【作者】 杨矗；

【导师】 王纪人；

【作者基本信息】 上海师范大学 ， 文艺学， 2008， 博士

【摘要】 诗学对话的理论原型是哲学对话,而无论哲学对话还是诗学对话的“对话”,都是对人们语言活动中的“对话”的借用,也就是说它们都是一种比喻性的概念,其实质则是一种平等的关系结构、交流模式,这种关系结构或交流模式又因主体和文本、主体和主体、文本和文本的具体的关系结构“要素”的不同而有特殊的差异,使这种对话性结构表现出种种不同的具体形态。对话诗学是关于对话性的文学活动的理论体系,它代表着当代文学理论的一种新的转型,而这转型在理论基础上则是受了当代哲学转型的影响。西方哲学严格地说至迟从康德哲学开始已经出现一种“原发居中”的思维转型,至尼采对非理性的权力意志的标举、对古希腊“双神”(日神-酒神)文化原型结构的重新发掘、张扬,使西方哲学明显形成“非理性”对“理性逻各斯中心”的否定和抗衡,此时,一种哲学上的“对话主义”其实已经开始悄悄地浮出水面。此后,如果说胡塞尔现象学的“原发居中”、“主体间性”还具有较浓厚的理性和“唯我论”色彩的话,至海德格尔的“天-地-人-神”“圆舞”和“诗与思的对话”则已是更为纯正的“对话哲学”了。而至巴赫金的“对话主义”,则更是典型的哲学对话论了。受巴赫金的“对话主义”的影响,后现代互文性理论、标举“异”和多元共存的后现代综合化思潮,都自觉不自觉地进入了“对话哲学”的场域,无形中同“对话主义”、“主体间性”、“原发居中”乃至于西方早期的“和谐中道”和古希腊的“双神对话结构”等等,连缀起了一个渊源有自的对话论谱系,它们共同构成了西方对话哲学在当代的合唱和交响局面。受哲学对话理论的影响,西方文学理论也逐渐出现以“对话论”为基本原型模式的理论体系,如早期的“和谐论”诗学、象征主义的“应和”性的“象征理论”、新批评的“语境对话”结构、现象学的“空白-召唤框架”、接受美学的“接受对话论”、“复调小说理论”的“对话主义”、读者反应批评的“反应对话动力模型”、“互文性”的“文本对话之网”、后现代“众声喧哗”的“综合对话”思潮等等。中国哲学在根本上是一种与西方哲学完全不同的“内合”性结构,简单地说就是“以己度物”、“以人合天”,它不同于西方的“两分对立”的“技术模式”、“实在理性”等文化模式,而是以“生命模式”、“气化理性”为特征的“内化”、“统合”的“和合”模式。这决定了中国哲学在根本性质上就具有一种“对话性”——相对平等的“和合”性的关系模式,是中国式的“框架对话”、“结构对话”、和“内对话”、“隐对话”模式。具体的表现形态如“天人关系”、“道和”、“儒和”、“禅和”和“生态和合”。其典型的哲学-文化范式则是“阴阳交感论”和“生态和合论”。受中国哲学这种“内化”、“统合”的对话模式影响,中国诗学一般也具有一种内在的“对话性”,即它一般也都脱离不开“天人合一”、“气化理性”、“阴阳交感”、“生态和合”的哲学-文化基础,相反则以它们为自己的“结构”和“内质”,形成中国式的对话诗学理论,如“感物说”、“道文说”、“神思-兴-妙悟说”、“象与象外说”、“以意逆志与品味说”、“中和说”、“意境说”、“游于艺说”等。从体系建构的意义上看,中西对话诗学的最高理论形态分别是“感物-意境-游”之“潜体系”,和“复调小说理论”、“互文性理论”。严格地说,都不够理想和完善。而新的更为理想和完善的对话诗学体系,应该是自觉地以中西相关哲学资源为基础,全面整合、吸收已有的中西对话诗学资源,在更高更广的理论视野基点上,实现兼融中西;跨越前现代、现代、后现代;打通哲学、美学、诗学和文化等壁垒的综合性建构。其逻辑起点是“人的对话性和文学的对话性”,即从人和文学的本体性存在特征入手,探寻诗学对话论的人学和文学根基。其根基在理论上,则是由“人的非自足性”、“人的意识的能动投射性与收受性”、“人的活动的语言符号性”、“文学的‘关系结构’性”、“文学的文本性”、“文学性即诗意的对话性”等理论得以确立的。新的对话诗学体系,是由特定的范畴、结构而建构起来的,它本身则首先应该在本质上得到界定,这样,“文学对话的本质界定”、“对话诗学的本质界定”;“文学对话活动的基本要素”与“文学对话过程”的阐论、“对话诗学的基本概念、范畴”的界定和“对话诗学的结构体系”的勾勒等,就成了这一体系的基础工程,同时也是它的“主体”工程。对话诗学的基本概念、范畴有:人的非自足性、意识的能动投射性与收受性、人的活动的语言符号性、文学的关系结构性、文本性、诗意对话性、文学对话、对话诗学、主体、文本、语境、阐释模式、对话动机、对话姿态、同化、顺应、物境、情境、理境、入与出、遇合与激活、选择与遮蔽、场有(包括:前有、现有、将有、显有、潜有)、场域(包括:前场域、现场域、显场域、潜场域、基因场域、生成场域、流派场域、主体场域、文本场域、想象性场域、内场域、外场域、小场域、大场域、物质场域、精神场域、直接场域、间接场域、场域之魅态化等)、在体性、处身性、谱系、范式、原型、魅态文化、哲性、诗性、神性、魅幻、魅超、潜对话、显对话、外对话、内对话、复对话,等等。从体系结构看,新的对话诗学包括历史篇和建构篇两大部分。“历史篇”包括中国的对话哲学、诗学,西方的对话哲学、诗学四个单元;“建构篇”包括:本体基础论、体系论、场域维度论、谱系维度论、范式维度论、原型维度论、魅态文化维度论等。“建构篇”的基本观点是:人和文学在本体上都是对话性的;对话诗学是通过一系列基本的概念、范畴、结构建立起来的理论体系;文学对话具有场域性,总是在一定的场域中发生和展开的,如基因场域、生成场域、流派场域、主体场域、文本场域等。场域是特定的关系结构、关系模式,它为文学对话提供或规定了特定的时空组合结构;文学对话也表现为某种同宗同源的谱系结构,是某特定谱系内的互文或交流模式;文学对话还表现为范式和原型之间的对话结构。比较起来,谱系着眼的是文学对话的同宗同源或同流性;范式着眼的是文学对话之某种观念、技术的“操作模式”维度;原型着眼的则是文学对话之某种无意识的心理图式、心理结构维度;最后,魅态文化则是文学对话赖以存在的大文化基础、或最基础的文化地基、文化土壤。如果说把文学对话比作一棵参天大树的话,那么,魅态文化就是这棵大树赖以扎根的大地,和进行化合反应的阳光、空气,以至于使它不致干枯的水分。或总括成一句话,是它得以发生的宏观的根本条件。同时,文学本身就是魅态文化的高级形式,其“对话”的合理支撑正来自于文学作为典型的魅态文化形式所具有的“魅幻”、“魅超”品性。更多还原

【Abstract】 The academic prototype of interlocutory poetics is interlocutory of philosophy. And both of them are borrowed from people’s daily conversation. Or say, that is a concept of simile, whereas its essence is a kind of an equal structure. And because of the special different relationships between the essentials such as the subject and the text、the subject and the subject、the text and the text, this structure shows kinds of different idiographic configurations.The interlocutory poetics is an academic system about the literary activity which represents a new change in the theory of contemporary literature. And the basic reason for this is influenced by the change of the contemporary philosophy. To be strict, western philosophy begin to emerge a change in mind called“original in the middle”which came at least from Kant. Then, Nietzsche who advocated might and will in unreason, reproduce and redevelop the structure of cultural prototype in the two“Gods”: Apollo、Dionysian, in ancient Greek. All those made the western philosophy formed a negative and oppugning“anti-logos”against“logos-centre”. At that time, a kind of“interlocutorism”on philosophy is, in fact, appeared stealthily. After that, if it is said that Husserl’s phenomenology’s“original in the middle”、“intersubjectivity”are still involved dense logos and“egocentry”,then, Heidegger’s“der Himmel-die Erde-die Gottlichen-die Sterblichen”、“circle dance”and“interlocutory of poetics and thoughts”are what we called more pure“interlocutory philosophy”. After that, Bakhtin’s "dialogism" is a more typical kind of interlocutory philosophy. Influenced by him, post-modern theory of intertextuality, together with a wave of post-modern integration which advocate“difference”and co-existence, entered the fields of“interlocutory philosophy”. And they again, together with“dialogism”、“intersubjectivity”、“original in the middle”and even“harmony”in early western world and“double-God interlocutory structure”in ancient Greek, etc. virtually make up a system which has its own root. All of these together formed contemporary western interlocutory philosophy.Influenced by the theory of interlocutory philosophy, western literature theory emerged an academic system whose prototype based in terms of interlocutory, such as early“theory of harmony”poetics、“theory of echo”in symbolism、“contextual interlocutory”structure in new criticism、“vacant-summons structure”in phenomenology、“theory of acceptant interlocutory”in aesthetics of reception、“dialogism”in the“theory of polyphony fiction”、“response interlocutory dynamical model”in reader-response criticism、“text interlocutory net”of“intertextuality”、a wave of“integrated interlocutory”in post-modernism etc.In fact, Chinese philosophy is a very different inner structure. To be simpler, it turned all the things out in the world into interior feelings of man. Whereas western philosophy always uses“pro”and“con”to analyze everything. The kind of thinking mode determined the way of Chinese philosophy how to make dialogues. The typical modalities are as follows:“relationship between heaven and human”、“Tao and harmony”、“confucianism and harmony”、“zen and harmony”and“ecological harmony and cooperation”. Its typical philosophy-cultural mode are“doctrine of sympathetic between yin and yang”and“doctrine of ecology harmony and cooperation”.What we discussed above served the inner-interlocutory of the theory of Chinese poetry as a foundation. Meanwhile, Chinese poetry has its own structure and endosarc such as follows:“emotion-object doctrine”、“way-language doctrine”、“mental state-promote-feeling enlightenment doctrine”、“semblane and outside semblane doctrine”、“infer author’s intention from text doctrine”、“mean-harmony doctrine”、“artistic conception doctrine”、“amusement in Art doctrine”, etc.Seen from the construction of system, the highest form of Chinese and Western poetics theory are“hidden system”in“feelings about the world- artistic conception -traveling”, and“theory of compound-clue fiction”、“theory of intertextuality”. To be strict, both of them are not ideal enough or perfect. In my opinion, a new ideal one should self-consciously compound the two altogether, absorb all the poetics sources, stand on a higher and wider viewsite, achieve a general point which is the same with no matter pre-modern、modern or post- modern, no matter philosophy、aesthetics、poetics or culture. Its logical starting point should be the“interlocutory of man’s and literature’s”. Theoretically, its basis should be established by theories such as“man’s dissatisfaction”、“man’s active reflection and acceptance of minds”、“man’s lansign of activities”、“literary‘relationship structure’”、“literary text attribute”and“interlocutory of poetics”.The new interlocutory poetics system is founded on the basis of special category and structure. Thus, it should be defined firstly. So,“the defining of literary interlocutory essence”、“the defining of interlocutory poetics essence”;“the essential factor of literary interlocutory activity”、the illustration of“the process of literary interlocutory”、the defining of“the basic concepts and categories of interlocutory poetics”and the outline of“the structural system of interlocutory poetics”build up a foundation of this system and also the main body of it.There are basic concepts and categories in interlocutory poetics: dissatisfaction of man、active reflection and acceptance of mind、lansign of man’s activities、relationship-structure of literature、text attribute、poetic interlocutory、interlocutory literature、interlocutory poetics、subject、text、situation、explanation mode、interlocutory motivation、interlocutory attitude、assimilation、comply、objective sphere、emotional sphere、rational sphere、in and out、meet and stimulation、choose and cover、scene(including: pre-scene、present-scene、future-scene、obvious-scene、hidden-scene)、field(including pre-field、present-field、obvious-field、hidden-field、gene-field、create-field、school-field、subject-field、text-field、imaginative-field、inner-field、outer-field、narrow-field、wide-field、physical-field、mental-field、direct-field、indirect-field、charming-field、etc)、attribute in substance、attribute in itself、system、pattern、prototype、charming culture、philosophic character、poetic character、spiritual character、charming illution、charming supernatural、hidden-interlocutory、obvious-interlocutory、outer-interlocutory、inner-interlocutory、compound-interlocutory,etc.I divided the new interlocutory poetics into“history and background”and”main body”two parts in system structure. The former one involved four categories such as Chinese interlocutory philosophy and poetry, western interlocutory philosophy and poetry. The latter one involved theory of noumenon basis、system、“field dimensionality”、“system dimensionality”、“mode dimensionality”、“prototype dimensionality”and“charming culture dimensionality”and so on.My basic opinion in the body part is that: in fact, people and literature are making dialogues; interlocutory poetics is an academic system based on a series of essential concept、category and structure; interlocutory literature must be put in a“field”, such as“basic field”、“create field”、“school field”、“subject field”、“text field”etc.“Field”is a special system and mode about relationships. It provides and offers special time-space structure for interlocutory literature. Interlocutory literature is a kind of communication shows in a special system; It is also a structure shows in a dialogue between model and prototype.”System”,“model”and“prototype”are totally different from each other. The first one emphasizes particularly on the root; The second one emphasizes particularly on dimensionality; the third one emphasizes particularly on psychology. Finally, the state of charming culture is a wide cultural basis of the interlocutory literature. And the state of charming culture for the interlocutory literature is just like the earth、the sun shine、the air and the water for the tree. All in all, the former is an essential qualification for the latter. At the meantime, literature itself is the advanced form of the charming culture. And this quality is where its rationality comes from.更多还原