许地山笔下的宗教原型

发布时间：2018-02-21 04:44

本文关键词： 许地山宗教原型情节人物意象　出处：《湖南师范大学》2016年硕士论文　论文类型：学位论文

【摘要】：作为一名实不应被忽视却几度被忽视的中国现代文学大家,自1921年凭借小说《命命鸟》登上文坛后,许地山便长期因其创作中的异域情调与宗教情怀而备受争议。他生于忧患,长于忧患,浓厚的家庭礼佛氛围,闽粤之地繁若星辰的民间信仰的熏染,以及多年来躬自研学宗教的经历,凡此种种共同铸就了许地山对苦难的体认、对人生的理解迥不同于当时的大多数同人并自然而然地呈现在了他的文学创作中。面对近现代积贫积弱的中国,当时的大多数知识分子都以“救亡”与“启蒙”为己任,许地山当然也不例外。但如同其人其文,他的济世之方也是独具品格的。在当时绝大部分同人一致将生民之苦归咎于时势之艰时,许地山则“不合时宜”地认为时势的艰难固然是人之痛苦的来源之一,然而世事的无常却非时势的改善所能全然消弭,故而“无常”才是芸芸众生各持所苦的更本质的原因。因此,许地山之“为人生”并不胶着于一时一事,而是常忧千岁,浑融了宗教的玄思性与为人生的现实性,更具有终极关照的色彩。遗憾的是宗教的玄思在近现代以救亡图存为第一主题的华夏大地上很容易被误读为对现实人生的消解,这便是许地山的作品几度被非议的原因。“许地山并不是职业作家”(陈平原先生语),他的第一身份当是宗教研究者,其生平著述遍及世间诸教。他精研宗教始终以“谋诸宗教的沟通”为要旨,以服务于现实为归宿,这一点在他的文学作品中得到了一贯的体现。许地山传世之文虽称不上丰厚,然而令人叹服的是他总能于有限的有形文字中化出无限的玄妙。时至今日,他的文学世界仍然存有诸多难解之谜,要想真正进入其中并非易事。笔者时常有感于许地山沟通诸宗教以解生民之苦的努力,但这一沟通诸宗教而成的许地山式的人生哲学究竟为何,在其文学作品中又是通过怎样的手段传达出来的?对于这两大问题,许地山本人以及已有的研究成果虽有过一定程度的解释但均未给出完整确实的答案。为了在以往研究的基础上更好地解答上文提出的问题,本文试图从神话学的角度出发,运用文学原型批评的相关理论,以探析许地山笔下人物的原型为切入点,力求在这一系列精心营构的原型置换中寻出许地山的宗教之花所结出的人生之果。基于上述研究目的,本文将分三章展开论述。第一章结合许地山的生平和著述揭示其与宗教的不解之缘。第二章正式挺近许地山的文学世界,从情节、人物与意象三个方面入手,破译了其笔下的宗教原型。举凡大家发愤著文当必有其所不得不抒,并自有其所诚心欲立。故本文第三章详细阐述了许地山借种种原型置换所欲建构的自己的宗教,这一宗教的主要信条包括生本不乐、但求耕耘及精诚与深情。其中“生本不乐”是许氏哲学的基本命题,其他若干信条则皆由此衍生而出。
[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.
【学位授予单位】：湖南师范大学
【学位级别】：硕士
【学位授予年份】：2016
【分类号】：I206.6

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