论孟子说《诗》

发布时间：2018-06-25 20:15

本文选题：孟子 + 《诗》　；参考：《青海师范大学》2017年硕士论文

【摘要】：孟子说《诗》是儒家诗学发展历程中的重要一步,本文以《孟子》一书为蓝本探讨孟子的说《诗》特点、说《诗》方式、说《诗》目的、说《诗》体现的思想以及说《诗》的影响,同时尽力还原孟子时代诗学的全貌,准确把握孟子诗学的价值和意义。正文部分分四章论述:第一章主要探讨孟子说《诗》的基本情况,包括说《诗》数量、说《诗》内容及对象、说《诗》方式。孟子说《诗》33次,侧重于说《雅》《颂》,而较少说《风》,国君和弟子为主要说《诗》对象。从说《诗》方式上来说主要有引用本义、断章取义和杂糅三种,尽管孟子有时候并没有从整体上来把握该句在《诗经》原文的本来含义,但是可以理解为这些只是孟子的说《诗》方式,都是孟子对“诗言志”这个《诗》学传统的延续,并不是刻意的断章取义,反映了孟子对经典的熟知、活用经典的高超智慧以及独特的语言审美。第二章主要探讨孟子说《诗》的目的,论述了以《诗》证道、以《诗》化人和以《诗》论《诗》三种。证道是顺延着《诗》的治国教民功能,或宣扬政治伦理,或从《诗》中寻找历史依据,论证历史上曾经发生的故事;化人和论《诗》是顺延着《诗》的审美抒情功能,还原《诗》歌曾是民歌的身份,再现当时人们的生活情感。但是化人和论《诗》都没有完全脱离把《诗》歌所体现的思想情感归于道德核心、伦理至上的政教色彩的藩篱,可以说,孟子中和了《诗》的抒情功能和政教功能,有着自己独特的审美眼光和政治智慧。第三章主要探讨孟子说《诗》体现的思想,主要从“政治哲学思想”、“以意逆志”、“知人论世”和“迹熄《诗》亡”四个方面来论述。政治层面,他有着浓厚的尚古思想,说《诗》也充满了经世致用的味道,他跟着孔子的步伐,以推行王道,救治社会为使命和信仰,内化为责任和担当,外化为具体的实践,他的这种强烈的使命感和责任感成就了他的毕生价值。诗学层面,“以意逆志”诗学思想的提出,建立了意、志、文、辞之间的关系,实现了经典意义的建构。而他的“知人论世”弥补了“以意逆志”中模糊性和不确切性的不足,强调了一种整体思维和客观评价。除此之外我们还必须掌握并运用历史唯物主义的历史观,才能真正的做到“知人论世”,进而才能实现“以意逆志”。这样才能将“以意逆志”转换为一种具有可行性的读诗方法或文学批评方法,而不是空洞的理论,否则他的“以意逆志”必须以知人论世为前提的原则也会流于附会。对于“《诗》亡”和“作《春秋》”,他也表达了自己的看法,本文认为“迹熄诗亡”原本只是孔子的一句感慨,孟子却把它当成了一种历史事实,用事实肯定了孔子作《春秋》这一行为的历史意义和道德意义,至于孔子的这一做法究竟有没有这么大,我们无从得知,孟子似乎也不关注,他更在意的是孔子这一行为的价值意义而非事实意义,是一种借圣人之口来肯定、鼓励儒世经学的做法。第四章主要探讨孟子说《诗》的影响,从“提出《诗》学方法论”,“促进《诗》经学化”,“丰富《诗》的含义、促进《诗》的传播”三方面来论述。方法论方面,孟子是在孔子诗学的基础上完成了方法理论,他的“知人论世、以意逆志”方法论的提出,具有独创性和划时代的意义,直接影响到后世儒家《诗》学接受的发展,同时又跳脱出《诗》学的视野,奠定了更具普遍领域意义的文学接受视野的基础,甚至影响到当今更具现代意义的中国经典诠释学的发展,成为我国汉语诠释思想的渊源和基石。经学化方面,孟子说《诗》着眼于政教性,发扬了孔子诗学思想中“怨”的功能,是先秦诸子中最善于用《诗》的大家,促进了《诗》的经学化,他的诗学观念进一步丰富了儒家的诗学体系,也为以后中国的诗学形态的建构起到了重要的规范作用。同时,我们也应清醒的认识到,正是因为孟子把儒家思想注入了《诗经》中,促使《诗经》很快成为儒家思想的载体,也因此使得《诗经》无法摆脱伦理道德和王道思想的笼罩,不能充分彰显其独特的审美韵味和文学价值,这既是儒家学派的荣幸,也是《诗经》本身的不幸。最后,孟子对《诗》的义理的丰富是在说《诗》中通过杂糅的方式实现的,在阐释中,不断的给予《诗》价值意义,使得《诗》成为儒家思想的符号,这样《诗》就具有了知识与价值的双重功能。他在丰富《诗》的含义地同时,也为我们提供了一种保存经典的方法,即在历史中理解经典、在动态中活用经典,使得经典给人类提供更多的智慧,发挥更大的价值,真正成为人类永恒的经典,否则经典就只是停留在过去,缺乏鲜活的生命力。
[Abstract]:Meng Zi said that < poetry > is an important step in the development of Confucian poetics. This article takes the book of < Meng Zi > to explore the characteristics of Meng Zi's theory, "poetry >", "poetry >", "poetry >" and the influence of "poetry >", at the same time, try to restore the full picture of Meng Zi's poetics, and accurately grasp the value and significance of Meng Zi's poetics. The first chapter is divided into four chapters: the first chapter mainly discusses the basic situation of Meng Zi's "poetry >", including the quantity, the quantity, the content and the object of the poem, the poem > the way. Meng Zi said that "the poem >33 times", "poetry", "elegance > < ode >, but less" wind > ", the king and his disciples mainly say" poem > ". The three kind, although Meng Zi sometimes does not grasp the original meaning of this sentence in the original "Book of Songs >" as a whole, but it can be understood that these are only Meng Zi's "poetry", which are Meng Zi's continuation of "poetry", which is not an intentional break out of context, which reflects Meng Zi's knowledge of classics, and the use of classics. In the second chapter, the second chapter mainly discusses the purpose of "poem >", discusses the three kinds of "poetry >", "poetry >" and "poem > poem >". The evidence is the function of managing the people of the country, or the propaganda of the political ethics, or the historical basis of the poem. It is the aesthetic lyric function of the poem, which restores the identity of the folk songs, and reproduces the feelings of people's life at that time. However, both the poem > poetry has not completely separated from the thought and emotion embodied in the poem to the moral core, and the ethical paramountcy of the political and religious hedges, which can be said that Mencius neutralized the lyric function and political education of the poem >. The function has its own unique aesthetic vision and political wisdom. The third chapter mainly discusses the ideas embodied in Meng Zi's "poem >", mainly from four aspects of "political philosophy", "thinking against the mind", "understanding the world" and "the extinction of the poem >". He followed Confucius's steps to carry out the royal road, to treat the society as a mission and faith, to internalize the responsibility and responsibility, and to externalize it to concrete practice. His strong sense of mission and responsibility achieved his life value. In addition to the inadequacy of the ambiguity and inaccuracy in the "sense of ambition", his "understanding of the world" has made up for the overall thinking and objective evaluation. In addition, we must master and use the historical materialism of the historical view to truly achieve "the understanding of the human world", and then to achieve " In this way, it can be converted into a feasible method of reading poetry or literary criticism, not an empty theory. Otherwise, the principle that his "ambition to oppose the world" must be accompanied by the premise of the understanding of the world, and he also expresses his views on "the death" and "the spring and Autumn". This article holds that "the death of the poem" is only a feeling of Confucius, but Meng Zi regards it as a historical fact. It affirms the historical significance and moral significance of Confucius's act of "spring and Autumn" with facts. As for Confucius's practice, it is not so big, we do not know that Meng Zi does not seem to pay attention to it, and he cares more about it. The value meaning of Confucius's action is not the fact meaning, it is a kind of way to affirm and encourage Confucian classics through the mouth of the saints. The fourth chapter mainly discusses the influence of Meng Zi's "poem >", from "putting forward the methodology of poetry >", promoting the "poetry > learning", "enriching the meaning of the poem > and promoting the dissemination of the < poetry >". On the basis of Confucius's poetics, Mencius has completed the theory of method. His theory of "understanding the world and making a sense of ambition" is of originality and epoch-making significance. It has a direct influence on the development of Confucian "poetry" in later generations. At the same time, he also leaped out of the view of "poetry >" and laid a more universal field of view of literary acceptance. The foundation, even the development of the modern Chinese hermeneutics, which has become more modern, has become the source and cornerstone of the Chinese annotation of Chinese. After learning, Meng Zi said that "poetry" focuses on the nature of politics and religion and promotes the function of "resentment" in Confucius's poetic thought. It is the most good person of the pre Qin scholars to use "poetry >" to promote the Confucian classics. His poetic concept further enriched the Confucian poetic system and played an important normative role in the construction of Chinese poetics. At the same time, we should also be aware that it is precisely because Meng Zi injected Confucianism into the "Book of Songs >", prompting the "Book of Songs >" to become a carrier of Confucianism, and thus making "Book of Songs > No". It is not only the honor of the Confucian school, but also the misfortune of the Book of Songs itself. In the end, Meng Zi's richness in the sense of "poetry >" is realized by the way of hybridity in the "poem >", and in the interpretation, the value of the poem is continuously given in the interpretation. It makes the poem become the symbol of the Confucian thought, so that the poem has dual functions of knowledge and value. He also provides us with a way to preserve classics, that is, to understand classics in history and to use classics in history, so that the classics provide more wisdom and greater value to human beings. Is becoming the eternal classic of mankind, otherwise the classic just stays in the past and lacks fresh vitality.
【学位授予单位】：青海师范大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：I207.22

【参考文献】