本文選題：孟子 + 《詩》　； 參考：《青海師范大學(xué)》2017年碩士論文

【摘要】：孟子說《詩》是儒家詩學(xué)發(fā)展歷程中的重要一步,本文以《孟子》一書為藍(lán)本探討孟子的說《詩》特點(diǎn)、說《詩》方式、說《詩》目的、說《詩》體現(xiàn)的思想以及說《詩》的影響,同時(shí)盡力還原孟子時(shí)代詩學(xué)的全貌,準(zhǔn)確把握孟子詩學(xué)的價(jià)值和意義。正文部分分四章論述:第一章主要探討孟子說《詩》的基本情況,包括說《詩》數(shù)量、說《詩》內(nèi)容及對(duì)象、說《詩》方式。孟子說《詩》33次,側(cè)重于說《雅》《頌》,而較少說《風(fēng)》,國(guó)君和弟子為主要說《詩》對(duì)象。從說《詩》方式上來說主要有引用本義、斷章取義和雜糅三種,盡管孟子有時(shí)候并沒有從整體上來把握該句在《詩經(jīng)》原文的本來含義,但是可以理解為這些只是孟子的說《詩》方式,都是孟子對(duì)“詩言志”這個(gè)《詩》學(xué)傳統(tǒng)的延續(xù),并不是刻意的斷章取義,反映了孟子對(duì)經(jīng)典的熟知、活用經(jīng)典的高超智慧以及獨(dú)特的語言審美。第二章主要探討孟子說《詩》的目的,論述了以《詩》證道、以《詩》化人和以《詩》論《詩》三種。證道是順延著《詩》的治國(guó)教民功能,或宣揚(yáng)政治倫理,或從《詩》中尋找歷史依據(jù),論證歷史上曾經(jīng)發(fā)生的故事;化人和論《詩》是順延著《詩》的審美抒情功能,還原《詩》歌曾是民歌的身份,再現(xiàn)當(dāng)時(shí)人們的生活情感。但是化人和論《詩》都沒有完全脫離把《詩》歌所體現(xiàn)的思想情感歸于道德核心、倫理至上的政教色彩的藩籬,可以說,孟子中和了《詩》的抒情功能和政教功能,有著自己獨(dú)特的審美眼光和政治智慧。第三章主要探討孟子說《詩》體現(xiàn)的思想,主要從“政治哲學(xué)思想”、“以意逆志”、“知人論世”和“跡熄《詩》亡”四個(gè)方面來論述。政治層面,他有著濃厚的尚古思想,說《詩》也充滿了經(jīng)世致用的味道,他跟著孔子的步伐,以推行王道,救治社會(huì)為使命和信仰,內(nèi)化為責(zé)任和擔(dān)當(dāng),外化為具體的實(shí)踐,他的這種強(qiáng)烈的使命感和責(zé)任感成就了他的畢生價(jià)值。詩學(xué)層面,“以意逆志”詩學(xué)思想的提出,建立了意、志、文、辭之間的關(guān)系,實(shí)現(xiàn)了經(jīng)典意義的建構(gòu)。而他的“知人論世”彌補(bǔ)了“以意逆志”中模糊性和不確切性的不足,強(qiáng)調(diào)了一種整體思維和客觀評(píng)價(jià)。除此之外我們還必須掌握并運(yùn)用歷史唯物主義的歷史觀,才能真正的做到“知人論世”,進(jìn)而才能實(shí)現(xiàn)“以意逆志”。這樣才能將“以意逆志”轉(zhuǎn)換為一種具有可行性的讀詩方法或文學(xué)批評(píng)方法,而不是空洞的理論,否則他的“以意逆志”必須以知人論世為前提的原則也會(huì)流于附會(huì)。對(duì)于“《詩》亡”和“作《春秋》”,他也表達(dá)了自己的看法,本文認(rèn)為“跡熄詩亡”原本只是孔子的一句感慨,孟子卻把它當(dāng)成了一種歷史事實(shí),用事實(shí)肯定了孔子作《春秋》這一行為的歷史意義和道德意義,至于孔子的這一做法究竟有沒有這么大,我們無從得知,孟子似乎也不關(guān)注,他更在意的是孔子這一行為的價(jià)值意義而非事實(shí)意義,是一種借圣人之口來肯定、鼓勵(lì)儒世經(jīng)學(xué)的做法。第四章主要探討孟子說《詩》的影響,從“提出《詩》學(xué)方法論”,“促進(jìn)《詩》經(jīng)學(xué)化”,“豐富《詩》的含義、促進(jìn)《詩》的傳播”三方面來論述。方法論方面,孟子是在孔子詩學(xué)的基礎(chǔ)上完成了方法理論,他的“知人論世、以意逆志”方法論的提出,具有獨(dú)創(chuàng)性和劃時(shí)代的意義,直接影響到后世儒家《詩》學(xué)接受的發(fā)展,同時(shí)又跳脫出《詩》學(xué)的視野,奠定了更具普遍領(lǐng)域意義的文學(xué)接受視野的基礎(chǔ),甚至影響到當(dāng)今更具現(xiàn)代意義的中國(guó)經(jīng)典詮釋學(xué)的發(fā)展,成為我國(guó)漢語詮釋思想的淵源和基石。經(jīng)學(xué)化方面,孟子說《詩》著眼于政教性,發(fā)揚(yáng)了孔子詩學(xué)思想中“怨”的功能,是先秦諸子中最善于用《詩》的大家,促進(jìn)了《詩》的經(jīng)學(xué)化,他的詩學(xué)觀念進(jìn)一步豐富了儒家的詩學(xué)體系,也為以后中國(guó)的詩學(xué)形態(tài)的建構(gòu)起到了重要的規(guī)范作用。同時(shí),我們也應(yīng)清醒的認(rèn)識(shí)到,正是因?yàn)槊献影讶寮宜枷胱⑷肓恕对娊?jīng)》中,促使《詩經(jīng)》很快成為儒家思想的載體,也因此使得《詩經(jīng)》無法擺脫倫理道德和王道思想的籠罩,不能充分彰顯其獨(dú)特的審美韻味和文學(xué)價(jià)值,這既是儒家學(xué)派的榮幸,也是《詩經(jīng)》本身的不幸。最后,孟子對(duì)《詩》的義理的豐富是在說《詩》中通過雜糅的方式實(shí)現(xiàn)的,在闡釋中,不斷的給予《詩》價(jià)值意義,使得《詩》成為儒家思想的符號(hào),這樣《詩》就具有了知識(shí)與價(jià)值的雙重功能。他在豐富《詩》的含義地同時(shí),也為我們提供了一種保存經(jīng)典的方法,即在歷史中理解經(jīng)典、在動(dòng)態(tài)中活用經(jīng)典,使得經(jīng)典給人類提供更多的智慧,發(fā)揮更大的價(jià)值,真正成為人類永恒的經(jīng)典,否則經(jīng)典就只是停留在過去,缺乏鮮活的生命力。
[Abstract]:Meng Zi said that < poetry > is an important step in the development of Confucian poetics. This article takes the book of < Meng Zi > to explore the characteristics of Meng Zi's theory, "poetry >", "poetry >", "poetry >" and the influence of "poetry >", at the same time, try to restore the full picture of Meng Zi's poetics, and accurately grasp the value and significance of Meng Zi's poetics. The first chapter is divided into four chapters: the first chapter mainly discusses the basic situation of Meng Zi's "poetry >", including the quantity, the quantity, the content and the object of the poem, the poem > the way. Meng Zi said that "the poem >33 times", "poetry", "elegance > < ode >, but less" wind > ", the king and his disciples mainly say" poem > ". The three kind, although Meng Zi sometimes does not grasp the original meaning of this sentence in the original "Book of Songs >" as a whole, but it can be understood that these are only Meng Zi's "poetry", which are Meng Zi's continuation of "poetry", which is not an intentional break out of context, which reflects Meng Zi's knowledge of classics, and the use of classics. In the second chapter, the second chapter mainly discusses the purpose of "poem >", discusses the three kinds of "poetry >", "poetry >" and "poem > poem >". The evidence is the function of managing the people of the country, or the propaganda of the political ethics, or the historical basis of the poem. It is the aesthetic lyric function of the poem, which restores the identity of the folk songs, and reproduces the feelings of people's life at that time. However, both the poem > poetry has not completely separated from the thought and emotion embodied in the poem to the moral core, and the ethical paramountcy of the political and religious hedges, which can be said that Mencius neutralized the lyric function and political education of the poem >. The function has its own unique aesthetic vision and political wisdom. The third chapter mainly discusses the ideas embodied in Meng Zi's "poem >", mainly from four aspects of "political philosophy", "thinking against the mind", "understanding the world" and "the extinction of the poem >". He followed Confucius's steps to carry out the royal road, to treat the society as a mission and faith, to internalize the responsibility and responsibility, and to externalize it to concrete practice. His strong sense of mission and responsibility achieved his life value. In addition to the inadequacy of the ambiguity and inaccuracy in the "sense of ambition", his "understanding of the world" has made up for the overall thinking and objective evaluation. In addition, we must master and use the historical materialism of the historical view to truly achieve "the understanding of the human world", and then to achieve " In this way, it can be converted into a feasible method of reading poetry or literary criticism, not an empty theory. Otherwise, the principle that his "ambition to oppose the world" must be accompanied by the premise of the understanding of the world, and he also expresses his views on "the death" and "the spring and Autumn". This article holds that "the death of the poem" is only a feeling of Confucius, but Meng Zi regards it as a historical fact. It affirms the historical significance and moral significance of Confucius's act of "spring and Autumn" with facts. As for Confucius's practice, it is not so big, we do not know that Meng Zi does not seem to pay attention to it, and he cares more about it. The value meaning of Confucius's action is not the fact meaning, it is a kind of way to affirm and encourage Confucian classics through the mouth of the saints. The fourth chapter mainly discusses the influence of Meng Zi's "poem >", from "putting forward the methodology of poetry >", promoting the "poetry > learning", "enriching the meaning of the poem > and promoting the dissemination of the < poetry >". On the basis of Confucius's poetics, Mencius has completed the theory of method. His theory of "understanding the world and making a sense of ambition" is of originality and epoch-making significance. It has a direct influence on the development of Confucian "poetry" in later generations. At the same time, he also leaped out of the view of "poetry >" and laid a more universal field of view of literary acceptance. The foundation, even the development of the modern Chinese hermeneutics, which has become more modern, has become the source and cornerstone of the Chinese annotation of Chinese. After learning, Meng Zi said that "poetry" focuses on the nature of politics and religion and promotes the function of "resentment" in Confucius's poetic thought. It is the most good person of the pre Qin scholars to use "poetry >" to promote the Confucian classics. His poetic concept further enriched the Confucian poetic system and played an important normative role in the construction of Chinese poetics. At the same time, we should also be aware that it is precisely because Meng Zi injected Confucianism into the "Book of Songs >", prompting the "Book of Songs >" to become a carrier of Confucianism, and thus making "Book of Songs > No". It is not only the honor of the Confucian school, but also the misfortune of the Book of Songs itself. In the end, Meng Zi's richness in the sense of "poetry >" is realized by the way of hybridity in the "poem >", and in the interpretation, the value of the poem is continuously given in the interpretation. It makes the poem become the symbol of the Confucian thought, so that the poem has dual functions of knowledge and value. He also provides us with a way to preserve classics, that is, to understand classics in history and to use classics in history, so that the classics provide more wisdom and greater value to human beings. Is becoming the eternal classic of mankind, otherwise the classic just stays in the past and lacks fresh vitality.
【學(xué)位授予單位】：青海師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：I207.22

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