【作者】 赵欣；

【导师】 陈炎；

【作者基本信息】 山东大学 ， 文艺学， 2010， 博士

【摘要】 作为一部百科式的巨著,《淮南子》内容涉及到中国传统文化的诸多方面。本文选择以宇宙论、生命论、艺术论三个角度来对其加以观照,并试图用生命美学的视角对以上内容进行诠释。之所以可以做如此探讨,原因在于以《淮南子》所凭借的道家的美学思想,宇宙乃一完整的生命过程,而生命则为全息的宇宙缩影。以“生命”为论述的核心,上接宇宙论,下接艺术论,试图将《淮南子》中所蕴含的关于美,关于艺术的思想揭示出来。具体来看：绪论部分首先整理了《淮南子》研究的现状,并对《淮南子》研究所面临的主要问题进行了分析。认为《淮南子》的研究大致可分为综合性研究与专题研究两类。就前者而言,由于它试图将《淮南子》一书的内容搜罗殆尽,在把握其整体风貌方面当然有其优势,但是,当我们想要从整体论述其全部思想内容的时候似乎不可避免的要陷入一般性论述与介绍当中,这样的论述与介绍作为初期的研究当然有其价值和意义,但它也在有意无意间阻碍了对于《淮南子》思想研究的深入挖掘。就后者而论,目前针对《淮南子》的专题研究或针对其某一具体思想进行,或将其放在某一大学科背景下进行,这些研究性著作在推进《淮南子》微观研究方面确起到了一定的作用,但针对其某一思想的研究由于缺少对于《淮南子》一书的整体把握,往往会有只顾一点不及其余的弊端,而以某一大学科,比如哲学、美学、文学等为参照进行的研究较之综合性研究虽然有所深入,但仍然没有把握住《淮南子》一书论说的核心来进行,因此仍然流于泛泛。由此出发,将本文的写作重点划定为宇宙论、生命论以及艺术论三个方面,并对相关的理论背景进行了说明。其次,通过对《淮南子》编著者刘安的生命体验分析,重点论述了刘安与中央集团所存在的三组矛盾,以此阐释了《淮南子》之所以关注人生命问题的原因。再次,对《淮南子》所属派别进行考察,从而论证了《淮南子》的“杂”,并非杂乱无章,它所体现出的是一种综合各家思想的努力,从主体思想上依然是以道家为主。第一章分为三部分进行论述,第一节,关注的重点在于《淮南子》论“道”本身。尤其是其将“道”与“道体”相区别,可以说是对于先秦道家论“道”的进一步深化。从而将“道”本身的不可言说性与“道体”的可阐释性区别开来。在具体阐述“道性”特点时,抓住了《淮南子》“道性”所具有的普遍性、生成性以及论述方式上的比喻性特征,以此来论证《淮南子》之“道”的特点。就普遍性而言,《淮南子》将“道”的普遍性落实于“大”的特点,是建立在其对于现实世界“有限性”认识基础之上的。正是对于现实“有限性”的认识,并试图超越这种“有限性”,《淮南子》才将“道性”阐释为普遍性的“大”的存在。就生成性而论,《淮南子》中“道”之所以具有“生成性”是由于它本身具有三方面的特点：超越性的人格；生成的内在因素；运动是其存在的表征。第一个特点规定了“道”生成之物的范围可以无限多,无限大；第二个特点彰显了“道”所具有的生成能力；第三个特点促成了“道”生成过程的最终完成。就论述方式上的比喻性来看,以现实的存在物喻指“道”在让人们更为充分地认识“道”性之外,更为“道”意义的生成提供了更丰富的可能性。这种论述方式促使其对于“道性”的认识成为一种思维主动建构的过程,用这种方式论述“道”在一定程度上缓解了用普通语言描绘“道”时所遭遇的矛盾和困惑,为人们以思维的有限性来阐释“道”的无限性提供了可能。第二节,详细分析了《淮南子》以“道”为起点的宇宙发生论,将其与西方宇宙论中的实体发生学相比对,从而凸显出《淮南子》的宇宙发生论与现实中人的生命存在紧密联系的特色,并从一个侧面反映出中国传统思维结构中“重功能、轻实体”的特质。第三节,承接上文对于淮南子之“道”所具有的特点,分析其中所蕴含的生命美学意蕴。第二章对《淮南子》中关于人的生命构成论进行分析。认为《淮南子》将人的生命构成分为“形”、“气”、“神”三个部分。对此,本文首先将“形”、“气”、“神”的概念放在中国传统思想之中做历史性的考察。其次,重点论述了《淮南子》对于生命之构成：“形”、“气”、“神”的相关理论,他们共同构成了《淮南子》对于人生命构成的微观论述。这样的考察让人们对于生命的存在有了比较细致的认识。但是,生命的真正存在应当具有整体性的特点,并不是像“形”、“气”、“神”的论述这样截然分开。因此,在分别考察“形”、“气”、“神”之后,自然要从更为深入的层面寻找到一个生命存在的核心问题。“精神”范畴便被提出和关注。最后,承接“形”、“气”、“神”的论述,考察了《淮南子》将“精”“神”概念连用,从而使得“精神”观念成为一个相对稳定的,关于人生命构成的核心范畴。第三章重点论述了《淮南子》关于生命的现实存在问题。将其关于人性论与人性之美的论述作为考察的重点加以分析。第一节对《淮南子》的人性论进行了辨析。首先,从“道”与人性的关系出发,《淮南子》提出了“性由道出”的观点。其次,在人性的本质问题上,《淮南子》将它关于“道”性的论述引入人性的分析,从而体现出“援道入性”的特点。以这样的方式来论述人性,在承认孟子人性本善的观点的同时,更为这一观点找到了理论上的支撑。再次,《淮南子》人性论并非草率地对人性作出简单的价值判断,它深入分析了人类所具有的生理心理本性,并且对人的本性并没有采取泯灭的态度,反而对正当的人性相当宽容。第二节具体考察《淮南子》对于人性论的分析。认为它以“道”与“德”为论述的起点；以人性修养与社会教化为论述的核心；以其中所蕴含的“美育”因子为现实关照,三方面共同构成了《淮南子》人性论的考察。第三节论述了《淮南子》关于理想人格的构建,分析了其所树立的圣人、真人、至人的形象。认为《淮南子》的人性论是建立在其宇宙观基础之上的,他们共同构成了其对于“天道”与“人道”的论述。第四章论述《淮南子》的艺术论。内容包括：关于创作范畴的“至情”论、关于审美范畴的“君形者”论、关于审美理想的“文质”观、关于鉴赏范畴的“知音共鸣”四个方面。在“至情”论中,阐释了其将“真”与“情”结合形成“至情”的概念,并运用到文艺创作之中。“真”与“情”结合而形成的“至情”理论,从一开始就使得《淮南子》的艺术论把对人个体生命的推崇与注重传达了出来。以“至情”论为文艺创作的根本,进一步表明了《淮南子》对于现实生命真挚情感的向往,并认为真正的文艺作品应当对这一情感进行表达。在关于“君形者”的论述中,分析了“形”、“神”观念在《淮南子》文艺观中的表现。并认为所谓的“君形者”是《淮南子》将中国传统思想中“形”、“神”理论凝练、升华的产物,它所表明的是在形神一体的观念基础上,重“神”而不弃“形”的审美观。对于“文质”观的论述,从“文”与“质”的含义入手,进一步阐释了《淮南子》关于“必有其质,乃为之文”的审美理想。这一审美理想一方面使得“文”与“质”的讨论不再局限于孔子所言及的伦理道德领域；另一方面更使得“文”与“质”关系的阐述摆脱了重质轻文的道家传统。“知音共鸣”的论述则完成了《淮南子》文艺论从创作到接受的全过程,将其与西方读者接受理论相比对,从中阐释出《淮南子》对此一问题的独特见解。《淮南子》的艺术论,从艺术创作的根本问题入手,容纳了包括审美理想至文艺鉴赏等丰富的内涵。结语部分从总体上阐释了《淮南子》关于“宇宙论”、“生命论”、“艺术论”具有的生命哲学美学特征。并将《淮南子》一书定位于一本关于生命以及生命之美的书,从而对本论文的写作目的与整体面貌加以评述。更多还原

【Abstract】 As an encyclopedic masterpiece,<Huainanzi> involves many aspects of Chinese traditional culture. This article chose three angles:cosmology, life theory, art theory in research, and tried to do its interpretation of the above contents from the aspects of life aesthetics. Why do so? Because the Taoist aesthetics thinking which relies on <Huainanzi> is that the cosmos is the whole procedure of life, also life is the holographic epitome of the universe. "Life" is the core of this proof, including the" cosmology" and the "theory of human nature". All is trying to reveal beauty and art thoughts contains in <Huainanzi>.The introduction section first sorted the status, and analyzed the center problems on research. The heart of the writing was delimited into three aspects:cosmology, human nature, and the theory of literature and art. Trying to explain with the view of philosophy and aesthetic to inform, and interpret the related theoretical background. Secondly, it expounded why <Huainanzi> pay close attention to the life of human which was based on LiuAn’s experience of life. Lastly, it tried to ascertain the schools which <Huainanzi> belongs to, thus demonstrate the "mixture", which is not disorder, but reflects the efforts from thousands of schools. Taoism is still the principal part.The first chapter was divided into three parts. The focus of section I is the "Tao" itself. In particular, it separated the "pedantic" and the "Tao", so as to go further into the Taoist theory of "Tao". Specifically it seized the common features, generativeness and metaphor characters in the Taoist in order to discuss the "Tao". SectionⅡ, it made detailed comparison between the "cosmology" which stared form the "Tao" and the western cosmology’s "generativeness of substance", projecting the close relation between the cosmology and human life. In section III, it analyzed the characteristics of the "Tao", and the implied aesthetic meaning.ChapterⅡanalyzed the structure of human life.<Huainanzi> was divided the construction of human life into three parts:"appearance", "mental status" and "vitality". This paper would first make a historical survey of the three conceptions which are taken into the Chinese traditional thoughts. Secondly, the essay focused on the composition of human life:"appearance", "mental status", "vitality" and relative theories which make up the microcosmic elaboration of human life. Finally, it inspected the connected using of the "energy" and the "vitality" from the discussion of the preceding paragraph, thus enabled the "spirit" to become a relative stabilizational core category which is about human life constitution.The third chapter elaborated about the real existence of life with emphasis. The key point is the theory of human nature and the theory human nature beauty. The first section recognized the theory of human nature in section I, beginning with the relation between "Tao" and "human nature" and then discussed the particular of "quoting the truth from Tao to human nature". The second section specifically inspected the theory of human nature. It is thought that <Huainanzi> had taken "Tao" and "virtue" as the beginning, also human nature culture and social enlightenment as the core, "aesthetic education" as the real connection, the three aspects above constituted the theory of human nature inspection in <Huainanzi>.The third section elaborated about the ideal personality construction, analyzed the image which had set up about the "sage", the "sincere person", and the "true man". So it is thought that the "theory of human nature" in <Huainanzi> is based on the "cosmology", they constituted the elaboration of the "conscience" and the "humanity".The fourth chapter elaborated the literature and art of life. The content includes:the "sincere ideals" about creativity category, the "noble and integrity" about appreciate category, the "elegant and refined" about desirable category, the "sympathy between confidant" about connoisseurship category. The "sincere ideals" explained the concept which made up by the units of the "true" and the "sentiment" then it can be applied to literary and artistic creation. In the elaboration about the "noble and integrity", it analyzed the expression of "appearance" and "mental status". And it thought that the so called "noble and integrity" is the result from the Chinese traditional thoughts which is condensed and sublimed. The theory "noble and integrity" made it clears that the aesthetic standard is based on the concept of "two combine into one" it is said to value the "spirit", but not to abandon the "appearance". The discussion about the "noble and integrity" which started from the "noble" and the "integrity", had further explained about the esthetic ideal:"Article structure always born before literary works". In the elaboration "sympathetic between confidants", it compared with the Western reader’s theory, explained the original ideas regarded to the question.The conclusion part had explained as a whole the philosophy of life esthetics characteristic which the "cosmology", the "life theory", the "art theory" has. And it located the <Huainanzi> as a book whose interpretation is about the life as well as the beauty itself, thus it can narrate and comment to the paper’s writing goal and the overall appearance.更多还原