模拟圣人:《汉书·扬雄传》中的身份认同与自传叙事  

Mimicking the Sage:Identity and Autobiographical Narrative in The Biography of YANG Xiong in Hanshu

作　　者：沈相辉 SHEN Xianghui

机构地区：[1]北京大学中国古文献研究中心,北京100871

出　　处：《华南师范大学学报（社会科学版）》2023年第3期192-204,208,共14页Journal of South China Normal University：Social Science Edition

基　　金：国家社会科学基金青年项目“《太玄》文献整理与研究”(22CZW015)。

摘　　要：《汉书·扬雄传》是班固抄录扬雄《自序》编纂而成,“雄之自序云尔”之前基本皆《自序》原文,乃扬雄之自我呈现。《自序》在本质上是自传而非书序,扬雄的目的是避免自己“没世而名不称”。由于扬雄在写作时就意识到这篇文字以后会被朝廷采用,故文中表现出明显的自我塑造与自我保护倾向。扬雄模仿孔子经历来安排《自序》的叙事结构,突出反映了其成圣心理。在叙事手法上,他继承了史传的叙事技巧,运用第三人称叙事,试图让文本兼备真实性与客观性。而否定型叙事的运用又开放了文本阐释空间,使读者在阅读时不自觉地参与到文本的创作过程之中。The biography of YANG Xiong in Hanshu was compiled by Ban Gu by transcribing YANG Xiong s Self-Preface(自序),which is basically the original text of the Self-Preface before the sentence“雄之自序云尔”.The text Self-Preface is essentially an autobiography rather than a preface to a book,and YANG Xiong s aim is to avoid the annihilation of his reputation in future generations.Since YANG Xiong was aware at the time of writing that the essay would later be collected by the imperial court,the text shows a clear tendency toward self-fashioning and self-protection.YANG Xiong imitates the experience of Confucius to arrange the narrative structure of the Self-Preface,which prominently reflects his psychology of sainthood.In terms of narrative techniques,he inherits the narrative techniques of historical biographies and uses the third person narrative,trying to make the text both authentic and objective.The use of negative narrative opens up the space for interpretation of the text and makes the reader unconsciously participate in the process of creating the text while reading.

关 键 词：扬雄 自传 儒者 赋家 成圣 

分 类 号：I222.4[文学—中国文学]