The tragic characteristics of climbing away from the theme. Climbing is the condition for people to actively enter the aesthetic realm. Climbing high isolates people from secular, rational, logical, and political entanglements and throws them into the realm of aesthetics, sensibility, understanding, and art. As a result, those basic survival confusions that are dormant in daily experience, such as survival and death, insignificance and selfishness, freedom and regulation, finiteness and infinity, ideals and reality... all pour into the spiritual field of view of the ascending subject, causing a tremor in the soul. However, climbing is really just an aesthetic, it is just an imaginary satisfaction - climbers hope that climbing can become a denial of reality, a compensation for shortcomings, a venting of misery, and an transcendence of limitations. But climbing can only lead to a virtual return, and mortals cannot become immortals. Therefore, climbing is actually an intensification of real pain. Even if it is a way to relax, it is also based on the elimination of worries. In this way, the emotional tone of the climbing subject must be sorrow, sorrow, and pain. . The ancients said, "Climb high and look far away, and you will get the best from the middle." "Climbing high and looking far away makes people feel exhausted." Modern people also say, "Including all the works from the ancient times, all the words are summarized, it is nothing more than climbing high and looking far, which makes people feel sad." Adding sorrow without sorrow creates sorrow, ④. Many poems also confirm this: "My eyes are thousands of miles away, and my spring heart is broken." " Qu Yuan "It's so miserable. The wind blows from far away and hurts the eyes thousands of miles away. " Yan Yanzhi " If you try to climb high and look far away, your bones will feel sore and you will feel sad. "Li Bai" "It's hard to get drunk when the weather is cold, and it's easy to lose your soul when the ground is so different and the buildings are so high." "Yang Huizhi This is the tragic feature of the theme of climbing. Sadness is an emotional and experiential awareness of danger. The awareness of danger is an important component of ancient Chinese cultural psychology. Emperor Yao in ancient myths and legends had a character like eight characters Eyebrows are a symbol of superiority and distress. The sigh of "the heart is excellent" in "The Book of Songs" is full of words. "Zhouyi" speculates that "the person who wrote "Yi" has superiority and distress." In terms of its core, superiority and distress can be said. It is divided into Confucian-style eugenics and concern for the people, and Taoist-style eugenics and concern for life. When implemented into the pathos of climbing high, they can be called worldly sadness and transcendental sadness respectively. The worldly sadness is about survival, order, and life. On this side, transcendental tragedy is about life, freedom, and the other side. The former is mainly concerned with people's living conditions and the social value of life, while the latter is mainly concerned with the ontology of human life and its value. The sorrow of separation, the pain of separation, and the thoughts of wandering are mostly worldly pathos, while the desire to travel to immortality, the pain of death, and the desire for seclusion are mostly worldly pathos. They originate from Confucian personality, and empathy is its emotional content. , taking self-cultivation, managing the family, governing the country, and bringing peace to the world as the core of his will, which is expressed as feeling sad about the times. "Wang Sunanden is a typical example of feeling sad about the times and worrying about the country and the people. Cao Zhi's "Miscellaneous Poems" also expresses the sadness of worrying about the times: "Looking far away, thousands of miles away, I see the plains day and night. The martyrs are more compassionate, while the villains have their own leisure." This kind of sad sound is the cry of the conscience of intellectuals of all ages, and human beings The expression of conscience inspires like-minded people to "please for the people." Fan Zhongyan, a famous prime minister in the Song Dynasty, wrote in "Yueyang Tower" that he "becomes excellent first when the world is worried, and then he is happy when the world is happy" is the reverberation of worldly sadness. During the Song Dynasty, Xie Ao followed Wen Tianxiang and resisted the Yuan Dynasty. After the death of the Song Dynasty, he did not serve as an official and roamed the mountains and rivers. He sacrificed wine and cried at Gusu Terrace, Yue Terrace and Xitai successively, struck stones and sang elegy, which pushed the tragedy of ascending to the world to the extreme. The transcendental pathos comes from the Taoist personality. Taoist philosophy embodies the traditional Chinese consciousness of life. This is the eugenic and life-threatening consciousness arising from the contrast and contradiction between the linear one-dimensional life consciousness and the circular and repetitive space-time consciousness. "The sun returns and the moon moves around, not traveling with people." ⑤ "Today's people don't see the ancient moon, but this month once shone on the ancients. The ancients and today are like flowing water, this is how they should see the bright moon." ⑥ Kuafu chases the sun, Lu Yang Hui Ge expresses the Chinese people's desire to travel with time and pursue the eternity of this life. Qu Yuan is almost like the braggadocio in the poem "I ordered Xihe to play the festival, and I hope that it will stand high but don't force it."
"But immortality is purely illusory, so people climb high to relax, and the vast eternity of nature arouses people's sadness and grief. "The Sigh of Niu Mountain", "The Pain of Beikong" and "Sorrow of Guanshan" are transcendental pathos. The main archetypal image. The tragic character of the theme of climbing is one of the expressions of the tragedy tradition in Chinese literature. The sadness of climbing often interacts with the sadness of the season. The sadness of the season refers to the hatred and sadness of spring. Autumn. The earliest sound of hurting spring comes from climbing high and looking far away. "Nine Bian", the ancestral composition of Songs of Chu·Evoking Souls and Autumn-Sad Literature, also laments autumn during the ascent of "mountain climbing and facing the water", "What a tragedy, autumn is the breath of life." The theme of climbing is related to spring hatred, autumn sadness, and twilight sorrow. When the themes intersect with each other, it leads to the proliferation of meanings. The most concentrated and perfect expression of the sadness of climbing is in Du Fu's ancient masterpiece "Deng Gao": "The wind is strong and the apes high in the sky are screaming, and the white birds are flying back on the clear sand. Under the boundless falling trees, the endless Yangtze River is rolling. Autumn is always sad for thousands of miles. As a guest, I have been sick for a hundred years and I am alone on the stage. I hate the frost on my temples, and my wine glass is stained by the new. ""Climbing High" combines the two themes of climbing and mourning autumn. Climbing is to experience the vast eternity of nature from a spatial perspective, and Sad Autumn is to grasp the ever-changing life from a temporal perspective. The blending of the two major thematic factors increases the depressing effect of "Climbing". It can be seen that the characteristics of Chinese literature, which is simple but complex, and "without a single word, is all romantic", benefit from the fusion of literary themes.