發(fā)布時(shí)間：2018-05-02 15:51

  本文選題：《長(zhǎng)物志》 + 文震亨�。� 參考：《西南大學(xué)》2017年碩士論文

【摘要】：文人在日常生活中有兩個(gè)維度,一是和普通大眾毫無(wú)二致的包括衣、食、住、行、用在內(nèi)的世俗生活,二是超越世俗生活的文雅生活。晚明文人文震亨所著的《長(zhǎng)物志》涉及日常生活中衣、食、住、行、用的各個(gè)方面,全書(shū)不談門(mén)窗、居室、器具的普通功用,而是從文人風(fēng)雅的高度出發(fā)追求文雅的生活趣味,追求藝術(shù)化的生活方式。本文主要探究以文震亨為代表的晚明文人是怎樣對(duì)世俗生活進(jìn)行雅化并將其上升到精神與審美的高度的,以及探究這種雅化的意義所在。全文共分為四章。第一章從晚明特定的時(shí)代背景以及文震亨本人的生活經(jīng)歷出發(fā)探究文震亨“以雅化俗”觀念的生成背景。經(jīng)濟(jì)上,江南地區(qū)經(jīng)濟(jì)的繁榮使士人在生活方式上開(kāi)始趨于俗化。思想上,晚明政治局面的惡化以及陽(yáng)明心學(xué)的影響使士人開(kāi)始由關(guān)注外在評(píng)價(jià)轉(zhuǎn)向關(guān)注自己的內(nèi)心世界,將政治上的失意轉(zhuǎn)向?qū)θ粘Ｉ铑I(lǐng)域的關(guān)注上來(lái)。文震亨本人對(duì)文雅的精神生活的追求,《長(zhǎng)物志》可以說(shuō)是其文雅生活實(shí)踐的總結(jié)。第二章從具體的《長(zhǎng)物志》文本出發(fā)探究以文震亨為代表的晚明文人是怎樣將世俗生活雅化的,具體體現(xiàn)在園林居室建造、器物賞玩、美食品嘗和配飾美觀四個(gè)方面。園林居室建造中,一方面通過(guò)空間布置營(yíng)造清幽、自然的生活環(huán)境,另一方面,通過(guò)啜茗、調(diào)琴等文雅活動(dòng)彰顯文人的高雅絕俗之趣。器物賞玩中,一方面講求功能性與審美性的協(xié)調(diào)統(tǒng)一,另一方面,通過(guò)收藏賞鑒書(shū)畫(huà)、古玩,展現(xiàn)出文人清逸高雅的精神追求。美食品嘗中,在強(qiáng)調(diào)飲食感官之美的同時(shí)將飲食之技上升到飲食之道,注重對(duì)飲食趣味的追求。最后,通過(guò)瓶花的擺放以及書(shū)畫(huà)的懸置雅化居室環(huán)境,通過(guò)衣著的嫻雅來(lái)彰顯文人風(fēng)雅氣度。第三章從文震亨對(duì)于日常生活雅化的過(guò)程探究晚明文人的審美趣味,他們追求自然、復(fù)古、尚清的審美意識(shí),并將這一審美意識(shí)投射于日常生活中去,體現(xiàn)出崇雅反俗的文人化審美趣味。第四章探究以文震亨為代表的晚明文人對(duì)于日常生活進(jìn)行雅化的意義。一是區(qū)分兩種不同的審美趣味,體現(xiàn)出他們對(duì)于文人身份的認(rèn)同。一種是以巨商富賈為代表的縉紳豪奢們對(duì)于奢靡生活的追逐,他們追求的是奢靡的物質(zhì)生活,另一種是以文震亨為代表的晚明文人對(duì)于精神之美的追求,他們?cè)谖镔|(zhì)上并不匱乏,但他們更注重的是精神生活的閑雅。二是從中體現(xiàn)出以文震亨為代表的晚明文人對(duì)于理想精神生活的向往。三是啟發(fā)我們?cè)趯?duì)晚明的生活美學(xué)進(jìn)行批判繼承的時(shí)候,應(yīng)該是有選擇性的,更多的是要看到晚明文人在生活上的精神追求。
[Abstract]:The literati have two dimensions in their daily life, one is the worldly life including clothing, food, living, use, and the other is the elegant life that transcends the secular life, which is no different from the ordinary people. The "chronicles of long things" written by Wen Chun-heng, a late text man, deals with all aspects of daily life, such as clothing, food, living, running and using. The book does not talk about the ordinary functions of doors and windows, rooms, and appliances, but rather pursues the civilized taste of life from the height of literati elegance. Pursue an artistic way of life. This paper mainly explores how the literati represented by Wen Zhenheng refined the secular life and raised it to the spiritual and aesthetic level, and explored the significance of this elegance. The full text is divided into four chapters. The first chapter explores the formation background of Wen Zhenheng's concept of "transforming elegance into vulgarity" from the specific background of the late Ming Dynasty and Wen Zhenheng's own life experience. Economically, the prosperity of the Jiangnan region made the scholars become popular in their way of life. Ideologically, the deterioration of the political situation in the late Ming Dynasty and the influence of Yangming psychology made the scholars begin to pay attention to their inner world from external evaluation to their inner world, and turn their political frustration to the field of daily life. Wen Zhenheng's pursuit of civilized spiritual life is a summary of his practice of elegant life. The second chapter explores how the literati, represented by Wen Zhenheng, refined their worldly life from the concrete texts of the chronicles of long things, which are embodied in four aspects: the construction of garden rooms, the enjoyment of utensils, the taste of gourmet food and the beauty of accessories. In the construction of garden house, on the one hand, it creates a quiet and natural living environment through space arrangement; on the other hand, it highlights the literati's elegant and vulgar interest through such activities as sipping tea and tuning piano. On the one hand, it emphasizes the harmony of function and aesthetics, on the other hand, through collecting and appreciating calligraphy and painting, antiques, it shows the literati's spiritual pursuit of elegance and elegance. While emphasizing the beauty of the food senses, the technique of food is raised to the way of diet, and the pursuit of taste of food is emphasized. Finally, through the display of bottle flowers and calligraphy and painting, elegant living environment, through the elegant dress to show literati elegant demeanor. The third chapter explores the aesthetic taste of the literati in the late Ming Dynasty from Wen Zhenheng's process of refinement of daily life. They pursue the aesthetic consciousness of nature, restoration of the ancient times and still clear, and project this aesthetic consciousness into the daily life. Embodies the literati aesthetic taste of worship of elegance and antivulgarity. Chapter four explores the significance of refined life of literati in late Ming Dynasty, represented by Wen Zhenheng. One is to distinguish two different aesthetic tastes, reflecting their identity of literati identity. One is the pursuit of extravagant life by the tycoons represented by Fujia, the great merchant, and the pursuit of extravagant material life, and the other is the pursuit of spiritual beauty by the late Ming literati, represented by Wen Zhengheng. They are not in material want, but they pay more attention to the leisure of spiritual life. The second is to reflect the literati's yearning for ideal spiritual life in late Ming Dynasty, represented by Wen Zhenheng. Thirdly, it should be selective when we criticize and inherit the life aesthetics of the late Ming Dynasty, and it is more important to see the spiritual pursuit in life of the literati in the late Ming Dynasty.
【學(xué)位授予單位】：西南大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類(lèi)號(hào)】：I01

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