本文選題：黃淳耀 + 詩文�。� 參考：《西南大學(xué)》2017年碩士論文

【摘要】：黃淳耀,嘉定文人,有詩文集《陶庵集》二十二卷。他處于明末清初之際,特殊的歷史境遇、時(shí)代風(fēng)尚造就了一個(gè)復(fù)雜、豐滿立體、具有典型代表的文人形象:他徘徊于求仕與歸隱的二難選擇之間,既有末世士人隱逸的情懷,也能自覺承擔(dān)救亡圖存的社會(huì)責(zé)任,其性格中既有儒家中正嚴(yán)肅的一面,也有晚明文人特有的狂傲獨(dú)立的一面,由明入清后,更具遺民之烙印。復(fù)雜的心態(tài)和雙面的文化品格投射到詩文領(lǐng)域,表現(xiàn)在詩文從觀念到創(chuàng)作呈現(xiàn)異質(zhì)之分離,既有儒家正統(tǒng)之特性,又能旁逸于正統(tǒng)之外,具有文人個(gè)性化特征。他的詩歌秉承儒家正統(tǒng)的詩教觀,主張?jiān)娨暂d道,又結(jié)合自身經(jīng)歷和歷史經(jīng)驗(yàn),提倡“窮而后工”。詩歌內(nèi)容豐富,或以詩論史,或以詩交際,或以詩寫景,最難能可貴之處在于描寫了明末社會(huì)動(dòng)亂的歷史畫面,堪為社會(huì)“實(shí)錄”。藝術(shù)上,其詩帶有明顯的唐詩烙印,風(fēng)格多樣,以俊爽健峭為主,又富于變化,兼有情韻雋永、沉郁悲涼;詩歌多用典故,熔鑄百家;且以散文化的句式、虛詞、賦法入詩,具有以文為詩的特征。他的散文主張“文以氣為主”,在文質(zhì)關(guān)系上,以“質(zhì)”為主,以“文”為輔;并倡言復(fù)古,轉(zhuǎn)益多師,尤為服膺以唐順之、歸有光為代表的唐宋派,建立了“六藝——秦漢——唐宋——明初——唐宋派”自上而下的學(xué)古譜系和由唐宋派上溯到六藝的學(xué)古途徑;他摒棄復(fù)古派,對(duì)復(fù)古派模擬剽竊之風(fēng)嗤之以鼻。在創(chuàng)作實(shí)踐上做到了情與理兼?zhèn)?質(zhì)與文并存。明代士人普遍擅八股不擅詩文,黃淳耀卻能做到詩及古文、時(shí)文兼擅。他的詩歌以風(fēng)人之意的內(nèi)涵在明代詩歌復(fù)古語境中獨(dú)立于七子復(fù)古派、公安、竟陵之外,帶有反主流意識(shí)。其散文頗受后世理學(xué)家推重,在“嘉定文派”中,既與嘉定四先生之文學(xué)思想一脈相承,又因在文統(tǒng)觀上取徑更寬,主張性命之學(xué),創(chuàng)作上以才見長而獨(dú)樹一幟,承前啟后,有延續(xù)嘉定文脈之功。
[Abstract]:Huang Chunyao, the literati of Jiading, has a collection of poems, Tao an Collection, 22 volumes.When he was in the late Ming Dynasty and the early Qing Dynasty, he was in a special historical situation, and the style of the times created a complex, plump and three-dimensional literati image with typical representation: he lingered between the two difficult choices of seeking official office and returning, and had the seclusion feelings of the late scholars.Also can consciously bear the social responsibility to save the nation, its character is not only the serious side of Confucianism, but also the proud and independent side of the literati of the late Ming Dynasty, which is more imprinted by the bereaved people after the Ming Dynasty and the Qing Dynasty.The complex mentality and double-sided cultural character project into the field of poetry and prose, which is manifested in the separation of poetry and prose from concept to creation, which is characterized by Confucian orthodoxy as well as beyond orthodoxy, and has the characteristics of literati personality.His poetry adheres to the Confucian orthodox view of poetry education, advocates that poetry should contain Tao, and combines his own experience and historical experience to advocate "poor and backward work".The rich content of poetry, either in the history of poetry, or in poetry communication, or in poetry, the most valuable thing lies in describing the historical picture of the social unrest in the late Ming Dynasty, which can be regarded as a social "actual record".In art, his poems are marked with obvious Tang poems, with a variety of styles, mainly handsome and vigorous, rich in changes, both sentimental and meaningful, melancholy and melancholy; poetry is often alluded to, melting and casting a hundred schools of thought; and it uses the sentence style of prose culture, function words, and Fu method into poetry.It has the characteristic of taking the text as the poem.His prose advocated that "literature is based on qi", in the relation of literature and quality, "quality" was the main thing, and "text" was auxiliary; and he advocated the restoration of the ancient times and turned over more teachers, especially the Tang and Song schools represented by Tang Shun and Guiguang.Established the "six arts-Qin-Han-Tang-Song-Ming-Tang-Song school" from the upper to the bottom of the ancient pedigree and from the Tang and Song school to the six ancient arts, he abandoned the retro school, sniff at the retro school simulated plagiarism.In creative practice, both emotion and reason, quality and text coexist.In the Ming Dynasty, scholars were generally good at stereotyped writing, but Huang Chunyao was able to write poetry and ancient prose.His poems with the meaning of wind and man are independent of the seven ancient schools, public security and Jingling, and have anti-mainstream consciousness in the context of the retro times of Ming poetry.His prose was greatly valued by the later Neo-Confucianism. In "Jiading Literary School", it was inherited from the literary thought of Mr. Jiading four, but also because of the wider path in the view of literary system, he advocated the study of life, and created a school of his own in order to see the long and unique creation, connecting the past with the future.There is a continuation of Jiading context of the work.
【學(xué)位授予單位】：西南大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：I207.22

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本文編號(hào)：1757105