黄道周《刘招》考论  

A Textual Study on Huang Daozhou's Liu Zhao

作　　者：陈良武[1,2] 

机构地区：[1]扬州大学文学院,江苏扬州225002 [2]漳州师范学院中文系,福建漳州363000

出　　处：《扬州大学学报（人文社会科学版）》2013年第2期119-123,共5页Journal of Yangzhou University(Humanities and Social Sciences Edition)

基　　金：江苏省普通高校研究生科研创新计划资助项目(CXZZ11-0964);漳州师范学院人文社科(闽南文化专项)重点项目(SS11002);福建省教育厅社科项目(JB11133S)

摘　　要：由黄道周师友诗文和黄道周书《刘招帖》碑刻"二重证据"可知,《刘招》实为"招刘"之倒文,当作于黄道周榕坛讲学之际,所招对象为其弟子兼畏友刘履丁。《刘招》所招,非死者之魂魄,盖指活者之精神;招魂,盖指以礼法收束其心性,使一归于正道,以应国事之用,以尽臣民之忠。《刘招》借屈原、巫涓为景差招魂的形式,将朋友之情与君臣之义结合起来,颇有动人心魄之效。Based on the poems and proses of Huang Daozhou＇s teachers and friends and on the stone in- scription of Liu Zhao Tie written by Huang Daozhou, ＂Liu Zhao＂ is actually the inversed version of ＂Zhao Liu＂ and must have been written when Huang taught in Zhangzhou. The object evoked （Zhao） is his disciple and respectable friend Liu Lvding. What Liu Zhao evoked is not the soul of the dead but the spirit of the alive. Following the practice of Qu Yuan and Wu Juan＇s evocation for Jing Cha, Huang Daozhou hoped that Liu Lvding could restrain himself in the light of morality and law and per- form his duty as a subject.

关 键 词：黄道周 刘招 考论 

分 类 号：I206.2[文学—中国文学]