The New Argument About Jia Baoyu And Du Shaoqing's Rebellion

On the basis of the research achievements by former scholars, this dissertation, attempts to probe more deeply and present the new insight on the "treason" issue of Baoyu Jia and Shaoqing Du. The author will develop this issue from four special direction respectively.At the beginning, how to define the "treason" involving the two persons above? Firstly, according the inaccurate description of Jia and Du in the available research results, the author thinks that the "social criticism theory" maintained by some arguers could meet the spiritual essence of "treason" occurred on both person more appropriately. This "crisis" obviously charactered with the times criticism, which is closer to the circumstance that they lived. Secondly, by the light of explanation about "treason" from the dictionary, I believe that the opinion, Jia and Du are the kind of persons who break from the widely-accepted traditions or customs, could be more fitting for portrait the "treason" of them,; moreover, the "widely-accepted traditions or customs" own times identity. Thereby, it's absolutely unreasonable to definite the "treason" issue as "anti-feudalism". Finally, I propose the definition of Jia and Du as "rebels". Primarily, this issue is not brought forward to the traditional culture of China but to the disadvantages of that age; furthermore, we should admit that the view on the "treason" inherit the excellent thought in Chinese traditional culture, because the self of behavior of persisting the predominant culture is treason in some degree during a culture-losing times. In the next place, the "rebels" are not completely full of the trait of "revolting" in all aspects belong to a man, the possibility of flaws occurs to them should not be denied. Hence, it needs to focus on the point of "treason" only. At the end, it's not necessary for us to emphasize the means and the degree adopted by the "rebels" to "revolt", which could not correlate to the spiritual reality of "treason", but should ascribe to the personal freedom.The second part is about Jia Baoyu and Du Shaoqing who inherited traditional culture of Confucian and Taoists.It is mostly divided into two parts which are the thinkings of Confucius and Zhuangzi.Fistly,the author compares the kindhearted thinkings of Confucius'and Jia,Du by particular conjecture on Confucius'thinking in the Analects.The author thinks that their love fashion are different and have their own peculiarities ,although their love in nature are the same.Secondly,the text analyse Jia,Du's inherit from Zhuangzi's thinkings.It is divided into two parts which are the ideal bourn of personality and walk's path in the sociaty.Thereinto, the ideal bourn of personality is divided into two parts:first,don't seek self-regard,but to seek coziness.It is almost the same with most scholars'opinions of frank character,let affection and esteem indeed. The author wants to stand out glittery characteristic of self-regardless.Second,spirit's focus and achievement without mixed desire.Zhuangzi advocated to explode mixed desire on the motive,but he didn't point out that it is of no use in the result.Jia,Du just arrived at the achievements because of the scarcity of mixed desire.Walk's path in the sociaty is divided into three parts:firstly,Zhuangzi choose the incooperate way to dominator because there is no way under the sun.There are profoud feelings of social realism and deep sore of misery.Jia,Du also didn't pay attention to the society.It is because that joining in the society was of no use to the society.Secondly,Zhuangzi's passion to the society is almost the same with Confucius',but his means is different from Confucius'.He opposed advocating humanity and ceremony,but to seed nature.Jia,Du's passions to the society came from their hearts but not from the outside restrict.Thirdly,Zhuangzi seek the way of extending influence on people.But this way remained with failure in Jia and Du's environment.Part Three: The thinking of history-- fades of personality of the esquires in Qing dynasty. The spirits and features of men revealed in the books Dream of the red chamber and The Scholars are just the real pertinence of treachery of Jia Baoyu and Du Shaoqing.Macroscopically speaking,the tribe despotism ruling system is one of the main reasons of the dejected vogue of Qing dynasty.According to the different life experiences and surroundings of Cao Xueqin and Wu Jingzi,the causes of their dejected treachery object is also different. Therefore, under the circumstance discussed above, we should analyze specific issues from the two aspects of baoyi system and Preaches Exam.Part Four:Appraising the treachery of Jia Baoyu and Du Shaoqing. First,attacking the parlance of"superabundance"and"fringe"through the differences between aesthetic value and practical value.The value of Jia Baoyu and Du Shaoqing is to provide human beings with the attempt of new thinking and life mode. We can't expect everybody to follow the behaviours of Jia Baoyu and Du Shaoqing, but their value is to show us another kind of life, which is difficult to reach in real life. It is a kind of artistic life and carries aesthetic value.Secondly, the traitors are definitely not selfish on motivation, otherwise it is a resisting battle for our human beings.Jia Baoyu could dally the females around him, Du Shaoqing could obtain fame and gain through levy, but neither of them does so.Looking back of the kindheartedness idea of Confucius and the revaluation of Zhuangzi to get back the dignity of everybody, we could get a better understanding of the considering and exploration of human beings by Cao Xueqin and Wu Jingzi. The real flash idea can by no means be defected, on the contrary,it will become the edge tool for the traitors to rise in rebellion.