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刘勰以“宗经”为论文宗旨,大量吸收经学的思想理论,使经学构成了《文心雕龙》的重要思想根源。经学对《文心雕龙》理论系统的建构产生了多方面影响:关于文学本体论,《文心雕龙》“心生而言立”、以“人心”为本的文学本体观,源于经学元典《乐记》中音乐“由人心生”的深刻命题;关于创作论,刘勰所论感物→情动→文见的创作观受《周易》、《乐记》的思想影响;关于作品论,刘勰提出的“质文相附”说、“情经辞纬”说皆与经学相关;关于文学发展论,刘勰吸收《周易》的“通变”哲学思想及《乐记》、《毛诗序》关于诗乐发展与社会政治发展之关系的理论,阐释了文学发展的基本规律;关于文学功用论,刘勰强调文学的“明道”、“政化”、“事绩”、“修身”等功能,皆不出经学之范围。
With the purpose of his thesis, Liu Xie absorbs a lot of Confucian classics thoughts and theories, making his classics form the important ideological root of “Wen Xin Diao Long”. The scholarly theory had many influences on the construction of the theoretical system of “Wen Xin Diao Long”: ontology of literature, literary carving of the dragon, standing on the heart and soul, literary body based on Viewpoints originated from the profound propositions of music in “Music Note” by Yuan Xuedian in “Music Note” and “Creation by People”. On the creation theory, “On the theory of works, Liu Xun’s” text attached with “said,” love by words “is said to be related to the classics; on the theory of the development of literature, Liu Chang absorbed the” Book of Changes “ Change ”philosophical thought and“ Yue Ji ”,“ Mao Poetry Preface ”on the development of poetry and music and social and political development of the theory, explained the basic law of the development of literature; on the theory of literary functions, Liu Yong emphasizes the literary “,” Political “,” performance “,” Slim "and other functions, are not out of the scope of study.