白居易生存哲学综论

【作者】 肖伟韬；

【导师】 马歌东；

【作者基本信息】 陕西师范大学 ， 中国古代文学， 2008， 博士

【摘要】 白居易生活的唐中期,传统儒家的古典音调,不单为佛教的精神阴影所遮掩,而且为道教的浪漫色彩所平衡。本文着眼于这个大的历史文化环境,主要采用“以白注白”内部求证以及结合当时历史、宗教、学术、社会思潮等外部求证的方式,对其生存哲学本身进行了四个层面的考察,与之同时,还进一步考察了白居易生存哲学的横向比较与纵向受容。本文第一章分为两节,第一节通过白居易姓、名、字、号的透视,可以看出,白居易的姓、名、字、号不仅体现了一系列错综复杂的社会文化关系以及现实的社会生活环境,而且生动地体现了白居易这个生命个体的主体生存状态和心理状态,因此,通过白居易姓、名、字、号的分析透视,我们也就可以初步感知白居易生存哲学形成的文化心理意蕴。第二节通过白居易主体人格某些心理缺失如衰病死亡意识的困扰、失子之痛与无嗣之忧以及对自身政治命运不能把握的无奈等方面的考察,大致可以分析其宗教信仰人生观形成的心理流程。第二章论述了白居易生存哲学的思想渊源与内在理路。首先,作为“仆本儒家子”、“上遵周孔训”的白居易,“十年之间,三登科第”,科举考试的捷报频传,迎来了他人生中的巅峰体验。可见,作为一名典型的科举官僚,研究白居易生存哲学的思想渊源与内在理路,首先从白居易与科举考试的关系,尤其是其与科举考试相关的辞赋诗文创作作为研究起点,应该说最为合乎情理和逻辑。从这个起点开始,我们会发现,白居易的儒家思想主要来自《礼记》、《周易》、《论语》、《孟子》及《诗经》等儒家经典。当然,“世敦儒业”的家庭背景和中唐经世致用的思潮,对白居易儒家思想的影响也颇为明显。同时,通过对白居易相关诗文创作的考察,我们也看到,在“老诲心不乱,庄戒形太劳”这种思想的规约下,白居易道家思想的主要文本资源则来自《老子》、《庄子》,而道家生活方式与行为方式则主要是受了魏晋风流的影响,但其道教信仰则无疑应归功于道风盛行的时代思潮,以及《周易参同契》、《黄庭经》等道教经典与道友们的引导和诱入。另外,“通学大中小乘法”、“礼彻佛名百部经”的白居易,佛、禅信仰的文本资源也是相当丰富的,像《维摩》、《楞伽》、《涅盘》、《法华》等,无不在他的视域当中,这样,加上时代习气与僧朋禅友的影响,共同造就了“似处非处”、“在家出家”的香山居士形象。第三章主要通过对白居易一生行迹的纵向考察,从儒、释、道三个不同层面分析了白居易的生存哲学的实践形态与外在表现。众所周知,锐意进取的唐宪宗,其早年政治上的积极有为,激活了一代正直士子们参政预政的热情。基于这样的背景,白居易开始了“助立太平基”的政治使命,但满腔的激情,换来的结果却是“须臾成黜辱”,元和十年的江州之贬,让诗人充分体验到了仕途的险恶和无奈,宦情于是大减。文宗大和三年(829),更以闲职太子宾客的身份分司东都,开始了完全独善其身的人生抉择,儒家有为政治理念也随之完全淡化。与之同时,白居易尽管接触道教并对其表现出信仰的热情,很早就开始了。但是,对道教的态度,白居易从一开始就徘徊在信仰与怀疑之间,面对道教信仰的这种危机,白居易选择了多种途径进行了超越。此外,“前生应是一诗僧”、“交游一半在僧中”的白居易,其佛、禅信仰,我们大致可以归结为三层:即理论兴趣层、功利实用层和虔诚信仰层。不过,有必要说明的是,这三层境界在白居易佛、禅信仰的时间段上虽有比较明显的界限,但并不能截然分开,而是三而一,一而三的统一在白居易的佛、禅信仰中。第四章通过对构成白居易生存哲学独特性的七个层面,亦即:“中人”与“中隐”观;“情”在我辈;由“儒士”、“文儒”向“文士”的滑落;对“才”、“时”、“名”、“位”与天命观之关系的省察;“世间”、“超世间”及“出世间”的不即不离;“思乡”与“恋阙”;“乐可理心”、“酒能陶性”与“诗以申怀”。对这七个层面进行集中思考,我们发现,白居易的生存哲学恰恰是在儒、道互补的思维模式和行为模式中才得到了充分的展现,单单从佛、禅信仰来看,它根本构成不了白居易生存哲学的独特面目。但应当看到的是,作为“奉佛且深切体佛”的白居易,如果脱离佛、禅思想这一块来考察他的生存哲学,也是不完整的,甚至可以说是非常欠缺的。第五章主要着眼于中唐文学史中一个十分突出的现象,这便是此期最重要的文人,由于政治、文学、私交友谊等因素,往往被后世加以并称,如“韩柳”、“元白”、“刘柳”、“刘白”、“韩白”等,这些并称的本身就表明,作为德宗贞元末登上政治舞台,历经顺宗永贞革新、宪宗元和中兴的同辈士子韩愈(768～824)、柳宗元(773～819)、刘禹锡(772～842)、白居易(772～846)、元稹(779～831),他们之间具有很强的可比性。通过他们之间的横向比较,毫无疑问,会更加有利于我们进一步理解白居易的生存哲学。第六章是论文的最后一章,主要论述了白居易生存哲学与后世士大夫所构成的关系,亦即其生存哲学对后世士大夫的影响,我们知道,白居易作为传统人格的范型,其生存哲学对后世影响最为深刻的,概要而言,大致包含两个方面:一是其仕宦人生中所持的进退行藏的生存理念而造就的人格范式,为后世士大夫的从政方式提供了可资借鉴的法宝;一是与他留下大量优秀的、影响深远的艺术精品而造就的艺术或者说审美人生,为后世士大夫提供了可供仰慕和效法的对象。因此,我们在论述白居易生存哲学对后世士大夫影响时,也就主要从后世士大夫对艺术人生以及仕宦人生两个方面为着眼点进行考察,具体到影响对象,则主要考察了白居易与晚唐五代诗人、宋初“白体”诗人以及苏门文人群之间的受容关系。更多还原

【Abstract】 Bai Juyi lived mainly in the middle of Tang Dynasty,in this period,classical tone of the traditional Confucianism,is not merely covered up by spiritual shade of Buddhism,and balanced by the romantic color of Taoism.From the great historical cultural environment,this paper has Mainly been adopted the internal verification approach which is "Bai juyi interpretated by himself ",in order to inspect Bai juyi’s philosophy of existence for four levels,with complementary,we further studied his philosophy of existence compared with the intellectuals in his Times and Accepted by the intellectuals after his Times.The Chapter 1 of this paper is divided into two sections.Section 1 Perspectes through Bai Juyi’s surname,name,the word,alias,we can see that Bai Juyi’s surname,name,the word,alias, not only embodies a series of complex social and cultural relations and the social reality living environment,but also vividly embodies the individual whose survival state and psychological state,therefore,Bai juyi’s philosophy of existence formed Cultural Psychology was initially emerged in front of us.Section 2 analizes the psychological processes of Bai Juyi’s religious beliefs generally formed through the some psychological lack.Chapter 2 mainly discusses the thought origin and inside reasonable way of Bai Juyi’s philosophy of existence.First of all,as "I am a Confucian"," Abiding by the Confucian and Zhougong",Bai Juyi passed imperial Examination three times in the decade.With a series of victories and three honor in succession,made Bai Juyi’s summit in life experience.Therefore,the study of Bai Juyi’s thought origin,from the relation between Bai Juyi and the imperial examination first,especially from Bai Juyi’s poetic,prose and the fu’s composition which correlated with imperial examinations as the starting point,it should be a very meaningful and valuable thing.Begin this logic starting point,we will see Bai Juyi’s text resource of Confucianism mainly come from "Li ji","Zhou yi","Analects of Confucius","Mencius" and "the Book of Songs",etc.Certainly,while investigating Bai Juyi’s Confucianism origin,the person living in concrete era,it is impossible for him to be free of his family and the tendency of his times,and must not ignore "his ancestor care about Confucianism earnestly" and the influence of ideological trend caused by the times.Meanwhile,through the investigation of Bai Juyi’s poet of prose,we will see the subject that resources of Bai Juyi’s Taoist thought mainly come from " Laozi" and " Zhuangzi",his Taoist life style and behavior receive distinguished and admirable influence of the Wei-Jin Dynasty’s ideological trend mainly,but its Taoism faith should undoubtedly owe the credit to the era in vogue and the guidance of" week apt to join and contract "and his friends.In addition,as " studying the great multiplication of all the Buddha books and it’s spirit ",Bai Juyi also "read all the famous tuber of thorough Buddha which passed ",so his text resources of Buddha and Zen are quite abundant too,he had read All of these like" linking and rubing "," stupefied gal "," alunite "," Saddharmapundarika Sutra ",etc.So,adding to the influence of the custom of era and friend of monk invariably,it brought up Bai juyi as" a monk at home " image in our heart.Chapter 3 is the study of Bai juyi’s trace in his life mainly,from the three different aspects which including Confucianism,Daoism and Buddhism,we can analyze Bai Juyi’s philosophy of existence which includes the shape of practice and external manifestation in society.As everyone knows,Tang XianZong who bent on making progress,it activated the honest intellectual’s enthusiasm to participate in government affairs.Bai Juyi began his official career in such a special era justly.However,just as what he had wanted to" Help to build the foundation of peace", but the result was " the disgrace of dismissing at once".The demoting of Jiangzhou state in the tenth year of Yuanhe which let him recognize fully the dangerous and helpless in his official career,then his official’s feeling is reduced greatly.The third year of Wenzong(829),Bai Juyi went to the East capital as an leisure official,at this moment,while he summarize his existence philosophy that yearned for "Zhongyin",Bai Juyi desalinized all the idea of his politic Confucianism to have.Bai Juyi exposed to Taoism and demonstrated enthusiasm of faith to it,for time,it began long ago.But his attitude toward Taoism,Bai Juyi wander between faith and suspicion from the beginning,but faced to the crisis of faith,he beyonded many channels.Finally, "it should be a poem monk in Bai Juyi’s previous existence" and "make friends half among the monks",we can summarized 3 layers in Bai Juyi’s realm of Buddhism faith which namely theory interest layer,utility practical layer and pious faith layer.But necessarily pointing out,these three aspect were often interweaved together,we can not separate them completely,because it was a three - one,one- three problem which unified in Bai Juyi’ Buddhism faith.Chapter 4 analizes mainly the seven levels of Bai juyi’s philosophy of existence,which is: "Middle man" and "Zhong yin","Feeling" for himself,from "Confucianist","Text-ru" to "Literati",among the relationship of "Can","When","Fame","Post" and "Fate",the inseparable relationship off"World","Super-world" and "Out-world","Homesickness" and "Yearning capital","Music can be ease "," Wine can be molded" and "Poems can be vented",through thinking of this seven level,we find that the foundation of Bai juyi’s philosophy of existence which mode of thinking and behaviour patterns had been reflected complementary between Confucianism and Taoism fully,just from the Buddha and Zen,Buddhist beliefs,it is basically not the unique features of his philosophy of existence.However,it should be seen that as a "deeply influenced by Buddhism " man,it is not complete or can be said that it is very lacking,if studying Bai juyi’s philosophy of existence separated from Buddhism and Zen.Chapter 5 focuses on a very prominent phenomenon which existed the history of literature in middle of the Tang,and that is,during this period the most important intellectuals,because of political,literary,personal friendship and other factors,are often said together to future generations,such as the "Han-Liu "," Yuan-Bai "," Liu-Liu"," Liu-Bai "," Han-Bai ",etc. They boarded the political arena in the same time at the end of Dezong Zhenyuan period,after Shunzong Yongzhen innovation and Xianzong Yuanhe Prosperity,it named together which marked Han Yu(768～824),Liu Zongyuan(773～819),Liu Yuxi(772～842),Bai Juyi (772～846),Yuan Zhen(779～831) to have a strong comparability.Through the horizontal comparison between them,no doubt,will be more conducive to further our understanding of Bai Juyi’s philosophy of existence.Chapter 6 is the end of this paper,it focuses on Bai juyi’s philosophy of existence which is posed by the relationship between him and Posterity,in other word,Bai juyi’s philosophy of existence is how to impact Posterity.All of us know that,as a traditional personality type,the most profound of Bai juyi’s philosophy of existence affected Posterity,it generally contains two aspects:First,his official way provide a magic weapon to be used as reference.Second,he created lots of excellent artistic works or aesthetic life for Posterity.Therefore,in the exposition of affecting by Bai Juyi’s philosophy of existence,posterity will mainly from his aesthetic life as well as the official life,for a visit to the impact of specific targets,mainly on the Later Tang Dynasty poets and Early Song of poets who learned from Bai juyi,as well as the capacity of Su crowds.更多还原