“比兴”和“现量”——王夫之的道统观与比兴诗学的文化意义  

"Bi Xing" and "Pratyaksa":Wang Fuzhi's Viewpoint about Confucian Orthodoxy with Cultural Significance of Bi Xing

作　　者：李明军[1] 

机构地区：[1]临沂大学文学院,山东临沂276005

出　　处：《阴山学刊》2011年第4期59-65,共7页Yinshan Academic Journal

摘　　要：儒家风雅诗学之复兴和变异为清代前中期文学发展的一条清晰线索。儒家诗学复兴从清初开始,而王夫之为重要代表。王夫之以维护道统、延续文统为己任,以儒学传统为依托,建立起自己的哲学体系和诗学体系。王夫之严格区分诗与其他文体样式,强调诗的抒情性,将比兴视为诗之根本。比兴不仅为情感自然真实的表达方式,又为避免匿情、伪情的有效手段,更为使诗中之情超越一己私情之关键,为通过个人审美体验实现对人类普遍价值关怀之途径。The resurrection and variance of Confucian poetics system was the thread of literature development during the prometaphase of Qing Dynasty. The resurrection of Confucian poetics system began in early Qing Dynas- ty, and Wang Fuzhi was an important representative. Wang Fuzhi regarded safeguarding Confucian Orthodoxy and continuing literary tradition as his duty. He structured his system of philosophy and poetics on Confucianism. Wang Fuzhi strictly differentiated between poet and other literary styles. He emphasized poetic lyricism, and regarded Bi Xing as the foundation of poets. Bi Xing was not only the natural and authentic means of emotional expression, but also effective measure to prevent false emotion. Furthermore, Bi Xing was the key to making emotion in poets to surpass personal emotion and the way to realize general care for life value through individual aesthetic experience.

关 键 词：王夫之 比兴 现量 道统 风雅诗学 

分 类 号：I206.2[文学—中国文学]