钟嵘诗歌功能说的新变——兼与孔子“兴观群怨”说、《毛诗序》比较  

Zhong Rong’s New Theory of Poetry Function——A Comparison with the Theories of Confucius and Mao Shi Xu

作　　者：陈芳 CHEN Fang(School of Literature and Law,Hankou University,Wuhan 430212,China)

机构地区：[1]汉口学院文法学院,湖北武汉430212

出　　处：《许昌学院学报》2023年第4期19-22,共4页Journal of Xuchang University

摘　　要：在诗歌功能上,孔子教育弟子时提出“诗可以兴,可以观,可以群,可以怨”的说法,汉代《毛诗序》指出,“故正得失,动天地,感鬼神,莫近于诗。先王以是经夫妇,成孝敬,厚人伦,美教化,移风俗”。钟嵘在《诗品》中借用了两者的言说话语,却置换了言辞背后的涵义。此外,钟嵘提出诗歌可以陶冶性灵的新观点。钟嵘的诗歌功能说反映了从先秦、汉代至魏晋南北朝文学的新变——文学不再是政治、人伦教化的载体,而是拉近人与自然、现实关系,促进人与人交流的活动。In terms of the function of poetry,Confucius proposed that“poetry can flourish,be observed,be clustered,and resent”when educating while the Han Dynasty’s Mao Shi Xu(The Preface to Mao’s Poems)pointed out that“the gains and losses can be corrected,the heavens and earth can be moved,and ghosts and gods can be felt from the poetry.In the past,the king used the poetry on the conjugal and parent-child relation and nurturing human relationships,promoting education,and shifting customs”.In his Shi Pin,Zhong Rong borrowed the discourse of both,but replaced the meaning behind the words.In addition,Zhong Rong proposed a new viewpoint that poetry can cultivate character and spirit,which reflects a totally different change in literature,that is,literature is no longer a carrier of politics and ethical education,but an activity that brings people closer to nature,reality,and promotes communication between people.

关 键 词：《诗品》 诗歌功能 兴观群怨 《毛诗序》 性灵 

分 类 号：I207.22[文学—中国文学]