《世说新语》中的死亡意识研究

发布时间：2018-06-08 08:16

本文选题：《世说新语》 + 死亡意识　；参考：《山东师范大学》2017年硕士论文

【摘要】：魏晋士人鲜明独特的死亡意识集中反映在《世说新语》中,本文对《世说新语》中魏晋士人死亡意识的研究共分为两部分:第一部分即论文第一章,是死亡意识本体论探讨。基于死亡现象学的理论,在第一节中给与了“死亡”这一概念新的界定,引入海德格尔“向死而生”的死亡内涵,将死亡视为人类存在的本质方式;第二节辨析了死亡意识与生命意识的关系,论证了对死亡意识的研究具有独立的本体论意义。第三节则阐释了死亡意识对人类生存信念产生的影响,指出了死亡意识的觉醒是生存信念建构的基础,从而揭示了死亡对人类生存与价值选择的重要意义。第四节对死亡意识的价值进行了阐释,指出了死亡意识是人之为人的内在规定性,对死亡的超越是人类文化产生的根源这两点死亡意识所具有的最为重要的价值。第二部分即论文第二、三、四章,在第一部分的理论基础上,对《世说新语》中表现出来的魏晋死亡意识及其影响、价值进行了深入分析,按照“什么样的死亡意识”“死亡意识对士人生命产生了何种影响”“怎样超越死亡痛苦”的逻辑思路进行了论述。第二章解决“什么样的死亡意识”这一问题。在第一节中指出与秦汉死亡意识的群体性特征不同,个体死亡意识已然觉醒,士人已开始了对“死亡”本身的独立思考,主要表现在基于个体情感基础之上的对死亡的浓重情绪,即对死亡的“深情”与“真情”以及将这种情“升华”为宇宙人生之叹;第二节指出在死亡意识觉醒后,死亡时时刻刻以在场的方式出现,士人产生了强烈的乃至极端的“畏死恋生”意识,表现在生活实践中便是“时光之叹”与“服药之风”;第三节论述了士人具有时代特色与魅力的死亡意识即将死亡艺术化,以艺术的精神面对死亡、消解死亡:首先,表现为将死亡过程与丧葬悼念方式艺术化;其次,表现在士人主要通过唱挽歌的艺术方式表达自己对死亡的感知与体认。第三章解决“死亡意识对士人生命产生了何种影响”这一问题。影响表现在精神生活与实践生活两个层面,而这二者的连接点便在于士人生存信念的建构。第一节指出,“名教”与“自然”之争的实质即是生存信念之争:“名教”所代表的是传统的群体性伦理性的儒家生存信念,而“自然”则是基于个体死亡意识重新建构起来的时代生存信念;第二节分析了“名教”与“自然”生存信念共存的情况,并对其进行了反思,指出魏晋正处于价值观过渡的时代,新的死亡意识的出现正是“自然”生存信念出现的基础;第三节探讨了“名教”与“自然”生存信念的矛盾,并在这一意义基础上对“自然”概念进行了新的界定,一是指士人人生价值的确立以个体本性为原则,二是指士人生活行为方式以遵从内心真实体验与感受为指导,其核心点就在于对人的本性与内心真实体验的重视。第四章解决“怎样超越死亡痛苦”这一问题。主要分析了魏晋士人所选择的诸种超越策略,指出了真正有效的审美超越方式。第一节分析了儒家信仰下的不朽冲动和现实生活中的及时行乐两种超越死亡痛苦的方式,但由于个体死亡意识的觉醒故此两种方式并非真正有效;第二节论述了士人所选择的审美体验的终极超越方式,指出死亡意识带来的精神失衡导致了相应审美需要的产生,并分析了魏晋士人以自然审美体验中的“应目”“会心”“畅神”三种境界,以及将审美体验贯穿于整个生命过程,以审美态度对待现世生命实践来实现对死亡的终极超越。
[Abstract]:The distinctive and unique consciousness of death of the scholars in the Wei and Jin Dynasties is reflected in the new language of the world. The study of the death consciousness of the scholars in the Wei and Jin Dynasties is divided into two parts: the first part is the first chapter, the ontology of death consciousness. The concept of death based on the phenomenology of death gives a new concept of "death" in the first section. In the second section, the second section distinguishes the relationship between the consciousness of death and the consciousness of life, and demonstrates the independent ontological significance of the study of death consciousness. The third section explains the influence of the consciousness of death and death to the belief of human existence. The awakening of the consciousness of death is the foundation of the construction of the belief in survival, which reveals the importance of death to the choice of human existence and value. The fourth section explains the value of death consciousness, and points out that death consciousness is the inherent stipulation of human being, and the transcendence of death is the root of human culture. The second part is the most important value. The second part is the second, third and the four chapter. On the basis of the theory of the first part, the value of the death consciousness and its influence in the Wei and Jin Dynasty is analyzed deeply, and what kind of influence "what kind of death consciousness has on the life of the scholar" according to "what kind of death consciousness" "how" The second chapter solves the problem of "what kind of death consciousness". In the first section, it points out that the group characteristics are different from the death consciousness of the Qin and Han Dynasties, the consciousness of individual death has been awakened, and the scholars have begun to think independently of the "death" itself, mainly based on the individual emotional base. On the basis of the heavy emotion of death, that is, "deep feeling" and "true love" to death and the "sublimation" of this kind of feeling, the second section points out that after the awakening of death consciousness, death always appears in the manner of presence, and the scholars have produced a strong sense of "fear of death and love of life" at the most extreme end, and is manifested in the practice of life. The third section discusses that the death consciousness of the people who have the characteristics and charm of the times is about to die, and the spirit of art faces death and dispels the death. First, it shows the art of the death process and funeral mourning, and secondly, the scholars mainly through the art side singing the elegy. The third chapter solves the problem of "the influence of death consciousness on the life of the scholar". The influence is manifested in two aspects of spiritual life and practical life, and the connection point of the two lies in the construction of the belief of the man's life. The first section refers to the essence of the dispute between "the name teaching" and "nature" It is the struggle for belief in survival: the "name religion" represents the traditional group ethics of Confucian belief in Confucian survival, and "nature" is based on the reconstructive belief of the age of individual death; the second section analyses the coexistence of "name religion" and "nature" belief in existence, and rethinks it and points out Wei Jinzheng In the time of the transition of values, the emergence of a new consciousness of death is the basis of the emergence of the belief of "natural" survival. The third section discusses the contradiction between the "name religion" and the belief of "nature", and a new definition of the concept of "nature" on the basis of this meaning, one is that the establishment of the value of the man's life is based on the individual nature as the original. On the other hand, the two is to guide the people's life and behavior way in order to obey the real experience and feelings of the heart. The core point is to pay attention to the human nature and inner real experience. The fourth chapter solves the problem of "how to transcend the pain of death". It mainly analyzes the transcendental strategies chosen by the scholars in the Wei and Jin Dynasties, and points out the true and effective aesthetic transcendence. The first section analyses the two ways of transcending the pain of death in the immortal impulse under the Confucian belief and the real life in the real life, but the awakening of the consciousness of individual death is not really effective, and the second section discusses the ultimate transcendence of the aesthetic experience chosen by the scholars and points out the essence of death consciousness. The unbalance of God leads to the emergence of the corresponding aesthetic needs, and analyzes the three states of the scholars of the Wei and Jin Dynasties in the natural aesthetic experience of "the eye", "the heart" and "unobstructed God", as well as the aesthetic experience through the whole life process, and the aesthetic attitude towards the life practice of the world to achieve the ultimate transcendence of death and death.
【学位授予单位】：山东师范大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：I207.41

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