Feng Xuan's invasion made the Fu writers in the Jin Dynasty addicted to landscapes. Lu Ji's "Ying Jia Fu" is "Zhuo Xia Quan in Jun Jian, tracing back to Feng in Jun Jia"; In Sun Cheng's "Jia Dunfu", Zhang Hua's "Returning Talent" and "Living in Idleness", either the characters are invented or the family is endowed with its own environment, and the green mountains and green waters are also ideal places to describe returning to heaven, living in idleness and escaping from Jia. Indulging in the green mountains and green waters may have the consideration of "seclusion", while the geomantic metaphysics of Laozi and Zhuangzi promoted the Fu family to enjoy the scenery freely.
Jiang Ji is willing to eventually come here from the sea, but "Mao Jieyu" secludes himself from bad habits and finally enters the official career; Pan Yue's "Living in Idleness" narrates that green mountains and green waters are comfortable, but it is "not extremely dry", which stifles the whirlpool of political and metallurgical struggle. This kind of fu family sometimes depicts seclusion and lofty ideals, but they are very easy to devote themselves to power roles and lack standards.
This is reflected in Zhang Hua and Lu Ji, two members of the Fu family. Books in Song Dynasty said that Tao Yuanming's "being a poor official when he was a teenager was an unclean legacy", and his attitude of "being an official when he wants to be, and hiding when he wants to be" is also in line with Zhuang Xue's spirit of struggle.
Fourthly, the personal behavior of many Fu families in Jin Dynasty is contrary to the concept of famous religion, but more like a "celebrity". Sun Chu is "brilliant, brilliant, bold, proud and lacking the reputation of the village"; Ai Yu's "accumulation of facts, empty talkers scoff", he is very good at "famous teachers make excellent students"; Xiahou Zhan and Xiahou Chun's theory that "the race is the most The Rich House, the sex is quite luxurious, and the jade food is extremely poor and expensive" does not meet the value standard of Confucian academic research.
One of Wang Ning's families dedicated Wuliangye and prayed for "ghosts and soldiers to help each other", and died in Sun En's rebellion, which made people cry. Zhang Hans "has a clear talent, is good at writing, and is informal. The world number is the Jiangdong Infantry Regiment. " The world depends on Ruan Fang, not only because of his literary creation, but also because of his personal behavior. In the historian's description, we can see that "I am worried about my mother, and I am destroyed by my mother", which is similar to Ruan Ji's praise of "supreme filial piety" because he does not waste food and drink.
The spirit of this Fu family is different from that of the Han Dynasty. This behavior of the Fu family in the Jin Dynasty reflected the demeanor of "celebrities" to a great extent, but deviated from the Confucian value principle, but did not reach the level of "non-saints". During the Jin Dynasty, metaphysical rhetoric with Zhuangzi as the core paid attention to the individual's repression and integration into the social state.
Or if we feel that Zoroastrianism is happy, we should completely incorporate Zhuangzi's "of course" into the ethical management system of Zoroastrianism, or take Zhuangzi's "of course" as a means to escape the practice of social development. Pay more attention to the problem of self-survival, and will no longer pay attention to the spirit of literati.
The way of geomantic metaphysics is also different from the shyness of Confucian classics. The core purpose of Jin literati's enthusiasm for Zhuangzi is to get the idea of "nature" and "distance" from it, and to find the basis for their freedom or personal behavior. Scholars talk about Zhuangzi, but they don't make complicated comments on Zhuangzi like Confucian classics in Han Dynasty, but talk about life, or just rely on Zhuangzi to enjoy the rapid adaptation in the process of talking about life.
The decline of Confucian classics and the prosperity of geomantic metaphysics make the fu writers in Jin Dynasty less knowledgeable than those in Han Dynasty. This will have a great influence on the general decline of the three-body Dafu in the Jin Dynasty. Alienating Confucian classics and favoring Laozi and Zhuangzi, the school spirit is no longer the simplicity and shyness of Confucian classics, but becomes simple and simple.
As an indispensable part of the literati, the interest of the Fu writers in the Jin Dynasty in academic research was divorced from the industry of Confucian classics, which made students neither have the mind of "eclectic and overall situation" of the prose writers in the Han Dynasty, nor generally lack the erudition needed to write prose without writing prose, nor the character developed by the prose writers in the Confucian classics atmosphere. The fighting spirit of "taking it for granted" and "distance elimination" in Zhuangzi is widely understood as an unreasonable acceptance of the real situation.
This is reflected in many Fu works in the Jin Dynasty. In the same writer's fu works, he shows the excitement of life for a while, and is willing to rise and fall for a while, which is also a reflection of his character as a fu writer. The lack of specific content of Confucian classics in the prose of the Jin Dynasty is related to the fact that the Fu family's interest in academic research has widely turned to the acceptance of Zhuang Xue's righteousness.