论《招魂》“我欲辅之”的话语设计与屈原的天命意识  

A Research on the Discourse Design of"I Want to Assist"in Zhaohun and Qu Yuan's Consciousness of Destiny

作　　者：马志垚 MA Zhiyao(School of Liberal Arts,Zhengzhou Shengda Institute of Economic and Trade Management,Zhengzhou 451191,China)

机构地区：[1]郑州升达经贸管理学院文法学院,河南郑州451191

出　　处：《河北软件职业技术学院学报》2024年第1期71-76,共6页Journal of Hebei Software Institute

摘　　要：屈原在《招魂》中借“我欲辅之”表达的天命意识与《离骚》“皇天无私阿兮,览民德焉错辅”一脉相承,其背后的理论支撑都是儒家天命观。而屈原之所以于远迁陵阳途中幻想“帝”会主动提出“我欲辅之”,是出于自我暗示和自我安慰的需要。彼时的他因再次遭受重大打击,已经开始怀疑“皇天”“览民德焉错辅”的真实性和有效性。屈原身处“众皆竞进以贪婪兮,凭不厌乎求索”的乱世,却坚决固守“自覆之术”,拒绝修习“进取之道”,期盼在“上无所考此盛德”的情况下“帝”能够及时予以支持和回应,这就注定了他悲剧性的结局。Qu Yuan's consciousness of destiny expressed by"I want to assist"in Zhaohun comes down in one continuous line with"the unselfish emperor will help the people of noble character"in Lisao,and the theoretical support behind it is the Confucian concept of destiny.The reason why Qu Yuan imagined that the emperor would proactively propose"I want to assist"on his way to Lingyang was due to the need for self-suggestion and self-comfort.At that time,he had already begun to doubt the authenticity and effectiveness of"the emperor"try to make a virtuous person a minister when seeing him"because he was hit hard again.Qu Yuan was in a time of chaos when"all people are striving to advance with greed and not satisfied".However,he firmly adhered to"the way of self-completion",refused to practice"the art of progress",and hoped that the emperor could support and respond in a timely manner in the case of"nothing can be tested on this virtue",which doomed his tragic ending.

关 键 词：屈原 《招魂》 天命意识 儒家 悲剧 

分 类 号：I206.2[文学—中国文学]