道家诗学:天人之思与心性之维  

Taoist Poetics:The Thinking of Heaven-man and the Dimension of Mind

作　　者：刘昆庸[1] LIU Kunyong

机构地区：[1]福建师范大学文学院,福建福州350007

出　　处：《海峡人文学刊》2023年第3期53-62,158,共11页Journal of Humanities Across the Straits

摘　　要：先秦时期,以老子、庄子为代表的道家学派开辟了从现实人生通达终极存在,以“人”合“天”的体悟之路。道家哲人在丰沛的感性与严密的理性思辨基础上,展开其深邃的生命体验和宇宙意识,成就了超越日常经验与工具理性的生命诗学,成为此后中国诗性智慧不绝的灵感之源。本文从“诗”“学”“道”“德”这些基本范畴的字源考察出发,以元典为依据,打通考据和义理,提出“道家诗学”这一命题。为了揭示先秦时期以老庄为代表的道家学派对于天人之际的洞见,还原道家智慧思与言的诗性形态,以重新唤回中国文化诗意的生命。In the pre-Qin period,the Taoist school represented by Laozi and Zhuangzi opened up a way of understanding the ultimate existence from the real life and combining“man”with“heaven”.On the basis of abundant sensibility and strict rational speculation,Taoist philosophers developed their profound life experience and cosmic consciousness,which achieved life poetics beyond daily experience and instrumental rationality,and became the source of inspiration for the poetic nature and wisdom in China.This paper starts from the basic categories of“poetry”,“learning”,“Tao”and“virtue”,whicn are based on the basic scripture,get through the evidence and theory,and puts forward the proposition of“Taoist poetics”.In order to instruct the insight of the Taoist school represented by Lao Zhuang in the pre-Qin period into heaven and man,and restore the poetic form of Taoist wisdom and speech,so as to call back the poetic life of Chinese culture.

关 键 词：道家 诗学 道德 天人之学 人文传统 

分 类 号：I0-02[文学—文学理论]