Study On The Text Structure Of Han Fu

On the dual character of literature and academic, Han Fu is rooted in the combination of literati and scholar in the early Chinese. The meanings and references of the text structure of Han Fu are very important in history of Chinese literature. So it is significant to straighten out the relationship between the text structure and the academic meanings of Han Fu. This thesis can be divided into6chapters.Chapter1,"the relation and influence between the diplomatic rites and the structure of Qifa". Mei Cheng set a routine of7messengers transmit an order based on the tradition of ancient nobilities in Qifa. State6events first and then demonstrate the principles as the end, to make the readers follow up the morality and the tradition. This routine has been imitated twice by Sima Xiangru, and became classic routine. Then the Confucians had deepened the routine, and there was a ratified of poetics characters named Persuading Hundreds while Satirizing one. As Cifu was been included in the Confucian poetic system, and Confucianism flourished in Yuan and Cheng Emperor’s time of Han Dynasty, the statement of disparage Han Fu from Yang Xiong appeared at that time.Chapter2,"the relation and influence between the beliefs in Taiyi-God and the structure of Daren Fu". To persuade the emperor to give up his belief in Taiyi-God, Sima Xiangru built the text structure of Daren Fu based on the Taiyi theory of the Plow was revolving around the celestial pole. The text showed nothingness and the absurd of the belief in Tai-yi God in a photographic way. Daren Fu was an essay of self-consolation, which reflected the sore of literati and officialdom on the paradox of positive and negative. Furthermore, it contained the writer’s dream of taking an active part in politics. Daren Fu plays a very important part in the phylogeny of Cifu in Han Dynasty and successors inherited the unique structure and humanistic connotation.Chapter3,"the relation and influence between the arguments of the system of emperors’ temple in Yuan and Cheng Emperor’s time and the structure of Changyang Fu". The text structure of Changyang Fu rooted in the arguments of the system of emperors’ temple, which included the rising of Confucianism and the advocacy of Zhou Dynasty’s social institutions. After the debate between the monarch and the scholars, three temples including Emperor Gaozu, Emperor Wen, Emperor Wu was saved forever, achievements and moral attention was respected and this was the origin of Changyang Fu’s structure. What is worth mentioning was the conception of getting rid of lechery and types of apology, which had a really far-reaching impact.Chapter4,"the relation and influence between the theory of the cyclic revolution of five virtues and the structure of Liangdu Fu". As an follower of the new theory of the cyclic revolution of five virtues, Ban Gu wrote Liangdu Fu to gain an officially place for Luoyang, and to extol the merits and virtues of the emperors of Han Dynasty. Xidu Fu described the disgraceful spectacle of Chang’an, Dongdu Fu recorded reestablishment of ancient systems in the Eastern Han Dynasty, which accorded with the demands of fire virtue. It reflected the writer’s expectation of benevolent. In addition, the writer connected Han Dynasty and Zhou Dynasty directly in poetic system to praise, which made the Fu have a function of observing the ebbs and flows of the society, and it had a profound effect on the history.Chapter5,"the relation and influence between the lunar order-study and the structure of Erjing Fu". Xijing Fu described lavish lifestyles of the Western Han Dynasty to satirize the corrupting ruling classes of the Eastern Han Dynasty. Dongjing Fu made a constitution for the emperor in a very special text structure. It demonstrates the contribution of Emperor Ming and line them up according to the order of seasons, stemming from the flourish of lunar order-study and administrative program of Emperor Ming, to preach the principals of follow seasonal rules and concern for ordinary people. Erjing Fu represented profound thoughts of knowing and understanding the season rules, and it became the beginning of the thoughts of be historiographer as a hermit and be worldly-wise and play safe in his self-cultivation and literature creation.Chapter6,"the construction and development between the guest and sacrificial rites and the text structures of Fu". The previous research suggested that Fu derived from the guest and sacrificial rites, and both of them belonged to the matter of the ancestral shrine, and shared the core of the rites of Xiang. The rites of Xiang valued goods, which decided the name of Fu. The rites of Xiang needed demonstration, making writers set up the text structures. The rites of Xiang needed abundant goods, describing the goods to emphasize traditions. The rites of Xiang has a function of judging people, making it satirize to persuade. The book of Songs derived from the rites of Xiang of ancestral shrine, Fu in the Six meanings and Fu in literary creation as a style, both of them inherited the tradition of the rites of Xiang. With the prosperity of Han Fu, Fu literature developed into the mainstream in Han Dynasty.