As for the inspiration and reason of Qu Yuan's writing Tian Wen, Wang Yi vividly described it in Chu Zhang Ci: "Qu Yuan was demoted and worried about his country and people; Wander in the mountains and experience the earth; Haohao, look up and sigh. Seeing that Chu has the Temple of the Ancestor King and the Ancestral Temple of the Ancestor King, painting heaven and earth, mountains and rivers, gods, boldness of vision, and sacred objects of ancient saints and sages, I am so tired that I wander around, rest, look up at the pictures, and ask questions because of the book wall to vent my heart and solve my worries. " Therefore, Qu Yuan "asked him because of the wall of books", which became Tian Wen. Interestingly, Wang Yi said that Qu Yuan "saw the temple of the late king and the ancestral hall of the late king", implying that Qu Yuan didn't know that there were temples in Chu with murals. Obviously, if Qu Yuan really came from a noble family in Chu, this would not happen. Therefore, this further proves the author's point of view from another side, that is, Qu Yuan is actually a Ba native born in Chu, and only in this way will he be shocked by the contents of the temple murals in Chu, and a series of problems will arise, thus writing the "Tian Wen", an ancient man.
As for the writing time of Tian Wen, it may not be after Qu Yuan was exiled during the reign of King Xiang of Chu, as Wang Yi said, but also when he was pregnant with King Chu. Judging from the content of the work and the emotion expressed by the author, after the creation of Li Sao, Jiu Ge and Evocation. This is because Tian Wen is not as eloquent as Li Sao, nor devoted to heaven and entertainment as Jiu Ge, but puts forward the problems of providence and personnel. Obviously, it is impossible for a poet to write such works as Li Sao and Jiu Ge when he has the spirit and understanding conveyed by Jiu Wen. In the same way, Tian Wen is a big doubt when the author's life takes a major turning point, and most of the articles in Nine Chapters are the emotional records of the author after a major blow to his life, so Tian Wen can only be before Nine Chapters.
Qu Yuan became Zuo Tu and a doctor when he was in office or alive. Qu Yuan suffered a great blow from personal exile, which happened between the arrival of Chu Xiang Wang Xin and the death of Qin. Therefore, we have reason to infer that there were sharp differences between Qu Yuan, Wang and Ling on how to treat them during their imprisonment in Qin State until his guests died in Qin State. After Chu Huaiwang's evocation ceremony, Qu Yuan once again walked into the temple of the State of Chu with mixed feelings of grief and doubt. Facing the murals in the temple and the social reality witnessed by his own personal experience, he finally began to doubt and question his fate and his accepted knowledge system. As a result, he was out of control and full of doubts, thus writing the famous "Tianjiu" in one go. Sima Qian wrote in Historical Records Biographies of Qu Yuan and Jia Sheng: "The great anger of Yin Wen made the Shangguan doctor bow short to Xiang Wang, and Xiang Wang left in anger." So, what makes Yin "smell it" and "be furious"? Why did Xiang Wang exile Qu Yuan? Generally speaking, although there are political differences between Qu Yuan and King Xiang and Ling Qing, Qu Yuan does not pose a threat to their power, and there is no need to expel Qu Yuan from foreign capitals and exile him in the wilderness.
In view of this, we have reason to believe that it is not others who make Yin "smell it", but the poem "". When Zilan read Qu Yuan's Tian Wen, she was furious at his disrespectful words, so she instructed Shangguan and other doctors to further imprison Qu Yuan before the king and urged the king to exile Qu Yuan. There is a simple reason. Doubting the destiny, questioning the absolute authority of heaven, and accusing the bad kings of past dynasties can all be extended to doubt and question King Qingxiang, which is absolutely intolerable to King Qingxiang.
Tian Wen's conception is magnificent, and his artistic conception is profound and magnificent. The strangeness of the works is unique in China's literary works.
Tian Wen's proposition, content and writing form are unique:
As far as the proposition is concerned, Qu Yuan named this work Tian Wen, which, as the name implies, is a "huge problem".
As far as the content is concerned, Tian Wen is an inquiry into the ancient myths and legends of China, as well as the ancient history and legends of China. The content of Tian Wen is all-encompassing, involving astronomy, geography, species, human beings, society, history, philosophy, literature and many other fields. Therefore, some scholars call Tian Wen "the outline of ancient myths and ancient history", and readers will appreciate the strangeness of Tian Wen's content in the "explanation" and "answer" of this book.
As for the writing form of Tian Wen, its uniqueness lies in that there are many "questions" throughout. Qu Yuan actually put forward more than 170 problems to heaven in the form of poetry and fu, which is unprecedented in any poetry and fu work.
The reason why Tian Wen is called a strange poem lies in Qu Yuan's 170 puzzles in Tian Wen, and in Qu Yuan's "problem consciousness". What is "problem consciousness"? Einstein said that "the key is not to stop asking questions", and Hua said that "mathematicians should not have problems in their minds (that is, they should think about problems all the time and have enough problem reserves)", which is the "problem consciousness" of human beings. From Thales' question about the origin of all things in ancient Greece to Needham's question about ancient science in China, from Hilbert's mathematical problem in 1900 to Clay's reward problem today, they are all works of "problem consciousness". The works of "question consciousness" are very strange, and the importance of "question consciousness" works to understanding the world, exploring nature, solving doubts and doubts and overcoming scientific difficulties is self-evident.
Tian Wen by Qu Yuan is the most unique work with "problem consciousness" in ancient China. The problems in Tian Wen are all-encompassing, from the formation of the universe and the operation of celestial bodies, to geographical and natural phenomena in all directions, to the history of human society and the rise and fall of dynasties. Qu Yuan can always find the reasons for these problems, which reflects his "up and down" mental outlook as a philosopher and thinker, and also shows his ideological realm of daring to doubt the traditional concepts of the ancients and pursuing the truth tirelessly.
Sadly, in the history of China, there are very few works with "problem consciousness" like Tian Wen written by Qu Yuan. The reason lies in Gao Bingsheng's The Scientific Thought Value of Qu Yuan's Tian Wen-Try to Solve Needham's Problem: The scientific spirit embodied in Tian Wen conflicts with the humanistic spirit of China's traditional culture, so the spirit of Tian Wen has not been understood and carried forward in the history of more than 2,000 years in China, so that there has never been a scientific revolution in modern China. Gawaine's point of view is really thought-provoking!