At the banquet, he used ancient gifts. Su Shi called it inhuman, deeply jealous, and played insults every time. Hundreds of officials also celebrated the death of Guang. He wanted to hang him when he finished his work, and he couldn't wait. He said,' If you cry every day, you won't sing'. Or:' Don't cry if you don't stop talking'. Shi said, "This is a gift for my uncle and grandson." The two became bad blood. When the stone museum was tested, it said:' Today, the imperial court wants to learn the loyalty of Renzong, and it is afraid that officials will neglect their duties or steal; If you want to be inspired by the law, you are afraid that the supervisor will not know what it means and flow into the present. "So, yi's right Lord Jia Yi, left, Zhu Guangting, etc. were admonished. Illegally ask Shi to slander the mountain and Shi to help the county. "Su Shi's ridicule of Cheng Yi can also be found in the notes of Song people [url=] [/url], such as:
"Sima Wengong's demise, when the big money, courtiers all think so, Zhai is not as good as drinking; After the pardon, Su Zizhan led his peers there, and Cheng Yi made a desperate effort to quote The Analects:' If children cry every day, they will stop singing.' Yu Zhan said,' Tang Ming is an auspicious gift, but you won't cry when you sing. H also told Sima Zhugu not to hang. Zi Zhan said in the play,' It can be said that he is a bad uncle and a bad grandson.' Laugh when you hear it "("Sun Gong talks about the nursery ")
"Wen Gongxun, the court ordered Mr Yichuan to preside over the funeral. This day is also the day for holding ceremonies in Mingtang. Li went to cry for Gong, and when he met him, Gong hugged him and said,' Go to cry for Gong, because Mr. Cheng thought it was a different day.' Disappointed, Sur turned back and said, "My uncle and grandson are in a terrible place, too", referring to his Shan Ye. Naturally, I always tease Yichuan. He prayed to Suoguo Temple when the country was taboo, and Yichuan ordered him to offer vegetarian food. He said,' Uncle Zheng is not good at Buddhism and is a vegetarian?' Zheng Shu said:' Rituals, eating and mourning, avoiding the day, also after the funeral. Zi Zhan ordered the meat and said,' I left it for Liu's people. Therefore, Mr. and Mrs. Fan Wei are vegetarians, while the yellow race are carnivores. "("Cheng Yan Ziwei ")
"At the beginning of Yuan You, Sima Gongqiu, Dongpo wanted to be the main mourner, first Yichuan, Dongpo was not satisfied. Yichuan received it with ancient gifts and wrapped it with brocade. After seeing it, Dongpo pointed out:' I owe something, and I want to give it to King Yamaraja as a handwriting.' So I fell out with Yichuan. "("Gui Er Ji ")
Cheng Yi was a famous Neo-Confucianism scholar in the Northern Song Dynasty, who initiated the theory of "Heaven governs man's desires" and invented the way of Confucius [url=], with the demeanor of "Who else can I be today". He commented on Cheng Hao and said: "The Duke of Zhou did not, and the sage's way did not work; Monk died, but the sage's knowledge did not pass down. No way, no good governance for life; Learning without passing it on, there has been no real Confucianism for thousands of years. Without good governance, scholars can still understand good governance, educate others and spread the future. Without true Confucianism, trade can be known, and people's desires are arrogant. Mr. Wang was born after 1400 years. He absorbed the heritage, took the rise of sven as his responsibility, argued heresy and exorcised evil spirits, so that the way of sage could be restored to the world. Since Mencius, one person has been beautiful. " . (History of the Song Dynasty, Daoism I) This can be regarded as Cheng Yi's self-discipline. His so-called "learning that will not be passed down for thousands of years", that is, "the theory of nature", is a moral ethics with "three cardinal guides and five permanents" as its core. His own words and deeds come from the practice of this moral theory. His words are justified and his actions must conform to the ceremony. Sima Guang and Lv Gongzhu once recommended him by the Book of History, saying, "Mechanics is ancient, words should be sincere, and rituals should be observed. I don't want to be an official when I'm over 50. It's really the high dance of Confucianism and the easy life of the people. " (ditto) When he was an official in the DPRK, he admonished the emperor with moral etiquette [url=]. The legend in the history of the Song Dynasty says, "Every time you speak, you are dignified, followed by irony. Hearing that the emperor bathed in the palace to avoid ants, he asked, "Is it true?" Say,' Of course, I'm afraid it will hurt you. Yi said,' Pushing this heart around the world is also the way of the emperor.' "Jade Mirror" once contained Liu Qizhi's words: "Zhezong tried to talk about the spring banquet, and moved to Xiao Xuan to give tea, starting with a willow. Cheng Yi stood up and remonstrated as a storyteller, saying,' Fang Chun's everything is glorious and cannot be destroyed for no reason. "Zhezong uneven color, just throw it away. This stubbornness is so unreasonable that even Sima Guang, who recommended him, is greatly dissatisfied, thinking that "it is for this reason that people are reluctant to get close to Confucian scholars. "Su Shi is not the only one who has been criticized for pedantry.
As a brilliant poet and an ambitious [url=] politician [/url], Su Shi was famous all over the world at that time and attracted the attention of the imperial court. He and Cheng Yi, a respected Neo-Confucianist, have completely different personalities and temperament. He is generous, witty and humorous, and full of human feelings. His political opponents once impeached him and Su Zhe, saying, "Brother Zhe, it's wrong to say that he has no literature, and it's wrong to say so. His learning is to learn to be a musical instrument and a A Qin scholar. His writing speed is galloping, so that he can become a good performer, and there is no reason to be quiet. If your majesty likes Su Zhe's literature and undoubtedly uses it, it will be another Wang Anshi. If literature is conceited, but it is very competitive, it is undoubtedly an enemy. " This is actually the strength of the Sue brothers. Before Yuan You entered Korea, Su Shi experienced many political twists and turns, especially Huangzhou exile and Wutai poetry case, which made him have a more concrete and practical experience of politicians. Poets and politicians have matured, but they have not lost their independent personality and sincerity. He was persecuted by the new party for opposing Wang Anshi's new law, but when Sima Guang wanted to completely abolish the new law, he argued realistically, so that the old party refused to agree with him. Su Shi once laughed at himself as "out of date", which is a true portrayal of his independent personality. We read "Fu on the Red Wall" and "River of No Return, Man of Eternal Romance" before and after, and we have no regrets and want to see him. Su Shi's independent personality is not only reflected in his works, but also in his style of establishing the dynasty and treating people with things. Therefore, when he and Cheng Yi lived in the same dynasty, they were bound to resent and despise the pedantry and hypocrisy of Taoism. We can't imagine that a talented poet and a politician who has suffered a lot can live in harmony with an old-fashioned Confucius and a respectable Neo-Confucianism. "Cheng" contains; "Zhu Gong held him as the emperor, and he stood straight. Yan Yi can't commit a crime, and the whole class is in awe. Perilla said to the speaker, "When will you break this word of respect!" " It can be seen that the historical origin of the struggle of all parties in Luoshu is not only because Su Shi ridiculed Cheng Yi for Sima Guang's funeral, but also has a broader background. Su Shi not only despised Cheng Yi's rigidity and inhumanity, but also was deeply dissatisfied with this pretentious hypocrisy. Cheng Yi advocated "preserving justice and eliminating human desires", and believed that "cross-flow of human desires" was the fundamental reason for the decline of dynasties. However, Su Shi retorted that "[url=] keeping in good health [/url] is difficult to get rid of desire". He argued with his friends about keeping in good health, saying that "everything is insufficient and it is difficult to get rid of desire". A friend said, "Su Yuqing gnawed at the snow, touched it, and bled on her back. Everything she said was a matter of life and death." However, it is inevitable that Khufu will have children and live in poverty at sea, but what about the sparse new house? I know it's not easy to get rid of. "Su Shi thinks this statement is very reasonable. ("Dongpo Zhi Lin") This is really a tit-for-tat with Cheng Yi's theory of "justice and human desire". No wonder Zhu Ying, another famous Neo-Confucianist, was very dissatisfied with him, saying that he "wrote badly". (Zhuzi genre) Cheng Yi advocated that "writing should carry the Tao", and even thought that writing poetry was a "plaything" and useless empty talk, showing an obvious tendency of attaching importance to Taoism and neglecting literature. Su Shi's thesis mainly focuses on meaning. "Things in the world are scattered in classics, philosophers and history. You can't just make them, you must take them for yourself and use them for yourself. The so-called one thing refers to something. No money, nothing, no pride, no understanding. So is the essence of this composition. Su Shi's "meaning" comes from the author's heart. The so-called "beautiful mountains and rivers, simple folk customs, the legacy of sages and gentlemen, the combination of eyes and ears, miscellaneous and chanting" (Su Shi's "Before the South Return") is quite different from Cheng Yi's so-called "Tao". Su Shi emphasized an expression and a creation, while Cheng Yi emphasized an explanation and a retelling. In a word, Su Shi wanted to express his thoughts and feelings, and Cheng Yi wanted to speak for the saints. Su Shi once said: "There is no happiness in a certain life, but writing articles and creating ideas will inevitably lead to twists and turns, and he claimed that there is no such thing as happiness in the world." (Quoted from Luancheng's last words) This kind of creative happiness is beyond Cheng Yi's comprehension. Zhu Zeng hit the nail on the head and pointed out that the key to the struggle between the two parties in Luoshu lies in "the two parties are different and do not destroy each other", which can be described as extremely insightful.
The dispute between Luo and Shu was originally caused by a little anger, but in the end it intensified because of the feud between the two sides. The Luodang trade impeached Su Shi for "writing poems in Yangzhou for' smelling good words' in the past"; The grass "Lu Dafang System" says that "people also work hard", and Zhou Liwang's poems compare the politics of Xining and Yuanfeng. Brother zhe should have taken the science exam, but he was not qualified. Fortunately, he has made excessive progress. He and Shi used to blame the first emperor, and no one was polite, even Li and Yang were accused. "("Song Shi Jia Yi Chuan ") and the Shu Party played the role of" Yi Khan is smart and has no trip to the countryside. After the banquet, Chen said that he had forgotten his points, called on the ministers, remonstrated, and made a mess in his mouth to repay the kindness and enmity, and set up a street eye as the head of the' five ghosts'. Please put it back on the field as a sign of punishment. " In fact, there is no difference in political principles between the two parties in Luoshu, and this party struggle has no political significance. In all fairness, regardless of the two parties, they are a petty gentleman and a traitor who is brave and ignorant. The attack of Shu Party on Cheng Yi and the censure of Luo Party on Su Shi are radical and biased. Zhu's so-called "different ways" are not different ways of governing the country and leveling the world, but different personal temperament and attitude towards life. The party struggle between Luo and Shu is essentially just a conflict between two personal qualities or personalities and two attitudes towards life, namely, the respectful and rigid attitude of Taoist scholars represented by Cheng Yi and the open-minded and easy-going attitude of literati represented by Su Shi. It is only in the specific cultural background of China that this conflict takes on a political color.