“楚狂接舆歌”的文学演变路径  

Literary Evolution Path of Jie Yu’s Singing

作　　者：李媛 LI Yuan(School of Humanities,Shanghai Jiao Tong University,Shanghai 200240,China)

机构地区：[1]上海交通大学人文学院,上海200240

出　　处：《湖北文理学院学报》2024年第4期41-46,共6页Journal of Hubei University of Arts and Science

基　　金：国家社会科学青年基金项目(19CZW012)。

摘　　要：《庄子·人间世》“接舆歌”与《论语·微子》所载版本不一,前者的楚人文法特色更为浓厚。两处文本的思想差异关键在于“来世不可待,往世不可追也”与“往者不可谏,来者犹可追”。《庄子·人间世》与楚系文献中出现的相似文本同属于未来“不可待”的传统,并将指涉对象具体到“人间世”之“世”,表明现世的明哲保身及未来的不可期待。《论语·微子》加以改造,与汉系文献同属于未来“犹可追”的传统。以“接舆歌”为主体内容的楚狂接舆歌孔子故事,经历“楚系文献—《庄子·人间世》—《论语·微子》”的文学演变路径。The versions contained in The Human World in Chuang Tzu and Wei Zi in the Analects of Confucius are different,and the former has stronger characteristics of Chu(楚)humanistic law.The key ideological difference between the two texts is that“the next life cannot be expected,and the past life cannot be pursued”and“the past cannot be consulted,and the coming can still be pursued”.The Human World in Chuang Tzu and similar texts that appear in Chu(楚)literature belong to the tradition of“unwaitable”in the future,and the object of reference is specific to the“world”of the“human world”.Wei Zi in the Analects of Confucius has been transformed,and together with Han(汉)literature,it belongs to the tradition of“still traceable”in the future.With“Jie Yu’s singing”as the main content,the story of Chukuang Jie Yu sang to Confucius,experienced the literary evolution path of“Chu(楚)literature”→“The Human World in Chuang Tzu”→“Wei Zi in the Analects of Confucius”.

关 键 词：《庄子·人间世》 《论语·微子》 文学演变 

分 类 号：I206.2[文学—中国文学]