【摘要】： 道教是中國原生態(tài)的宗教,其核心思想便是神仙思想。對神仙的崇拜是中華民族幾千年來的傳統(tǒng)信仰。神仙思想反映著中國傳統(tǒng)文化世俗精神,代表古人對生命永恒與自由的追求。道教神仙思想對魏晉南北朝時期士人的審美取向、人生理想都有著深刻的影響,自然之物因?yàn)榕c修仙煉道相聯(lián)系而具有神性的光輝,遠(yuǎn)離塵囂、倘佯于自然山水中的生活被視為神仙般的快樂理想生活,自然獨(dú)立地作為審美對象進(jìn)入人們的視野。 一方面,道教神仙思想融入到魏晉南北朝時期的文化精神當(dāng)中。魏晉士人的三次出游:南皮之游、金谷之游和蘭亭之游,可以說是此時期自然審美的三個高峰,體現(xiàn)士人對自然態(tài)度的轉(zhuǎn)變,以及他們所追求的理想世界的變化。另一方面,道教的修煉方式與自然審美的內(nèi)涵有著一定的聯(lián)系。道教認(rèn)為山林中修道能“遠(yuǎn)腥膻,得清凈”。在山林清靜的環(huán)境中,修道者對自然的發(fā)掘,使山水自然在道教中展示了自身的審美價(jià)值。而道教修煉的存思之法又能使宗教修持之道與審美體驗(yàn)之道達(dá)到相通。通過存思中想象的作用,修煉者可以與神靈相通,到達(dá)世人無法感知的仙境。而對于審美體驗(yàn)而言,其與想象的關(guān)系是密不可分的。藝術(shù)創(chuàng)作中的構(gòu)思,也是一種想象,是內(nèi)心世界被外物所觸動時產(chǎn)生的。在自然的審美中,創(chuàng)作者的靈感被觸發(fā),思維的想象大門瞬時開啟。 而在文學(xué)創(chuàng)作方面,博物地理著作中對自然的描寫,總是充滿著神性和想象性,自然是充滿著神物、神話的自然,而自然又是有著仙人、仙境的自然。此時期出現(xiàn)的獨(dú)特的詩歌形式——游仙詩,更是士人熱衷于自然審美的體現(xiàn)。三曹的游仙詩展現(xiàn)了對仙界的幻想,阮籍和嵇康的游仙詩表現(xiàn)著現(xiàn)實(shí)與幻想結(jié)合的“詠懷”,而郭璞的游仙詩創(chuàng)造了一種“仙隱”的主題。游仙詩是人們用詩歌這一藝術(shù)形式來表達(dá)因受時間局限而追求生命永恒與自由的產(chǎn)品,也是宗教與藝術(shù)完美融合的產(chǎn)物。
[Abstract]:Taoism is the religion of Chinese original ecology, and its core thought is the thought of gods. The worship of immortals is the traditional belief of the Chinese nation for thousands of years. The immortal thought reflects the secular spirit of Chinese traditional culture and represents the ancients' pursuit of eternal life and freedom. Taoist immortals thought has a profound influence on the aesthetic orientation and life ideal of scholars in Wei, Jin, Southern and Northern dynasties. The natural things have a divine brilliance because of their connection with the practice of practicing immortals, and they are far away from the crowd. If the life in the natural landscape is regarded as the fairy happy ideal life, the nature as the aesthetic object enters the people's vision independently. On the one hand, Taoist immortals thought into the Wei, Jin, Southern and Northern dynasties in the cultural spirit. The three trips of scholars in Wei and Jin dynasties, such as the tour of Nanpi, the tour of Jingu and the tour of Lanting, can be said to be the three peaks of natural aesthetics in this period, which reflect the change of scholars' attitude towards nature and the change of their ideal world. On the other hand, Taoist practice has a certain connection with the connotation of natural aesthetics. Taoism believes that Taoism in the mountains and forests can be "far from the smell of a mutton, pure and clean." In the quiet environment of mountain and forest, Taoist excavates nature, which makes nature show its aesthetic value in Taoism. The method of thinking and thinking of Taoist practice can make the way of religious practice and aesthetic experience interlinked. Through the role of imagination in thinking, the practitioner can communicate with the gods and reach the fairyland that the world cannot perceive. For aesthetic experience, the relationship between it and imagination is inseparable. The conception in artistic creation is also a kind of imagination, when the inner world is touched by the external things. In the aesthetic of nature, the inspiration of the creator is triggered and the gate of imagination is instantly opened. In the aspect of literary creation, the description of nature in the historical geography works is always full of divinity and imagination, nature is full of nature of gods and myths, and nature is the nature of fairy and fairyland. The unique poetic form of this period, the poetry of traveling fairies, is the embodiment of scholars keen on natural aesthetics. Sancao's fairy poems show the fantasy of the world of immortals. The poems of Ruan Ji and Ji Kang show the combination of reality and fantasy, while Guo Pu's poems create a theme of "Immortals and Hidden". The poetry of wandering fairy is the product that people express the eternal life and freedom because of the limitation of time with the artistic form of poetry, and it is also the product of the perfect fusion of religion and art.
【學(xué)位授予單位】：四川師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2009
【分類號】：B958

【引證文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前1條

1 袁野;曹操、曹植游仙詩與朝鮮李春英游仙詩比較研究[D];延邊大學(xué);2012年

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本文編號：2300327