【摘要】：陸世儀(1611-1672),江蘇太倉人。字道威,自號剛齋,后因家筑桴亭于水上,又以“桴亭”為號,是明清之際比較有代表性的道學(xué)家。本論文擬結(jié)合陸世儀的人生經(jīng)歷、學(xué)術(shù)見解和思想變遷,討論其文學(xué)思想及詩文創(chuàng)作,參照對讀、相互印證,勾勒出陸世儀作為明清之際一個比較有代表性的道學(xué)家的完整面貌,并評判其在整個文學(xué)史上的歷史地位。在緒論部分,說明了本課題的研究意義、研究現(xiàn)狀、研究思路和方法。第二部分,是論文的第一章至第五章,即是本課題的五個研究分支。首先在第一章,筆者主要通過收集、整理陸世儀的全集,了解他的家世、生平和交游。第二章中,筆者將具體闡釋陸世儀形而上的哲學(xué)思想及形而下的社會實踐。第三章,總結(jié)歸納陸世儀的詩文理論及其對歷代詩文的批評。在第四章,將具體分析陸世儀自身詩歌創(chuàng)作的主要內(nèi)容及特色。第五章,筆者將對陸世儀的文章進(jìn)行梳理,歸納出幾種文體及其相應(yīng)的藝術(shù)成就和特色。通過以上梳理研究,第六章解讀出陸世儀這一道學(xué)家的內(nèi)心世界,對他的整體形象進(jìn)行全面的概括分析,并對其文學(xué)的歷史意義給予一個允正的評價。經(jīng)歷了明清交替、天崩地解的動蕩時期,在交游砥學(xué)中,陸世儀逐漸構(gòu)建和發(fā)展了他的實學(xué)思想體系。這一套體系正是桴亭學(xué)派的精髓,也是清初學(xué)術(shù)由虛返實思潮中的一個典型。陸世儀認(rèn)為寫文章是為了正人心,文章之道,唯取雅正。他堅守的始終是以“道”為評判標(biāo)準(zhǔn),去看待歷代各家的詩文。作為程朱理學(xué)的篤守者,陸世儀很注重在文章寫作中闡明學(xué)術(shù)思想、分享治學(xué)心得。其詩歌的藝術(shù)特點是嘆時傷世,而又能出之于恬淡灑落。
[Abstract]:Lu Shiyi (1611, 1672), from Taicang, Jiangsu. Daowei, from the name of Gangzhai, after building a quince pavilion on the water, and "Fu Pavilion" as the symbol, is a more representative Taoist in the Ming and Qing dynasties. Based on Lu Shiyi's life experience, academic opinions and ideological changes, this paper discusses his literary thought and poetry and literary creation, and proves each other with reference to the right reading. This paper outlines the integrity of Lu Shiyi as a representative Taoist in the Ming and Qing dynasties, and judges his historical status in the whole literary history. In the introduction part, explained the research significance of this topic, research status quo, research ideas and methods. The second part is the first chapter to the fifth chapter, which is the five branches of this topic. In the first chapter, the author collects and arranges the complete collection of Lu Shiyi to understand his family, life and acquaintance. In the second chapter, the author will explain Lu Shiyi's metaphysical philosophy and social practice. The third chapter summarizes Lu Shiyi's theory of poetry and his criticism of poems and articles of the past dynasties. In the fourth chapter, I will analyze the main content and characteristics of Lu Shiyi's poetry creation. In the fifth chapter, the author will sort out Lu Shiyi's articles, and sum up several styles and their corresponding artistic achievements and characteristics. Through the above-mentioned research, the sixth chapter interprets the inner world of Lu Shiyi, the Taoist, makes a comprehensive summary analysis of his overall image, and gives a fair and correct evaluation of the historical significance of his literature. During the turbulent period of the alternation of Ming and Qing dynasties and the collapse of the earth, Lu Shiyi gradually constructed and developed his practical thought system in the study of communication. This system is the quintessence of Fu Ting School and a typical trend of thought of academic return to reality in the early Qing Dynasty. Lu Shiyi thinks that writing is to correct people's hearts, the way of the article, only to take Yazheng. He always adheres to "Tao" as the standard of judgment, to look at the poems of all dynasties. As a follower of Cheng-Zhu's Neo-Confucianism, Lu Shiyi paid great attention to expounding academic thoughts and sharing learning experiences in his writing. The artistic characteristic of his poetry is to lament the time and hurt the world, but can come out of the tranquility.
【學(xué)位授予單位】：安徽師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2016
【分類號】：I206.2

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