论竟陵派“性情”说与“真诗精神”观  

The Theory of “Temperament” and “True Poetry Spirit” by Jingling School

作　　者：李永贤[1] 周道河 Li Yongxian;Zhou Daohe(Henan Normal University,Xinxiang 453007,China)

机构地区：[1]河南师范大学文学院,河南新乡453007

出　　处：《河南师范大学学报（哲学社会科学版）》2023年第2期91-99,共9页Journal of Henan Normal University(Philosophy and Social Sciences)

基　　金：国家社会科学基金一般项目(17BZW119)。

摘　　要：明代诗人对“真诗”的追求多强调主体“性情”之真,他们因对于“性情”的理解不同而产生出相异的诗学主张。钟惺、谭元春论“真诗精神”,分别从德性与才性两个方面对主体“性情”提出要求:一、主体德性之正,强调诗歌所表现的情感不能违反儒家伦理之道,是对“风雅”精神的继承;二、主体才性之奇,强调诗歌应展现出文采之奇秀与语言之简练,是对道家自然观的阐发。为了获取“真诗精神”,他们认为需要用“养气”的方式涵养主体“性情”,进而通过虚静内心和饱读诗书的路径加以修炼。“养气”的最终目的是为了让主体之“性情”与古人相合,德性与才性相融并呈现出“厚”的状态,便构成了“真诗精神”的外在特征。The poets in Ming Dynasty mostly emphasized that“true poetry”is the truth of the subject’s“temperament”,and they had different views about poetics because of their different understandings of“temperament”.Zhong Xing and Tan Yuanchun comprehend the“true poetry spirit”through the pursuit of the subject’s virtue and talent.First,the integrity of the subject’s virtue emphasizes that the emotion expressed in poetry should not violate the Confucian ethics,which is the inheritance of the spirit of“elegance”.Second,the subject of remarkable talent,emphasizing that poetry should show the beauty of literary talent and language concise,which is the interpretation of the Taoist view of nature.In order to obtain the“true poetry spirit”,they believed that it was necessary to cultivate the subject’s“temperament”in a way of“nourishing qi”,and then cultivate it through the inner peace and full reading of poetry.The ultimate purpose of“nourishing qi”is to make the“temperament”of the subject conform to that of the ancients.Virtue and talent are integrated and present a“thick”state,which constitutes the external characteristics of“true poetry spirit”.

关 键 词：竟陵派 性情 真诗精神 养气 

分 类 号：I206.48[文学—中国文学]