Qu Yuan, a poet, was loyal to the monarch and patriotic all his life and never regretted it until his death. That sentence is a true portrayal of his life?

The way to acquire profound knowledge and lofty morality is so far away that I will wholeheartedly look for them from heaven to hell.

The Root of Qu Yuan's Seeking Spirit

On the one hand, it stems from Qu Yuan's deep and sincere love for Chu, which involves his family background. Qu Yuan's distant ancestor was the legendary ancient emperor Levin. According to history books? According to the records of Chu family, Ji Lian, the grandson of Levin, was the founder of Chu, surnamed Mi. In Zhou Wenwang, the descendants of Gillian are called raccoons. After the bear was killed, Chu took the bear as his surname. Later, regardless of surname, Chu also surnamed Xiong. In Zhou Chengwang, Xiong Yi, the great-grandson of Ji Lian, was sealed in Chu, namely Danyang (now Zigui, Hubei). When it reached Xiongda, the son of Xiongda was found to be wicked, and the fief was sealed in Qu, and the descendants took the sealed place name as the surname. Qu is a branch of the surname Mi of Chu, so from the lineage, Qu Yuan and his surname are the same ancestor. This makes him have a strong religious kinship, and he must be loyal to the supreme leader of the clan-the monarch. The monarch is a symbol of the country to a certain extent, and only through the monarch can we realize our ideal of rejuvenating the country. Therefore, Qu Yuan's loyalty to the monarch is a part of his patriotic thought, and his patriotic feelings are linked with clan feelings. His deep affection for his ancestors, "Emperor Levin is a descendant of Miao people, and I am a scholar of Bo Yong", is an expression of clan feelings. Qu Yuan's aristocratic background was also influenced by Confucianism. Loyalty to the monarch equals patriotism, and patriotism must be loyal to the monarch. All these made him feel "deeply rooted and difficult to migrate" towards Chu.

On the other hand, it also comes from his persistent and independent personality. The word "independence" comes from Qu Yuan's early work Ode to an Orange. The first half of Ode to Orange praised the fine quality of dried tangerine peel, and said at the beginning: "After the emperor, the trees will be better and oranges will be more attractive." . I was ordered not to move. I was born in the south. In the second half, Chenpi entrusted her personality and said, "Well, there are differences in your aspirations. Independence is not satisfactory. Ode to an Orange shows the poet's spiritual quality of "immobility", which is not only manifested in the persistence of self-personality, but also in the social character of "being ordered to remain motionless and being born in the south" and "being independent from the Soviet Union and the world without crossing the river". Qu Yuan popularized this "immobile" spirit and became his indomitable personality and the mainstay of his life. He said: "Su Shi is independent and does not flow." "Liu" is what Li Sao said: "The custom of Liu will never change." "Horizontal" is what Mencius said: "Treat me with horizontal disobedience. "Qu Yuan walked against the trend of the times and customs." Shuo Wen: "Horizontal, rigid. "The so-called' crossing without flowing' is what the fisherman said:' Everyone is drunk, I wake up alone'." Ode to Orange says "Soviet independence", and Wang Yi notes: "Soviet independence". This awakening spirit and independent personality, like a mountain spring, played a role in his pursuit of "American politics" and truth.

Second, the connotation of Qu Yuan's spirit of seeking.

Qu Yuan's quest contains two meanings: the tireless pursuit of "American politics" and the bold doubt and exploration of truth (you seem to focus on "American politics" in both aspects of the quest spirit, while the second aspect can be written in "appointing talents and empowering people", but in fact you can write it separately).

Qu Yuan's American political ideal is mainly manifested in two aspects.

1, legislative power

"The country is rich and the people are established, and the minister belongs to the sky." Qu Yuan clearly put forward the political program of change in his poems. The prosperity of the country depends on laws and regulations. As a means and way to enrich soldiers, written law, like riding a car and a horse, must have a "title" and a "boat". "Riding in a gallop, carrying yourself without a title; Get a pot? Flowing below, no boat, bring your own. Recite the statutes and treat Xi with heart. There is no difference. ("Cherish the past"),

Qu Yuan emphasized "statutes" and opposed "rule by mind", which was the same proposition of legalists in the Spring and Autumn Period and the Warring States Period. Did everything wrong? In employing people, it is emphasized: "Yao can't be a country if he puts spells and lets his mind rule;" Violation cannot be a circle. " Both Qu Yuan and Han Feizi believed that, in violation of the law, adopting "ruling by heart" would endanger the governance of the country, which was also the reality of Chu State at that time: "The work of setting customs is clever, following the rules and correcting mistakes; Go back to Suomo to chase Song and compete with Zhou Rong "; Therefore, Qu Yuan "shows the suspicion of statutes before making achievements" ("Cherish the past"). The "first contribution" here is the former Wang Xianxian who advocated political reform in Chu history. Mr. Tang believes that King Kang of Chu and King Mourn of Chu are the "three queens" described in Lisao. In particular, Moron, the king of Chu, used the Wuqi Reform to "judge the statutes" and make the country stronger. All these show that Qiang Bing can be rich only by establishing itself, which is not only the historical experience of "land reclamation", but also the inevitable choice made by Qu Yuan in the face of reality.

2. Reward talents and empower them

It is not only a political proposition since ancient times, but also an important measure of a smart country. This is an important guarantee for any emerging political group to realize its political ideal, and it is also a symbol of a progressive political group. By appreciating the models of sages and ministers in ancient history, Qu Yuan expressed his opposition to the aristocratic groups that hindered the reform and his desire for new forces. "Say (sound" yue ") that Cao was built on Fu, and Wu Ding undoubtedly used it; Lv Wang's drum knife is awkward and was promoted by Zhou Wen. Ning Qi eulogized Xi, and Qi Huan heard it. " (Li Sao) In Qu Yuan's works, these examples of rewarding talents are repeatedly eulogized. For another example, in Nostalgia for the Past, he wrote: "I heard that Priscilla was a traitor and Yi Yin was cooking in the kitchen.

Lv Wang died singing in the morning, singing quietly and eating cows.

Who knows the world without knowing Tang Wu and Huan Miao's Xi? "

These examples of eulogizing talents in Qu Yuan's poems are also stated in previous classics, but Qu Yuan's poems emphasize the humble origins of these talents: Yi Yin's cooking in the kitchen, Lv Wang's slaughter in the Song Dynasty, Ning Qi's singing and eating cows, and Prissy's serving Lu. This kind of prominence shows that Qu Yuan's thought of "promoting talents and empowering people" is not ashamed of meanness, is a breakthrough in class limitations, and is truly talented and useful.

From Qu Yuan's thought of "beautiful politics", we can see that he is a progressive figure representing the historical trend, and his thought of "beautiful politics" meets the objective requirements at that time. It is precisely because of the progressive nature of Qu Yuan's "American politics" that the old forces, led by the official doctor Jin Shang, tried their best to frame him in front of the King of Chu, "hurting his ability", which made Chu Huaiwang "angry but not Qu Ping" and the King of Chu incompetent. Instead of observing his loyalty, he listened to rumors and appointed courtiers. Instead of adopting Qu Yuan's plan of governing the country, he alienated and exiled him. Qu Yuan was alienated by the king and left the political arena. However, Qu Yuan's persistent and independent personality inevitably made him unwilling to be alienated and exiled. Even if you leave the political center, it will not have a direct impact on politics, but the poet's spiritual struggle will not stop.

The poet in Li Sao gave him a fictional suggestion, saying that "guns will die", and Shan Hai Jing said, "When the flood was terrible, guns stole the emperor's land to drown the flood, but they didn't wait for the emperor's orders. The emperor ordered Zhu Rong to kill the gun in the feather suburb. When Gun resurrected Yu, the emperor ordered Yu to pave the soil for Kyushu. " As can be seen from the records here, Gun was angry mainly because he did not listen to the emperor's orders, stole the emperor's land and flooded the flood, so he was killed by the emperor in the feather suburb. The behavior and tragic ending of the gun are quite similar to Prometheus' feat of stealing fire for the light of the world. The gun is also a man who does not hesitate to die. An example of a female beard dying of anger here can be said to be a lesson for Qu Yuan, because they are all representatives of justice. However, despite the advice of the female beard, he decided to try again to save the state of Chu in danger. I hope that my life values can be corrected, so I made an expedition to Ruanxiang and gave a speech to Zhong Hua. Encouraged by new hope, he began to look up and down with confidence. He can't be understood on earth, so he went to heaven to ask the gods. However, the sky was as turbid as the ground, and Qu Yuan's first quest was disappointed. However, Qu Yuan didn't stop looking for heaven because he was desperate. Qu Yuan's value lies in his persistent pursuit of light in disappointment and his constant search for hope in pain. He also pursued ancient beauty with great expectation. However, the poet's three requests for women ended in failure, and there was no word "Nan Zhou" in the Book of Songs. Guan Yu, Qin Feng? Some love poems, such as "The Frontier Sword", still reveal a glimmer of hope despite the pain and difficulty in pursuit. The poet's three "begging for women" were either "rude because of believing in beauty" or "weak in reason and clumsy in media", and the poet's wish could not be realized. There is no soul mate in the world, but Qu Yuan insists on pursuing it. The emotional conflict between disappointment and hope and the alternation between failure and pursuit highlight the difficulty of the poet's spiritual pursuit in the most essential way. The failure of knocking on the emperor for women three times symbolizes the failure of the poet in seeking to realize his ideal and correct his spiritual pursuit in Chu. Qu Yuan's persistent personality and affection for Chu will inevitably make the poet continue to pursue, and there is still a glimmer of hope for the poet's ideal to be realized. Through divination and witchcraft with spiritual atmosphere, the poet continued to highlight the spiritual pursuit of pursuing heaven and women. LAM Raymond and Wu Xian advised him to go to the countryside to seek the monarch. If it is acceptable to go to the countryside to ask for a poetess, then it is more difficult to go to the countryside to ask for a monarch. Therefore, the poet said, "If you want to take advantage of the spiritual atmosphere, you are hesitant and suspicious." The poet's "hesitation and paranoia" is not so much doubt about going to the countryside to ask for good or ill luck, but rather that going to the countryside to ask for a gentleman touched the poet's most essential spiritual foundation-sincere and deep love for Chu. The society in which the poet devoted himself is Chu, which the poet is proud of, and it is undoubtedly a disguised form for the poet to seek a monarch after his death. Therefore, he always "endured" and refused to leave Chu. Always thinking about the prosperity of the motherland and the sufferings of the people, Qu Yuan sighed in exile: "I am sad about the joy of my life, and I am alone in the mountains." I have simple and profound feelings for the mountains and rivers, vegetation and customs of Chu, and I would rather die than leave the embrace of Chu. He is always attached to his hometown, looking back frequently and thinking of his old capital eagerly. "Huang was playing around, and suddenly he came to his hometown. He chose death without hesitation. "It is better to go to the fragrant willow and bury it in the belly of a river fish, so that you can be white and covered with secular dust? "(fisherman)

Qu Yuan made great mistakes in his pursuit of ideals, and always pinned his hopes on the king of Chu to reform the government of Chu and realize his ideals. Historical records? Biography of Qu Yuan records that Qu Yuan's desire for a king in his heart is one of the "consciousness of discipline", and he "wants to keep the king and rejuvenate the country repeatedly, and all three are determined by one article. And he has always insisted on "independence" and his sense of personality perfection. This persistence, which has accumulated strong personality strength, sometimes becomes "stubborn" in the course of suffering life and in the political battlefield of swords and swords. Because of his persistence, he can't "help the world if he leaves, and be immune to it if he retires" like his ancestor Confucius. He seeks his own politics in his position, but if he is not in his position, he is determined to seek his own politics. You can't "chop and change" like your contemporaries, choose a country and be an official, and you can't swim outside things like Zhuangzi. He ignored right and wrong, regardless of interests and consequences, and attacked the current abuses, thus becoming a "nail" in the eyes of the bad king group; What's more, we can't have an epiphany like his descendants, like Tao Yuanming, go to the chrysanthemum garden to see Nanshan leisurely, be as full of food and drink as Li Bai, be personable and immortal in spirit, so that we can laugh proudly and forget the rivers and lakes, and be as Buddhist as Su Shi in our later years. Demote Hangzhou to repair Su Causeway, and go to Lingnan to taste litchi. He always faces the turbid reality with high passion instead of trying to dispel his worries, thus pushing his worries to the extreme. Because of his persistence, he worships saints and believes that the "beautiful politics" of the "former king" is the only bright road; He was patriotic and refused to leave Chu until he died. He wants to revitalize his country. He fell in love with you and pinned all his hopes on the stupid and incompetent king of Chu. Because of his persistence, he believes that the cultivation of beauty and the governance of goodness will definitely change the reality, and he has been struggling with the attitude of "heaven is great for Sri Lanka". His innocent and beautiful eyes let him see the meanness and suspicion of the world, so when the attack came, he kept criticizing and refused to repent. He can't stand that particularly dark society. Moreover, due to the inevitable one-sidedness of his own cognition, he himself fell into the torture of unavoidable spiritual contradictions. He became a "Don Quixote" who fought alone and suffered from "the world is turbid and ignorant". The depression of "wading into the river" also tasted the loneliness of "everyone is drunk and I wake up alone" ("Fisherman"). Finally, as Liu Xizai said in the Art Outline, "There is a way to go, but there is no way to go. "Ruthless reality shattered his beautiful fantasy and finally announced his tragic ending. He threw himself into the Miluo River and died in the fish belly.

Qu Yuan is not only an excellent poet and politician, but also a calm philosopher and rationalist. Many established facts and traditions left by the older generation should be considered by his own reason, and then he decided to abandon them. Tian Wen is the most peculiar poem in Chu Ci. The poem is almost full of questions, from the origin of the universe, the formation of celestial bodies, geographical structure to the fate of the rise and fall of personnel history, as well as traditional values and historical statements. Yi * * raised more than 170 questions, involving astronomy, geography, history, politics and many other aspects, which embodies his skepticism and exploration spirit. The word "Tian Wen" always has different interpretations. Wang Yi thinks that "asking heaven" means asking heaven, and Qu Yuan uses it to "vent his anger and relieve his worries". Hong Xingzu said, "Heaven is solid, you can't ask, but talk about it to send my thoughts." The rise and fall of Chu, evil from heaven, evil from human death? I use my house, heaven evil, human evil? No one in the country knows me. Who knows me is heaven? This song Tian Wen has also been finished. "They all think that Jiu Wen, like Li Sao, is a work expressing anxiety and anger. Although this explanation conforms to the general thoughts and feelings of Qu Yuan's works, it does not completely conform to the actual content of Tian Wen. In fact, there are two kinds of questions raised in Tian Wen: one is intellectual, such as "Why is it warm in winter and why is it Xia Han?" "How about a snake swallowing an elephant? "The other is political, such as" another king's bow, which makes confusion? "Why do you hate helping others? Is flattery a service? " Qu Yuan's anger and boredom. Judging from the way Qu Yuan asked questions, there are also two different ways to ask questions. One belongs to the unknown and asks, such as "Zengcheng No.9 Middle School, how high?" "East does not overflow, how do you know why?" The purpose is to find out the answer. The other was puzzled and asked, for example, "What is the opposite of doing? Restrain it?" ? Lei Kai avoided it and gave it another seal? Obviously, there is a ready-made answer, and Qu Yuan expressed doubts and doubts about it.

On the other hand, Tian Wen was written by Qu Yuan during his exile. Qu Yuan's exile dealt a great blow to his spirit. His "American politics" was not adopted by the King of Chu, and no one understood his concern for the country and the people. He has painstakingly trained a group of talents to realize their ideals, hoping that they will thrive and make contributions to the country in the future. However, most of these talents have degenerated. The poet felt depressed and helpless, so he asked the heaven for a reasonable explanation. However, "Tian" is not a person and has no response. "Heaven" is only the embodiment of China's cultural complex (heaven, earth, monarch, relatives and teachers). There is no need to ask about Tian. The Confucian "Tian" is deaf and dumb, and he can't answer the question, but he wants to ask Tian? Doesn't begging him mean that his faith is in crisis? Is it not a doubt about the theory of destiny and the king of history? "The emperor ordered that he should be punished in case of Iraq, but Li Fu spoke loudly?" (Song of JIU) Since God gave Xia an order, why could Yi Yin help Tang exile Jie Li? "Grant Yin world, its anshi? What is the death penalty? " ("Tian Wen") Since Shang inherited God's will and won the world, why did it perish? But doubt does not mean giving up and changing. On the contrary, Qu Yuan, who was wronged physically and mentally, did not give up his ideal of life, his personality as a gentleman, nor did he forget the legacy of the sages: "Baguio and Shun's Geng Jiexi both learned the Tao with the Tao" (Li Sao); "Driving in Bai Chi, I will take my heavy China to visit the nursery in Yao Xi" (Shejiang). His belief has not changed: "When is the opposite?" (Mourning) He stood on tiptoe and looked around, looking for the direction of Du Ying and looking forward to going back one day. He still pinned his hopes on "Heaven" and the monarch. Although the current political situation is getting worse and worse, the ideal of "beautiful politics" pursued by the monarch all his life can still be realized as long as he stays away from villains and approaches gentlemen. Qu Yuan did not change his original intention even to the last breath after suffering because he was very proud of his innate talent and called it "inner beauty". At the same time, he attaches importance to strengthening his own good moral cultivation and resists the secular, which is called "external cultivation". "I have both inner beauty and ability to cultivate." (Li Sao) In the process of "both internal and external cultivation", he began a long journey of searching up and down. "The road is long and its Xiu Yuan is Xi, and Xiu Yuan is Xi, so I will go up and down to search" (Lisao). Therefore, the song Tian Wen not only shows his spirit of doubt and exploration, but also shows his persistent pursuit of ideals.

Third, the practical significance of Qu Yuan's spirit of seeking.

Qu Yuan is like a little moth. He has always had the desire to pursue the light, that is, after being excluded and exiled, he still has no regrets and no attachments to his country and people. With the wisdom of Qu Yuan, we should be able to judge the situation at that time. Qin's national strength is booming, and its martial arts in literature and politics have reached its peak, while Chu's national strength is weak and aging, and it has actually become a vassal of Qin. It is really difficult for Qu Yuan to single-handedly confront the unification trend of Qin State, but also to confront the domestic capitulationists. Everyone is muddy, but only it is clear, and finally defeated by a group of dirty little people. In fact, what later generations praised was Qu Yuan's indomitable and indomitable ambition in adversity. This is like a small moth's pursuit of light. Many people have been influenced by it and learned a lot from it. Qu Yuan's spirit is really worth learning.

Someone said a word can light up a life, so I said a word can light up a period of history. The Chinese nation has experienced too much bloodshed, and countless people with lofty ideals have promoted the history of Chinese civilization and demonstrated the unyielding national spirit. Xin Qiji broke his sword, Lu lived in Tianshan, and Lin Zexu destroyed Humen opium ... Numerous examples showing the indomitable spirit of the Chinese nation have made the best interpretation of this sentence. Mr. Lu Xun used Qu Yuan's poem as an inscription in his Wandering;

The generation began in Cangwu Xi and went to the county nursery as late as possible.

If you want to leave this spirit less, you will die suddenly;

My life is cautious, looking forward to it, running it;

Ruman Manqi Xiu Yuan Xi, I will search up and down "("Li Sao ")

From then on, he encouraged himself to devote himself to the struggle to change reality. When he wrote this poem, he must have been very sad and thoughtful. The road is long, sometimes there is no road on the ground. What Mr. Lu Xun did was to open the way. He wants to embark on a road to a new life. Because of this, he is not afraid of gossip and thorns. His life, like Qu Yuan's, is a life of seeking, struggling and regretless!

The spirit of "seeking" expressed by Qu Yuan shows the enterprising spirit shared by people with lofty ideals, which is an indispensable spirit for the prosperity of the country and a noble spirit that our younger generation believes in and pursues. It has become the indomitable spiritual pillar of thousands of people in China, Qian Qian. This spirit of seeking has great historical shock and penetrating power in time and space, and shines like a star in the historical sky. I believe that as long as our nation exists, Qu Yuan's spirit of seeking will continue and be passed down forever.