指称对象的类比转义:中国传统文化中的“文”——以《文心雕龙》为例证  

The Alleged Object of the Analogy Trope:WEN in the Traditional Chinese Culture

作　　者：王毓红[1] 

机构地区：[1]广东外语外贸大学外国文学文化研究中心,广东广州510420

出　　处：《佳木斯大学社会科学学报》2012年第4期137-140,共4页Journal of Social Science of Jiamusi University

基　　金：广东省高等学校人才引进项目:"人文学通论"(122-GK110026);广外外文中心2012年度创新研究项目:"中外早期艺术的跨蚊化研究"(12ZXGG02)

摘　　要：中国传统文化语境中"纹理"、"花纹"意义上的"文"通常又被用来泛指事物所呈现出来的外在形貌。基于人与自然万物的基本相似性和统一性,刘勰把文纳入到对整个宇宙人生、自然界的统一思考中,由天地万物有文类比推出人也有文,人文的可理解性作为书本,作为言语道出自身。作为"群言之祖",《五经》就是形文、声文和情文的统一体。这种"文"既指称一切用书面文字固定下来的文本,亦指历代以口头形式流传下来的话语。它提供着一种关系结构的模式,在最直接的同时也是最广泛的意义上,它在言说中使一切陈述、一切文本因为言语而联系起来。The words WEN usually means PATTERN or TEXTURE in the context of chinese traditional culture, Wich was incorporated in the text analogy for the entire life and the universe＇s thinking by Liu Xie who based on the basic similarities and unity of the people and the natural world, and analogy introduced there is literature in human life which both al- leged that all written text fixed text also refers to the words of the ages have been handed down orally. It provides the structure of a relational model, while the most direct and most extensive sense, it said in the statement manipulation of all statements, all linked text because the words.

关 键 词：文心雕龙 文 道之文 人之文 

分 类 号：G112[文化科学]