The demeanor of the Wei and Jin dynasties is the title of the demeanor of celebrities and gentlemen on the occasion of the Wei and Jin dynasties, also known as the grace of the Wei and Jin dynasties. As a manifestation of the personality of the ideology of the gate lord clan, it has become an aesthetic ideal in the Wei and Jin dynasties. Celebrities and gentlemen advocate nature, transcendence, and self-appreciation. According to "The World Says New Words": "The prince lives in Shanyin, every night snow, suddenly remembers Dai Andao in Yan County, immediately boarded a boat to visit, and arrived through the accommodation, and did not return to the door. When asked why, they replied, 'I have traveled on the rise and returned after the end of the boom, so why should I see Dai?' They study "tolerance" and advocate "elegance", and joy, anger, sorrow and joy are invisible. According to "The New Language of the World", Gu Yongji's subordinates played Go, and when he heard the news of his death, he "pinched his palms with his claws, and the blood flowed on the bed", but his expression remained unchanged. Xie An planned the great victory in the water, and the good news came, he played chess as before, and there was no joy, and when he entered the house, he was so happy that he broke his clogs and didn't realize it. In addition, their words are subtle, their spirit is extraordinary, "trust Xuansheng, far Yongzhuang Lao", "take clean talk as the economy", like to drink, do not do worldly affairs, and take seclusion as the highest.

Conducting a historical investigation, it is not difficult for us to find the ideological significance and aesthetic value of "Wei and Jin demeanor". As a love for life, self-discovery and affirmation, it is in line with the values developed at the end of the Eastern Han Dynasty with the symbol of "Nineteen Ancient Poems"; In the pursuit of beauty and handsomeness, it complements the aesthetic trend of "literary consciousness". Behind the external appearance of medicine, wine, posture, and mystery, there is a reflection on one's own value and a lament for the impermanence of life. The combination of beautiful form (graceful posture) and inner spirit (wisdom and sorrow) became an aesthetic example of Wei and Jin demeanor. Philosophically, the rise of metaphysics marks the crisis of Confucian philosophy, and Wei and Jin metaphysics is the inevitable result of the ideological and social process since the Eastern Han Dynasty, and there is indeed a process. The political corruption of the late Eastern Han Dynasty made the Confucian scholars wake up from the blind worship of the great cause of the Han family, and the orthodox Confucianism was questioned. From the beginning of the disaster of the party, to the Yellow Turban Uprising, to the warlord melee, to the establishment of the Three Kingdoms, and then to the struggle for power of the Cao Wei Sima clan and the killing of the martial arts, in the bloody rain of more than 100 years, people have carried out the process of denying the outside society, exploring the vagaries of life, persisting in love with the short life, and seeking the joy of life.

After all, it is a step later to reflect it in literature. In fact, from the Eastern Han Dynasty and the Emperor era, relatives and eunuchs slaughtered each other, until the Wei and Jin dynasties killed famous people, and the society was full of blood, and in the field of conceptual consciousness, a movement of ideological emancipation began. Although the rise of Taoism, the transmission and development of Buddhism, Cao Cao's "Shang Tongtuo" and "it doesn't matter if you are disloyal or unfilial," and Ji Kang and Ruan's "go beyond the name of the religion and let nature go," although it is impossible to fundamentally shake the status of Confucianism, it has changed the ideological outlook of society. From this time until the Tang Dynasty, people's minds were not confined by Confucianism, which was the credit of this liberation movement. The spirit of Confucianism and Taoism, which began with the demeanor of the Wei and Jin dynasties, fundamentally laid the foundation for the personality of Chinese intellectuals, and its influence was quite far-reaching.

Of course, in terms of personality practice, the demeanor of the Wei and Jin dynasties did bring drawbacks: many people were fashionable, and their mood was not as heavy as Ji and Ruan, but they also learned from their indulgence. As Lu Xun pointed out: "After the Eastern Jin Dynasty, there were many people who cheated, and they fell asleep on the street, saying that it was 'distributed' to show their magnanimity." Just like Qing Shizun reading, someone painted his lips with ink, indicating that he had just written a lot of words. Therefore, I think that wearing big clothes, wearing sandals, distributing and so on, and then taking effect and learning without taking (medicine), has nothing to do with the advocacy of theory. ”

As for the Qing Dynasty and the Qing Dynasty, it was a product of the times, and it was produced under the specific conditions when metaphysics was prevalent in the Wei and Jin dynasties. We can only study and understand it from a historical perspective, so that we can have a correct understanding.

"Metaphysics" is an idealist philosophy that prevailed in the Wei and Jin dynasties.

This kind of philosophical thought began in the first period of Cao Wei (240~249 AD), and the founders were He Yan and Wang Bi; Developed in the Western Jin Dynasty Yuankang period (AD 291~299), the representative figures are Ji Kang, Ruan; It was finally completed in the Yongjia period (307~312 AD), and the representative figures were Xiang Xiu and Guo Xiang. These people lived between the Wei and Jin dynasties, and their ideas represented the main trends of thought at that time, so "metaphysics" is often called "Wei and Jin metaphysics".

During the Wei and Jin dynasties, just after the revolutionary storm of the Yellow Turban Rebellion, the struggle for the rights of the different wealthy groups of the Cao and Sima clans was fiercely launched. The ruling class needs to guard against the recurrence of the peasant revolution and adapt to the situation of contention and contention in the political arena, and is desperately seeking a new ideological tool. The popular "study of the weft" in the Eastern Han Dynasty, which used theology to explain Confucianism, has lost its original confusing effect after the criticism of Wang Chong and others. The study of scriptures advocated by the imperial court has also developed into a rigid study of chapters and sentences. This kind of cumbersome scripture study is difficult to adapt to the turbulent situation of the Wei and Jin dynasties. As a result, the "metaphysics" of sitting and talking about metaphysics came into being.

The so-called metaphysics is the study of metaphysics. It takes the spiritual "nothingness" as the core of the ideological system, emphasizing "taking nothing as the foundation". Metaphysicians believe that the actual existence of all things arises from "nothingness". This "nothing" is very mysterious, it cannot be seen or touched, "the Tao is speechless, the name is nameless, the sight is invisible, and the hearing is silent". It can be seen that this is a spiritual thing. But "nothing" is also powerful, can produce everything, and dominate everything. Obviously, this kind of "noble nothing" theory is a philosophy of objective idealism.

The theory of "noble nothingness" is embodied in politics, and it advocates "non-action", or "nature". Metaphysicians believe that the ruler should rule by inaction, and the common people should also do nothing, in a word, do not disrupt the ready-made ruling order of the gate lord clan. In the early Han Dynasty, Huang Lao's thought also talked about "non-action", focusing on the art of governance. At this time, the metaphysics said "Wu Wei", but the focus is on the art of dealing with the world, and the metaphysicians want to seek a way to deal with the world, in the troubled times, to protect themselves, of course, to protect the rotten rule of the landlords. As for the common people, they are required to give up all their desires, "obey the heavens", be content with the position of exploitation and oppression, and refrain from rising up to rebel. This kind of preaching by metaphysicians can "do" something to prevent the resurgence of the yellow scarves and disarm the people's revolutionary ideology. It is no wonder that it has been welcomed by the authorities and strongly promoted.

The metaphysicians also started from "Wu Wei" to defend the feudal Gangchang Famous Religion. They say that "the name of the religion comes from nature", or "the name of the religion is nature". That is to say, the feudal respect and inferiority, the relationship between the upper and the lower, are natural, inherent, and cannot be denied. This argument, which combines the Confucian "famous teachings" with the Taoist "nature", reflects the characteristics of Wei and Jin metaphysics, and is a new idealistic ideological system formed by combining Confucianism and Taoism.

Metaphysicians emphasize the "three mysteries", referring to the Taoist masterpieces "Laozi", "Zhuangzi" and the Confucian classic "Zhou Yi", which is also an eclectic combination of Confucianism and Taoism. It is precisely because of this characteristic that metaphysics is more deceptive than the simple Confucian teachings of the Han and Han dynasties.

Before and after the Sima clan replaced the Cao Wei regime, different political groups killed each other, and the political situation was complicated and chaotic. Therefore, in order to protect their lives, those big families escaped from reality, and went to sit and talk about Taoism, talking about metaphysics all day long. As a result, metaphysics has the characteristics of "clear talk". Generally speaking, people who talk about mysteries are sharp and talkative, but the content is mysterious and mysterious, not boundary, and they try not to involve personnel. Sima Zhao talked about the metaphysician Ruan Ji, saying that he was "the most cautious in the world", "every time I talk to him, I talk about Xuanyuan, but I don't comment on current affairs, and I don't think about people." In fact, this is exactly the whole body of the big landlord needs. As a result, the wind of pure talk permeated the upper echelons and became more and more powerful. These people live the life of a big clan, sing the high-profile of "inaction", and flaunt "pure and high" one by one, ashamed of participating in mundane affairs, and proud of doing nothing. They pay attention to their beautiful appearance and chic demeanor on weekdays, making people "look like fairies", pretending to be and talking about mysteries all day long. Due to the extreme decay and spiritual emptiness of the landlords, Qing Tan became an important part of their lives.

The metaphysicians also tried in every possible way to whitewash the corrupt and corrupt life of the landlords. Xiang Xiu and Guo Xiang preached that "although the saint is above the temple, his heart is no different from the mountains and forests", that is, they not only enjoy the honor above the "temple", but also have the reputation of the hermit in the mountains and forests, and they are the "saints" in their minds.

After the Han Dynasty respected Confucianism, early metaphysics played a certain role in breaking the confinement of scriptures on the ideological world. Ji Kang proposed that "not Tang Wu but Bo Zhou Kong", daring to doubt the Confucian sage who was already in a position. However, the metaphysical theories of "nothingness" and "non-action" are, after all, an idealistic preaching that deceives the people. Especially later, when it directly defended the corrupt rule of the landlords, its reactionary features became clearer and clearer. In the contemporary Wei and Jin dynasties, there were many progressive thinkers who came out to oppose metaphysical fallacies and unhealthy practices. Yang Quan denounced the "nihilistic talk" of metaphysics, which is "no different from a spring frog and an autumn cicada, just deaf ears". Bao Jingyan, a materialist thinker, advocated the "theory of no king", believing that people are naturally equal in society, and that "there is no respect or inferiority", and it was only later that the relationship between the monarch and the minister and the "way of the monarch and the minister" that served it appeared. This theoretically directly strikes at the fallacy concocted by metaphysicians that "famous religion is nature".

Metaphysics and Qing talk are the products of certain historical conditions, which were popular in the Wei and Jin dynasties and have a close relationship with the dominance of the landlord class. When the landlord gradually walked off the stage, metaphysics was bound to decline.