Research On Pre-qin Literature Resources In Wang Fuzhi’s Poetry

Wang Fuzhi makes use of the literary resources of pre-Qin period,such as Shi,Sao,Zhuangzi and Yi,in his poetry creation.Especially,he establishes a style as the simulation of Fengya poetry to express his feelings towards life,depression of national subjugation,and his philosophical mediation.From the perspective of scholars’ poetry,this study centers on the above-mentioned literary phenomenon.Wang Fuzhi’s poems have gradually taken shape after being edited and organized by himself and later generations.Mistakes in Hengyang edition of his poems exist to this day and should be corrected.Wang Fuzhi’s poetry has three characteristics.First,he creates a large number of Nishi(imitative poetry)and Heshi(poetry for responding),which could be seen as the discussion of the poetic skills with the ancients and the exchange of ideology with people at that time.He also establishes the simulation of Fengya poetry and the development of Fengya poetry guided by Neo Confucianism poetry.Second,he extensively adopts the words,topics and thoughts from pre-Qin classical books to construct forms and meanings in his poems.Lastly,he takes the critical time of dynasty change of Ming and Qing dynasty as the pivotal moment,and records his life in details in his poems.In Wang’s poems,there appears a corresponding relationship with Shi,Sao,Zhuangzi and Yi in terms of the cultural and psychological evolution from approaching to the office,seclusion,to imparting Confucianism.Wang Fuzhi understands and uses Shi from two aspects of ethics and Taoist responsibility.He takes the poetic ethics as evaluation standards when interpreting the poems in Shi,and tries his best to resolve conflicts between “Zheng” and “Bian”in poems(ideals which are corresponding and not corresponding to the kingcraft ideals).Wang Fuzhi describes his family life in Shi,and reveals the reality of social decline with the typical images in Shi.Imitated Nineteen Ancient Poems shows a strong tendency of ethical discipline.It is cruel to women and relatively tolerant to wanderers,which represent the unique metaphors of that era from the perspective of the man who has lost his country.Imitated Tingyun Poems used the typical words and four-character format in Shi to express his expectations for Confucian gentleman,benevolence and Tao,and to show people’s life dilemma.The solution is the shape of creation in Zhuangzi,which shows a certain separation from the Taoist responsibility.Wang Fuzhi’s understanding and use of Sao is based on his personal value.When explaining the Sao,he hides the hatred but shows the loyalty.He believes that Qu Yuan has the unique loyalty,and he also makes explanation for the ghost imagination and literary style in Qu Yuan’s works from the perspective of regional characteristics and life experience.He makes an in-depth interpretation of Dan theory that did not exist in Qu Yuan’s works,so as to expand the space for free choice.In his poems,he makes comparation with Shi and Sao,publicizes various types of internal passions in Sao,expands the Chu style and Chu artifacts,and completes the philosophical turn of“the vanilla and beauty”.Wang Fuzhi’s Ganyu Poems is a simulation of Zhang Jiuling’s Ganyu Poems.He discusses topics of man and nature in the theme of “vanilla”,shows his alienation and doubt about the reality in the theme of “beauty”.Moreover,he doubts the existence of the synaesthesia of man and nature with Zhuangzi,and deduces the Confucian conclusion with Qiwulun.Sanmentan Ganxing Poems comes down in one continuous line in poetic style and meaning with Ganyu Poems.It does not adopt the typical literary form of “the vanilla and beauty”,but directly discusses the Neo Confucianism propositions such as the sixteen-character golden rules.Wang Fuzhi understands and applies the ideology of Zhuangzi in two aspects,namely fighting against and surmounting reality.When interpreting Zhuangzi,he maintains the same emotional position with Zhuangzi,systematically explains all the chapters with the philosophical principles of Qiwulun,and makes its relationship with Confucianism closer in school development,political criticism and philosophical spirit.He widely uses the literary form of Zhuangzi in his poems,and carries out the philosophical review as Zhuangzi does.He uses Zhuangzi to criticize the social reality,face death and solve his own practical problems.In his Imitated Yong Huai,he takes Zhuangzi as the core,and makes a theoretical dialogue with Ruan Ji about immortals and Confucianism.He not only examines Ruan Ji’s thought of immortality with Zhuangzi to strengthen his faith in immortality,but also pretend to respond to the points proposed by Ruan Ji,such as belittling Confucianism in Zhuangzi.Wang Fuzhi tries his best to find the similarities between Confucianism and Zhuangzi,and discussed the ideological propositions of Zhuangzi,showing his superior poetic skills.Wang Fuzhi’s understanding and application of Yi shows distinct features of Neo Confucianism debate.When interpreting Yi,he adheres to the philosophy of song Confucianism,takes into account the study of image and number,criticizes Buddhism and Taoism,showing strong critical thinking in nature.In his poems,he uses lots of anecdotes and terms in Yi.He not only follows his own academic opinions,but also expresses them in a literary way.Some of his poems are like word games,while others seem to be passionate.Liuan Yin is a typical Neo Confucianism poem referring to many people from the past to the future.Wang Fuzhi debated with Shao Yong,Luo Hongxian,Chen Xianzhang and other scholars in terms of the basic issues in Neo Confucianism,such as “You” and “Wu”,“Dong” and “Jing”.He also uses many divinatory words and images in Yi,making his poems interesting both in thought and form.Especially,his Poems for Xiong Tizhen and Sunqian use divinatory words and images to systematically expand the theory of Yi,then oppose Shao Yong’s thoughts,and finally emphasize the close relationship between Yi and individual life.