求于性灵,寄托遥深:况周颐《蕙风词话》及其词学“性灵”说  

Xingling and Jituo: a study of Kuang Zhouyi’s Huifeng Cihua and his theory of Xingling in Ci studies

作　　者：邱悦 周群[2] QIU Yue;ZHOU Qun

机构地区：[1]南京大学文学院,江苏南京210023 [2]南京大学中国思想家研究中心,江苏南京210023

出　　处：《东南大学学报（哲学社会科学版）》2024年第6期138-146,149,共10页Journal of Southeast University(Philosophy and Social Science)

基　　金：国家社会科学基金重大项目“中国汉传佛教文学思想史”(18ZDA239)成果之一。

摘　　要：况周颐晚年取舍旧论,融综词学精髓,汇于《蕙风词话》。博览前人相关诗词理论观念,加之故梓濡养与乡贤开引,蕙风实现对“性灵”的肯认与积淀。为力矫常州词派比附过甚之弊,况氏直指其“呆寄托”的疏谬所在,并引入“性灵”而与“寄托”融通,由此,况氏以推举“词心”为思想核心,对诸多词学问题展开论述,遂成其词学“性灵”说。其说创辟之处,则在于改造“重拙大”理论,形成自身特有的词史观与填词之道,展现出“即性灵,即寄托”的词论立场与“恰到好处”的审美特征。In his later years,Kuang Zhouyi complied the selected works on Ci studies into a book titled Huifeng Cihua. Drawing from previous theories of poetry and Ci, under the influence of classical scholars and local literati, Kuang fully recognized Xingling (spiritual nature) in this book. He commented that the overused analogy by Changzhou Ci school was “stiff emotional expression,” and introduced Xingling for Jituo (emotional support). He advocated “Ci sentiment” as the core idea and elaborated on various issues in Ci studies, thus forming his Xingling theory in Ci studies. The originality of his theory lies in the transformation of the “emphasis on simplicity and directness” theory, which creates his unique Ci perspective and demonstrates his Ci theory position of Xingling and Jituo and the aesthetic feature of being “just right.”

关 键 词：《蕙风词话》 况周颐 常州词派 词心 性灵说 

分 类 号：I207.23[文学—中国文学]