两晋南朝琅邪王氏家族文化与文学研究

【作者】 姚晓菲；

【导师】 王永平；

【作者基本信息】 扬州大学 ， 中国古代文学， 2007， 博士

【摘要】 作为江左第一高门的琅邪王氏家族,不但在学术、文学、艺术诸领域作出较大贡献,而且爵位蝉联,经十数代人,三百余年风流不衰,在社会上颇有声望,是两晋南朝时期影响最大、最具代表性的文化世族。因而本文以其作为研究对象,通过对其家族文化进行比较深入的考论,以期了解当时世族文化乃至整个中古时期文化的风貌。全文由绪言、正文、附录三部分组成。绪言主要介绍了本文的选题意义与价值,学术界对此课题的研究现状。正文共分七章:第一章对琅邪王氏家族的源流及世系传承予以考述。琅邪王氏家族世系庞大,枝叶繁多,但王览之后代最兴旺发达,也由此构成了琅邪王氏家族的主体。王氏的家族文化与其政治地位的变迁之间有密切的联系,要了解王氏的家族文化,应首先理清其政治地位变迁状况。在政治不断变动的魏晋南朝时期,王氏的政治地位有盛亦有衰,轨迹较为鲜明:魏晋为政治提升阶段,至东晋初而达到顶峰,中后期呈现中衰局面,在晋宋易代之际政治上再次达到兴盛,直至梁陈逐渐衰落。第二章考察了两晋南朝时期琅邪王氏的经学和史学状况。琅邪王氏自西汉以来即以经学传家,虽于两晋玄风昌炽亦或南朝文学极盛之时,仍未因时俗荒废学业。王氏子弟对《春秋》、《周易》、《论语》、《孝经》等经典都有一定的研究,尤其对礼学格外重视,有关议礼的记载也最多。这一时期王氏家族出现了诸如王彪之、王逡之、王准之、王肃等礼学大家。尤其是南齐之时的王俭堪称王氏家族习经尚儒的典范,他博通诸经,被誉为“一代儒宗”。他大力提倡儒学,在南齐儒学复兴的过程中发挥了重要作用。此外,王肃、王褒还将南朝典章礼仪制度转输于北朝,使得王氏所恃之经学不仅影响于南,兼且受益于北。为维护家族之门第,琅邪王氏始终坚持“门风孝友”和“练悉朝仪”的尚儒传统,这也是王氏始终蝉联不断、簪缨不替的根本所在。琅邪王氏还重视史学的发展,积极的撰写史书,其所写史籍,既鲜明地体现出门阀士族的印记,又涉及正史、起居注、谱牒、杂传、仪注、职官、地理等多种门类,促进了这一时期史学的繁荣。第三章探讨了玄学对两晋南朝琅邪王氏家族文化的影响。在魏晋玄学思潮的波及下,具有“与时推迁”家风的王氏家族顺应时代的潮流,对这一新学风积极地加以吸纳,使家族文化更加丰富多彩。西晋时期的王戎是王氏家族玄化的先导,而同一时期的王衍更以玄学克振家声,二人适时地转变了家族尚儒的门风,由儒入玄,极大地提高了王氏家族的声誉和地位。更重要的是,他们玄、儒合一的观点,对家族思想文化的影响甚大,此后王氏子弟多遵循儒、玄双修的家学精神。东晋乃玄学发展的鼎盛期,王氏家族的玄学风尚也在这一时期得以最大体现。在玄学的熏染下,琅邪王氏在仪容气质及谈吐方面,在性格、行为及生活方式上无不体现出名士化倾向。此外,王氏开放的思想观念、“清静”、“宽和”、“谦退”等为政方略以及在学术风貌等方面也无不受玄学思想的影响。南朝时期,尽管玄学已日渐衰弱,但在王氏子弟身上依然体现出鲜明的玄学特征。第四章阐述了琅邪王氏对两晋南朝艺术的繁荣与发展所作出的突出贡献。作为两晋南朝最大的文艺世家,琅邪王氏家族培养了众多全能型的艺术家,他们在书法、绘画及音乐等方面都具有很高的造诣,尤其是在书法方面,书家之多,成就之高,可谓书法史上的奇迹。本文对王氏在两晋南朝的书法创作及书学理论和著述、绘画创作及绘画理论、音乐素养以及在音乐创作、雅乐建设方面的成就作了较为详细的梳理。第五章考述了琅邪王氏家族的宗教文化。宗教与门第相结合是这一时期文化的主要特征。王氏家族在文化上具有很大的包容性,因而在宗教信仰上也呈现出佛、道兼宗的鲜明特点。佛教是外来宗教,作为江东第一流门阀世族的琅邪王氏不但较早的接触僧侣,积极参与佛教实践活动,且在佛学义理方面有着较为深刻地认识和理解。他们世代崇佛,甚至间有出家者,在推进佛教中国化的过程中发挥了明显的作用。琅邪王氏还是天师道世家,至少在西汉王吉时即与道教信仰存在联系。两晋南朝时期王氏天师道信仰主要表现在:极为注重服食养生,信奉得道成仙之说,崇信符祝、奏章上首等道术,专修静室虔诚奉教等。深厚的道教信仰对王氏家族的婚姻及文化也产生很大影响,诸如他们往往与天师道世家相互联姻,以保持其信仰世代相传。他们在书法、医药学等方面的成就与此信仰密不可分。第六章剖析了两晋南朝时期琅邪王氏的文学创作成就。由于家族的重视和培养,形成王氏“文才相继”、“人人有集”的局面,成为两晋南朝文学史上产生作家最多的家族之一。此章按时间顺序对这一时期王氏的文学创作加以论述。东晋时期琅邪王氏的文集数量不但在横向比较上居众世族首位,而且在纵向的王氏家族文学比较中也是数量最多的一个时期。这一时期琅邪王氏历经三代,由于所处阶段、政治环境、社会思潮的变化,他们的文学在不同阶段亦呈现出不同的特点:东晋初期主要是凸显社会政治意识的文学创作;东晋中期主要表现出崇尚自然与玄虚的文学风尚;东晋后期体现出文学多元发展的态势。刘宋时期主要以王微、王僧达为代表,分析了王微“怨思抑扬”的文学主张及创作以及王僧达“博综诸体”的文学特点。南齐时期以王俭、王融为代表,着重论述了王俭在齐初文坛的领袖地位和王融的永明诗体。梁代以王筠、王规、王训等后起之秀为代表,他们紧随潮流,与主流文体发展的步调保持一致,其作品具有鲜明的时代特征,体现出当时流行之体制与风格。最后分析了王褒在融通南北文学过程中“牢笼于一代”的突出贡献。琅邪王氏凭借着高贵的门第和自身的文才,成为了各个时期的文学主流人物。如王羲之乃东晋中期文坛执牛耳者;王俭为宋末齐初的文坛领袖;王融为齐竟陵王西邸集团的代表作家;梁代的王筠和王训各为一时文学之士中的才秀;王褒堪称是融合南北文风的大家之一。他们在两晋南朝的文坛上产生了很大的影响。结语部分对琅邪王氏家族以儒家学说为基调的家风,玄、释、道兼融的家学特征予以概括总结,并对以上诸思想对王氏艺术、史学以及文学创作产生的影响作一综合分析,以期从一个侧面把握整个中古世族文化、文学的特征。更多还原

【Abstract】 As the highest family on the left bank of Changjiang River, the Wang family of Langya not only made great contribution on academic, literature, art, but also kept the high social status through ten generations in 300 years. It had the most influence and was the most typical culture family in the period. So the paper takes it as the object of study in order to understand the style and features of the old families’culture in that period and even the whole middle ancient ages’culture.The Paper is composed by three parts: introduction, the main text, the appendix. Introduction discusses the meaning and value of the paper and the present research situation. The main text consists of seven chapters.Chapter one discusses the source and lineage of the Wang family of Langya. The Wang family of Langya , as a huge family, had a lot of branches, but only the offspring of Wang Lan flourished, which made up the main part of the Wang family of Langya. As the Wang’s family culture has close relations with the political status, knowing the change of its political status is necessary. The Wang’s political status had a clear path in the Wei-Jin and the Southern Dynasties when the politics changed unceasingly. It promoted in the Wei-Jin period, achieved the peak in the beginning of the East Jin Dynasty, fell down gradually afterwards, rose again when the change of the Jin and Song Dynasties, waned in the Liang and Chen Dynasties.Chapter two researches the Wang’s Confucian classics and history. The Wang had handed the Confucian classics down from generation to generation since the West Han Dynasty. Although in the two Jin dynasties when the Metaphysics was prosperous and in the Southern Dynasty when literature thrived, the members of the Wang had not left the Classics studies. They researched on the classical book such as Chun-Chiu, Zhou-Yi, Lun-Yu, Xiao-Jing and so on, especially in the Rites. They left lots of records of discussing rites. In this period, the Wang appeared some great scholars on ritual study, such as Wang Biao-zhi, Wang Jin-zhi, Wang Zhun-zhi, Wang Su and so on. Wang Jian in the Southern Qi Dynasty might be called the model of the Wang family who studied the Confucian classics of the Wang family. He was called a great master of the Confucian. He advocated the Confucian and played the vital role in the Confucian’s revival process in the Southern Qi Dynasty. In addition, Wang Su, Wang Bao also pumped over the etiquette and political system in the Southern Dynasties to the Northern Dynasties. It not only caused the affect in the South, concurrently also profited from the North. In order to maintain family status of the family, the Wang always persisted upholding the Confucian tradition. It also was the basic reason that the Wang could continues without interruption. The Wang also paid attention to the development of history. They wrote the history positively. Their history books appeared the powerful mark of the hereditary scholar class and referred lots of the history departments. It promoted history prosperity at this time.Chapter three discusses the influence that Metaphysics exerts on the Wang’s family culture. Under the Wei-Jin metaphysics ideological trend, the Wang complied with the time the tidal current and absorbed the new style of study positively which made the family culture to be more richly and colorful. Wang Rong in the West Jin Dynasty was the forerunner of the family’s metaphysics, and Wang Yan enhanced the family’s reputation by the Metaphysics at the same time. They enhanced the Wang family’s prestige and the status enormously from Confucian to Metaphysics. More importantly, their opinions in the melting of Confucian and Metaphysics had a big influence on the family’s thought. Since then, most of the offspring of the Wang family followed the family style. The East Jin Dynasty is the meridian of Metaphysics development. The metaphysics custom of the Wang family’s manifested most greatly in this time. Under the influence of the Metaphysics, the Wang’s nature, thought, temperament, the academic style and so on were all influenced by Metaphysics. In the Southern Dynasties, although Metaphysics was already feeble day after day, the bright metaphysics characteristic was still showed on the offspring of the Wang.Chapter four discusses the contribution that the Wang made to the development and boom of art in the Jin and southern dynasties. As the biggest literary and artistic family in that period, the Wang trained lots of artistes who had the very high attainments in calligraphy, drawing and music. Especially in calligraphy, the numbers and the achievements of the Wang’s calligraphers is the miracle in the calligraphy history. The paper discussed the calligraphy creation and the books of the calligraphy theory, the drawing creation and the drawing theory, the accomplishment of music and the achievement of the musical creation and Yayue’s construction.Chapter five researches the religious culture. The combination of religion and family was a main characteristic of culture in this period. The Wang had a very big tolerance in the culture, so for its religious belief, both Buddhism and Taoism was believed in. The Buddhism was a foreign religion, but the Wang participated in Buddhism’s practices positively and also understood deeply in the Buddhist doctrines. They believed in Buddhism by generations, even having some monks in the family. The Wang was also a generational family that believed in Tian-shi Taoism. The family related with the Taoism in the period of Wang Ji in the West Han Dynasty at least. The Wang’s Taoist belief in the Jin and southern dynasties were showed many aspects. The deep Taoism belief also had tremendous influence to the Wang family’s marriage and culture. For example, they often mutually married with the generational Taoist family to maintain its belief to pass on from generation to generation. The successes they made in the handwriting and medicine had close relationship with this faith.Chapter six analyzes the literature creation of the Wang family in the Jin and southern dynasties. Because of the attention and training in the family, the Wang became one of the families that had the most writers in the Jin and southern dynasties. The Wang had three generations in the East Jin. Because of the changes of the ages, the politics environments and the social ideological trends, their literature had the different characteristics in the different stages: more political in the beginning of the East Jin; advocating the nature and mystery in the middle age; the diversification trend in the end. Wang Wei and Wang Sengda were the representative figures in the Liu Song Dynasty. Their literary views and the characters were discussed. The paper also discusses the leadership of Wang Jian in the initial period of the Qi Dynasty and the Yong-ming verse of Wang Rong. In the Liang Dynasty, such as Wang Jun, Wang Gui, Wang Xun, followed the trend closely, keeping the steps with the development of the main style. Their works embodied the prevalent system and style of that period. At the last, the paper discussed the great contribution that Wang Bao melting with northern and southern literature. In a word, the members of Wang became the mainstream literature characters at each time with the noble family status and own literary talent. They had the very tremendous influence in the literary world in the Jin and southern dynasties.Confusion summed up the Confucianism family style and the Xuan-Buddism-taoist mixed family learning. And the influence on the art, history and literature creation of the Wang family also was analyzed in this part in order to grasp the characteristics of the entire old family culture and literatures in the Middle Ages.更多还原