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作 者:归青[1]
机构地区:[1]华东师范大学中文系
出 处:《社会科学》2017年第12期173-178,共6页Journal of Social Sciences
基 金:国家社科基金项目"权力;趣味与风尚--权力视角下士族和六朝文学风气的关系"(项目编号:13BZW054)的阶段性成果
摘 要:《文心雕龙·神思》中"神思"一词的词义,比较流行的解释是精神和思维,但更有可能是神奇的文思。在刘勰之前"神思"一词,基本上是在精神和思维的意义上使用的。但《神思》中的"神思"却是有特定内涵和明确外延的概念,它特指写作启动时的文思(大致相当于今语之灵感、想象),发生在"意"成熟之前,是一种突破时空限制,不由自主,不须苦思,兴奋活跃的非理性的思维状态。这个"神思"中的"神"取的是神奇的意思,"思"则特指文思,与偏重指称思考的"神思",其实是同名异实的两个词语。The popular explanation of "Shensi" in the Wen Xin Diao Long is the spirit and thinking but "Shensi" is more likely to be magical "wensi". The word "Shensi" was basically used in the sense of spirit and thinking before Liu Xie. However in the chapter ShenSi in which "Shensi" has specific connotation and explicit extension. It in particular refers to "wensi" (rough- ly equivalent to what we call inspiration or imagination nowadays) which occurred at the start of writing, before "idea" being well--considered. "Shensi" is a kind of excited and irrational mental state. It breaks the restrictions of time and space which also has no need to think deeply. In the word of "Shensi", "Shen" refers to magical. "Si" specifically refers to wensi. Compared with the "Shensi" which puts emphasis on the meaning of thinking, two words have same name but radi- cally different meanings.
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