儒家视阈中的越南汉文小说

【作者】 朱洁；

【导师】 孙逊；

【作者基本信息】 上海师范大学 ， 中国古代文学， 2013， 博士

【摘要】 历史上,越南长期受中国文化的强大影响,用汉字进行交流并写作,直到1885年沦为法国殖民地,才改用法文及罗马字越文,但汉字仍有-定影响力,故越南至今留存大量用汉字以及汉文文法书写的文学作品。这些作品,在越南未受到本国研究者的足够重视,而中国学者由于地域等种种客观条件的限制,也往往接触不到一手的汉文资料。因此,此类汉文作品成为边缘性的文献与资料,长期为研究者所冷落。这对于汉文化整体的研究,可谓是一大缺憾。从研究对象看,在对越南汉文作品的研究中,汉文小说是至关重要的一个块面。小说文体本身体制大,容量丰富,以再现生活为主要艺术目的,可作为借以考察古代越南社会政治、经济、文化情况的文学标本。而越南汉文小说历时漫长,存世量较大,目前亦有较为全面而考究的整理本,可以作为一个专门的考察对象。而从研究视角看,在对越南汉文小说的考察中,儒家文化视阈是一个重要的观照角度。可以说,汉字文化圈就是儒家文化圈,较之其他意识形态,儒家思想在古代中国社会长期居于统治地位,而在以汉字为书写、表达工具的国家,如古越南、古朝鲜、古日本等,儒家思想观念也得到了比较全面而深入的反映。可以说,这些国家的许多文学作品都留下明显的儒家烙印。而作为越南汉文文学重要一支的汉文小说中,正可见大量反映儒家思想的内容。论文正文部分八章二十三节,主要内容包括以下方面：第一章为“佛教的衰微与儒家思想传入及其对小说的影响”,儒教与佛教在越南思想界的地位和影响,经历了一个兴替过程。在儒教传入前及之后相当长一段时期,佛教思想居主导地位,直至李朝时期,儒家思想才开始受到重视,逐渐兴盛,最终在黎朝、阮朝统治者的需求与选择下取代佛教,成为主流意识形态,确立了其在越南思想界的统治地位,而与之对应的是佛教在政坛的影响力由盛转衰的过程,这些在越南小说中都有所反映。第二章至第五章,笔者将越南汉文小说置于政治伦理、家庭伦理及个体之间人际准则等儒家视角进行考察,从中提取“忠”、“孝”、“义”、“信”等核心范畴,考察其在越南汉文小说文本中的反映。从中可以看到以“尚德”与“爱民”为中心的君主观,以“忠君”与“报国”为中心的人臣观,以“孝”与“悌”为中心的家庭伦理观；在一个又一个义士(妇)形象,与一篇又一篇守信故事中,我们也可看到越南汉文小说对日常人际关系伦理的理解和诠释。第六章将妇女形象作为一个群体单列出来,考察在儒家文化影响下越南汉文小说的女性书写,主要可分为三大群体：以“贤德”为标签的静穆之花,以“持家”为标签的奉栉之花,以“贞烈”为标签的燃烧之花。同时又有一类道德败坏、性格丑陋的恶之花,作为负面典型存在。从中我们可以看到儒家女性道德在越南社会较为全面的流播与渗透。第七章为“华夷有别与越南汉文小说的民族观念”。越南深受儒家华夷观念的影响,在小说中不仅以己为华,即认为自己的国家为“中国”,还以边为夷,即对待那些周边民族则直接视之为“蛮”为“夷”。其与中国的关系又十分微妙,一方面,越南被侵犯时对中国政权时有谴责,甚至在小说中直呼为贼寇,而内部政治斗争时期则称之为天朝；但是另外一方面,文化上越南一直对中国有归属感和认同感。第八章为“越南汉文小说对儒家思想的偏移与背离”,越南汉文小说真实反映了儒家思想文化在越南的传播过程中与本土文化不断交融而形成的“小异”乃至背离,即接受中的变异和背离,交融中的磨合和吸纳,诸如忠国大于忠君,“大孝”重于“小孝”,女性的活动范围并非严格限制在家庭内部,可以参加外部的经营活动,亦能跻身国家政治活动,贞节观较中国而言,更为宽容。更多还原

【Abstract】 Vietnam has been deeply influenced by Chinese culture with a long history of using Chinese language and character for communication and writing. Though Vietnam was reduced to a colony of France at1885and been passively altered to use French and a kind of reformed Vietnamese, which is written in Roman alphabet, Chinese has still been prevalent in every corner of Vietnam society. And as a consequence, Vietnam has preserved a lot of literature works written in Chinese character and grammar. Such works has almost been ignored by Vietnam scholars and Chinese scholars as well for some certain reasons. It’s an uncultivated area in the research of Han culture.Among the Chinese-written Vietnamese works, the novel has the most value of the research for its large volumes and contentious information, which could be a good reflection of the politics, economy and culture of ancient Vietnam. On the other hand, the Vietnam Chinese-written Novel, which has been preserved very well both on quantity and quality though a long history, could server as a good theme for academic study. As for the perspective of our research, the Confucianism can provide a solemn background for its dominant position in Chinese social life and its deep impact in south-east Asian countries, such as ancient Vietnam, ancient Korea and ancient Japan, with the spread of Chinese written characters. As an important branch of overseas Chinese Novels, Vietnam Chinese-written Novel mirrors the influence of Confucianism in abroad.Chapter one discusses the rise and fall of the Buddhism and Confucianism in Vietnam. We focus on the prosperous process of Confucianism, which took place of the leading position of Buddhism in Vietnam society. And such change has also been reflected in the Novels.Chapter two to chapter five, the paper gives an overall study on the politic situation, family relationship and individual life style in Vietnam Chinese-written Novel under the background of Confucianism. We put attention on the nuclear concepts of Confucianism, such as Loyalty, Filial piety, Righteousness and Credit, in the behavior of the daily life of all classes of Vietnam people, including the emperor and the officials, generals and soldiers, husband and wife, father and sons,etc. Chapter six focuses on the female image in Vietnam Chinese-written Novel. We classify the female roles, which were created under the influence of Confucianism, in three types. The flower of virtue with the tag of obedience, the flower of diligence with the tag of hard-working and the flower of staunch with the tag of braveness and abstinence. Meanwhile, we also noticed the flower of evil with the tag of demoralization and grating personality.Chapter seven discusses "the Hua-yi distinctions and the national concept of Chinese-written Vietnamese novels". Deeply affected by Huayi distinction of Confucianism, the novels not only regarded itself as Hua (regarded Vietnam as "China"), but considered neighboring nations as Yis (considered neighbors as Yi or Man straightway). The novels reveal a subtle interplay with China:on one hand, when invaded by China, it sometimes condemned Chinese regime, or even called it robber directly; when internal struggle happened, however, it called China the Celestial. On the other, culturally, Vietnam had a kind of sense of belonging and identity with China all the time.Chapter eight focuses on "the excursion and deviation from Confucianism in Chinese-written Vietnamese novels". Chinese-written Vietnamese novels truly reflected the "small distinctions" or even deviation during the time when Confucianism spread and blended with native cultures, i.e. the excursion and deviation of acceptance; as well as the fitness and absorption of blend. For example, pledged loyal to the country instead of to the throne;"the greatly filial piety" instead of "the minor filial piety"; the ranges of women’s activities were not strictly restricted into internal but could participate in external business, even could ascend to governmental activities; compared by China, the chastity was more tolerant.更多还原