Bai Juyi: Leisure poems and allegorical poems are two types of poems that Bai Juyi particularly valued. Both of them have the characteristics of advocating reality, advocating vulgarity, and doing business, but they are very different in content and mood. The allegorical poems aim at "general benefit", are closely related to social politics, and are often written with pride and enthusiasm; the leisure poems aim at "being alone", "contentment and peace, and playing with one's temperament" ("Yu Yuan Jiu Shu"), This shows an indifferent, peaceful and leisurely mood. Bai Juyi's leisurely poetry has a great influence on future generations. His simple and plain language style and indifferent and leisurely mood have been repeatedly praised. However, in comparison, the kind of avoidance of politics and contentment expressed in these poems Baohe's "leisure" thoughts, as well as his attitude towards life by following the Buddha and emulating Tao Yuanming, were more consistent with the psychology of later generations of literati, so their influence was even more profound.

Bai Juyi’s thought combines Confucianism, Buddhism and Taoism. When doing things based on Confucianism, "If you are successful, you will benefit the world; if you are poor, you will be good for yourself." Its ambition to "contribute to economic development" is based on Confucian benevolence, and also includes Huang Lao's theory, the art of managing Xiao, and the method of Shen Han; its "independent kindness" heart absorbs the concepts of contentment, equality of things, and freedom from Lao and Zhuang. Buddhist thought of "liberation". The two are roughly bounded by the fact that Bai was demoted to Sima Jiangzhou. Bai Juyi not only left nearly 3,000 poems, but also put forward a whole set of poetry theories. He compared poetry to a fruit tree and put forward the viewpoint of "root feelings, seedling words, beautiful sounds, and real meanings" ("Yu Yuan Jiu Shu"). He believed that "emotion" is the fundamental condition of poetry, and "nothing that touches people's hearts comes first than emotion." " ("Yu Yuan Jiu Shu"), and the generation of emotions is based on feelings and is tied to current affairs. Therefore, poetry creation cannot be divorced from reality and must be based on various events in real life and reflect the social and political conditions of an era. He inherited the tradition of poetry and poetry since the Book of Songs, and paid attention to the realistic content and social role of poetry. Emphasize the function of poetry in exposing and criticizing political shortcomings.

Wang Fuzhi: The materialist thought of "too much emptiness and one reality" He believes that the essence and phenomenon of all things in the objective world are objective and real, and "the existence of its body can be known from its use", "Japan "Through visualization and gradually obtaining its origin", we can summarize the unique essence of various material phenomena by understanding them. This denies the fiction of idealism’s empty ontology.

The materialistic view of Taoist utensils Wang Fuzhi insists on the materialist view of Taoist utensils that "without the utensils, there is no Tao" and "the Taoist utensils are within them when the utensils are exhausted", and systematically refutes the separation and inversion of the relationship between Taoist utensils. idealistic thought. He gave a new interpretation to the traditional categories of Tao and Qi, believing that the "metaphysical" "Tao" and the "metaphysical" "Qi" signify the general (the same essence, universal laws) and the individual (specific things and their particularities). Laws), the two are two aspects of "unifying this thing" and cannot be separated. He put forward the proposition that "the world is nothing but utensils" and affirmed that all things in the universe are concrete existences, and that any specific thing has a special essence and the same essence of similar things. "The Taoist knows the way of utensils." The general can only exist in the individual, and can only exist through the individual. "There is no way to be alone in the end." Just as there is no royal way without chariots and horses, just as there is no way of ritual and music without laoji, bi coins, bells, and orchestras. He clearly pointed out that it is a fallacy to place an "invisible" spiritual entity outside and before the vessel. By demonstrating the dependence of "Tao" on "Utensils", he came to the conclusion that "Tao exists according to utensils, and Tao is destroyed when utensils are separated", refuting the views that "reason is in advance" and "Tao is the end of utensils". Wang Fuzhi's materialism is the pinnacle of the development of ancient Chinese materialist thought.

The dialectical thought of "the Taixu originally moves the world and the world is renewed day by day". Wang Fuzhi opposed the theory of tranquility that had been popular since the Song and Ming Dynasties and insisted on the theory of initiative. He proposed that "things are just moving", "moving into motion, never resting or stagnating", "the Qi of heaven and earth is always born in movement but not in stillness", and regarded nature as a material process of eternal movement. He denied the view promoted by Zhou Dunyi and Zhu Xi that Tai Chi generates yin and yang from movement and stillness, pointing out: "Movement produces yang, movement produces movement, stillness produces yin, and movement produces stillness. When there is no movement, there is stillness, and yin and evil arise from it." Zai". It shows that movement is inherent in the material world, and denies the theory of external causation to find the cause of the movement of things outside of Qi. Wang Fuzhi developed Zhang Zai's theory of gasification, emphasizing that "the transformation of heaven and earth is renewed day by day" and regarded prosperity, decay, metabolism, movement and inhalation as the fundamental laws of the universe. The death of the old prepares the conditions for the birth of the new. This view of change and development has a certain theoretical depth and is full of innovative spirit.

Wang Fuzhi clearly attributed the reasons for the movement and changes of things to the internal contradictions of things. However, he emphasized that "one can be seen from two", believing that the two sides of the conflict are by no means completely separated, but that "there are those who are opposed and those who are not opposed". According to his analysis, it is "abnormal" for the conflicting parties to force each other and fight fiercely, but it is "normal" to unite, connect and maintain oneness with each other. In his view, contradictions transform each other, and sometimes mutations occur, but in more cases, transformation is achieved by maintaining a certain dynamic balance in the constant back and forth, growth and decline. Wang Fuzhi's view of dialectical development, especially his theory of contradiction, has important theoretical value, but his overemphasis on the identity of contradictions is a limitation given to him by the times.

The objects of knowledge are clearly distinguished and defined. Subjective knowledge is generated by the objective objects. The objective is the first and the subjective is the copy of the objective. This captures the core issue of epistemology and expresses the basic principles of reflection theory. His criticism of "the theory of "mind only and knowledge only" is not a simple denial, but while denying the exaggeration of the role of subjective spirit in mind-based idealism, he also absorbs and transforms some of its speculative contents, such as defining the object of knowledge as "environment". "Those who are ready to use it" define human cognitive ability as "those who use it to add merit to the situation" and pay attention to the initiative of human cognition. On the issue of the relationship between knowledge and action, he tried to comprehensively clean up the cognitive line of "leaving action to know", paid attention to summarizing the ideological results of the long-term debate between the Cheng-Zhu School and the Lu-Wang School, and theoretically emphasized the dominant position of "action" in the cognitive process. The important conclusion was drawn that “you can know both by doing, but you cannot know by doing both”. On the basis that knowledge originates from action, and true knowledge comes after hard action, he argued that action is the foundation and driving force of knowledge, and action includes knowledge and governs knowledge. People can play a major role in the practice of transforming nature, society and themselves. This simple and enterprising view of practice is the essence of Wang Euzhi's epistemology.

Theoretical trends are mutually reinforcing, that is, the people's view of history and social and political thought. Wang Fuzhi systematically criticized the theological view of history and the retro fallacy that permeated the historiography of the past dynasties. The combination of on-the-spot observation of life and the study of historical documents boldly breaks the superstition that beautifies the ancient history of three generations, refutes the view that "the past is inferior to the present", and clarifies the evolutionary process of human history from barbarism to civilization. He put forward the historical law theory of "reasons and trends complement each other" and the historical dynamic theory of "the people see the sky". Wang Fuzhi opposed talking about "mandate of destiny", "Shinto" and "tradition" dominating history outside of historical movements. He advocated exploring the inherent laws of history itself and realized the huge historical role of people's support.

Ethical thought that where there is desire, there is reason. Wang Euzhi advocates the change and development of human nature and emphasizes the moral theory of the unity of reason and desire. He believes that although moral consciousness such as benevolence and righteousness is the basic content of human nature, they are inseparable from the daily life of "eating, drinking, hearing, speaking, and acting", and the two are "integrated and integrated into each other." In his view, human nature is not static. The formation and development of human nature is the process of people's active activities in learning, knowing and doing through "practice", thus denying the dualism and immutability of human nature. Wang Euzhi advocated the unity of life and righteousness, emphasized the significance of moral integrity to life, and believed that people should not only "cherish life" but also "value righteousness". It is impossible to despise life and living, but human life and living are not based on moral principles. , has no value either. He pointed out: Zhijie is the symbol that distinguishes humans from animals. A person should understand the principle of life and death, success and failure, and should set a noble goal of "taking responsibility for the world" and strive for it unswervingly. Wang Fuzhi's ethical thoughts did not go beyond the scope of feudalism, but they contained some elements of enlightenment thought and a spirit of patriotism, which had a profound impact on the formation of modern reformist ethical thoughts in China (see Modern Chinese Ethical Thoughts).

On the basis of the materialist philosophy, Wang Fuzhi believes that beautiful things exist in the universe. This kind of beauty is not static, but is in the contradiction and movement of things. generated and developed. He emphasized the importance of personal experience in the artistic creation of beauty, and believed that the artistic beauty created by writers is a creation of the beauty produced by moving things through the selection and selection of aesthetic subjects.

Therefore, the most important thing for a writer is to have "inner talent and external physics" and reflect the nature and laws of objective things through the author's subjective artistic creation. Wang Fuzhi inherited the view of scene blending in traditional Chinese aesthetic thought, and made an in-depth elucidation on it, which objectively inspired Wang Guowei's later discussion of this issue. When discussing the creation of beauty, Wang Fuzhi borrowed the "real quantity" theory of Yinming Xue and emphasized that good poetry should obtain concrete perception from "immediate eyes" and "direct search" and "should not rely on the principles of famous quotes." In addition, Wang Fuzhi's contribution to traditional aesthetic thought on many important issues such as text and quality, meaning and momentum, truth and falsehood, emptiness and reality, form and spirit, as well as "Xing, Guan, group, resentment" in literary creation. There are new performances and explanations.

Wang Fuzhi’s philosophical thoughts are the essence of the spirit of the times under the special historical conditions of China in the 17th century, and occupy a high position in the history of Chinese philosophy. However, his philosophy was limited by the times and classes, and had a dual nature. It showed valuable value, but also had the weakness of being severely constrained by the feudal traditional consciousness. This contradiction in Wang Euzhi's thought is a mirror of the contradictions of the Chinese era in the 17th century.

The Six Classics tell me to open up my mind and beg for burial alive from the sky.

This heaven cannot be conquered by humans. Heaven wants to open it, and the machine will make it happen. If the sage does not do it, then the false hands of the time will be used by the wise men to start it.