屠隆净明道信仰及其性灵诗论

【作者】 徐美洁；

【导师】 查清华；

【作者基本信息】 上海师范大学 ， 中国古典文献学， 2008， 硕士

【摘要】 屠隆(1543—1605)字长卿,又字纬真,宁波鄞县人,晚明著名文学家,创作有诗歌、小品文、戏曲等,成就颇高,在当时与后世影响很大。本文重点考察屠隆净明道信仰及其性灵诗论之间的关系。第一章考述成长环境及道家、道教文学对屠隆的影响。屠隆个性落拓自由,对老、庄任化自然的思想有着天然的亲近感,道教文学中的优秀篇章也吸引着屠隆钻研,他的诗文创作中有很浓厚的道教因素掺入。由屠隆自己提供的他所喜欢的道教“异书”的目录,考证出这些道经主要为古灵宝经和古上清经,属旧三山符箓派中的两派。而对元明后渐统道宗的全真、正一两派的经书不曾提及,却提及了新符箓派净明道的几本道经,而净明道理论吸引旧符箓派理论最多的也即是灵宝和上清两派。第二章梳理屠隆在为青浦令期间经历昙阳子升化一事前后的思想变化。屠隆在个人怀抱不得伸展寄托于山水及道教玄想之时,由王世贞引荐而礼拜昙阳。昙阳子的升化与王锡爵、王世贞等清流派对抗张居正专权的活动有密切关系,屠隆与清流派关系甚密,政治倾向上强烈反对张居正擅权,在宗教需求与政治倾向的双重作用下,屠隆亲历了昙阳子升化事件,讴歌昙阳升入仙界。但在昙阳升化后,却作诗流露悼亡之意,并将昙阳升化归之为灵魂成仙,从肉体成仙的向往转向灵魂成仙的实践。第三章论述遭谗被罢对屠隆的影响。被罢后他一意修炼道教,交接道人,他在道教修炼由凡入圣、心性净明即可成仙的理想中,追求想像中的自由和尊严。由于对冤屈的难以释怀和当时社会的堕落气氛,他尤其注重于道教的善恶果报说,将道教的“天神”想像为一种完美约束制度的执行者,既高效公正,又带有人的情识,这种监察制度以人的忠孝与否为评判标准,而不执着于人的细行小节。第四章考证屠隆净明道信仰的表现,以及他对净明忠孝的实践与心性论的创造性理解。从他的人生经历与社会改革的愿望来看,他对净明忠孝的实践与净明心性的实践是希望在理学与心学之间找到调和的平衡点,既强调主体心性的自由与尊严,又在行为与信仰上尊重“天”的权威,即人要在合于“生”的大前提下展开实践。第五章比较屠隆性灵诗论与袁宏道性灵论的异同。他们同样重视主体的能动与自由,反对模拟复古。但屠隆受道教心性论的影响,将诗歌的完美形式看成是从主体精神出发的、对永恒的“天道”精神的理解与传承,诗歌法度是包括个人才情、学养、道德精神等诸种因素的内心修炼,是“凝神”,反对诗歌过分世俗化,是一种从个体出发,而非唯个体性的诗歌理论。更多还原

【Abstract】 Tulong (1543-1605), once had another name Changqing, which was later changed into Weizhe. Who was bone in Ningbo Yinxian, created a lot of poetries, essays, dramas, have reached a very high achievements, his literature and works inaugurated new trends which occupied an important position in the literature development of the late Ming Dynasty.The first chapter of this test environment and the literature of Taoism, Taoist on the impact of Tulong. Because of the seaside growth, he has fond of personality freedom, and he makes big interesting in the Laozhi’s and Zhuangzhi’s theories. There is a natural sense of intimacy towards Taoist literature outstanding chapter also attracted Tulong study, and his literary creations also have a strong Taoist Factors. From an essay named by“my favorite books”of Tulong’s collected works, we could find that Tulong’s most favorite Taoist cla -ssics was belong to the ancient factions Of Shang-qing and ling-bao. Except this, was the new Fulu Taoist faction of Jing-ming, which its theories absorption a lot or the two factions mentioned former. It is worth noting that he never Mentioned the chuang-zhen and zheng-yi’s works, which two factions had been the controlled all the Taoist factions from the Yuan Dynasty.Chapter II carding T’anYang-tzu’s immortality has impact Of Tulong. The believe of T’anYang-tzu’s became immortality Was closed relation with the opposition party anti zhangjuzhe. But later reflections on the meaning of life, Tulong insist that the immortal soul believe was right but not the physically immortal.The third chapter discusses about the recall because of the rumors has impacted in Tulong. There’s no dignity and freedom in the normal society, so he tried find in the Taoist belief. He imagined the fairies as the fair, and highly efficient implementation of the poetic justice, meanwhile, they were humane.The forth chapter talks about his belief of Jing-ming. He believe that“ren-dao is the ladder of xian-doa”, a people only cherishing his country and all the people, he will ascend to heaven. He tried balanced the tension relationship between the Zhuxi’s Neo-Confucianism and Yangming’s intuitive theory. The fifth chapter compared with the similarities and differences of the xingling poetic theory’s between poetsTulong and Yuanghongdao. They also cherish the importance to the main dynamic and freedom, oppose simulation retro. But by the Daoist concentric, Tulong will be the perfect form of poetry as a departure from the main spirit of the eternal "Heaven" in the spirit of understanding and memory, poetry, including personal conviction seems unclear, school support, and moral and spiritual, etc. mentioned factors in the hearts practice, and the poetry secularization, is a departure from the individual, not only of the individual poetry theory.更多还原