【作者】 欧宗启；

【导师】 曹顺庆；

【作者基本信息】 四川大学 ， 文艺学， 2007， 博士

【摘要】 自近代中国开始向西方学习起，中国文论的发展就与西方文论密切地联系在了一起。但由于这种联系大多表现为照搬西方文论，由此而产生了中国文论的“失语症”。面对着中国文论“失语症”的问题，如何建构一种既是中国的又是现代的文论，成了时下文论研究者所思考和探索的一个重要问题。西方文论的中国化，被认为是重建中国文论的又一条有效的途径。可是，如何让西方文论中国化，又是一个令人棘手的问题，因为我们缺乏这方面的足够的经验。不过，庆幸的是我们有类似的化外来文化的经验，那就是印度佛教的中国化，而且，我们也有运用中国化了的佛学理论来建构中国文论的经验，因此，研究和总结这两方面的经验，将可以为我们今天进行西方文论的中国化提供点有益的经验和启示。本论文共分七章，从总的来说，一方面要力图揭示古人运用中国化了的佛学理论阐发了哪些文学理论问题，形成了哪些相应的理论内容；另一方面又力图展示这种问题阐发的历时性和阶段性。为此，本论文把不同时代运用中国化了的佛学理论所建构出来的文学理论汇集并分类成六大主要问题，亦即本论文的前六章，而每一问题，即每一章的下面，都将融摄和反映不同时代对此问题所做的阐述。第一章主要论述印度佛教业报轮回思想，是怎样通过中国化而推动中国传统形神话语转化为文艺形神话语的。第二章主要论述印度佛教的言意观，是如何通过不同阶段的中国化成果，来参与到中国文论言意观的建构中去的。第三章主要历时性地考察相关的印度佛教思想，是怎样通过自身的中国化来参与意境理论的建构的。然后，还探讨了王国维是怎样利用西方文化与文论的中国化来阐发他的意境理论的。第四章主要是研究相关的印度佛教思想，是怎样通过自身的中国化而参与到中国诗法论的建构中去的。第五章主要是历时性地考察和研究印度佛教心性论是如何通过自身不同阶段的中国化的成果，参与到中国文论心创作论的建构中去的。第六章主要研究的内容有：(1)印度佛教空论是如何通过中国化，来参与中国文论空范畴的建构；(2)印度佛教圆观念是如何通过自身的中国化参与到中国文论圆范畴的建构中去的；(3)印度佛教的相关思想是怎样通过中国化而参到中国文论自得范畴的建构中去的。第七章为结论部分，总结古人汲取印度佛教思想中国化的成果，建构中国古代文论的经验，并阐述这些经验对于我们今天进行西方文化与文论的中国化与当代中国文论的建构所具有的启示意义。更多还原

【Abstract】 From the end of 19^th century,China started learning knowledge from the west.At the same time,the Classical Chinese literary theory got a close relationship with the west,but history saw the phenomenon that many persons directly copied a lot of terms from the wester literary theories to bring up a result called "aphasia".So,we meet with a very important question that how we deal with this historical conclusion,or we say how to construct a kind of literary theory which can both express Chinese characteristics of traditional literary theory and contain modernity ,when we face with "aphasia".Maybe,the sinicization of western literary theory is an effective path to develope Chinese literary theory.Naturally,the second question is how to realize the sinicization of western literary theory though it is a nice problem and we lack of enough experience to solve it.Looking back our history ,we find out a useful history progress which we can name it "the sinicization of Buddhism".Is it a inspirational significance? I think so.Next,I will prove this procedure in 7 chapters.Chapter 1 discusses how the Yebaolunhui ideology in Indian Buddhism put forword the transformation of the traditional Chinese body and spirit discourse into that of literary theory.chapter 2 elaborates how the conception of speech and meaning in Indian Buddhism joined in the construction of its counterpart in Chinese literary theory through its sinicized achievementin different stages.Chapter 3 makes a survey of how Indian Buddhist ideology participated the formation of the theory on artistic worlds through its sinicization and then study how Wangguowei made use of methods of the sinicization of the western culture and literary theory to expound his theory of artistic worlds.Chapter 4 examines how relevant sinicized ideologies in Indian Buddhism were involved in the construction of the writing rules for classical Chinese poetry.Chapter 5 makes a diachronic survey and study of how the Indian Buddhist view of essence of mind, through the achievements in different periods of its sinicization ,took its share in the making of the theory of mind creation in Chinese literary theory.Chapter 6 includs: （1） how the sinicized theory of voidness in Indian Buddhism involved itself in the structuring of the category of roundness in ancient Chinese literary theory ;（2） how the sinicized idea of roundness in Indian Buddhism took part in the buiding of roundness in ancient Chinese literary theory;（3） how the sinicized ideology related to Indian Buddhism shared the making of the category of ’ZiDe’ in ancient Chinese literary theory.Chapter 7 comes to of how ancient Chinese Made use of Indian Buddhist ideology to construct ancient Chinese literary theory ,and then stating their inspiring significance in both sinicization of western culture and literary theory and the construction of contemporary Chinese literary theory.更多还原