本文關(guān)鍵詞： 許地山 宗教 原型 情節(jié) 人物 意象　出處：《湖南師范大學(xué)》2016年碩士論文　論文類型：學(xué)位論文

【摘要】：作為一名實(shí)不應(yīng)被忽視卻幾度被忽視的中國現(xiàn)代文學(xué)大家,自1921年憑借小說《命命鳥》登上文壇后,許地山便長期因其創(chuàng)作中的異域情調(diào)與宗教情懷而備受爭議。他生于憂患,長于憂患,濃厚的家庭禮佛氛圍,閩粵之地繁若星辰的民間信仰的熏染,以及多年來躬自研學(xué)宗教的經(jīng)歷,凡此種種共同鑄就了許地山對(duì)苦難的體認(rèn)、對(duì)人生的理解迥不同于當(dāng)時(shí)的大多數(shù)同人并自然而然地呈現(xiàn)在了他的文學(xué)創(chuàng)作中。面對(duì)近現(xiàn)代積貧積弱的中國,當(dāng)時(shí)的大多數(shù)知識(shí)分子都以“救亡”與“啟蒙”為己任,許地山當(dāng)然也不例外。但如同其人其文,他的濟(jì)世之方也是獨(dú)具品格的。在當(dāng)時(shí)絕大部分同人一致將生民之苦歸咎于時(shí)勢之艱時(shí),許地山則“不合時(shí)宜”地認(rèn)為時(shí)勢的艱難固然是人之痛苦的來源之一,然而世事的無常卻非時(shí)勢的改善所能全然消弭,故而“無�！辈攀鞘|蕓眾生各持所苦的更本質(zhì)的原因。因此,許地山之“為人生”并不膠著于一時(shí)一事,而是常憂千歲,渾融了宗教的玄思性與為人生的現(xiàn)實(shí)性,更具有終極關(guān)照的色彩。遺憾的是宗教的玄思在近現(xiàn)代以救亡圖存為第一主題的華夏大地上很容易被誤讀為對(duì)現(xiàn)實(shí)人生的消解,這便是許地山的作品幾度被非議的原因�！霸S地山并不是職業(yè)作家”(陳平原先生語),他的第一身份當(dāng)是宗教研究者,其生平著述遍及世間諸教。他精研宗教始終以“謀諸宗教的溝通”為要旨,以服務(wù)于現(xiàn)實(shí)為歸宿,這一點(diǎn)在他的文學(xué)作品中得到了一貫的體現(xiàn)。許地山傳世之文雖稱不上豐厚,然而令人嘆服的是他總能于有限的有形文字中化出無限的玄妙。時(shí)至今日,他的文學(xué)世界仍然存有諸多難解之謎,要想真正進(jìn)入其中并非易事。筆者時(shí)常有感于許地山溝通諸宗教以解生民之苦的努力,但這一溝通諸宗教而成的許地山式的人生哲學(xué)究竟為何,在其文學(xué)作品中又是通過怎樣的手段傳達(dá)出來的?對(duì)于這兩大問題,許地山本人以及已有的研究成果雖有過一定程度的解釋但均未給出完整確實(shí)的答案。為了在以往研究的基礎(chǔ)上更好地解答上文提出的問題,本文試圖從神話學(xué)的角度出發(fā),運(yùn)用文學(xué)原型批評(píng)的相關(guān)理論,以探析許地山筆下人物的原型為切入點(diǎn),力求在這一系列精心營構(gòu)的原型置換中尋出許地山的宗教之花所結(jié)出的人生之果。基于上述研究目的,本文將分三章展開論述。第一章結(jié)合許地山的生平和著述揭示其與宗教的不解之緣。第二章正式挺近許地山的文學(xué)世界,從情節(jié)、人物與意象三個(gè)方面入手,破譯了其筆下的宗教原型。舉凡大家發(fā)憤著文當(dāng)必有其所不得不抒,并自有其所誠心欲立。故本文第三章詳細(xì)闡述了許地山借種種原型置換所欲建構(gòu)的自己的宗教,這一宗教的主要信條包括生本不樂、但求耕耘及精誠與深情。其中“生本不樂”是許氏哲學(xué)的基本命題,其他若干信條則皆由此衍生而出。
[Abstract]:As a member of modern Chinese literature who should not be neglected but neglected several times, Xu Dishan has been controversial for a long time because of his exotic and religious feelings since he ascended the literary world on 1921 with the novel "Life Bird". He was born in distress. Good at suffering, a strong atmosphere of family rites and Buddhas, the influence of folk beliefs in the land of Fujian and Guangdong, as well as the experience of studying religion by oneself over the years, all of these have jointly created Xu Dishan's understanding of suffering. The understanding of life was different from that of most of his contemporaries at that time and naturally appeared in his literary creation. In the face of China, where poverty and weakness were accumulated in modern times, most intellectuals at that time took "saving the nation" and "enlightenment" as their own tasks. Of course, Xu Dishan was no exception. But like his people, he had a unique character in helping the world. At that time, most people unanimously blamed the hardship of the people on the difficult times. Xu Dishan, on the other hand, "unseasonably" believed that the difficulties of the times were certainly one of the sources of human suffering, but the impermanence of the world could not be completely eliminated by the improvement of the times. Therefore, "impermanence" is the more essential reason why the masses are suffering from each other. Therefore, Xu Dishan's "for life" is not a matter of a moment, but a constant worry for thousands of years, mixing the mystery of religion with the reality of life. It is a pity that religious metaphysics is easily misinterpreted as the deconstruction of real life in China, where the first theme of modern times is to save the nation from the dead. This is why Xu Dishan's works have been criticized several times. "Xu Dishan is not a professional writer." His biographical works spread all over the world. His study of religion always focused on "seeking the communication of all religions" and serving the reality, which has been consistently reflected in his literary works. What is amazing, however, is that he is always able to enigma in a limited number of tangible words. To this day, there are still many puzzles in his literary world. It is not easy to really get into it. I often feel the effort of Xu Dishan to communicate all religions in order to relieve the hardship of the people, but what exactly is the philosophy of life in the form of Xu Dishan, which is formed by the communication of all religions? In his literary works through what means of communication? For these two major questions, although Xu Dishan himself and his existing research results have explained to a certain extent, they have not given a complete and definite answer. In order to better answer the questions raised above on the basis of previous studies, From the perspective of mythology, this paper tries to use the theory of literary archetypal criticism to probe into the archetypes of the characters in Xu Dishan's works. In this series of meticulous archetypal replacement, we try to find out the fruit of the religious flower of Xu Dishan. For the purpose of the above research, This article will be divided into three chapters. The first chapter combines Xu Dishan's life and writings to reveal his inextricable relationship with religion. The second chapter is close to Xu Dishan's literary world, starting from the three aspects of plot, character and image. The religious archetypes in his works have been deciphered. Everyone who writes with indignation must have their own words to express, and have their own sincerity to stand up. Therefore, the third chapter of this article describes in detail the religion Xu Dishan wants to construct by replacing the archetypes with various archetypes. The main creed of this religion is that it is not happy to be born, but to work hard and to be sincere and affectionate. Among them, "life is not happy" is the basic proposition of Xu's philosophy, and a number of other creeds are derived from it.
【學(xué)位授予單位】：湖南師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2016
【分類號(hào)】：I206.6

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相關(guān)博士學(xué)位論文 前1條

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本文編號(hào)：1521031