本文關(guān)鍵詞：葉維廉純?cè)娪^研究　出處：《福建師范大學(xué)》2014年碩士論文　論文類型：學(xué)位論文

  更多相關(guān)文章： 葉維廉 純?cè)娪^ 以物觀物 道家美學(xué) 西方文化

【摘要】：本文對(duì)葉維廉純?cè)娪^的人生源流、理論基礎(chǔ)、理論特征以及理論意義進(jìn)行了較全面的研究,力求對(duì)葉維廉的純?cè)娪^有一個(gè)較為全面、整體的認(rèn)識(shí)與把握。葉維廉的純?cè)娪^與他的個(gè)體生活相關(guān),也與時(shí)代相關(guān),更與中外已有的理論相關(guān)。他歷經(jīng)故土戰(zhàn)爭(zhēng)、一次放逐、兩次愁渡的生命體驗(yàn),以及喪失家園的無(wú)根之痛和兩種文化錯(cuò)位。他承接“五四”以來(lái)現(xiàn)代主義詩(shī)學(xué)的衣缽,并反思和批判這種絕對(duì)的“西化”。但他并沒(méi)有徹底棄絕西方文化,而是力圖在中國(guó)傳統(tǒng)文化與西方文化之間找到融匯之處。他認(rèn)為道家美學(xué)思想的精髓“物自性”、“以物觀物”是抗衡西方文明宰制策略的有效武器。道家以物觀物、物我通明的美學(xué)策略與西方現(xiàn)代詩(shī)學(xué)的純?cè)婋m有相通之處,但它們的差異也是鮮明的。他重視詩(shī)歌的形式、音樂(lè)性和暗示能,認(rèn)為中國(guó)現(xiàn)代詩(shī)要把白話加以提煉,注重意象的運(yùn)用,消除分析性和演繹性的表現(xiàn),造成一種水銀燈的效果,達(dá)到出神的意識(shí)狀態(tài)。葉維廉的純?cè)娪^集經(jīng)驗(yàn)性、邏輯性與感悟性于一身,清醒的批判和懷疑與反思意識(shí)是葉維廉詩(shī)學(xué)的特點(diǎn)。他既堅(jiān)持自己的理論主張,又適當(dāng)變通。他學(xué)貫中西的知識(shí)結(jié)構(gòu)使他的學(xué)術(shù)研究具有客觀性,長(zhǎng)期在西方大學(xué)執(zhí)教的經(jīng)歷又使他重視科學(xué)精神。葉維廉堪稱有真知灼見(jiàn)的理論家,但是他不極端固執(zhí)。盡管目前他的純?cè)娪^尚不夠成熟,在學(xué)術(shù)界引起不少爭(zhēng)議,但其學(xué)術(shù)價(jià)值,特別是挖掘出的中國(guó)古典詩(shī)歌的價(jià)值是毋庸置疑的。他的純?cè)娪^賦予了中國(guó)文化傳統(tǒng)美學(xué)以新的意義,對(duì)中國(guó)新詩(shī)的發(fā)展具有較大的應(yīng)用價(jià)值。作為一名學(xué)貫中西的詩(shī)人兼學(xué)者,葉維廉嚴(yán)謹(jǐn)?shù)闹螌W(xué)態(tài)度和高尚的人格,也值得當(dāng)今新詩(shī)研究者和新詩(shī)詩(shī)人學(xué)習(xí)。
[Abstract]:This paper makes a comprehensive study on the origin, theoretical basis, theoretical characteristics and theoretical significance of Yip Wei-lien 's view of pure poetry, and tries to have a more comprehensive view of his pure poetry. The whole understanding and grasp. Yip Wei-lien 's view of pure poetry is related to his individual life, the times, and the existing theories both at home and abroad. He has experienced the local war, one exile and two sorrowful experiences in life. As well as the rootless pain of losing his home and the dislocation of two cultures, he took the mantle of modernism poetics since the May 4th Movement, and reconsidered and criticized this absolute "westernization". However, he did not completely abandon western culture. He thought that the essence of Taoism's aesthetic thought was "the self-nature of matter". "viewing things by things" is an effective weapon to counteract the tactics of domination of western civilization. Although Taoist aesthetic strategies of seeing things with things and things I know well have something in common with the pure poetry of western modern poetics. But their differences are also distinct. He attaches importance to the form, musicality and hint of poetry, and thinks that modern Chinese poetry should refine the vernacular, pay attention to the use of imagery, and eliminate the analytical and deductive expression. To create a mercury lamp effect to achieve a state of mind. Yip Wei-lien 's pure poetic view is a collection of experience, logic and sense of understanding in one. Ye Wei-lien 's poetics is characterized by sober criticism, doubt and introspection. He not only insists on his own theory, but also adapts appropriately. The knowledge structure of his study between China and the West makes his academic research objective. His long teaching experience in western universities has made him attach importance to the spirit of science. Yeh Wei-lien is a brilliant theorist, but he is not extremely stubborn, although his view of pure poetry is not yet mature. There is much controversy in academic circles, but its academic value, especially the value of Chinese classical poetry excavated is beyond doubt. His concept of pure poetry gives a new meaning to the traditional aesthetics of Chinese culture. As a poet and scholar of Chinese and Western studies, Yip Wei-lien 's rigorous academic attitude and noble personality are also worthy of study by modern Chinese poetry researchers and poets.
【學(xué)位授予單位】：福建師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2014
【分類號(hào)】：I052

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 童慶炳;嚴(yán)羽詩(shī)論諸說(shuō)[J];北京師范大學(xué)學(xué)報(bào)(社會(huì)科學(xué)版);1997年02期

2 葉維廉,馮國(guó)榮;中國(guó)詩(shī)、詩(shī)學(xué)的民族原創(chuàng)及其對(duì)于美國(guó)現(xiàn)代詩(shī)的影響[J];東方論壇(青島大學(xué)學(xué)報(bào));2005年02期

3 樂(lè)黛云;為了活潑潑的整體生命——《葉維廉文集》序[J];廣東社會(huì)科學(xué);2003年04期

4 古遠(yuǎn)清;;評(píng)臺(tái)灣葉維廉的詩(shī)論[J];貴州社會(huì)科學(xué);2008年05期

5 周曉風(fēng);;有根的詩(shī)學(xué)——葉維廉詩(shī)學(xué)與道家美學(xué)[J];重慶師范大學(xué)學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版);2012年06期

6 閆月珍;;葉維廉對(duì)道家美學(xué)的現(xiàn)代闡釋[J];暨南學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版);2007年01期

7 石了英;;葉維廉“純粹經(jīng)驗(yàn)”美學(xué)論[J];南昌大學(xué)學(xué)報(bào)(人文社會(huì)科學(xué)版);2012年01期

8 洛夫;;泛論葉維廉的詩(shī)散文[J];華文文學(xué);2012年02期

9 章亞昕;文化錯(cuò)位與純?cè)娮非骩J];山東文學(xué);1999年02期

10 葉維廉;道家美學(xué)、中國(guó)詩(shī)與美國(guó)現(xiàn)代詩(shī)[J];中國(guó)詩(shī)歌研究;2004年00期

，

本文編號(hào)：1437018