碑学观念与郑道昭“书圣”得名之由  

The Theory of Bei School and the Origin of Zheng Daozhao's fame as a "Saint Calligrapher"

作　　者：曹建[1] 

机构地区：[1]西南大学文学院,重庆400715

出　　处：《艺术百家》2009年第6期57-60,120,共5页Hundred Schools In Arts

基　　金：2007年度国家社会科学基金艺术学项目国家青年课题"晚清文集笔记中的书论整理与研究"(项目编号:07CZX024)阶段性成果之一

摘　　要：有关郑道昭与云峰刻石的记载,在宋代赵明诚《金石录》以后的诸多文献中,多涉及其金石学价值。关于其书法艺术的讨论在晚清包世臣、阮元之后逐渐深入,到了康有为达到顶峰,而对郑道昭为"北朝书圣"的夸赞则由晚清叶昌炽在1901年的《语石》中完成。云峰刻石在书法史上地位的提高与经典化,有赖于晚清碑学兴盛大环境中碑学观念的演变。In Zhao Mingcheng s（of the Song Dynasty） Epigraphic Collections and the ensuingliterature,the record concerning Zheng Daozhao and the rock inscription in Yunfeng Mountain mainly focuses on its epigraphicvalue.The further discussion on the calligraphic value was conducted only after Bao Shichen and Ruan Yuan took the lead in the late Qing Dynasty,and it reached the peak when Kang Youwei got involved in it.The highly appraisal of Zheng Daozhao as the ＂Saint Calligrapher in the North Dynasty＂was completed in Ye ChangchigOn Stone Tablet , which was published in 1901 of the late Qing Dynasty. The improved status of the rock inscription in Yunfeng Mountain as clas- sic work in calligraphy history is due to the evolution of the theory of Bei School in a favorable environment of the late Qing Dynasty when Bei School was prosperous.

关 键 词：书法艺术 云峰石刻 郑道昭 碑学 书圣 晚清 

分 类 号：J292[艺术—美术]