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作 者:张思齐[1]
机构地区:[1]武汉大学中外文学比较研究中心,湖北武汉430072
出 处:《吉林师范大学学报(人文社会科学版)》2017年第2期1-11,共11页Journal Of Jilin Normal University:Humanities & Social Science Edition
基 金:国家社会科学基金一般项目"杜诗比较批评史和杜工部集英译"(编号:11BZW020)
摘 要:杜甫《佳人》诗刻画了一位女性的形象。她在形象、命运、性格和品德上均与屈赋中的湘夫人有契合处。这告诉我们,佳人的形象具有一定的神学品格。然而,在佳人和湘夫人间也存在歧异处。佳人的形象具有一定的神性,其根本原因在于劳动妇女的神圣品格。湘夫人具有明确的神性,其根本原因在于道教的庞大神系。佳人生活在人间,湘夫人生活在神域。在杜诗中《佳人》诗具有其对偶极《幽人》诗。在屈赋中《湘夫人》篇具有其对偶极《湘君》篇。在同一诗人的众多作品中存在着呈现对偶状态分布的作品,这说明其创作经过了诗人的刻意经营。只有在诗人神思高度集中的情况下才能创作出呈对偶状态分布的作品来。《湘夫人》的创作路径是由人到神,这决定于轴心时期人们的普遍追求。《佳人》的创作路径是由神到人,这反映了杜甫对屈赋的继承和发展。Du Fu depicts the image of a female in the Beautiful Woman who is the same as Xiang River la-dies depicted by Qu Yuan in figure,fate,character and moral qualities.This tells us that the Du-depicted beau-tiful woman has divine qualities to a certain degree.She is,however,different from the Xiang River ladies.Thedivine qualities of the Du-depicted beautiful woman lie fundamentally in the sacred qualities of the workingwomen.The divine properties of the Xiang River ladies come from the great theological system of Taoism.TheDu-depicted beautiful woman lives in the human world,whereas the Xiang River ladies live in the divine do-main.In the Du poetry there is another poem the Seclusive Man,which is in antithesis to the Beautiful Woman.In the Qu rhyme-prose there is another work the Xiang River Lord,which is in antithesis to the Xiang River La-dies.Some works by one and the same poet are in antithetical distribution,as shows that the very poet was sedu-lous when he composed them.Only when a poet concentrates himself highly on his composing can he producesome works which distribute antithetically.Qu Yuan takes a route from man to deity when he composed theXiang River Ladies,as is decided by the universal pursuit of people who lived in the Axial Period.Du Fu takesa route from deity to man when he composed the Beautiful Woman,as reflects that he willingly inherits and de-velops the Qu rhyme-prose.
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