What is the author’s point of view in the teacher’s theory?

1. Overall understanding

"The Master's Theory" is a famous essay by Han Yu. According to Fang Chenggui's "Chronology of Mr. Chang Li's Poetry and Prose", this article was written in the 18th year of Zhenyuan (802) of Emperor Dezong of the Tang Dynasty. In this year, Han Yu was 35 years old and served as a doctor of the Fourth Gate of the Imperial College. This was a "seventh grade" academic official. , his position is not high, but he has long been famous in the literary world, and the "Classic Prose Movement" he advocated has also been launched. He is the recognized leader of this movement. This article is written in response to the bad trend of "being ashamed to learn from teachers" under the influence of the concept of family status. The concept of family status originated from the nine-rank Zhongzheng system in the Wei, Jin, Southern and Northern Dynasties. After Wei Wen Emperor Cao Pi implemented the nine-rank Zhongzheng system, a family system represented by the gentry was formed. Those with noble family backgrounds can be officials. They do not need to study and look down on teachers. They respect "family law" and despise teachers. By the Tang Dynasty, the nine-rank Zhongzheng system was abolished, and the rank of officials and titles was used as the criterion for distinguishing family status. This also had a great impact on the choice of teachers. Among the scholar-bureaucrats at that time, there was a common mentality that "a low position would be humiliating, and a high official would be close to flattery". Han Yu opposed this wrong concept and proposed that "Tao" should be the teacher. The presence of "Tao" means the existence of the teacher. This is of progressive significance. Liu Zongyuan, a contemporary of Han Yu, said in "Reply to Wei Zhongli on Teachers' Taoism": "In today's world, people don't hear of teachers, and some always laugh at them, thinking they are madmen. Han Yu was the only one who ignored the customs and committed laughter and insults. After being recruited, He studied and wrote "Shi Shuo". Because of his resistance to appearance, he became a teacher and became famous. He lived in Chang'an and had no time to cook. The writing background and the author’s fighting spirit.

The full text is divided into 4 paragraphs.

In the first paragraph, the central topic is raised, and the importance of following teachers and the criteria for selecting teachers are summarized based on the functions of teachers. The first sentence at the beginning of the chapter, "A scholar from the past must have a teacher," is preceded by the word "ancient", which not only shows that the ancients valued teachers, but also is aimed at reality, borrowing from the past to make up for the present. The word "must have" sounds extremely certain. Then he pointed out that the functional role of a teacher is to "preach the truth, accept karma and resolve doubts", and state the central argument from a positive perspective. Then, closely focusing on the word "dispelling doubts", the dangers of never following a teacher explain the importance of following a teacher, and state the central argument from the negative side. Finally, closely focusing on the word "preaching", it is clarified that the presence or absence of Taoism is the only criterion for selecting teachers. Contrary to current customs, the noble, humble, senior and junior are excluded from the criteria, which serves as a guide to the current shortcomings below.

Paragraph 2 criticizes the wrong attitude of not respecting teachers and the bad atmosphere of being ashamed of being teachers. This paragraph is discussed in three levels using a comparative method. The first level compares the "ancient saints" who followed their teachers and the "today's people" who are ashamed to learn from their teachers, and points out that whether they respect their teachers and respect the Tao is the key to the distinction between saints and fools; the second level is to choose a teacher for the sake of the child. He did not follow his teachers to make a comparison, pointing out the fallacy of "little knowledge and great legacy"; third level, he compared people who were witch doctors, musicians, teachers and literati with a family of scholar-bureaucrats to criticize the social trend of despising teachers at that time.

Paragraph 3 takes Confucius as an example to point out the deeds of ancient saints who valued teachers, further clarifying the necessity of following teachers and the principle of using capable people as teachers. This paragraph begins with the assertion that "sages are impermanent teachers", which echoes the first paragraph "scholars in ancient times must have teachers", and goes one step further, from "scholars" to "sages", and from "must have teachers" To the "Master of Impermanence". Take Confucius as an example to discuss, because Confucius is the most holy teacher in people's minds. Taking Confucius as an example is representative and can strengthen the persuasiveness. From this we can draw the conclusion that "a disciple does not have to be inferior to a teacher, and a teacher does not have to be better than a disciple." This conclusion is obviously correct. This view of taking capable people as teachers is the view that "where the Tao exists, the teacher exists".

Paragraph 4 praises Li Pan for "not being bound by the times" and "being able to practice ancient ways", explaining the reason for writing this article. The "time" in "not sticking to the times" refers to the social atmosphere of "being ashamed to learn from teachers" and "not following teachers when confused". "Ancient Taoism" refers to the excellent style of study of "asking after the teacher" and taking those who have "heard the Tao" first as the teacher.

2. Question exploration

1. How should we understand "where the Tao exists, where the teacher exists"?

Han Yu regarded himself as the successor of Confucian orthodoxy. He "recruited later scholars" and "resisted Yan and became his teacher". His purpose was to restore the Confucian orthodoxy that had been "lost" since Mencius. Because of this, he regarded "preaching" as the most important and basic task of teachers. "Receiving karma" and "solving doubts" are all related to this: "karma" means "the text of Tao", which refers to the Confucian classics represented by "The Classic of Six Arts"; and "solving doubts" is also for "clarifying the Tao".

It can be seen that "teacher's Tao" is the main thread throughout the entire text, "where the Tao exists, the teacher exists." This judgment is a high-level summary of the above content.

2． What are the characteristics of this article’s writing?

The writing characteristics of this article are the use of contrasting methods, repeated arguments, and supplemented by exclamations to enhance persuasiveness. For example, in the second paragraph, an exclamation sentence is used to follow the previous paragraph, and then it is transferred to the analysis of "it has been a long time since the teacher's teachings were passed on", and then a comparison is made from three aspects. First, it uses the comparison between ancient and modern times to point out the two consequences of following a teacher and not following a teacher; secondly, it uses the different requirements for oneself and for one's son to compare, pointing out the self-contradiction of the behavior of the "family of scholar-officials"; finally, it uses the comparison between "the family of scholar-officials" and "witchcraft". Comparing it with "a man who is a master of medicine and music and a man of many skills", he criticized the wrong ideas of scholar-bureaucrats and pointed out that this was the real reason for "the failure of teachers". It analyzes in depth layer by layer from the aspects of consequences, behavior, psychology, etc., and the writing is sharp. Several exclamatory sentences have the effect of enhancing the appeal. The sentence structure also changes. "It all comes from this" is used to judge in a speculative tone; "I haven't seen it clearly" is judged in an affirmative tone; "It's strange" is judged in a surprised tone. . There is "change" in the "sameness", and the feelings are getting stronger and stronger.

About practice

This article discusses the way of following a teacher. Look at how the first paragraph of the text gradually introduces the argument, and from what angle the second and third paragraphs are discussed.

Purpose of the question: This question is intended to allow students to grasp the overall content of the text.

Reference answer:

The first paragraph begins with the statement that "ancient scholars must have teachers." Then it outlines the functions and tasks of teachers in a positive way, which are "preaching, receiving vocations, and solving doubts." Then it turns to the necessity of following teachers, since doubts cannot be solved without a teacher. Finally, it talks positively about the criteria for selecting teachers. Anyone who has heard the Tao first can Be a teacher, and sum it up as "no noble, no humble, no long, no short, the existence of the Tao is the existence of the teacher". The second paragraph comments on the unhealthy trend of not following teachers at that time, and demonstrates the necessity of following teachers from the negative side. The third paragraph uses historical examples to positively discuss the necessity of following teachers and the principle of using capable people as teachers.

2. The second paragraph of the text is written using contrasting techniques. Let’s talk about several sets of factual arguments that are positive and negative in this paragraph, and what kind of argumentative effect this comparison has.

Intention of setting the question: This question is intended to allow students to focus on understanding the content of the second paragraph by understanding the method of comparative argumentation. The second paragraph is the focus of teaching and also the difficulty of teaching.

Reference answer:

This paragraph uses three sets of contrasting facts as arguments. The first group is the comparison between the ancient saints and today's people: the ancient saints learned from their teachers; today's people are ashamed to learn from their teachers. The second group is a comparison between his son and himself: he loves his son and chooses a teacher to teach him; he is ashamed to learn from his teacher. The third group, the comparison between people with hundreds of skills and scholar-bureaucrats: People with hundreds of skills are not ashamed of physiognomists, and scholar-officials gather together and laugh at them. From the comparison, we came to the conclusion: The teachings of teachers have been passed down for a long time, and it is difficult for others to be clear of confusion! Clarify the argument from criticizing negative phenomena: Ancient scholars must have teachers.

3. Let’s talk about the progressive significance of the author’s views at that time, and what reference they still have today. The author said: "Disciples do not have to be inferior to their teachers, and teachers do not have to be better than their disciples. There is a priority in learning the Tao, and there is a specialization in the art." Try to talk about your own understanding of this point of view.

Intention of the question: This question is intended to allow students to summarize the author’s progressive significance of learning from teachers with modern concepts, and to talk about their own understanding of the third paragraph of the text.

Reference answer:

The author summarizes and comprehensively puts forward the responsibilities of teachers. It emphasizes that in order to know something, we must learn from teachers, those who are capable should be teachers, we should not be ashamed to ask questions, respect teachers, and encourage young students to learn. These ideas still have reference value today. The third paragraph elaborates on the relationship between teachers and students, with the capable person as the teacher, that is, the view that "where the Tao exists, the teacher exists" is relatively easy to accept, and there are many examples in real life.

Teaching Suggestions

This article is a work that criticizes current shortcomings. Teachers should give a brief introduction to the writing background. You can refer to the "Text Analysis" and Liu Zongyuan's "Reply to Wei Zhongli's Teacher Taoism" for explanation. The second paragraph is the focus of teaching and also the difficulty. The "shame on learning from teachers" discussed in this paragraph is not a general issue. It must be analyzed in conjunction with the special social background at that time in order to better understand the ideological significance of this issue; in addition, this passage contains the author's strong feelings Emotions are unbridled and clear-cut. Students can be organized to discuss and teachers can provide appropriate guidance.

Relevant information

1. Introduction to the author

Han Yu (768-824), courtesy name Tuizhi, lived in Heyang (now Meng County, Henan Province, some say today Henan Province) in the Tang Dynasty Nanyang County) people.

He claimed to be "ancestral in Changli", and was called Han Changli in his old life; because he was the last official to be the Minister of the Ministry of Personnel, he was also called the Ministry of Personnel of Han; his posthumous title was "Wen", so he was also called Han Wengong in later generations. In the struggle between conservatives and reformists within the ruling class in the mid-Tang Dynasty, his political attitude tended to be conservative. However, he was born in a family of minor officials (his grandfather and father only served as long history and county magistrate). In addition, he was "orphaned at the age of three" and moved around with his brother and sister-in-law. He did not become a Jinshi when he was 25 years old. After many setbacks, he became an official. Only then did he get such a minor official as the "Examination School Secretary" (Volume 10 of "Liu Dian of the Tang Dynasty": "There are eight secretaries and provincial school secretaries, all of whom are on the ninth rank."). After that, he was repeatedly ostracized and denounced, and it was not until his later years that he became the "Minister of the Ministry of Civil Affairs" (Volume 2 of "Liu Dian of the Tang Dynasty": "The two ministers of the Ministry of Civil Affairs are on the fourth rank."). Therefore, he had ideological and personnel connections with the common landowners, and he "raised grievances" for them, sharply exposed the ugliness and decadence of the aristocratic landowners, and had "constant conduct and unscrupulous speech" (see "New "Book of Tang Dynasty: Biography of Han Yu"). In the 19th year of Zhenyuan (803) of Emperor Dezong of the Tang Dynasty, there was a drought in Guanzhong and people were hungry. He wrote a letter asking for relief from the people's corvee service and exemption from rent and taxes, and was demoted to the order of Yangshan (now Yangshan, Guangdong). In the fourteenth year of Yuanhe (819), Tang Xianzong sent people from Fengxiang to welcome the Buddha's bones into the palace. He wrote a letter of extreme remonstrance and was almost executed. Later, he was demoted to the governor of Chaozhou (now Chao'an, Guangdong). These two incidents show that he is very concerned about the sufferings of the people and can express his opinions directly.

Han Yu was a famous prose writer and poet in the Tang Dynasty and an advocate of the "Ancient Prose Movement". In the history of literature, the concept of "ancient prose" was proposed by Han Yu. What he called "ancient prose" was opposed to the parallel prose that was popular at the time, which emphasized words and ignored content. That is, odd sentences and single lines, with Confucianism as the basic content, and based on the prose styles of pre-Qin and Han Dynasties. In the early Tang Dynasty, inheriting the shortcomings of the Six Dynasties, the writing style was superficial and the words were meaningless. Although Chen Zi'ang, Li Hua, Dugu Ji, Xiao Yingshi, Liang Su and others opposed it, the effect was not great. It was not until Han Yu and Liu Zongyuan, due to their great achievements in creative practice and theory, that they launched an "ancient prose movement" and liberated articles from the shackles of formalism. This kind of "ancient prose movement" is actually liberating from retrospection, and aims to inherit the fine tradition of the ancients expressing their feelings in plain and simple language. We only need to see that Han Yu advocated that writing articles should "only focus on stating the words", that when studying ancient articles, one should "learn their meaning, not their words", and emphasized that "writing should follow the order of words" and "words must come from one's own words", we can see that in fact this is It is an innovative movement of writing style and literary language. As for the basic content of Confucianism, modern scholars have criticized it. However, at that time, it had a positive role in "renouncing Buddhas and elders", opposing the separatist rule of vassal towns, and maintaining national unity. Han Yu's literary ideas and creative practices had a profound impact on later generations. Later generations called Han, Liu, and Ouyang Xiu, Su Xun, Su Shi, Su Che, Zeng Gong, and Wang Anshi of the Song Dynasty the Eight Great Masters of the Tang and Song Dynasties. His works are collected in "Collected Works of Mr. Chang Li".

2. The understanding of "a man who is a man of witchcraft, doctor, musician, and craftsmanship, is looked down upon by a gentleman, but now his wisdom is beyond his reach. How strange it is!"

Some people think that this sentence reflects Han Yu's class prejudice of contempt for working people. But some people think that it cannot be seen this way, because the second paragraph where this sentence is located is a sentence that denigrates the upper-class "scholar-bureaucrat clan" and praises "people with witchcraft, doctors, musicians and hundreds of skills" and "ancient saints", which is "disdainful to a gentleman". The subject "gentleman" refers to the upper-class "scholar-bureaucrat clan" that Han Yu denounced, not Han Yu himself. In the article, Han Yu repeatedly compared "gentlemen" and "a clan of scholar-bureaucrats" with "people of witch doctors, musicians, and hundreds of craftsmen" and "ancient saints", derogating the former and praising the latter. Of course, he would not include himself among the so-called gentlemen. Therefore, "a gentleman is disdainful" is only a satire on a gentleman who is ashamed to be a teacher, but does not look down upon "a man of witchcraft, doctor, musician, and all kinds of skills."

3. Information about Confucius’s teachers Tanzi, Chang Hong, Shixiang and Laodan

① Confucius studied with Tanzi. "The Biography of the Zuo Family in the Spring and Autumn Period" in the 17th year of Duke Zhao: "In autumn, Tanzi came to the court, and the Duke had a banquet with him. Zhaozi asked, saying: 'Shaohao's family (Du Yu's note: the son of the Yellow Emperor, the ancestor of his surname) is a bird-named official. , why?" Tanzi said: "My ancestor, I know it. In the past, Huangdi's family was recorded in clouds (Du's note: Huangdi was ordered to have clouds, so he used clouds to record events), so he was named Yundi. The surname is based on fire, so it is named after the fire master. ...My great ancestor Shaohao was born in Zhizhi, and the phoenix bird came at the right time, so he was named after the bird master. The surname of Fengniao is also called Li Zheng. Du's note: that is, the official of Li Zheng);

Then he told people: "I heard that the emperor lost his official position (Du's Note: Losing his official position means not practicing his duties). I have learned from the barbarians, and I still believe it." '"

② Confucius was a teacher of Chang Hong and Lao Dan. "Confucius' Family Sayings: Guan Zhou": "Confucius said to Uncle Nangong Jing: 'I heard that Lao Dan was knowledgeable about the past and knew the present, and understood the source of ritual and music. He who understands the return of morality is my teacher. Today will pass. '... Jingshu went to Zhou Dynasty with him, asking for courtesy from Lao Dan, and visiting Chang Hong for his music. " (Note: For the story of Confucius asking for courtesy from Lao Dan, see "Historical Records·Confucius Family", "Historical Records·Biographies of Lao Zhuang Shen Han" and "Zhuangzi Tianyun Chapter")

③ Confucius taught Xiang. "Historical Records: The Family of Confucius": "Confucius studied the drum and harp master Xiangzi, and he did not enter for ten days. Master Xiangzi said: "It can be beneficial." ’ Confucius said: ‘Qiu has already learned his music, but he has not yet mastered its number. ’ There was a moment, and he said, ‘I have learned how to count, and it will be of benefit to me. ’ Confucius said: ‘Qiu has not achieved his ambition. ’ There was a moment, and he said, ‘I have learned my ambition, and it will be of benefit to me. ’ Confucius said: ‘Qiu didn’t understand what he was like. ’ There was a moment, and he said: ‘Something makes me feel deep and thoughtful, something feels good, I look high and have far-reaching aspirations. ’ He said: ‘Qiu De is a man who is gloomy and dark, a few but long, his eyes are like looking at a sheep, and his heart is like a king of the four kingdoms. Who but King Wen can do this! ’ Master Xiangzi avoided the table and bowed again, saying, ‘Master Gai Yunwen is the king of Cao. '" (The story of Confucius and his teacher, see also "Confucius' Family Sayings", "Han Shi Biography" and "Huainanzi")

4. Appreciation of "Shi Shuo" (Ji Zhenhuai)

When Han Yu wrote "Shi Shuo", some people think that it was in the 18th year of Zhenyuan (802) of Emperor Dezong of the Tang Dynasty. This is generally credible. At that time, Han Yu was 35 years old and had just entered the Imperial Academy from living in Luoyang and became a student of the Four Schools. Doctor, this is a "from the seventh grade" academic officer, but he has long been famous. In those one or two years, the ancient prose movement he advocated and continued to practice was moving out of the scope of a few enthusiasts and became a widespread movement. He seems to have become the young leader of this movement. He uses ancient prose to promote his ideas. He defends the Confucian thought of the pre-Qin Dynasty and opposes the Buddhist and Lao thought that is particularly popular in the contemporary era. He advocates the ancient prose of the pre-Qin and Han dynasties and opposes the "vulgar writing" that has been practiced since the Wei and Jin Dynasties. This is the content of the ancient prose movement. This movement gradually formed in the later period of Tang Dezong's reign and had realistic social conditions. It was to maintain the unity of the Tang Dynasty and oppose the politics of feudal separatism. In addition to warlords and big landowners, this was the practical interest requirement of the broad social strata at that time. Han Yu's active efforts played a continuous role in promoting the development and formation of this movement. Not only did he work hard and achieve outstanding results from theory to practice; more importantly, he worked hard to promote it regardless of popular criticism, especially in giving young people enthusiastic encouragement and instructions. An article with progressive significance and liberating spirit caused by his efforts.

Due to his childhood family upbringing and the influence of retroism since Tianbao, Han Yu has regarded himself as a preaching ancient writer since his youth. . This is also an important reason why he could not be successful in the imperial examination and officialdom for ten years, but he did not regret it and became more and more confident when he first went to Bianzhou to serve as the governor of Dong Jin Dynasty (796). -798), first taught Li Ao to learn ancient prose; due to Meng Jiao's introduction, he soon taught Zhang Ji to learn ancient prose. Later, he fled to Xuzhou (799). Read ancient books and learn ancient prose. After Zhang Jianfeng's death, his official career was blocked, and more and more young people came to Luoyang for advice. He was very enthusiastic about the young people and rewarded them generously. "Li Yi Shu" said: "If you don't reciprocate your words and don't respond politely, even though Confucius was not allowed to travel to each other's hometown, it is appropriate for the rest of the world not to do it. If you want to come, I just want to come in, why don't you treat him too politely and be too affectionate? "In order to "widen the way of saints", he treated all young people who asked him for advice with a warm and polite attitude. He believed that this was not a matter of "too much courtesy" or "too much affection". He answered many young people's letters. , indicating how to be a person and how to write an essay. In Han Yu's view, the article is an expression of the author's personality, and his behavior and composition should be consistent. After entering the Imperial Academy, Han Yu was still very enthusiastic about young people. This kind of constant interaction with young students and giving them rewards and instructions was a phenomenon that did not happen after the Wei and Jin Dynasties. Of course, it aroused people's curiosity, and even all the young people who wrote to Han Yu for help naturally started to discuss and criticize him. He was regarded as a disciple of the Han sect, so Han Yu's eccentric appearance of "loving to be a teacher" became very prominent. However, Han Yu had long been confident. No matter how people slandered him, he still boldly answered the letters from young people.

He said in "Reply to Hu Sheng's Book": "Husbands distinguish between right and wrong, virtuous and unworthy, and those who hold high positions as public ministers should be appointed to their posts, so they dare not do so intentionally. If a student is born, he who is kind to me will know his virtuousness, and the time will come. It is not beneficial in life. Those who do not know are using it as slander! If they dare not love themselves, they are afraid that it will be useless and harmful." He expressed his indignation at those malicious slanders and asked him for advice. young people are worried. The last paragraph of "Shi Shuo" declares the origin of writing, saying that it was written for Li Pan, a young man who was "good at ancient prose" and "able to practice ancient ways" and studied with him. In fact, he used this to give a public reply and stern refutation to those slanderers. He was on target.

In this article, he first (paragraph 1) affirms that teachers have always been indispensable for everyone since ancient times, because people cannot be "born knowing" and no one can be without "confusion" ——Something that is confusing. Therefore, he believes that a teacher is not a special person, but a person who "preaches the truth, accepts karma, and solves doubts." He also believes that everyone can be a teacher, and there are no restrictions on social status (noble or humble) or age (old or young). He only asks if he has "Tao", and if he does, he can be a teacher. As the saying goes, "Where Tao exists, there is also a teacher." ". Then (paragraph 2), he lamented that the ancient "teacher's way" has been lost for a long time. Nowadays, ordinary people are neither able to be "free from confusion" nor "ashamed to learn from a teacher", so they are becoming more and more stupid. Then, examples are cited to demonstrate that this culture of "shame on learning from a teacher" is really stupid and strange. He said that there is a kind of people, that is, scholar-bureaucrats. For their sons, they "choose a teacher and teach them"; but for themselves, "they are ashamed of the teacher": this is their ignorance. There is another phenomenon: the vast number of people from all walks of life, that is, "people of witch doctors, musicians, and various craftsmen" are not ashamed to learn from each other; and "a clan of scholar-bureaucrats", if someone talks about who is the teacher and who is the disciple, Then everyone laughed at the same time and asked for the reason. It was nothing more than age and status. This proved that their wisdom was inferior to that of the witch doctors and so on whom they looked down upon. Isn't this strange? Looking again (paragraph 3), the "sages" worshiped by "the scholar-bureaucrats" did not have certain teachers. Confucius' teachers included Tanzi, Chang Hong, etc., and these people were "not as good as Confucius". Moreover, Confucius also said that among three people, one must be his teacher. Therefore, the author gets another important argument. The relationship between master and disciple is relative. "The disciple does not have to be inferior to the master, and the master does not have to be better than the disciple." This means that a disciple can be a teacher, and a teacher can be a disciple. Therefore, the final conclusion of the existence of the relationship between master and disciple is very simple, just because "there is a priority in learning the Tao, and there is a specialization in the art". This is also the argument made earlier, that is, the capable person is the teacher.

It can be seen from this that "Teacher's Theory" not only sternly refutes those stupid slanderers, but more valuable is that it puts forward three new and progressive "teacher's ways" ideas: A teacher is "preaching and receiving karma" Anyone can be a teacher, as long as he has that ability; the relationship between a teacher and a disciple is relative. If he is better than me in one aspect, he is my teacher in that aspect. These ideas have greatly reduced the mystery, authority, and feudalism of the teacher; they have rationalized and equalized the relationship between the teacher and his disciples, and broken down the conservative barriers of teacher or family law. These thoughts were in conflict with the "Orthodox" thoughts he later developed. These ideas are ideas with a liberating spirit and profound people's character. This is a reflection of the prosperity of the city and the development of commercial economy under the relatively stable situation in the Dezong era of Tang Dynasty.

Therefore, it is conceivable that the dissemination of this "Teacher's Theory" inspired and attracted more young scholars, and thus attracted more opposition from the stubborn "scholar-bureaucrat clan". In fact, it was indeed more difficult for Han Yu to serve as an official because of this, and he was constantly squeezed out by those in power. Liu Zongyuan said in "Reply to Wei Zhongli on Teachers' Taoism": "In today's world, if you don't hear of a teacher, if you do, you will laugh at him and think you are a madman. Du Han became more and more vigorous, regardless of the popular customs, committed laughter and insults, and recruited his disciples to study, and wrote " "Shi Shuo", he became a teacher because of his resistance to appearance. The monsters in the world gathered and scolded him, and his words became more and more popular. "In the 19th year of Zhenyuan (803), Han Yu was driven out of Chang'an by the ruling bureaucracy for the first time in his position as censor, and was demoted to Yangshan (now Yangshan, Guangdong), where he was writing "Shi". Said "One year later." The reasons for his being demoted this time may be complicated, but according to Liu Zongyuan, this "Shi Shuo" is at least one of the important reasons, because he became more "famous" and was criticized by more die-hards. If you are evil, you are more likely to be inexplicably excluded. However, Han Yu's attitude towards rewarding young students has remained unchanged, but after Yuanhe, his momentum was not as great as it was at the end of Zhenyuan.

In the Song Dynasty, some people defended Han Yu, saying that he "doesn't like to be a teacher" ("Hong said" in Volume 12 of "The Collected Works of Mr. Changli of Five Hundred Schools of Phonetic Bian"). This means that Han Yu had no choice but to " "The master of making". Some people think that Han Yu "wrote the "Teacher's Theory" and took it upon himself to teach", but at best he only "took preaching, receiving karma and solving doubts as his main task, and then a teacher of worldly instruction would speak the ear and learn the ear" (Yu Wenbao's "Three Records of Blowing Swords") ), which means that Han Yu greatly reduced the feudal role of the division. It can be seen that the liberating spirit of this "Shi Shuo" is not easily accepted by ordinary feudal literati. Therefore, its significance at the time is not difficult to understand.