted her from having to keep her loyalty and filial to her husband like Mrs. Lin in Wang Zhaoxuan's Mansion to spend the rest of her life.
The difference is that when Mrs. Lin is lonely and unbearable, she relies on stealing men to get satisfaction; while Wu Yueniang is completely disappointed, making herself numb to the religious heaven.
Her sorrow lies not only in her personal subjective factors, but also in the alienation of 日本 and the deception of religion, which made her lose herself and become a Neo-Confucian specimen and religious body without thoughts and vitality.
, but Meng Yulou, who "waits down", always shows the vitality of youth and the shining of human nature. She is always the master of herself. After her husband Yang Zongxi died, she declined Zhang Si's recommendation to Juren and chose Ximen Qing, a great merchant.
In the Ximen mansion where wives and concubines were full of wives and concubines, she not only fought effectively, but also made Pan Jinlian her own pawn. After Ximen Qing's death, she decisively and wisely "loved to marry Li Yanei" and "young and happy with kindness" (Chapter 92).
When Chen Jin threatened her with the golden-headed and silver hairpin she lost in the past, she even used the trick to punish the hooligan to protect her happiness.
Although the author's rational praise is more inclined to Wu Yueniang, who values status and abides by the traditional patriarchal morality, the emotional description has the direction that makes readers agree with Meng Yulou's enjoyment of life and pursuit of happiness.
The author's rational affirmation of Wu Yueniang's experiences before and after her husband's death make people feel sad, while Meng Yulou's choice of husband and remarriage in the emotional description makes people feel wise. Her ending is a happy and fulfilling one.
Chongzhen version "Jin Ping Mei"
(II) Analysis of religious concepts
The binary orientation of religious concepts in "Jin Ping Mei" is also very prominent.
From the religions worshipped by various rulers in the Ming Dynasty and the religious policies formulated, "After the emperor (indicating Taizu) practiced the throne, he was quite fond of the Buddhist religion, and ordered the monks in the southeast to be verified to set up a Dharma assembly on Jiangshan . Those who responded to the orders were given gold robes and robes, summoned them to the forbidden area, and gave them to sit and talk. ...The monks and husbands worshipped him so he asked to establish an official position for the Buddhist religion. ...The same is true for Taoism . The monks and nuns Taoist priests to more than tens of thousands" [2].
and Ming Chengzu Zhu Di and Nai's father's practice were contrary to his father. In the tenth year of Yongle (1412), he ordered the Ministry of Rites: "Most monks and Taoists in the world do not abide by the precepts, and the people practice vegetarian scriptures, and they are often more profitable and thin, and they are not sincere. They even drink and eat meat, wander around and debauchery, without any scruples. There is also a kind of ignorance and foolish people, who proclaim Taoists, and they all bewitch and bewitch all the things, and they are inseparable from men and women, which is corrupt and weathered. Hongwu In , monks and Taoists do not care about the style of ancestors, and ordinary people who practice yoga, call the Taoist priests in Fire, are strictly prohibited. They will announce the announcement and declare that those who violate the rules will not be forgiven. "[3]
Although all the people who are in the country respect the Tao and respect the Buddha, as an objective ideology , in terms of their development trend, the trend of Confucianism, Buddhism and Taoism absorbing each other, coexisting and developing, and uniting the three families has become increasingly obvious. Shen Defu said:
I, Taizu, admired Buddhism ,... to Yongle , and the emperor's teacher, who established the title of Ma Xi Buddha, was extremely unsuccessful, and he was not replaced by it in all dynasties. Only Chenghua , Li Zisheng , Deng Changen and others were quite rewarded and decorated by Lingji and Xianling Palaces. The monster monk Jixiao was also engaged in Buddhism, and Buddhism was also prosperous. The name of the emperor and the teacher was added to Yongle Nian, and the Taoism was also known as the Taoism.
Wuzong likes Buddhism very much, and he lists the Western monks singing, and then entrusted the name of Daqing Dharma King , and gave the imperial edict.
Hizong Pay attention to the fasting and sacrifice, and set Zhu Qian's family not to discuss it. In the early years, he used Zhao Huangyan, the Minister of Works, to scrape 1,300 taels of gold from the Buddha cast by Zhengde . In his later years, he used real person Tao Zhongwen and others to discuss it, and burned 1,200 kilograms of Buddha bones.
To this day, the two palaces of the Holy Mother have built the first temples of Cishou and Wanshou. They are all in the capital, and they are in the glorious and beautiful houses. The monks became monks as substitutes and opened a sutra factory, and awarded all famous temples in the world...[4]
Due to the moment of honor and disgrace of each religion, they have accelerated the process of mutual absorption and mutual relocation.
of the great Confucian of the Wanli period said: "Having Jiangzuo (refer to Eastern Jin ), (Buddhism and Taoism) are heresy outside our Confucianism; since Since the Southern Song , there have been two differences within our Confucianism (refer to the verbalism or not); after surrendering, the Buddhist essence of the Buddhist family will be introduced into our Confucianism." [5]
may even appear, "sacrificing Confucius in the Buddhist and Laogong" [6].
The spread of religion in the middle of the Ming Dynasty and deeply rooted in the hearts of the people, which made Lanling Xiaoxiaosheng have a very pious belief in his rationality and conversion; but the honor and disgrace of different religions and the despicable and filthy stream of clergy made Lanling Xiaoxiaosheng consciously or unconsciously break through the bonds of reason when describing emotionally, and mock and expose the dirty clergy.
This has led to the dualistic cultural orientation of "Jin Ping Mei" in terms of religious views.
Out of the need to persuade good and punish evil and punish the "four greeds", the author's description of Buddhism and Taoism occupies a lot of space.
Such as magnificent and extraordinary temples, solemn, mysterious and majestic religious etiquette, profound and unpredictable Buddhist scriptures, treasure scrolls of preaching by monks and nuns (such as the 39th, 51th, 71th, 73th chapters, Xue Guzi and Wang Guzi were preaching in Wu Yue Niang's room), Taoist fasting and sacrificial rituals (such as the 39th chapter "Ximen Qing Yuhuang Temple Ceremony"), Taoist priests' refining and destruction (such as the 66th chapter, Ximen Qing asked Taoist priests to refining and destruction for Li Ping'er), relieving disasters (such as the 62th chapter, "Taoist Pan explained the Dharma Lamp"), Buddhist recommendations and destruction (such as the 100th chapter, "Zen Master Pujing recommended to eliminate all the grievances"), and burning incense and worshiping Buddha, veterinating monks and worshiping Taoism, praying for blessings and peace in daily life in Ximen Qing's mansion. The structural framework of the book also has obvious traces of the dominance of Buddhist consciousness.
Volume 1 contains the "Four Seasons Ci" that reflects the Taoist ideas of "no honor, no disgrace, no worries", "good luck and "accomplish" and "subject matter" as well as the motto of not loving wine, sex, wealth, and energy, nourishing the "dantian", and achieving the motto of "living for a long time without desires".
contains Taoist priests in Tiantai Mountain and Wu Shenxian from Zixu Temple, who are the main characters in the family of Ximen Daguan. Ice identification lifelong" is all as effective as a god, which makes the characters go through disasters under the control of "constant numbers" and fate, and put the end of their lives; in the end, Zen Master Pujing, who "compassed the ghosts and explained the past grievances", "recited the mantra of resolving grievances a hundred times" for the ghosts, allowing them to rebirth, and thus began the next cycle of reincarnation, and pointed out the cause and effect for Wu Yueniang. All of them completed the kalpa in this life under the arrangement of religious destiny.
As the author said at the end of the book: "I read the suicide note and thought of it in a daze. Who knows that the way of heaven has a cycle? Ximen is arrogant and cannot survive, and the economy is crazy and will definitely be wiped out. Lou Yue has a good life, and Pingmei is licentious and lost. The poor Jinlian is repaid for evil, and the odor is passed down for thousands of years."
painting · The beautiful lady under the curtain
Ximen Qing combines the "four greeds" together, doing many evil deeds, and commits a lot of evil. After his death, his wives and concubines scattered, and his son became a monk, and he was rewarded with a lot of rewards; Pan Jinlian was retribution for the heart-cutting and trampling of corpses, Li Ping's son died, Pang Chunmei died in lewdness, and Chen Jing was brutally killed. These arrangements are the embodiment and reflection of the author's rational religious concepts.
However, when Lanling Xiaoxiaosheng specifically described the religious activities of monks, nuns and Taoists, he was extremely sarcastic and whipped.
The author exposes the debauchery of monks and Taoist clergy, and uses a pure land to do lewd and despicable activities. In the eighth chapter, Wu Dalang burned the spirits and became the monks in the water and land temple. "When he saw Wu Da's wife, they all fell into a coma with the Zen mind of Buddha nature, and they were all confused and confused. They were all confused. But see: the leader of the class was frivolous and did not know how to revolt; Vimalakirti was in chaos, and the chanting of the scriptures did not care about the heights? The incense burner pushed down the vase; the candle head was tyrannical, and he took the incense box by mistake. The Xuanmeng confessed his love, and the Song Dynasty was called the Tang Dynasty; the sins were confessed. Jali, Wu Dalang thought of being the great father. The elder was busy and beat the drum and took the disciple's hand in the wrong way; 小子小子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子子Ghost Music Official’, the four words are 'hungry ghosts in the color'. Su Dongpo also says: It is not bald or poisonous, it is not bald; it turns poisonous, it turns bald, it turns bald and poisonous. This article discusses this for monks' precepts. Living in this high hall, building, Buddhist temple, monks' room, eating the ten directions of sandalwood and Yue money and grain, not farming, three meals a day, nothing is in mind, and only paying attention to this lust. …”
"The hungry ghosts and beasts are in the form of sex, and the bad religions are greedy and lust are defiled. This thing is only suitable for viewing under the forest, and it is not enough to be introduced into the painting hall."
"The erotic woman burns her spirits and is unfair, and the monk steals the wall and listens to the lustful voice. Sure enough, the Buddhist Taoism can eliminate sins, and the deceased will be miserable when she hears it."
The monk is a "hungry ghost in the color", and the nun is even more unfaithful. Chapter 40: In response to Wu Yueniang's actions of her sister-in-law, the author said: "The official said: Anyone who is a great man, like a monk or a nun, must not be praised.In the deep palace courtyard, we were accompanied by women, and they all secretly said that the cauldron was recited in the name of telling about heaven and hell and talking about scriptures and classics, and that it would bring warmth and cause coldness. What should we do not do? Nine out of ten were sent to disaster by him. There is a poem to prove it: the most unspeakable thing is that the deep palace and courtyard are used to coax the beautiful scenery of the moon. If all these people have achieved Buddhahood, the West will still be dark and long. "
Xue Guzi, who often goes in and out of Wu Yueniang's inner room, "When he was a teenager, he married his husband and lived in front of Guangcheng Temple, selling steamed cakes. Unexpectedly, the business was shallow, so Aunt Xue was a little embarrassed. She was conversing with the monks in the temple, talking about their eyebrows and eyes, and talking about their shortcomings, which made the monks' arms a hard-working helper. Taking advantage of the husband's departure, he had already scraped four or five or six with the monks before and after tea and wine. ...Then my husband died of illness. Because he was familiar with Buddhism, he became a sister-in-law. He focused on traveling with some scholars and wives, taking care of sutras and repentance, and there were those women who didn't make progress and wanted to steal men. If he asked him to lead the monk into the door, he would be a horse, and he would get more money. ” (Chapter 57)
Chapter 51 says that as soon as Ximen Qing entered the house, he saw Aunt Xue hurriedly walking into Li Ping'er's house, and told Wu Yueniang that she "hanged the lady Chen Chanzheng family in Dizang'an on July 15th, and raped a young man Ruan San. He didn't expect that Ruan San would die on the woman. He knew about it and received three taels of silver. "
Monks and nuns are the incarnation of wealth and sex, and Taoist priests are even more dirty. The temple of Bixia Palace Zhu Taoist priests, "is not a man who is responsible for his duties,... he is a very lustful person who is greedy for money and lust, and a person who seeks things in the future. ...It turns out that he has two apprentices, one named Guo Shouqing and the other named Guo Shouli, both of whom were sixteen years old and beautiful. ...At night, he was filled with his cravings. Although Ming is a senior brother and disciple, he is actually a master's wife. ...The audience heard: If anyone has a good son or a good daughter, remember not to be sent to the temple to become a monk, to be a Taoist for monks, and to be a girl or a sister-in-law. They are all called blind men and thieves and prostitutes, and nine out of ten people have been Taoist. There is a poem to prove it: What is the cause of the Buddhist temple in Lin Palace? The Tao is the Heavenly Venerable Buddhist and Buddha. Planting flowers and plants is empty and pure, and welcoming guests is a casual and artificial; beautiful clothes and apprentices, and playing with the girl in a casual and tea: It’s a pity that she is a adopted son and sent to her as a wife to her master. "(Chapter 84)
The temple director of Yan Gong Temple, "He ordered his disciples to open a money and rice shop on the horse's head, sell the silver to accumulate private pockets. "Its great apprentice, Jin Zongming, was not a man who was doing his duty. He was about thirty years old and often stayed in the prostitute and pawned in the Yuefu. He was a drunkard and sexist. ” (Chapter 93)
In short, greed for money, debauchery, and fraud are common characteristics of monks, nuns and Taoists. The author truthfully describes the shameless behavior of clergy in reality, which is undoubtedly a great mockery of religion.
This description of the disgust of Buddha and hate paths and the derogatory words of Buddha and rebuke of Taoism are exactly a distinct binary opposition with the religious consciousness presented by the overall framework of the novel.
yingsongxuanben
(III) A peek at the concept of commodity consciousness and secular morality
Evaluation of any historical figure or any historical phenomenon often has two different judgment standards, namely moral judgment and historical judgment.
The so-called moral judgment refers to the examination of good and evil of characters and events; the so-called historical judgment refers to the examination of the role of characters and events in the historical development process. The two sometimes point to unity, and sometimes they are contrary to each other.
Lanling Xiaoxiaosheng's evaluation of the diverse and coexisting social consciousness that emerged under the impact of the commodity economy is in an embarrassing dilemma.
He is rationally manifested as one. A kind of moral vision, using the yardstick of patriarchal morality to praise and criticize the words and deeds of people of all classes under the rampant money; but when he stretched his brushstrokes into real life from the laws of art and vividly reproduced the joys, angers, sorrows and happiness of secular men and women, it was also manifested as a sensual and involuntary historical judgment.
In "Jin Ping Mei", the author shaped Pan Jinlian as a lewd, prodigal, shameless and bad woman.
From the perspective of Lanling Xiaoxiaosheng's discussion on her and the use of female advice to her, she used a thorough moral yardstick; and those writings that describe her origin, experience, pain, misfortune, and her hard pursuit of losing herself did arouse the readers' deep sympathy and sincere compassion to a large extent, which shows a reasonable component of her resistance and pursuit.
This binary opposition phenomenon is quite common in the character creation of novels. The most prominent one is Ximen Qing, the first protagonist of the work.
Rationally speaking, Lanling Xiaoxiaosheng hates what Ximen Qing and others do. Whether it is the emerging businessman's statement or the trinity of bureaucrats, businessmen and bullies in Ximen Qing's image evaluation, it is impossible to make a statement with the inherent market and business flavor of this image.
This figure who stood in the gallery of Chinese literary figures can only be nurtured under the social conditions of "being compromising and persuading businessmen to plan", "everyone who can be more generous and can receive a single gift from merchants, will do it with all efforts" in the middle of the Ming Dynasty, which changed from "suppressing business", "lowering businessmen" to "emphasizing businessmen" and "comfortizing businessmen" in the middle of the Ming Dynasty.
Since the middle of the Ming Dynasty, the business trend of the entire society has been overwhelmed. Not only did the princes and gentry "mostly rely on the urgent need for the breeding of goods" [8], but the common people also "do not buy acres of land, but also buy goods and buy goods" [9]. The people who have continued for thousands of years have undergone unprecedented changes in their lives and value standards.
He Liangjun's "Siyouzhai Congshu" records the situation in Wuzhong at that time:
There were still few people in the past, but now they went to farm and changed their business to business, three times the time they were the ones. There were no one who used to be idle, but now there are two or three out of ten who go to farm and eat. Generally speaking, in ten people, six or seventy percent of the farming sectors have been gone. [10]
Zhang Han "Pine Window Dream Words" records the situation in Anhui at that time:
From An, Tai to Xuan and Hui, the people rely on opportunities and profit, abandon the foundation and follow the end, sing the boat and turn the hub, and travel to the capital of all goods, and grasp the strange things, and win, rest and She, so 号 号 号[11]
A typical representation of businessman ideology is the rush toward wealth and profit.
"Siyouzhai Congshuo"
Lanling Xiaoxiaosheng not only wrote Ximen Qing as a character who belongs to all evil, but also repeatedly condemned his greed for money and profiteering, and also arranged for him a tragic ending of indulgence indulgence indulgence in death, a lot of retribution, a dispersed wealth, and a loss of children and grandchildren.
Novel Chapter 48, the author uses the reference book of the Shandong Censor Zeng Xiaoxu to scold Ximen Qing: "I am a stick disciple in the market. I am promoted and abused martial arts. I don't know the beans and wheat, and I don't know a single child. I can't even know the wives and concubines. I can't make it clear if I have a thin curtain. I drink a happy wife and a happy house, and I can't make it dirty."
Chapter 69 scolded him for being a "rich but often cheating and treacherous person, and I'm good at bullying good wine and sex." Moreover, the author asked Wu Yueniang to use moral perfection to save Ximen Qing's degenerate soul and restore the declining fate of the Ximen family.
In the author's rational concept, human desires are rampant, people's hearts are not old, customs are weak, morals are declining, and morality is the root cause of the rise of merchants and the rampant money. Only the "magic pill" of Confucianism and Confucianism and ethics can turn the tide and eliminate all the consequences brought about by the development of the commodity economy.
Ximen Qing committed adultery with the servant, and the author scolded him for "regardless of money and always being bad, and forgot his righteousness and reason"; Pan Jinlian had sex with the servant, and the author criticized her for "regardless of the noble and humbleness" and "that's the difference between the superior and inferiority."
It can be seen that Confucian moral concepts such as continuum, noble and humbleness, righteousness, and status have always been an important weight for Lanling Xiaoxiaosheng to determine the words and deeds of the characters.
However, the author's emotional description breaks through this confinement of rational judgment, showing the strong vitality of the commodity economy, the rampant society of the merchant class, and the resulting changes in conceptual forms.
Ximen Qing, a businessman with huge amounts of money, is ambitious and wild, and has the spirit of looking down on everything and looking down on everything.
He relied on his strong funds to play with the government and the law at his control, punishing anyone he wanted to punish, and even made Ximen Qing, the criminal written by the right prime minister of the dynasty and the Minister of Rites, turn him into "Jia Qing", showing his blasphemy and disrespect for the feudal regime.
After he entered the officialdom, the fifth-rank criminal was covered with a green satin colorful flying fish python garment that only officials above the second-rank were qualified to wear. Even his wives and concubines blatantly wore big red clothes that were strictly prohibited from wearing in the "Ming Dynasty Laws" and " Daming Hui Dian ".
He openly opposed the explicit provisions of the Ming Dynasty's laws and regulations that officials and their children were not allowed to take prostitutes as wives and concubines, and married women at home one by one.
He gave a banquet with thousands of taels of silver with unswerving money, so that the feudal officials from all over the country were proud to make friends with Ximen Qing, went in and out of his house, fell at his feet, and opened a door to convenience for his business and profit-making.
In short, the power of money, merchants’ usurpation of the feudal hierarchy order, and their rebellion against the patriarchal tradition are all vividly expressed in these objective descriptions.
It is this objective description that makes "Jin Ping Mei" an important masterpiece that studies the development of China's commodity economy, the germination of capitalist economy, and the huge ideological changes brought about by it.
"Minghui Dictionary"
(IV) The causes of contradictions
German psychologist Splangel once said in "The Level of Value": "Strike one and choose the other between two values is an extremely simple psychological behavior. However, a person is influenced by previous culture and is subject to a specific collective moral concept and a The influence of a unique and conflicting situation, then the complex ethical situation he is in is far from the simple psychological behavior. "
He also believes that "the role of collective principles in consciousness is to point out the highest and most critical behavioral value. Its intensity is that no individual's standards and quirks cannot be compared."
"Jin Ping Mei" has such inclusive binary value orientation. It is extremely complex.
First of all, in terms of the quality of Chinese feudal urban citizens themselves, as Chinese citizens in the 16th century, their components were to a considerable extent farmers who lost their land and flowed into the city. They nurtured and gave birth to a specific era where new and old economic factors coexisted, ideologies were diverse, the old was declining, but they still had powerful power, and the new ones were born and vigorous, but were still at an absolute disadvantage.
In this group with extremely complex composition, farmers who lost their land and flowed into the city account for a considerable proportion. They cannot cut off the inextricable connection with the feudal land system and the feudal society derived from it.
Although they are incompatible with the traditional ideology of feudal society in terms of ideology, they have never formed the independent consciousness of their own class and got rid of their dependence on feudal society; although they have the requirement to develop their own economy, they do not have the common economic interests and political ambitions of the Western European middle class, and are always subject to the emphasized feudal regime.
The strong psychological accumulation of the times and history makes them at a loss in the face of sudden social changes.
On the one hand, the changes in the times prompted them to abandon the living standards of being stable and abide by the old, break through the religious and moral concepts of the traditional patriarchal society and pursue wealth and indulge themselves; on the other hand, the traditional small peasant consciousness and feudal ethical principles and patriarchal concepts are vicious circles that they cannot surpass when observing and thinking about problems, and they cannot get rid of this tail of inheritance.
The old and new concepts often conflict and merge in the depths of their hearts. The pursuit of "benefit" and the bond of "righteousness", the satisfaction of "desire" and the shackle of "reason" often collide in the depths of their souls.
They are both nourished by new ideas and burdened by the patriarchal tradition; they have the requirement to promote themselves, and are always restricted by the traditional concept of patriarchal law in their subconscious mind.
As a typical carrier of civic literature, "Jin Ping Mei" reflects the truth of this history.
For example, in "Jin Ping Mei", Ximen Qing, a very strong-worshiped figure, greedily pursues wealth and sex according to his own value standards, and is rampant;
But on the other hand, he showed a great enthusiasm for respecting gods and worshiping ghosts, ceremonial Taoism and worshiping Buddhas, fortune-telling and fortune-telling, including his courtesy to religious clergy, his attention to the details of the rituals, generous donations to eliminate sins in the Taoist temple, and sending his son to the famous Taoist temple to ensure safety, etc.
Secondly, as far as the attributes of Chinese feudal intellectuals are concerned, they have never escaped from the dependence on the feudal ruling class and the patriarchal regime at any time, and cannot escape from the constraints of the accumulation of patriarchal culture that has been transformed into bone marrow and blood.
Although some of them have temporarily become abandoned children of the rulers and have spread to the market, their subconscious patriarchal concepts and defense genes have always dominated their words and deeds to a considerable extent.
From the Tang Dynasty poetry Shuangfeng Li and Du, the Song Dynasty lyrics giants Su and Xin, to the Yuan Qu Zong Jiangguan, Ma, Wang and Zheng, as well as the Ming and Qing Dynasties, all of their works have profound and universal contradictions.
It can be said that the lively "out of children" society inspired writers' creative inspiration, prompting them to describe the life, ideas, ideals and pursuits of "out of children" society from the perspective of the market, expressing the pain, encounters, misfortunes and struggles of people in this society, and venting the injustice and tumbling in this description;
However, orthodox Confucianism has become a complex that exists in the depths of their thoughts. The constraints of poetry education and creative concepts that make people feel resentful and literate, and require them to make rational judgments about their stories and characters.
6 新方
Since the "Six Classics, "The Words" and "Meng", the Tales are all the same, and they belong to those who are loyal ministers, filial sons, virtuous pastors, good men, righteous husbands, righteous women, virtuous women, virtuous men, and good families", as auxiliary political and religious literary creation should "not harm the weather, not fall in love with the sages, nor against the "Poetry", "Book", classics and history" [12], so as to achieve the purpose of "the cowardly, the lustful ones are chaste, the thin ones are sturdy, and the dull ones are sweating" [13].
So, novels with "Edicts and Instructions" [14] and mixed new and old ideas appear in large numbers. Feng Menglong, who persuaded the world, warned the world, and awakened the world, Ling Mengchu, who "had a lot of advice and not a sinner for elegance", the three-character and two-paw type compiled and created by Lu Renlong, who "thinks it as a world-like" characters, represents this creative tendency.
As for the novel "Jin Ping Mei", Lanling Xiaoxiaosheng saw on the one hand that people want to promote the positive significance of breaking through the shackles of Neo-Confucianism. So he started from the awareness of the citizens and affirmed the natural nature of people to express women's hopes and pursuits for their own happiness, merchants' demands for money and wealth, and their vigorous ambition to look down on feudal authority;
On the other hand, he saw that the indulgence of human desires harmed the stability of the foundation of this society. The proliferation of extreme individualism and hedonism brought great negative effects to society, resulting in a series of difficult social problems. So he took the yardstick of Confucian ethics and stood on the standpoint of defending the way, and made moral valuations and ethical praise and criticism of the characters he wrote.
On the one hand, he curses the dirty behavior of clergy in reality, and on the other hand, he also has deep respect for the religion's intention to persuade and comfort the spirit of suffering life. There is a negation in
, and there is a affirmation in negation. Citizen consciousness and patriarchal concepts are constantly fighting in his mind, and each other grows and falls, which makes him fall into a dilemma of dual value when observing problems.
Again, in terms of the factors of the times, the ideology of society in the middle of the Ming Dynasty was complicated.Using patriarchal ethical concepts, hierarchical concepts, hierarchical concepts, and esteeism to regulate and integrate people's souls is a ruling measure inherited by feudal dynasties in history; using religious opium to anesthetize people's will is also commonly used by rulers of all dynasties.
In the Ming Dynasty, Cheng-Zhu Neo-Confucianism, which was highly praised by the Zhu Dynasty, did not even recognize the biological existence of people as individuals in society, and excluded and killed all desires of people. The degree of alienation of human nature by patriarchal morality reached an unparalleled level.
This concept shapes the human soul and regulates the human rational world. When Lanling Xiaoxiao lived, he was burdened by the traditional patriarchal culture, so of course he would start from this to evaluate the characters and events in the novel.
However, in the middle of the Ming Dynasty, it was another era of multicultural coexistence and competition. In the ideological field, the rebellious frenzy that sprouted from patriarchal ideology, which sprouted with the emergence of new economic factors and the rise of new social forces, has penetrated into all areas and classes of society, with various manifestations.
Thinkers represented by Li Zhuowu's revelation of Cheng-Zhu Neo-Confucianism and their extensive advocacy of profit and desire were at that time.
This social emotion, which is characterized by indulgence as the basic characteristics, has great shock to every individual in social reality.
The solid foundation of the traditional value system has been shaken, and the soil for establishing new and reasonable moral norms has not yet been formed, so the secular society fell into extreme confusion and confusion at a loss.
In this confusion and confusion, people are self-centered to break free from the shackles of rational personality; based on the natural nature of the individual, they destroy the chain of alienated human nature of Neo-Confucianism. Lanling Xiaoxiaosheng realized the changes in this secular concept. When he described the complicated world around him with a faithful creative attitude, he would inevitably break through the deep-rooted creed in his concept to some extent and truly reflect this "conflict" "ethical situation".
The author's recognition of traditional concepts determines that "Jin Ping Mei" has a vigilant character, and does not make it a work like "The Romantic History of Emperor Yang of Sui" and "The Meat Pudou" with insufficient meaning and extravagance; the transcendence of rationality by the real sensory description makes the work not illustrate life according to the rational concept, does not become a sound cylinder for the author's thoughts and religious and moral textbooks, which makes the work have an objective meaning and social value that is incomparable to the novels of the same era.
In short, the division between the author's rationality and sensibility makes "Jin Ping Mei" appear in a complex color in terms of conceptual form.
The collision and integration of urban customs and traditional culture, citizen morality and patriarchal morality have nurtured this outstanding great novel with a dual cultural carrier.
"The New Vision of Jin Ping Mei" Zhang Jinde
Note:
Lenin "Leo Tolstoy is the Mirror of the Russian Revolution", "Complete Works of Lenin" Volume 15, Beijing: People's Publishing House, 1959 edition, pages 176-183.
②Zhang Tingyu et al. "History of Ming Dynasty" Volume 139 "Biography of Li Shilu", Beijing: Zhonghua Book Company, 1974 edition, pages 3988-3989.
③ "Ming Jing Records·Ming Taizong's Records" edited by the Institute of History and Languages of the Central Research Institute of Taiwan. Volume 128, Shanghai: Shanghai Bookstore, 1982 edition, page 1592.
④Shen Defu's "Wanli Yehuo Bian" Volume 27 "Shi Dao", "The Grand View of Notes and Novels in Ming Dynasty" (III), Shanghai: Shanghai Ancient Books Publishing House, 2005 edition, page 2613.
⑤ Yu Shenxing's "Gushan Bichen" Volume 17 "Shidao", Beijing: Zhonghua Book Company, 1984 edition, page 201.
⑥Zhang Tingyu et al. "History of Ming Dynasty" Volume 50 "Li IV", Beijing: Zhonghua Book Company, 1974 edition, page 1297.
⑦Pang Shangpeng's "Excerpt from Pang Zhongcheng" Volume "Salt Cleanup Methods".See Chen Zilong and others' "Ming Jingshiwen Edition" Volume 357, Beijing: Photocopy of Zhonghua Book Company in 1962, page 3846.
⑧Huang Shengzeng "Wu Fenglu", "First Collection of Books", Beijing: Zhonghua Book Company, 1991 edition, page 4.
⑨Su You, Yang Xunji's "Jiajing Wuyi Zhi", "Siku Quanshu Collection Series" Volume 181, Jinan: Photocopy of Qilu Bookstore in 1996, page 277.
⑩He Liangjun "Siyouzhai Congshu" Volume 13, "The Grand View of the Notes and Novels of Ming Dynasty" (II), Shanghai: Shanghai Ancient Books Publishing House, 2005 edition, page 964.
1 Zhang Han's "Pine Window Dream Language" Volume 4 "Shangjia Ji", Beijing: Zhonghua Book Company, 1985 edition, page 83.
2 "Careful Words" by the Layman of Unhinderedness. Feng Menglong: "The King of War" (Appendix II), Nanjing: Jiangsu Ancient Books Publishing House, 1991 edition, page 663.
3 "Animal and Modern Novels" by the owner of Green Sky Hall. See Feng Menglong's "Ancient and Modern Novels", Shanghai: Shanghai Ancient Books Publishing House, 1992 edition.
4 Lu Xun's 21st "A Brief History of Chinese Novels" "The Ming Dynasty's Market-Selected Novels and Later Selections", Shanghai: Shanghai Ancient Books Publishing House, 1998 edition, page 143.
Article Author unit: Henan University
This article is authorized to be published, and the original article was published in "Selected Works of Zhang Jinde Jin Ping Mei Research", 2015, published by Taiwan Student Bookstore Co., Ltd. Please indicate the source when forwarding.
He relied on his strong funds to play with the government and the law at his control, punishing anyone he wanted to punish, and even made Ximen Qing, the criminal written by the right prime minister of the dynasty and the Minister of Rites, turn him into "Jia Qing", showing his blasphemy and disrespect for the feudal regime.
After he entered the officialdom, the fifth-rank criminal was covered with a green satin colorful flying fish python garment that only officials above the second-rank were qualified to wear. Even his wives and concubines blatantly wore big red clothes that were strictly prohibited from wearing in the "Ming Dynasty Laws" and " Daming Hui Dian ".
He openly opposed the explicit provisions of the Ming Dynasty's laws and regulations that officials and their children were not allowed to take prostitutes as wives and concubines, and married women at home one by one.
He gave a banquet with thousands of taels of silver with unswerving money, so that the feudal officials from all over the country were proud to make friends with Ximen Qing, went in and out of his house, fell at his feet, and opened a door to convenience for his business and profit-making.
In short, the power of money, merchants’ usurpation of the feudal hierarchy order, and their rebellion against the patriarchal tradition are all vividly expressed in these objective descriptions.
It is this objective description that makes "Jin Ping Mei" an important masterpiece that studies the development of China's commodity economy, the germination of capitalist economy, and the huge ideological changes brought about by it.
"Minghui Dictionary"
(IV) The causes of contradictions
German psychologist Splangel once said in "The Level of Value": "Strike one and choose the other between two values is an extremely simple psychological behavior. However, a person is influenced by previous culture and is subject to a specific collective moral concept and a The influence of a unique and conflicting situation, then the complex ethical situation he is in is far from the simple psychological behavior. "
He also believes that "the role of collective principles in consciousness is to point out the highest and most critical behavioral value. Its intensity is that no individual's standards and quirks cannot be compared."
"Jin Ping Mei" has such inclusive binary value orientation. It is extremely complex.
First of all, in terms of the quality of Chinese feudal urban citizens themselves, as Chinese citizens in the 16th century, their components were to a considerable extent farmers who lost their land and flowed into the city. They nurtured and gave birth to a specific era where new and old economic factors coexisted, ideologies were diverse, the old was declining, but they still had powerful power, and the new ones were born and vigorous, but were still at an absolute disadvantage.
In this group with extremely complex composition, farmers who lost their land and flowed into the city account for a considerable proportion. They cannot cut off the inextricable connection with the feudal land system and the feudal society derived from it.
Although they are incompatible with the traditional ideology of feudal society in terms of ideology, they have never formed the independent consciousness of their own class and got rid of their dependence on feudal society; although they have the requirement to develop their own economy, they do not have the common economic interests and political ambitions of the Western European middle class, and are always subject to the emphasized feudal regime.
The strong psychological accumulation of the times and history makes them at a loss in the face of sudden social changes.
On the one hand, the changes in the times prompted them to abandon the living standards of being stable and abide by the old, break through the religious and moral concepts of the traditional patriarchal society and pursue wealth and indulge themselves; on the other hand, the traditional small peasant consciousness and feudal ethical principles and patriarchal concepts are vicious circles that they cannot surpass when observing and thinking about problems, and they cannot get rid of this tail of inheritance.
The old and new concepts often conflict and merge in the depths of their hearts. The pursuit of "benefit" and the bond of "righteousness", the satisfaction of "desire" and the shackle of "reason" often collide in the depths of their souls.
They are both nourished by new ideas and burdened by the patriarchal tradition; they have the requirement to promote themselves, and are always restricted by the traditional concept of patriarchal law in their subconscious mind.
As a typical carrier of civic literature, "Jin Ping Mei" reflects the truth of this history.
For example, in "Jin Ping Mei", Ximen Qing, a very strong-worshiped figure, greedily pursues wealth and sex according to his own value standards, and is rampant;
But on the other hand, he showed a great enthusiasm for respecting gods and worshiping ghosts, ceremonial Taoism and worshiping Buddhas, fortune-telling and fortune-telling, including his courtesy to religious clergy, his attention to the details of the rituals, generous donations to eliminate sins in the Taoist temple, and sending his son to the famous Taoist temple to ensure safety, etc.
Secondly, as far as the attributes of Chinese feudal intellectuals are concerned, they have never escaped from the dependence on the feudal ruling class and the patriarchal regime at any time, and cannot escape from the constraints of the accumulation of patriarchal culture that has been transformed into bone marrow and blood.
Although some of them have temporarily become abandoned children of the rulers and have spread to the market, their subconscious patriarchal concepts and defense genes have always dominated their words and deeds to a considerable extent.
From the Tang Dynasty poetry Shuangfeng Li and Du, the Song Dynasty lyrics giants Su and Xin, to the Yuan Qu Zong Jiangguan, Ma, Wang and Zheng, as well as the Ming and Qing Dynasties, all of their works have profound and universal contradictions.
It can be said that the lively "out of children" society inspired writers' creative inspiration, prompting them to describe the life, ideas, ideals and pursuits of "out of children" society from the perspective of the market, expressing the pain, encounters, misfortunes and struggles of people in this society, and venting the injustice and tumbling in this description;
However, orthodox Confucianism has become a complex that exists in the depths of their thoughts. The constraints of poetry education and creative concepts that make people feel resentful and literate, and require them to make rational judgments about their stories and characters.
6 新方
Since the "Six Classics, "The Words" and "Meng", the Tales are all the same, and they belong to those who are loyal ministers, filial sons, virtuous pastors, good men, righteous husbands, righteous women, virtuous women, virtuous men, and good families", as auxiliary political and religious literary creation should "not harm the weather, not fall in love with the sages, nor against the "Poetry", "Book", classics and history" [12], so as to achieve the purpose of "the cowardly, the lustful ones are chaste, the thin ones are sturdy, and the dull ones are sweating" [13].
So, novels with "Edicts and Instructions" [14] and mixed new and old ideas appear in large numbers. Feng Menglong, who persuaded the world, warned the world, and awakened the world, Ling Mengchu, who "had a lot of advice and not a sinner for elegance", the three-character and two-paw type compiled and created by Lu Renlong, who "thinks it as a world-like" characters, represents this creative tendency.
As for the novel "Jin Ping Mei", Lanling Xiaoxiaosheng saw on the one hand that people want to promote the positive significance of breaking through the shackles of Neo-Confucianism. So he started from the awareness of the citizens and affirmed the natural nature of people to express women's hopes and pursuits for their own happiness, merchants' demands for money and wealth, and their vigorous ambition to look down on feudal authority;
On the other hand, he saw that the indulgence of human desires harmed the stability of the foundation of this society. The proliferation of extreme individualism and hedonism brought great negative effects to society, resulting in a series of difficult social problems. So he took the yardstick of Confucian ethics and stood on the standpoint of defending the way, and made moral valuations and ethical praise and criticism of the characters he wrote.
On the one hand, he curses the dirty behavior of clergy in reality, and on the other hand, he also has deep respect for the religion's intention to persuade and comfort the spirit of suffering life. There is a negation in
, and there is a affirmation in negation. Citizen consciousness and patriarchal concepts are constantly fighting in his mind, and each other grows and falls, which makes him fall into a dilemma of dual value when observing problems.
Again, in terms of the factors of the times, the ideology of society in the middle of the Ming Dynasty was complicated.Using patriarchal ethical concepts, hierarchical concepts, hierarchical concepts, and esteeism to regulate and integrate people's souls is a ruling measure inherited by feudal dynasties in history; using religious opium to anesthetize people's will is also commonly used by rulers of all dynasties.
In the Ming Dynasty, Cheng-Zhu Neo-Confucianism, which was highly praised by the Zhu Dynasty, did not even recognize the biological existence of people as individuals in society, and excluded and killed all desires of people. The degree of alienation of human nature by patriarchal morality reached an unparalleled level.
This concept shapes the human soul and regulates the human rational world. When Lanling Xiaoxiao lived, he was burdened by the traditional patriarchal culture, so of course he would start from this to evaluate the characters and events in the novel.
However, in the middle of the Ming Dynasty, it was another era of multicultural coexistence and competition. In the ideological field, the rebellious frenzy that sprouted from patriarchal ideology, which sprouted with the emergence of new economic factors and the rise of new social forces, has penetrated into all areas and classes of society, with various manifestations.
Thinkers represented by Li Zhuowu's revelation of Cheng-Zhu Neo-Confucianism and their extensive advocacy of profit and desire were at that time.
This social emotion, which is characterized by indulgence as the basic characteristics, has great shock to every individual in social reality.
The solid foundation of the traditional value system has been shaken, and the soil for establishing new and reasonable moral norms has not yet been formed, so the secular society fell into extreme confusion and confusion at a loss.
In this confusion and confusion, people are self-centered to break free from the shackles of rational personality; based on the natural nature of the individual, they destroy the chain of alienated human nature of Neo-Confucianism. Lanling Xiaoxiaosheng realized the changes in this secular concept. When he described the complicated world around him with a faithful creative attitude, he would inevitably break through the deep-rooted creed in his concept to some extent and truly reflect this "conflict" "ethical situation".
The author's recognition of traditional concepts determines that "Jin Ping Mei" has a vigilant character, and does not make it a work like "The Romantic History of Emperor Yang of Sui" and "The Meat Pudou" with insufficient meaning and extravagance; the transcendence of rationality by the real sensory description makes the work not illustrate life according to the rational concept, does not become a sound cylinder for the author's thoughts and religious and moral textbooks, which makes the work have an objective meaning and social value that is incomparable to the novels of the same era.
In short, the division between the author's rationality and sensibility makes "Jin Ping Mei" appear in a complex color in terms of conceptual form.
The collision and integration of urban customs and traditional culture, citizen morality and patriarchal morality have nurtured this outstanding great novel with a dual cultural carrier.
"The New Vision of Jin Ping Mei" Zhang Jinde
Note:
Lenin "Leo Tolstoy is the Mirror of the Russian Revolution", "Complete Works of Lenin" Volume 15, Beijing: People's Publishing House, 1959 edition, pages 176-183.
②Zhang Tingyu et al. "History of Ming Dynasty" Volume 139 "Biography of Li Shilu", Beijing: Zhonghua Book Company, 1974 edition, pages 3988-3989.
③ "Ming Jing Records·Ming Taizong's Records" edited by the Institute of History and Languages of the Central Research Institute of Taiwan. Volume 128, Shanghai: Shanghai Bookstore, 1982 edition, page 1592.
④Shen Defu's "Wanli Yehuo Bian" Volume 27 "Shi Dao", "The Grand View of Notes and Novels in Ming Dynasty" (III), Shanghai: Shanghai Ancient Books Publishing House, 2005 edition, page 2613.
⑤ Yu Shenxing's "Gushan Bichen" Volume 17 "Shidao", Beijing: Zhonghua Book Company, 1984 edition, page 201.
⑥Zhang Tingyu et al. "History of Ming Dynasty" Volume 50 "Li IV", Beijing: Zhonghua Book Company, 1974 edition, page 1297.
⑦Pang Shangpeng's "Excerpt from Pang Zhongcheng" Volume "Salt Cleanup Methods".See Chen Zilong and others' "Ming Jingshiwen Edition" Volume 357, Beijing: Photocopy of Zhonghua Book Company in 1962, page 3846.
⑧Huang Shengzeng "Wu Fenglu", "First Collection of Books", Beijing: Zhonghua Book Company, 1991 edition, page 4.
⑨Su You, Yang Xunji's "Jiajing Wuyi Zhi", "Siku Quanshu Collection Series" Volume 181, Jinan: Photocopy of Qilu Bookstore in 1996, page 277.
⑩He Liangjun "Siyouzhai Congshu" Volume 13, "The Grand View of the Notes and Novels of Ming Dynasty" (II), Shanghai: Shanghai Ancient Books Publishing House, 2005 edition, page 964.
1 Zhang Han's "Pine Window Dream Language" Volume 4 "Shangjia Ji", Beijing: Zhonghua Book Company, 1985 edition, page 83.
2 "Careful Words" by the Layman of Unhinderedness. Feng Menglong: "The King of War" (Appendix II), Nanjing: Jiangsu Ancient Books Publishing House, 1991 edition, page 663.
3 "Animal and Modern Novels" by the owner of Green Sky Hall. See Feng Menglong's "Ancient and Modern Novels", Shanghai: Shanghai Ancient Books Publishing House, 1992 edition.
4 Lu Xun's 21st "A Brief History of Chinese Novels" "The Ming Dynasty's Market-Selected Novels and Later Selections", Shanghai: Shanghai Ancient Books Publishing House, 1998 edition, page 143.
Article Author unit: Henan University
This article is authorized to be published, and the original article was published in "Selected Works of Zhang Jinde Jin Ping Mei Research", 2015, published by Taiwan Student Bookstore Co., Ltd. Please indicate the source when forwarding.
