中国文论体系建构的观念奠基

【作者】 田义勇；

【导师】 汪涌豪；

【作者基本信息】 复旦大学 ， 中国文学批评史， 2008， 博士

【摘要】 观念奠基的研究是为中国古代文论体系的现代建构做必要的认知准备,同时进行试错性的理论探索。一方面审视既往的理论体系观念,为新的探索廓清道路;另一方面搭设一个基本框架,完成一个理论体系的建构雏形。理旧与开新,构成了奠基研究的双重任务。世界——人——文学是文章的基本思路。第一章,梳理中西理论体系的观念认知,确立宽容适度的理论体系观念,提出理论体系建构的设想,为文学理论体系的探索获取明澈的认知视野。第二章,论述世界本体的观念问题,为理论体系预备根本依据。结合辩证法思想,重新阐释《周易》的生生不息观念,吸纳了儒家的相关思想,特别是传统的天人合一观念。以“不”为本体范畴,区分了世界本身之“不”与世界内的各种存在者之“是”,从生与成的往复交互来理解二者的关系。世界不是固定现成的实体,而是不断拓展的过程。必须保持开放性,留下缺口和余地。第三章,从“不”的根本理念出发,论述人生体验的观念问题,为文学研究做进一步的理论准备。以体验为基本范畴,把人看作是总体与验知的交互过程,强调人的身心合一。在此基础上区分了人的感性、情性、智性、德性等不同层面。文章借鉴佛家的思想,把这四个方面看作是同时共在、交互隐现、主伴辉映、圆融具足的关系。文章还论述了原体验与再体验、聚焦区与边缘域等重要问题,最后论述了主体间的沟通问题。第四章,具体落实本体范畴之“不”与基本范畴之“体验”,论述文学审美的观念问题。面向文学行为本身,以审美体验为中心,完成中国文学理论体系的建构雏形。对于古代文论之“道”赋予“不”的本体内涵,以之为总范畴贯通世界、人、文学三个环节。重新阐释古代文论的基本范畴“穷”与“达”,从本体论层面论述文学行为发生的本原问题。进而论述具体的文学审美活动,拈取古代文论的“躁”、“兴”、“象”等基本范畴,加以扬弃与转化,论述文学审美体验的酝酿、状态、过程、要素等基本问题。虽然主要以窥测中国文学精神为取径,但方法、资源不局一格,不为古今中西的时空隔阂所限,不为文史哲的学科壁垒所囿,广采博取、灵活多方地探求传统文心之奥秘。更多还原

【Abstract】 The research of concept foundation is the cognitive preparations for establishing the theoretical framework for Chinese ancient literature.On the one hand, the present dissertation intends to examine previous theoretical concepts and to explore the new road for further studies;on the other hand, it attempts to build a basic theoretical framework for the Chinese ancient literature.The dual task of this research is to clean up old arguments and to pave the way for future research.ChapterⅠtries to establish an appropriate and tolerant concept about theoretical system and to put forward the idea of system constructions by combing Western and Chinese concepts of theoretical systems. Meanwhile, it strives to build a clear cognitive vision for the exploration of theoretical systems of literature.ChapterⅡmainly analyzes the issue of noumenon, which intends to provide the most fundamental theoretical basis for the theoretical system. By applying the Marxist dialectics thinking, this section tries to re-interpret the perennial concept in Book of Changes and to absorb relevant Confucian thoughts, especially the traditional concept of harmony between man and nature. It distinguishes the world itself "No" from the world with all kinds of "Yes". The World is not a fixed entity, but a process of continuous expansion. So it must remain open, leaving gaps and room.ChapterⅢdiscusses the concept of life experience to further theoretical preparations for literature research based on the analysis of "No". The basic scope of the human being must be treated as a whole and an interactive process, a unity between the body and the mind. Based on the above distinctions, it differentiates such aspects as the emotion, the sense, the intellect, and the moral of an individual. In addition, this chapter also discusses original experiences and re-experiences, focus areas and marginal domain together with other important issues.ChapterⅣis the specific implementation of categories of "No" and "Experience". It discusses the concept of literary appreciation. Directly orienting literature itself to aesthetic experience as the center, it completes the rudiment of theoretical system of Chinese literature.The Ontology connotation of "No" is attached to ancient "Tao", as an absolute category throughout world—human being—literature. By re-interpreting basic categories of "Qiong" and "Da", it dissertates ontology of literature on the origin of literature. Extracting from the ancient categories of "Zao", "Xing" and "Xiang", it discusses specific aesthetic questions on literature such as literary aesthetic experience of brewing, state, process, and the basic elements of the problem.更多还原