王弼与刘勰的《文心雕龙》  

Wang Bi and Liu Xie's Wenxindiaolong

作　　者： 李卫华(译)[2] Richard John Lynn;LI Weihua(Department of East Asian Studies,University of Toronto,M5S2E8,Toronto,Canada;School of Chinese Language and Literature,Hebei Normal University,050024,Shijiazhuang,China)

机构地区：[1]多伦多大学东亚研究系,多伦多M5S2E8 [2]河北师范大学文学院,石家庄050024

出　　处：《北方工业大学学报》2022年第2期72-77,共6页Journal of North China University of Technology

基　　金：国家社会科学基金一般项目“《文心雕龙》范畴的符号学研究”(18BZW001)。

摘　　要：王弼的著作《老子注》《老子微指例略》《周易注》《周易略例》,是刘勰使用的许多概念、术语、认识论和修辞模式的重要来源。二人都关注“言”—“象”—“意”之间的关系,并试图由此达致最为根本的“道”。二者的区别是,在王弼看来,言不尽象,象不尽意,而“道”则更是语言所不能达到的境界。而刘勰声称,在“隐”的写作模式中,作家可以通过巧妙地使用含蓄的语言,进入一个超越文字的无障碍境界。因此,《文心雕龙》中的“文”,其地位远高于王弼笔下的“言”。The writings of Wang Bi,including Commentary to Laozi,General Remarks on the Subtle and Profound Meaning of the Laozi,Commentary to the Changes of the Zhou,General Remarks on the Changes of the Zhou,serves as an important source of many concepts,terms,epistemological and rhetorical models used by Liu Xie.Wang Bi and Liu Xie both pay attention to the relationship between“words”,“images”and“ideas”,and try to achieve the most fundamental“Tao”.The difference between the two is that in Wang Bi's view,words can not achive images,and images can not achieve meaning,and“Tao”is the realm that language cannot reach.Liu Xie claims that in the“recondite”writing mode,writers can skillfully use connotative language to enter a barrier-free state beyond words.“Wen”in Wenxindiaolong is thus accorded much higher standing than“Yan”(words)in Wang Bi's works.

关 键 词：《文心雕龙》 王弼 刘勰 言 文 道 

分 类 号：I0[文学—文学理论]