鄭玄“以德箋詩(shī)”文學(xué)思想研究
發(fā)布時(shí)間：2018-10-26 13:19
【摘要】：鄭玄“以德箋詩(shī)”文學(xué)思想是在經(jīng)學(xué)立場(chǎng)上以《毛詩(shī)》思想為宗。首先“德”自《詩(shī)》而出,因《詩(shī)》多出自周人之手,必有周人思想,即“德”觀念,無(wú)論形式或內(nèi)容還是目的與效果,《詩(shī)》的創(chuàng)作都與“德”有著必然聯(lián)系。其次,“德”從《毛傳》而出,《毛傳》自謂傳自子夏,乃儒家學(xué)說(shuō),而儒家特重仁義道德,因此《毛傳》的文學(xué)思想也必定以“德”為重。對(duì)于不同于《毛傳》的地方,鄭玄有著自己的判斷。在打造儒家政治詩(shī)學(xué)觀,在《毛傳》的文學(xué)批評(píng)基礎(chǔ)之上構(gòu)建以“德教”為核心的詩(shī)學(xué)觀,并在編織德教興衰與政治盛衰以及詩(shī)歌美刺正變等因果聯(lián)系的思想之下,鄭玄于諸家詩(shī)說(shuō)中自有取舍。因此,國(guó)風(fēng)開篇,《周南》第一,《關(guān)雎》為始,美后妃之德,二《南》皆美,德衰而變風(fēng)變雅作。同時(shí)因漢代大一統(tǒng)政治需要以及溫柔敦厚德教詩(shī)學(xué)觀的深化,鄭玄對(duì)《詩(shī)》批評(píng)中“美刺”觀念予以改造,將“直刺”改為“諷喻”、“譏過(guò)”等委婉地表達(dá)怨刺之情。并且在儒家德教和詩(shī)教的指導(dǎo)思想之下,鄭玄在箋《詩(shī)》的具體手法上還將“比興”簡(jiǎn)化為“比喻”。此種做法有利于簡(jiǎn)化《詩(shī)》文學(xué)性向政治性,即詩(shī)教和德教解釋的轉(zhuǎn)化途徑,不拖泥帶水。當(dāng)然此種途徑的簡(jiǎn)化也有其歷史原因,一方面是屈原《離騷》“香草美人”在先的詩(shī)學(xué)歷史實(shí)踐,另一方面則是文學(xué)詩(shī)學(xué)向政治詩(shī)學(xué)轉(zhuǎn)換歷史實(shí)踐的必然需要。反之如果在轉(zhuǎn)換途徑上糾纏不清,必定影響此種轉(zhuǎn)換,有礙于詩(shī)教和德教詩(shī)學(xué)的建構(gòu)。另外,“以禮箋詩(shī)”是鄭玄詩(shī)學(xué)的特色所在。但仍然需要指出,中國(guó)文化在漢之前已然發(fā)展出“德”“禮”并重互為內(nèi)外的政治哲學(xué)。因而以禮明德、以德和禮,二者不可偏廢,“德”仍然是鄭玄詩(shī)學(xué)的核心概念和邏輯起點(diǎn)。在箋《詩(shī)》基本原則之外,《詩(shī)》箋所表達(dá)出來(lái)的德教以及德治內(nèi)容,相對(duì)集中在“德”的施受主體范圍內(nèi),主要為君德、臣德、婦德三個(gè)方面。要之,在經(jīng)學(xué)思維下《鄭箋》從前提到結(jié)構(gòu),從方法到內(nèi)容,處處是鄭玄“以德箋詩(shī)”詩(shī)學(xué)觀的落實(shí),也是儒家政治詩(shī)學(xué)觀的表現(xiàn),這也是其義理之上的優(yōu)勝所在。
[Abstract]:Zheng Xuan's Literary thought of "taking the poem of virtue" is based on the thought of "Mao poem" in the standpoint of Confucian Classics. First, "virtue" comes out from "poem", because "poem" comes from the hand of Zhou people, there must be Zhou people's thought, that is, the idea of "morality", whether form, content, purpose and effect, the creation of "poem" has inevitable relation with "virtue". Secondly, "virtue" comes from Mao Zhuan, and "Mao Zhuan" pretends to be passed on from Zi-Xia, which is a Confucian doctrine, and Confucianism attaches great importance to benevolence and morality, so the literary thought of "Mao Zhuan" must also regard "virtue" as the most important. Different from Mao Zhuan, Zheng Xuan has his own judgment. On the basis of the Confucian political poetics and the literary criticism of Mao Zhuan, this paper constructs a poetics view with "moral education" as the core, and under the thought of weaving the causal link between the rise and fall of moral education and the rise and fall of politics, and the change of poetic beauty and thorn, etc. Zheng Xuan had his own choice in the theory of Zhu Jia's poems. Therefore, at the beginning of the Guofeng, Zhou Nan, Guan Ju is the beginning. At the same time, due to the political needs of the unification of the Han Dynasty and the deepening of the poetics view of gentle and honest morality and education, Zheng Xuan reformed the concept of "beauty thorn" in the criticism of "poetry" and changed "straight thorn" into "allegory" and "derided" to express the feeling of resentment and thorn. Under the guidance of Confucianism, Zheng Xuan simplified "Bi Xing" into "metaphor". This method is helpful to simplify the transformation from literature to politics, that is, poetry and morality. Of course, the simplification of this approach also has its historical reasons. On the one hand, it is the historical practice of Poetics in qu Yuan's "Vanilla Beauty", on the other hand, it is the inevitable need for the transformation from literary poetics to political poetics. On the other hand, if we get entangled in the way of transformation, it will affect the transformation and hinder the construction of poetry teaching and moral education poetics. In addition, the poem is the characteristic of Zheng Xuanshi. However, it should be pointed out that before the Han Dynasty, Chinese culture had developed the political philosophy of "virtue" and "propriety". Therefore, by virtue, virtue and propriety, both can not be biased, "virtue" is still the core concept and logical starting point of Zheng Xuanshi. In addition to the basic principle of "poem", the contents of moral education and rule of virtue expressed by "poem" are relatively concentrated in the scope of the subject of "virtue", mainly in three aspects: Jun de, Chen de and Fu de. To be sure, under the thought of Confucian Classics, Zheng Jian used to mention structure. From method to content, there is everywhere the implementation of Zheng Xuan's poetics view of "using virtue to write poems", which is also the expression of Confucian political poetics, which is also the superiority of Confucian political poetics.
【學(xué)位授予單位】：南京師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2015
【分類號(hào)】：I207.22
本文編號(hào)：2295849
[Abstract]:Zheng Xuan's Literary thought of "taking the poem of virtue" is based on the thought of "Mao poem" in the standpoint of Confucian Classics. First, "virtue" comes out from "poem", because "poem" comes from the hand of Zhou people, there must be Zhou people's thought, that is, the idea of "morality", whether form, content, purpose and effect, the creation of "poem" has inevitable relation with "virtue". Secondly, "virtue" comes from Mao Zhuan, and "Mao Zhuan" pretends to be passed on from Zi-Xia, which is a Confucian doctrine, and Confucianism attaches great importance to benevolence and morality, so the literary thought of "Mao Zhuan" must also regard "virtue" as the most important. Different from Mao Zhuan, Zheng Xuan has his own judgment. On the basis of the Confucian political poetics and the literary criticism of Mao Zhuan, this paper constructs a poetics view with "moral education" as the core, and under the thought of weaving the causal link between the rise and fall of moral education and the rise and fall of politics, and the change of poetic beauty and thorn, etc. Zheng Xuan had his own choice in the theory of Zhu Jia's poems. Therefore, at the beginning of the Guofeng, Zhou Nan, Guan Ju is the beginning. At the same time, due to the political needs of the unification of the Han Dynasty and the deepening of the poetics view of gentle and honest morality and education, Zheng Xuan reformed the concept of "beauty thorn" in the criticism of "poetry" and changed "straight thorn" into "allegory" and "derided" to express the feeling of resentment and thorn. Under the guidance of Confucianism, Zheng Xuan simplified "Bi Xing" into "metaphor". This method is helpful to simplify the transformation from literature to politics, that is, poetry and morality. Of course, the simplification of this approach also has its historical reasons. On the one hand, it is the historical practice of Poetics in qu Yuan's "Vanilla Beauty", on the other hand, it is the inevitable need for the transformation from literary poetics to political poetics. On the other hand, if we get entangled in the way of transformation, it will affect the transformation and hinder the construction of poetry teaching and moral education poetics. In addition, the poem is the characteristic of Zheng Xuanshi. However, it should be pointed out that before the Han Dynasty, Chinese culture had developed the political philosophy of "virtue" and "propriety". Therefore, by virtue, virtue and propriety, both can not be biased, "virtue" is still the core concept and logical starting point of Zheng Xuanshi. In addition to the basic principle of "poem", the contents of moral education and rule of virtue expressed by "poem" are relatively concentrated in the scope of the subject of "virtue", mainly in three aspects: Jun de, Chen de and Fu de. To be sure, under the thought of Confucian Classics, Zheng Jian used to mention structure. From method to content, there is everywhere the implementation of Zheng Xuan's poetics view of "using virtue to write poems", which is also the expression of Confucian political poetics, which is also the superiority of Confucian political poetics.
【學(xué)位授予單位】：南京師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2015
【分類號(hào)】：I207.22
【參考文獻(xiàn)】
相關(guān)博士學(xué)位論文 前1條
1 毛宣國(guó);漢代《詩(shī)經(jīng)》闡釋的詩(shī)學(xué)研究[D];武漢大學(xué);2007年
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