Literature is first of all aesthetics. From an aesthetic perspective, the two protagonists of " Dream of Red Mansions " and "Jin Ping Mei" - Jia Baoyu and Ximen Qing are the two extremes of opposition:
One is beautiful and kind, the other is ugly and evil; a piece of crystal clear and elegant jade, a pile of stinky garbage; on the one hand, there is the intoxicating poetic fragrance, and on the other hand, the human desires are flowing through the sky-shaking and stinky odor - they have anything in common except the incompatible opposition of water and fire?
's challenge to "ritual" and its deviation from the social spirit of ancient China can be summarized as one word: ritual.
Xunqing said: "A person cannot be rude, but something cannot be accomplished; a country cannot be rude, so if the country cannot be rude, it will be uneasy." What a great etiquette! What are the monarch and ministers, fathers and sons, loyalty, filial piety, integrity, righteousness, three pillars, five constants, three obediences and four virtues, respect for heaven and law, , hard work, etc., all the norms that reflect the patriarchal hierarchy are reflected by it as the highest symbol.
The ideal society that regulates "there are ten days in heaven and ten people" is truly a perfect society that does not exceed the rules, and is solemn and solemn, and is as humble as he is.
After the Song and Ming dynasties, this "ritual" became further rigid into "reason", "preserving the laws of nature and eliminating human desires", and his face became more and more strict.
can be harsh but does not mean it is powerful. It is also during this period that it has been challenged from all aspects. The citizens who have emerged with the development of urban commerce are stubbornly expressing themselves in all aspects through various forms. "Dream of Red Mansions" and "Jin Ping Mei" are the products of this social existence.
In contrast to Yong Mu's solemn and gentle "Jin Ping Mei", the masterpiece with millions of words is "wine, sex, wealth, and energy" - although the author often preaches to people in the middle of the writing - especially "color" and "wealth", that is, material desire and carnal desire, which is the center of the novel's description.
While trying to "destroy human desires", they are promoting human desires. The author's main pursuit and the aesthetic value of the novel are not irrelevant. It is at this point that "Jin Ping Mei" has anti-traditional significance. It is an evil devil, but it desecrates the traditional temple of divineness.
Of course, exposing the "human desires" of the powerful or unkind is a traditional theme of progressive literature, but "Jin Ping Mei" is different from others. The protagonist starts his business with the power of money and constantly expands his power with the continuous expansion of wealth in the circulation of goods.
gradually changes from a prodigal son in the market to one of the few nouveau riche businessmen in Shandong. His status and desires grow with the growth of wealth, expand and expand until he finally dies and loses his family.
The author tirelessly and vividly describes the process of expansion and realization of its protagonist's "desire", which seems to be exposed on the surface and rationally, rendering on the sensually, and appreciates this "desire" subconsciously and in essence. Its image connotation and subjective tendencies are different from its previous literature, including popular novels such as "Romance of the Three Kingdoms" and "Water Margin".
From an aesthetic perspective, this kind of "desire" exaggeration and publicity is undoubtedly an "ugly". Therefore, for four hundred years, people have called it "elude books" and have always criticized it. The admirers of the old era often argued from the perspective of feudal ethics: everyone has turned it upside down.
"Capital comes to the world, and every pore from head to toe is bleeding and dirty." - Isn't the anti-traditional value of "Jin Ping Mei" interdependent on its "ugly"?
Coincidentally, the author of the 120-year-old Dream of Red Mansions often advocates "emptiness" and "cold", but its image itself radiates "color" and "heat" - it is really authentic "infrared"! However, it is not the "color" of "golden bottle". This "color" and "hot" can be attributed to the word "love". It is the "basic spirit" that Jia Baoyu pursues his lifelong pursuit of his own practice, and it is also the fundamental reason why this image is very different from other things.
"Seeking sorrow and hatred for no reason, sometimes as stupid as crazy." This noble young man who was "the most unfilial in ancient and modern times" had already become skeptical and dissatisfied with the poetic and ritual family that had been the perfect success of feudal civilization for thousands of years, and was emotionally suspicious and dissatisfied with everything about the Chinese culture of "the prosperous land of flowers and willows, gentle and rich villages". He felt "ruthless" in everything that was regulated by "ritual".
Baoyu is a crappy theorist, but a poet with a keen sense of the trend of the times. He couldn't say it, but he could feel that he felt that "ritual" was unreasonable and proposed the word "love" to replace it.
This "love" comes from the "temperament" of a person, and is also an inherent "desire" of human beings, a "desire" expressed in the form of beauty and goodness.
His "love and unkindness", his "consideration" and "pornography", his "love and labor" and so on vaguely reflect the initial consciousness of personal liberation of his and his fellow practitioners.
also depends on intuition. Jia Mu feels that the temperament of her grandson is difficult to understand. It does not belong to the category of "male and female" in the general sense; Jia Zheng feels that her son is at risk of "making a father and a lord".
"The saint's words only teaches people to preserve the laws of nature and destroy human desires." "Jin Ping Mei" and "Dream of Red Mansions" propose the topic of "human desire" from different angles of beauty and ugliness, good and evil, and desire from different angles of lust and carnality. It is a huge impact force for the old tradition marked by "ritual" for thousands of years.
"From the Golden Bottle Mei to the Dream of Red Mansions"
Update of values
Traditional values can be summarized into four words: self-restraint and re-ritual. It has two prominent characteristics:
, one is to suppress oneself and deify the external; the other is to emphasize righteousness over profit, advocate metaphysicality, and derogate physical . It incorporates people's pursuit into the feudal patriarchal hierarchical norms, and creates Puritan in large quantities, and cultivates slavery.
Not only should slaves be depressed, but even the most glorious form of the life value of the scholar-official class, "cultivation, integrity, governance, and peace", must be realized in "not being polite, not being able to see or see". We must abide by the norms of the monarch and minister, father and son, husband and wife, and the magnitude and the rules without breaking the rules.
maintains a psychological state of "fear of fear, death sentence and death sentence" on the face. Compared with "making meritorious service", we attach more importance to "establish morality" and "establishing words".
In "Jin Ping Mei", this value concept began to lose its charm. The stinking of money drowned out the traditional holy light and charming poetry. Civil society is no longer interested in "self-restraint". The material enjoyment of the present world has become their life goal, and this goal must be achieved through self-work and competition and through obtaining money.
A prodigal son in the market can easily enter the upper class once he has money. The Grand Marshal, the Royal Court, the Royal Court, the Top Scholar Jinshi, the Fukuo Kedao, and the County Magistrate of the Prefecture can all make him revolve around him as he wishes. Compared with many poor households in Dongping and Dongchang, the Grand Official of Ximen showed the glory of "with money, you will have everything."
"The court had no money for a while, and even sent two horses to Taipu Temple horses to Taipu Temple " The era of "talking about meaning but not profit", being noble and ignorant and ignorant of "Adu" has passed. With the development of the urban commodity economy and the expansion of money power, various concepts are slowly being updated, and the values of life are naturally no exception.
In that "the bustling place, merchants travel, ships gather, and vehicles gather, there are 32 flower and willow alleys and 72 orchestras", a small climate has formed around the Ximen Daguanren. Money, a "yellow slave", has always regarded as a vulgar and vulgar "yellow slave", is blaspheming the traditional dignity everywhere, and it turns all sacred things into exchangeable equivalents;
The title, official, family affection, friendship, conscience, faith, win or lose the lawsuit, and the chastity of women, can be bought and sold.
When Ximen Qing looked for his wife, he attached importance to color, but he paid more attention to money. Meng Yulou and Li Ping'er are both rich widows. Their property plays an important role in Ximen Qing's career.
Unlike tradition, Ximen Qing did not take off with a woman's skirt, but was shaking with his wife's wealth.
The famous music star in the Bai Lotte era regarded "the boss married into a business woman", but Meng Yulou, who was the "young girl" in the "Jin Ping Mei" era, was unwilling to be the juren's master, and would rather "be a little" for wealthy businessmen.
Dai Dunbang painted by Meng Yulou
The spirit of the times has changed so much!
"Brother Kong Fang, Brother Kong Fang! I see your priceless treasure that is shining and numb, and I hate you to swallow it without saliva." "What's going on with money!" - This is the general mentality of people.
Although Ximen Qing was making a spoiler, when Huang San and Li Si sent the profit, he took "the yellow four-ingle gold bracelet was very cute in his heart", and he also specially "carried into the bottle room", not hesitating to ice the official brother who was under one year old, "and asked the child to do it with his hands."
Everything in the world is "will be lost if you have money, but don't have money."
Zhang Zhupo wrote in front of the 98th chapter: "I saw that this generation only knew how to love money, but they were not afraid of thunder, they were not afraid of ghosts, and they did it without conscience."
Zhupo Gong only knew one thing, but they didn't know the second. People today said: "Money is a good thing, and anyone should shine when they see it. Of course, sex is not a bad thing, even if a gentleman curled his lips on the surface." - This "golden bottle spirit" symbolizes the update of values.
In traditional values, whether it is "boost" or "self-discipline", they must "despise themselves"; while Ximen Qing is different. He is expanding himself by possessing money:
We hear that the Buddha of the West can only need gold to lay the ground; the ten palaces in the underworld also need some pursuit.
We only used all this private good deeds, so we raped Chang'e , raped Weaver Girl, kidnapped Xu Feiqiong , and stole the daughter of the Queen Mother of the West, and did not lose my wealth. 1
He is ambitious, very confident, and has a strong sense of self. However, this "self" is not eternal human nature, nor is it awakened subconsciousness, but the personalization of the gradually expanded power of money.
The personalization of money and the moneyization of personality are exactly the two-in-one thing.
If Ximen Qing nakedly expresses his power in a metaphysical form and an unconscious sensory form, then Jia Baoyu poetically updates his self-values in a metaphysical form with a more conscious rational form.
's despise of the traditional life path of studying and becoming an official and making a name for themselves is the highest point of Jia Baoyu's rebellion, and it is also the fundamental standard for him to distinguish between the clear and the turbid.
However, Baoyu was born too early after all. Although he breathed the changing breath of the times, he had never thought about what this new era should look like.
He experienced the unreasonableness of traditional values and saw through the hypocrisy of the traditional pursuit of life in the upper class: "Study and good at learning will lead to officialdom" cultivates the Yucun-style "national traitor and ghost", the eight-legged art is just "people can eat for food", and the foolish loyalty of "who dies from literature and fights from martial arts" is just seeking fame and reputation.
Especially for women, he saw more about the cruelty of slave life norms. " Three Obediences and Four Virtues " "No Talent is Virtue" has killed many smart and handsome daughters. It is it, not individual evil people who have led to the social tragedy of "thousands of reds cry, thousands of beautiful women are sad".
He saw that whether it is "the upper wisdom" or "the lower foolishness", they themselves have some beautiful things that have been poisoned or strangled.
People should adjust their relationships so that their pursuit of life can be updated.His values were first put into practice in the Daguan Garden's daughter country. " Taixu illusion" is his utopia of
. This is his considerate daughter, not showing off her master's airs, it is his "feeling", "feelingless", "pornography" or.
And in the traditional view, these things have become so-called "silly and crazy". It should be said that Baoyu has begun to realize the "self". To a certain extent, he also feels that "others" should also pursue and realize the "self" like the "self". ─The germination of equality has already begun here.
This is exactly what he opposes to the traditional values that erases the existence of "self" consciousness that regulates people with a hierarchical slavery system. "Even if you die for these people, you are willing." This shows the persistence of this new pursuit.
Of course, in the era of "Dream of Red Mansions", Baoyu's pursuit could only be the castle in the air in the "Tai Illusion Realm", and he could only propose and realize his life ideals in the form of "self-realization".
After a few years, Baoyu's vague concept has only been implemented with blood and fire in the complete form of " natural human rights " that even Xue Baoqin has not been to " Zhenzhen Kingdom ".
Baoyu's contribution is to inspire people to liberate the value pursuit of life in the long river of history from the form of patriarchal hierarchy and slavery to enter a new stage, but his vague consciousness once followed.
"Taixu Illusion" moved to the world of sin to "discount", then he would be very surprised to see that Ximen Qing was the "self" that embodies this principle.
Similarly, like Li Si, Huang San, Han Daoguo, Miao Qing, Chen Jingji, Ying Boju and Pan Jinlian , Pang Chunmei, and Wang Liuer, they are also designing and pursuing their own value according to the same principle, but because their respective "self" conditions are different, the result of their "self" realization is so different!
The value of Ximen Qing lies in the fact that it predicts the basic form after this new value concept is realized in its original form.
Dai Dunbang painted by · Ximen Qing
Change of ethical concepts
For the kingly paradise of traditional civilization, money is like a flood. Wherever its power expands, there will be a situation of "rituals collapse and music" and a gentleman will be ruined.
What are the three pillars and five constants, three obediences and four virtues, the king, the ministers, and the respect and kiss, everything is messed up, everything must be adapted to the new principles and recombined.
Wu Yueniang said, "This year, what can't be said? A man's filial piety clothes are not full, and only one person is marrying!" She satirized Li Ping'er, but it ended up hitting a large number of people, reflecting the universality of changes in ethical concepts. This is exactly the case in the two relatively developed "business societies" of
"Jin Ping Mei" Qinghe and Linqing .
A nouveau riche in the market who was disgraceful to the literati and officials, because of his wealth, he suddenly wore the fifth-grade uniform and became a hot prisoner.
Interestingly, among his busy ranks, not only colleagues and gentry, but many top scholars, Jinshi, guards, and eunuchs and royal relatives were also condescendingly and approached him.
In fact, they are not much better than Ying Huazi. A few of them are relying on the power of this Grand Tutor, and most of them are just to fight the Qiufeng of this Shandong rich man.
Li Ping'er's mourning ceremony is a brilliant scene, which can easily remind people of the momentum of Qin Keqing's mourning .
Ke Qin Keqing is the grandmother of the Duke family, and the imperial edict from the Long Jinwei, who is a pleasant one. What is Li Ping'er? She was just a "bad concubine" who was remarried by merchants, and she even called "the imperial concubine Ximen Gongren"!
Zhang Zhupo said: "Pinger, I am a concubine. I write about his extravagant and arrogant methods all the way, without Yue Niang, and I write about the market situation."
is exactly like this! However, Zhupo is not completely correct. In fact, this "irrespect" is also a "ritual", it is a "ritual" revised by nouveau riche.
Chen Jingji died at the same time his father and lover, but he was so frivolous and ruthless towards his family, and the taste of "love first"! And he was so sincere and painful to his mistress, the little mother-in-law Pan Liujie, who was really a little bit sad first and then a strict family; it was fake to be a fake family, but the mistress was real: this is the "filial piety" and "dear" of this prodigal son!
In "Jin Ping Mei", "Friends have righteousness" and "referring to righteousness over profit" have begun to be replaced by mutual use, intrigue and forgetting righteousness when seeing profit. Ying Earl said it well: "This year, I have to talk about my wealth, so it's good to talk about it."
Among Ximen Qing's ten brothers, Ximen Qingzhi's pursuit of money to seize his wife, Ying Earl and Wu Dianen's ingratitude after Ximen Qing's death and taking advantage of the situation reflect the new principles of getting along with people.
"Jin Ping Mei" The liberation of neutral concepts in the world is very prominent.
Feudal ethics most typical of the requirements for women, especially for women's chastity. "If you don't marry, follow your father, if you marry, follow your husband, follow your son after your death." In the relationship with men, women not only always become slaves, but also have to "end to the end", and even "starve to death to death is small, and lose their integrity is big"!
But this is not the case with the women around Ximen Qing. What we often see is that widows remarry and get along with men and women. The "Three Obediences" have been corrected to "first marriage is made up of relatives, and remarry is made up of the wife of Ximen, and the team of Mrs. Ru is basically composed of remarrying widows and good prostitutes. Once he leaves the world, they will immediately scatter like birds and beasts and find another way out.
"What is the young girl guarding?" It's not surprising that the widow remarried in Qinghe County.
Ximen Qing traitor women also appeared in the form of "free trade":
One party pays money in kind, the other party sells out the chastity of lust, "freedom and equality", and both parties A and B are willing, and the seller even gets the acquiescent or approval of their husbands-the "professional household" here opens a husband-wife shop!
After Ximen Qing's death, Han Daoguo wanted to abduct money and flee far away, but at first he was still uneasy, but Wang Liuer said, "Since ancient times, there was no way to eat! He occupied my mother, so that these few taels of silver were not bad!" - Ximen Qing's mistress was the pioneer in the renewal of ethical concepts.
Just as Ximen Qing unconsciously changed the traditional ethical concept with the power of the devil, Jia Baoyu consciously examined traditional morality with rationality with angel kindness and sincerity and began to think about its rationality.
Since traditional morality has deposed women to the lowest level, Baoyu's criticism naturally starts with the theory of "men are superior to women and inferior" and a theory of "women are clear and men are turbid" is enough to compensate for the tragedy of millions of beauty that made all the daughters in the world proud.
From the traditional female virtues, Baochai can be considered perfect, but he does not like this Bao sister, and is willing to be "small" Lin Meimei .
Bao Dai’s love itself is a criticism of traditional female virtues such as “following the father” and “no talent”. Although Baoyu has never expressed any opinions on the issue of women's chastity, judging from his attitude towards Mingyan and Wan'er, he will not be too harsh.
Another important feature of Baoyu’s ethical concept is the emergence of the concept of equality. He stayed in his daughter's team all day long, willing to serve as a little girl, and "no big or small" in front of slaves. He didn't take the master's fortune, nor did he pretend to be a brother in front of his brother. He didn't like others to be afraid of himself, opposed red tape, advocated authenticity, etc., which are all reflections of this concept.
In addition, he criticized the foolish loyalty and thought about how to establish a more reasonable relationship between parents and children. In short, Baoyu is using the preliminary humanistic equality consciousness to examine and criticize feudal morality characterized by hierarchy and slavery.
What Baoyu pursues is its idealized form, while Ximen Qing embodies its realistic form; Baoyu's ideal reflects a new level in the progress of human nature, while Ximen Qing expresses its special essence of its specific stage.
Dai Dunbangpao· Jia Baoyu
The concept of theocracy
Theocracy fetishism is the philosophical premise of feudal autocratic fetishism - they are all manifestations of people being enslaved by alienated objects created by themselves at a certain historical stage, and "District of Destiny" and "Fateism" are the basic forms of theocracy fetishism.
After the middle of the Ming Dynasty, with the development of urban commodity economy, this sacred and inviolable concept has also begun to be challenged.
Wang Xifeng 月文文Tiekan Temple When I was about to do the throne, I had a frank confession:
You know me, I never believe in the retribution of hell in the underworld. If it is, I just want to say yes.
is really unique. Compared with the words of Ximen Qing quoted above, her tone and confidence are so similar!
Although their identities and education are far apart, they have one significant commonality, that is, they both exude copper odor to varying degrees - their concept of a godlessness comes from copper odor.
Ximen Qing is a wealthy rich man. As his wealth expands, his social status has also soared. With the power of money, he can get everything he wants. The doors of the Taishi Mansion and Zhaoxuan Banner are open to him.
He is the embodiment of money, money is his externalization, and the power of money is his own power. ─He is the strong man in life. He is very confident!
The underworld hell is not scary, and the paradise is unsatisfactory; believing in God is not as good as trusting money; believing in ghosts is not as good as trusting yourself; the world on the other side is too slim, and the enjoyment of the world is true;
Derogate the divine power and fetishism, and worship the money fetishism-even if there is a god, it is not the superego god, but the god of mine, and the idol of the sacred money. ─These are the manifestations of the confidence of emerging nouveau riche.
In addition to money, Ximen Qing also worships power. He spared no expense to give gifts to Cai Jing , with the purpose of exchanging money for power and then using power to seize more money.
Although he also gained a 5th rank, thousands of households, unlike ordinary officials, his career is mainly about doing business. He is not an ordinary "professional" who sells silk and raw medicine, but an "official and businessman" who makes profits with his power. As Master Ximen, he also serves as the "Chairman" of these stores.
Power guarantees the smooth flow of his energy pipeline, thus ensuring that money flows quickly into his wallet; power is also his basic means for super-economic plunder. With power, he can significantly leak tariffs to reduce the cost of purchase; it is also power, allowing him to withdraw salt in advance to monopolize trade and prioritize bidding to acquire antiques to make huge profits: power and money complement each other.
So when he was about to go, he quickly wisely instructed his relatives to adjust the scale and structure of the industry - he knew very well that if Master Ximen did not have the "Chairman" as the "Chairman", "I'm afraid you all can't take care of it."
Ximen Qing changed the power of "not me" to "for me", so that power can effectively serve wealth and wealth, not only a downplay of the worship of theological power concept, but also a transformation of the traditional concept of power.
Dai Dunbang painted by Ximen Qing · Ten brothers
Of course, Ximen Qing is not an atheist. He also often does rituals, divination, preaching and so on, but he has never taken it seriously, let alone pious beliefs.
Wu Shenxianbing was diagnosed for life. Everyone thought he was a god, but he said, "Since ancient times, 'I can't count my fate, but I can't count it.' They chase each other and their hearts, and they will be destroyed by their hearts. Lord Zhou sent it, so we can't be arrogant." ;
Li Ping'er was critically ill and saw a ghost. While asking God for divination, Ximen said, "Man dies like ashes. I know where he has been there in the past few years. This is because you have been sick for a long time and your spirit is weak. What evil demons are there? The ghosts, family members and relatives are evil! ”;
He made a wish for the official brother, which was to eliminate disasters and prolong life; he donated gold to build a temple in exchange for "the grandson of Gui Zi Lan, dignified and beautiful, and will be promoted to the first grade in the future, and will be awarded the reward for his wife";
After sending off the elder Beggar, he immediately turned pious to cynical, saying that he had "drawn a fool for a while" with the monk, so Wu Yueniang said, "You have something to do, you are so destructive, you slander the monks."
The secular religious superstitious activities he engages in are exchange behaviors that transcend the yin and yang worlds, and use the value entity dominated by the world to redeem the ethereal interests of the other shore. It is just a continuation and supplement to the world's business activities.
He is a realist. He only turns around and glances at the other side when he encounters irreparable shortcomings in his worldly life. In the final analysis, he is a person who believes that "wealth is soaring" is above everything else.
If Ximen Qing is a spontaneous practitioner in downplaying the tendency of fetishism in the divine power, then Jia Baoyu is a theorist who has initially thought and criticized this issue.
"How can the monk Taoist be trusted!" He not only made remarks about destroying monks and slandering Taoism, but also practiced it in his own way. He used "marriage between wood and stone" to deny "marriage between gold and jade" on major issues of life, and challenged "heaven" and "destiny" with "man" and "love", from denying "believing in God" to believing in "self".
Baoyu rarely talks about his fate, but does not say "strange power and chaos of the gods". Although he also sacrifices to Jinchuan and celebrating Qingwen , he intends to give the temple of the daughter of the firewood made by Liu Laolao , but his sacrifice does not use incense, candles, paper and horses, but only uses strange fragrance and clear tea. It is just a form of longing, and it does not have superstition at all.
Baoyu also believes in flower gods, but these gods are different from the traditional god system. She is Baoyu's "fake-up". She belongs to the God of Daughter and is an extension of Baoyu's daughter worship.
The "Taixu Illusion Realm" he sleeps around is this kind of daughter god system. This daughter's God is just a illusion and sublimation of Baoyu's self-concept, and a form of Baoyu's self-affirmation. Of course, this form itself also reflects Baoyu's lack of confidence.
When he repeatedly hits walls in real life, he often goes to the empty illusion to seek escape, but he cannot forget his affection for the world.
Dai Dunbang painted by Jia Baoyu Sleeping in Taixu Illusion
The tendency of elegant and civilized city
Our ancient civilization has a long history. Facing this "high mountain scenery" monument, whether it is vulgar nouveau riche or civilians, when facing it, he feels ashamed of himself, and on the other hand, he also starts from his own needs and quietly transforms it so that it can be used by me.
Our ancient Dragon Empire, in this process, neither adopts the " Renaissance " approach nor the French-style method of great destruction and establishment, but adopts the method of gradually immersing the elegant culture monopolized by the literati and officials gradually becoming a vulgar.
Ximen Dalang, who was born a prodigal son in the city, was naturally vulgar and had a few words. What he was good at was just chess, wiping cards and Taoism, using guns and sticks, sleeping in flowers and sleeping in willows, "Pan, Donkey, Deng, Xiao, and Yi". After becoming a master of Qianhu, he slept in the officialdom and socialized with others. Like Jia Lian, he "was quite good at dealing with words and conversations."
He gradually learned art of art. He not only built gardens and furnished antiques, but also when receiving the top scholar, he could actually make a mistake, "What's different from the trip to the East Mountain in the past?" Although it was inconsistent, it was difficult for him to know this scripture after all. This is the approach of the customs and elegance of the city.
However, the contribution of Ximen Qing and others to culture is mainly to vulgarize the elegant and literary city.
Although Ximen has vulgarity and little writing, his appreciation of popular opera is quite an expert. A golden bottle, besides "wine" and "color", is just watching opera and listening to music. Even the author did not expect that he provided more emotional materials for the Ming Dynasty part of opera history than any academic work.
Ximen Qing raised singing children, hired maids and concubines, often called prostitutes and invited opera troupes, and he could all hear the "taste" of everything that was popular at that time, such as " Hillside Sheep ", "Locking Nanzhi", "Parasite Grass", etc., from "Hu Geye lyrics without paper and pen" to "Hai Yan accent with a loud voice", he could all hear the "taste" in it with great enthusiasm.
Drama Quyi is the product of urban economic development since the Song and Yuan dynasties. Ximen Qing’s hometown Dongping Prefecture is also the birthplace of Yuan Zaju . In the era of "Jin Ping Mei", there were "thirty-six fireworks alleys and seventy-two orchestras" in Linqing. This art form has been further developed. It not only became a spiritual consumer product for citizens, but also immersed in elegant culture, competing with elegant culture, and partially replaced them with elegant culture.
is completely different from Ximen Qing. Jia Baoyu is a noble son from a model family of poetry and rites.
A man is so stinking, so vulgar; a man who doesn’t know the silver spouse is so elegant. However, in terms of attitude towards traditional culture, there are many similarities between elegance and vulgarity.
Jia Baoyu's attitude towards old culture is to deviate from the scriptures, despise the eight-legged essays, broaden his horizons, and gain mixed learning; at the same time, he will appropriately transform his connotation, and change his eyes to draw nourishment from the literature and art of citizens.
"Dream of Red Mansions" twenty-three chapters "The Wonderful lyrics and operas in the West Chamber, the Peony Pavilion's beautiful songs warn the hearts" solemnly tells us that Baoyu is baptized by popular literature . He got from Mingyan "ancient and modern novels, the flying swallow, Hede, Wu Zetian , and the legendary club version". He felt like he had obtained a treasure as soon as he saw it. Compared with the annoying "university doctrine", he read these "real" good books, "and he didn't even want to eat."
In addition to Grand View Garden , what he is most interested in is the "wandering actors", who go back to Qiguan, Xianglian , and drink and sing songs with Yuner - directly participate in popular literary and artistic creation activities.
Naturally, the opera appreciation activities often held in the Grand View Garden gave him full cultivation. Popular literature and art nurtured him and forged a weapon to infiltrate orthodox and elegant culture for him.
Naturally, as a family of poetry and rituals, Jia Baoyu is mainly surrounded by elegant culture. Baoyu often engages in elegant culture activities.
In the elegant and elegant culture that is so grand that Baoyu is most exposed to and created the most is poetry. Even his Taoist Naiweng, who is full of learning, admits that he can do this.
However, poetry is neither a "great cause of the country and an immortal event" nor a "prosperity, observation, resentment, and group". His chanting poems and verses are mostly used to chant temperament, which is to express oneself in today's words.
What he expresses is not the leisurely feeling in the mountains and forests, but the "feeling" he puts his own "feelings", sings his daughter's hymns, and expresses his thoughts, pursuits, confusion and sorrow.
This is true of his own creations, and so is his comments. He spared no effort to praise Lin Daimei's poems because Lin Daimei did not have "discussing words" and was in the same tune as him and a soulmate.
uses the form of elegant culture to express the "nature" that is different from tradition. This is a form of Baoyu's vulgarization of elegant culture.
Dai Dunbang painted · Baoyu was beaten
reverse co-dependence and interdependence
From the above simple analysis, it can be seen that Jia Baoyu and Ximen Qing respectively represent a social force that impacts the ancient medieval tradition from the poles of good and evil: reverse co-dependence and interdependence.How should we view the confusing historical phenomenon of
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After the middle of the Ming Dynasty, the urban class that grew stronger with the development of urban commerce was the social basis for the emergence of typical figures such as Ximen Qing and Jia Baoyu. The characteristics of this emerging social force - its pursuit and ideals, its confidence and enthusiasm, its vigorous vitality and burden, its strength and fragility, its duality of good and evil, etc., were all vividly expressed in Ximen Qing and Jia Baoyu.
Jia Baoyu, he is the initial spiritual representative of the emerging urban class in feudal society; and Ximen Qing is an integral part of this class itself.
The emerging classes in history often appear on the social stage with the banner of the whole nation as the representative of the majority of society. The modern bourgeoisie is especially true. Their representatives are always some far-sighted ideological and cultural giants or warriors with great enthusiasm and dedication.
"The characters who lay the foundation for the bourgeoisie are never limited by the bourgeoisie." They criticize the past from the perspective of human historical development, and predict the future from the perspective of human liberation reflection. The further away the new lifestyle they designed and called for is from the ground, the more poetic and charming this new social blueprint is, and Jia Baoyu can be regarded as the first hazy one of these characters.
In the era of Jia Baoyu, although the old lifestyle was decayed, it was still very powerful in all aspects for the time being; although the new lifestyle had sprouted, it was very fragile after all. It was like a faint glow that only revealed the eastern sky in the vast dark night. The pioneers of the times could not make fundamental criticism of the old lifestyle, and there was no way to clearly describe the new lifestyle.
The work Cao Xueqin can only conduct a preliminary historical reflection on the superstructure determined by the economic foundation, revealing the distortion of the old lifestyle on human nature, and as a comparison and observation, he also uses a hazy poetic style to describe the new life. At that time, he could only do this, even Dante, Shakespeare and Goethe, the historical mission they completed was quite the same.
They call for a new way of life in a way that calls for humanity, but when this new way of life really comes to earth, the "human" or "reason" kingdom that appears before Dickens and Barzak has become a paradise of money.
The real master of "Taixu Illusion" has changed from "Symphony Fairy" to "Simon Official". "The calm and pragmatic bourgeois society regards Zaire, Kusin, Ruwae-Koral, Ben Zaman Constant and Kizzo as its true interpreters and spokespersons;
Its real commander sits behind the desk of the business office... The bourgeois society is completely focused on the creation of wealth and peaceful competition, and actually forgets that the ghost of ancient Rome once guarded its shaking blue."(Marx: "Louis Bonaparte's 18th Moon")
Balzac and other prodigal sons made a stern revelation and criticism of righteousness for this society they were disappointed. In the era of Sartre, Elliot, Kafka and Beckett, the enthusiasm and poetry, resentment and solemnity were replaced by confusion, confusion and loss. They found that everything that the pioneers longed for and called out had been "deformed", and the universal "resential" interpersonal relationship has been replaced by "others are hell", and Jia Baoyu, who has realized his "self", fell into "a hundred years of loneliness" again Among them, in the past, he had one or two soulmates such as Lin Daimei. Now his soulmate has become an unanticipated "Godot", and the spotless and beautiful daughter country has become a "bad garden"...
The spiritual representatives of the bourgeoisie "in order not to let themselves see the narrow bourgeois content of their struggle, and to keep their enthusiasm at the height of the great historical tragedy." They held high the banner of "people" and called for the liberation of "human nature". Later, they turned the chant into a harsh criticism of the new distortion. In the end, this criticism was replaced by a kind of confusion and sorrow that expresses one's loss: this is the universal process of the bourgeois spirit.
Ximen Qing is a wealthy businessman with a strong feudal color who is in the same historical stage as Jia Baoyu. He may become the predecessor of the modern bourgeoisie, but he is by no means their pioneer, let alone their spiritual representative.
Although he was in three terms, a trinity of wealthy businessman, bureaucrat and rogue bully, his basic identity was still a wealthy businessman, and the other two were his conditions for him to ensure wealth. However, "bureaucrats" made him have a strong feudal color, while "rogue bully" made him have a lot of market aura.
He rarely has the spiritual shackles of "heavenly principles and human desires". He only knows whether to increase wealth by any means and pursue the joy of the world by relying on his "spreading wealth". Money is heavy, loud, shining, visible, and able to hold it. He is a "materialist"ist; money, as a general equivalent, can buy everything in the world, he is a realist;
By business lending and super-economic plunder, he quickly expands his wallet, full of hard currency with enough color and value, he is a very confident optimist;
All the gains of all this are neither the greatness of the emperor nor the kindness of heaven, but the virtue of self-struggle. He is a strong man who constantly pursues and expands himself;
He realizes himself by possessing money and uses the amount of money to reflect his value, and money becomes the core of his values;
The traditional benevolence, righteousness and morality have changed color, tilted, and reversed in the face of the magic of money, so the new ethics re-regulated by money has become his ethical concept... He neither believes in the stern and corrupt "nature principles" and "conscience", nor can he fabricate any "women's clear and men's turbidity theory", "natural human rights theory" or "freedom, equality and fraternity theory". He only knows to constantly pursue wealth, possess wealth and realize wealth. Wealth is his incarnation, he is the personalization of wealth.
Although he does not have the crown of a poet and the halo of speculation on his head, he can be a down-to-earth practical worker in the future society, the backbone and core of that society.
Like a person, he cannot only have color but no soul, nor only a body but no passion. A social form cannot only have its entity but no spiritual representation. Its entity is the concrete naked living embodiment of this society, but it lacks attractive charm because it can be seen at a glance.
raising the survival standards of this society to the height of general human nature so that it brings poetic and speculative colors is the mission represented by its spirit. Without it, it cannot inspire people to create tragic power of history.
Although the former does not shine with the charming brilliance of beauty and goodness like it, even when it is a force of evil and ugliness, it is often more spectacular and fruitful to the old traditions than the latter.
History often plays this duo of beauty and ugliness, and a concerto of good and evil, which forms a phenomenon of opposite fate and mutual dependence. ─It may be less confusing to compare the protagonists of "Jin Ping Mei" and "Dream of Red Mansions" from this perspective.
"Comparison of Jin Ping Mei and the Characters of Dream of the Red Chamber"
"Zhang Zhupo criticized the first strange book Jin Ping Mei", Jinan: Qilu Book Club 1983. The same below, no other.
Author’s unit: Jiangsu Canal Higher Normal School
This article is authorized to be published. The original article was published in "Selected Works of Feng Zili Jin Ping Mei Research", 2015, published by Taiwan Student Bookstore Co., Ltd. Please indicate the source for forwarding.
