The character “xue” (学) for learning means to imitate, but the outcome of imitation is enlightenment. Hence, a scholar is one who is enlightened—this is profoundly significant, and the statement itself is deeply meaningful. In the Zuo Zhuan, Zichan remarked, “Rites are the constants of heaven, the principles of earth, and the conduct of the people. The constants of heaven and earth are what the people emulate.” Earlier, when we discussed music and musical theory, we referred to the idea that “music emerges from within and is expressed outwardly.” Isn’t this conveying a similar meaning? Consider genuine music: sound undergoes three stages. The state of all emitted sound is “noise.” Once rhythm and melody are applied, it becomes “tone.” The harmony of tones then becomes “music.” Do you see? These three realms.
Now, take painting, for example. The first step is to depict the object—the physical form, right? The second involves the Impressionists. Pre-Impressionism was not yet modernism. For instance, Monet and his contemporaries were still enslaved by light, using it as the criterion to judge objects. They moved painting from the studio outdoors, confronting nature itself and the ever-changing light, which altered the forms of objects. Thus, what they captured were impressions. Post-Impressionism is modernism. What did Post-Impressionism incorporate? It incorporated what we call imagery—adding elements from one’s own consciousness: emotions, awareness, thoughts, and ideas. Only with these additions could imagery be formed.
In the Xia Zhuan, it is said: “Observe the phenomena in heaven, observe the laws on earth, draw from near at hand from one’s own body, and from afar, from all things.” “Draw from near at hand from one’s own body” refers to oneself, such as our five senses: eyes, ears, nose, tongue, body, and mind. “From afar, from all things” means we depict mountains, water, people, objects, including all external things like oxen and horses—all of which can be understood in this way.
What is discussed here may seem broad on the surface, but it actually represents their journey of aesthetic experience. In fact, aesthetics itself stems from human dissatisfaction with real life. Consider Maslow’s psychology, which discusses the seven levels of human needs. What is the highest need? The need for aesthetics. The lowest level involves basic survival needs like food, clothing, shelter, and transportation. Then, ascending further, there is the need for safety, followed by the need for sympathy, then the need for belongingness and love, and further up, the need for self-actualization. Within self-actualization, there is a further division: the need to understand things, the need for rationality, the need for self-worth. The highest value is the value of freedom, which is the value of aesthetics.
So, when your writing achieves this, and I express it thoroughly and freely today, this is the highest state of life. But you might ask, if this state of life has reached its peak, does it mean it is at its peak at every moment? Not necessarily. It needs to be rekindled constantly because this cannot be quantified. Essentially, it cannot be quantified, but directional improvement is possible.
发表回复
要发表评论，您必须先登录。