【沈今語】詩歌何故成德？——從亞里士甜心寶貝一包養網多德看孔子的《詩》觀

People as a sensual artistic sentiment, including people’s understanding of their career and the mind; in philosophy, Poetry provides a reflective summary of these understandings. Select the poems of the representative fools of Chinese and Western countries to discuss. On the one hand, try to connect the poems of the two with their mind and nature discussions and practical views, and explain them in a comprehensive way, understand Confucius’ poems and the differences between the Chinese poems represented by them and the East, which highlights the in-depth theoretical connotation of the poems as philosophy; on the other hand, understand Confucius’ poems and the understanding of the subject and nature that they include in-depth knowledge of the subject and nature. In recent years, the academic community has paid more attention to the relationship between ancient Greek poetry and ethics and its comparison with the modern poetry traditions of China. Fulifeng EducationSupport online single timePersonal, philosophy, politicsBaoqing.com dcard and ethics—Aristotle Reading” trial sorted out the relationship between verse and politics and ethics in Aristotle theory, pointing out how verses criticized Platz’s criticism of verses under his political and ethics, and gave verses the main position in his scientific system; a series of articles taught by Liu Xiaofeng (“Praise” and “National Studies” – Aristotle” -Aristotle The Controversy of the Translation of Dodd’s Name, “City-National Master and Characterization” – Aristotle’s Reading, “The Ethics of Politics-Connotation of Politics” and so on) emphasizes Aristotle’s (also associated with Plata’s) pragmatic theory “Philosophy” The “art” aspect of learning the “art” of the city-state governance, and then parallel comparison with China’s relevant political and educational traditions; Chen Zhongmei taught “Shishu” to explain the differences between Plata and Confucius’s sacred attitudes, both of which provide inspiring thoughts. Therefore, this article attempts to coordinate the philosophical foundation of the poetry seeking coordination between the two fools, Aristotle and Confucius, that is, the relationship between the poetry and the sensibility and virtue of the subject, and further draws the unique characteristics of Confucius’ poetry in this foundation.

1. Aristotle: Medically purified

To understand Aristotle’s puristry, one can make progress in two aspects: one is his attitude towards puristry relative to Plata’s reversal; the other is his “puristry” (Katharisis) how to deal with the relationship between puristry and the sensibility and virtue of the subject.

(I) From the sensual concern to the right to be able

When viewing “Fantasy Country”, Plata placed poetry thoughts under the framework of the city-state political system. Of course, it can be said that he “was asking for poetry to serve morality under the view of cultivating city-state scholars”[①]. However, the concern that Plata responds in his poetry is even more “sensory concern” in its broad meaning as philosophy. In the mind of a man, wise departments should govern not wise departments; similarly, the city-state should govern most of those who are full of various desires and feelings by a few wise and outstanding figures taught by the teacher, and be called “the master of their own happiness and desires” and “the master of their own” (451C~D)[②]. This hope of using wise control of oneself and stabilizing politics encountered the “attack” of Poetry; in other words, Poetry’s invasion of sensibility forces Plato to raise the sensual flag. In the personal spirit, imitating the lyrics helps desires and feelings, corrupts wise, and turns them into wise “enemy” [③]; born in the cityIn the life, it welcomes “a group of people who flocked to the theater in the year”. They are not familiar with the wise and calm state of energy, so they cannot understand the imitation of this state. (604E)[④] Poetry and songs cater to and help the elders who should be ruled, and cover the “master”; cater to chaos, and cover the static, eternal, and clear truth. These structures form the language of Platz’s proposition to cleanse poems.

When you want to understand what Plague’s “sensual anxiety” is, you must follow Plague’s concept of cover message board. As the word “attention” itself suggests, Platycophorism is a close combination of sensualism and pride. “The passion accompanied his philosophical exploration, and sometimes it is difficult to imply his perceptual thoughts… The desire for knowledge and abstract beauty has not made him more ‘cold’; href=”https://sites.google.com/view/sugardaddy-story-share”>invigorate, the erected sense of righteousness and the moral consciousness of eagerness to achieve success (in addition, it must also be obtained from the courage of the Lords), which prompted him to respond without any rebellion and to the tide…”[⑤] Ross further analyzed that Platz’s thoughts contained the esotericism from the Olphus religion, and the combination of his thoughts and emotions brought a “realistic sense of subjectivity”. [⑥] It was precisely under the urging of faith in religion and the “moral and moral consciousness that is eager to achieve success” that Plato sets the concept beyond heaven as a true essence to constrain the uncertainty of human beings.

Another fact of this connection is that one aspect of the Platonic conceptual theory is monotheism-humanitarianism. In the “Phaedro”, Sucrates’s divine spirit possesses the situation of divine spirit viewing concept in a madness: “In this state outside the heaven, there is a real body, it is colorless and invisible, and it is incapable. As long as wisdom – the stern of the soul and the right to know – can we see it… Since it sees the essence of everything in the same way and the heart is happy, it returns to the heaven and back to its home.” Wisdom is the element of divine spirit, and is connected with the origin of “truth”. What about human soul? The above mentioned that “Fantasy Country” divides souls into two parts: wise and non-wise; a more abstract statement is adopted here, and the human soul is compared to a pair of flying horses and a carriageman. One of the two horses is good and the other is inferior, which represents sensibility and non-sensibility respectively. Being dragged by non-sensual horses, the soul of a human being often unable to see the overall situation of the concept. According to the level of seeing one’s body, the souls are divided into nine levels, among which philosophers are the first-class and the poets are the sixth-class. In the cognitive activities, people must recall the body seen by the soul; philosophers can best use their wise talents, because their souls “are often focused on the recollection of such a luminous atmosphere, and this view of such a luminous atmosphere is to make Back to message boardGod becomes God’s own.”[⑦] Platy uses divinity as the basis, and makes the soul of the human soul a component and value “judgment” so that the philosopher’s home is above the poet. Through this monotheism-humanistic “war” theory, Plata declared the victory of “sensibility” on the poem.

It can be seen that Plata’s “propaganda” on poetry songs has actually dealt with the problem of how the subject faces poetry songs. Through conceptual discussion, Plati’s answer was