Generosity is actually very simple. In the face of despair, he shouted "Be a student of Su Wu, but never be Li Ling" and ran into Li Lingbei. Facing the butcher's butcher's knife, it's hard to shout "Eighteen years later, another hero" ...? Not difficult. Wasn't Ah Q almost "generous" before he died? Is he a hero? In contrast, the word "calm" is easier said than done. ! Why is it tolerated by the secular world?
For example.
In 220 AD, Cao Cao, who had fought all his life, was ill. At this time, he is 66 years old, which is still old enough according to the saying that "life is 70 years old and rare". Cao Cao is an open-minded person. He is very open-minded about things like life and death, and seems to have no worries about his own merits and demerits. He left an intermittent legacy (the reflection of Wei Wudi, Volume III), which is the last account. However, this talented politician unexpectedly did not talk about politics. I only said the gain and loss of my life: I was right to enforce the law in the army (I was right to enforce the law in the army) As for small temper and big mistake, it is not worth imitating. The rest of the space is just some trivial arrangements. For example, maids and geisha are usually hardworking. After I die, let them live in Tongquetai, don't treat them badly (my maid and geisha are hardworking, treat them well). Divide the rest of the incense and don't use it as a sacrifice to avoid wasting it. The women in every room are also very free. They can learn to knit ribbons and sandals to sell, and so on. They are quite talkative, and they are like mothers.
This makes some people look down on later generations. Lu Ji is from A Jin, which is a euphemism. In "Diaowen", he elegantly said: "Love is attached to external things and recorded in the boudoir", "I cherish the lingering thoughts of internal considerations and hate the details of the last years". Su Dongpo is not so polite. He said that no matter who he is, he can only be called a hero if he doesn't back down in the face of difficulties and laughs to death. Like Cao Cao, he cried before he died and said, "I miss my concubine, I share fragrance, and I sell shoes." What is this? So he curled his lips and said, "You've been a traitor all your life, and you won't see your true nature until you die." ("Praise of Kong Beihai") The meaning is also obvious: don't look at Cao Cao's usual posturing and heroic appearance. He is an out-and-out adulterer, but he still gives the cloven foot when he is dying.
Su Dongpo is a great writer, but I really don't agree with his old gentleman. Cao Cao died of illness and was not beheaded on the execution ground. How do you want him to be "fearless in the face of difficulties"? Cao Cao won't die without crying. How could he not be a hero? Being able to arrange these affairs aimlessly is a sign of calmness. Yes, compared with many heroes' speeches and rhetoric before they died, Cao Cao's legacy is not heroic at all, completely off the table, just like ordinary people. But I thought this was the real Cao Cao. He is a man, not a god. He is an ordinary person, not (and doesn't want to be) an extraordinary "saint". Moreover, in his capacity, he dares to expose the side of "ordinary people" in public, without covering up or putting on airs. This is precisely the heroic nature of Cao Cao: I am a layman, what can you do? I just say what I want to say and do what I like. What can you do? Therefore, I think Cao Cao's legacy is much more real and lovely than those "wills" full of political slogans and bureaucratic rhetoric. On the contrary, the great Su Dongpo showed a little mediocre tail.
-This is about what the landlord said, "Why are the heroes we are used to always be heroes?" . In fact, we sympathize with those tragic heroes, not admire them. They satisfied our heroic complex as ordinary people.
You know, our culture with "group consciousness" as its ideological core does not like individuality in essence. Only within a limited scope, it carefully allows a very small number of people to maintain their own personality, such as the founding leader, the last loyal minister, the Jianghu hero, the hermit in the mountains and so on. Even for these people, our culture tends to keep a respectful distance from others, and even show sympathy after their failure (such as Xiang Yu and Hai Rui). If it succeeds, it will inevitably leave a stigma (such as Cao Cao and Wu Zetian). There is only one successful person who can't be scolded, and that is the founding king whose dynasty lasted for a long time (if it lasted for a short time, it should also be scolded, such as Qin Shihuang). People enthusiastically praise their great talents and are "emperors of the ages", but they hope that future generations will not have such a distinctive personality. These so-called "kings who hold their own" had better be cautious and follow the golden mean. The principle of handling government affairs is either "the legacy of saints" or "the inheritance of ancestors". You don't need creativity, let alone any reform, so there will be nothing in the world and the world will be peaceful.
Even the emperor, let alone Shu Ren?
It is precisely because of this that we are more sympathetic to and like those tragic heroes-they have personality and passion, and they satisfy our own feelings of showing off our personality and pointing out the mountains and rivers. In them, we see our dreams.