本文選題：晚明 + 公安派��； 參考：《華中師范大學(xué)》2006年碩士論文

【摘要】：公安派是在晚明起過重要作用的文學(xué)流派,其主要代表人物是袁宗道,袁宏道和袁中道兄弟,核心人物是袁宏道。因為三袁是湖北公安縣人,所以時稱“公安派”。 公安派并不只是一個文學(xué)流派,它更多的是一個意氣相許、性情相尚、志趣相投的文人集團,是融合了性情、學(xué)問、文學(xué)為一體的獨特文化現(xiàn)象。本文重點分析了公安派的世俗化美學(xué)傾向,認(rèn)為由佛道和狂禪精神支撐起來的世俗美學(xué)浸入到了三袁兄弟的文學(xué)創(chuàng)作和現(xiàn)實生活中,成為他們的內(nèi)在精神和思維方式以及價值標(biāo)準(zhǔn),是他們在現(xiàn)世紅塵中進行一己性情自適的精神動力與理論支持,全文共三章。 第一章詳細(xì)論述了公安派世俗美學(xué)產(chǎn)生的社會政治尤其是思想文化背景,首先分析了晚明時期的士人心學(xué)以及由于心學(xué)的變異和狂禪的泛濫而引發(fā)的士人快樂哲學(xué)。心學(xué)從思想層面上重振了知識分子的恢宏士氣,使他們的心靈世界和主體精神漸趨活潑高揚,而李贄以及袁宗道、袁宏道等人援禪入儒,對以心為體的心學(xué)、禪學(xué)進行了為他們所用的改造,發(fā)展成為一己逍遙、縱情任欲的士大夫禪學(xué)。與此同時,侈靡淫樂作為社會普遍風(fēng)氣深入到晚明士人的精神世界而變?yōu)槿怂彩堑恼Ｗ非?在這樣社會政治與思想文化的巨大變革中,晚明士子們從傳統(tǒng)的倫理道德中解脫出來,逐漸放棄了對道德完善的追求,回歸到個性生活和感情世界中,快樂原則成為日常生活中至高無上的生存原則。 第二章是重點部分,主要分析了公安派的世俗化美學(xué)理論:第一節(jié)重點探討了以公安派為首的“士”群體在晚明現(xiàn)實社會生活中所處的生存狀態(tài)和精神風(fēng)尚。心學(xué)的變異與禪學(xué)的世俗化形成一股巨大的合力,讓身處其中的士子們隨心適性、任我所為,表現(xiàn)在具體形態(tài)上則是縱情聲色、放浪形骸、游戲人間;第二節(jié)集中分析公安派的文學(xué)創(chuàng)作,他們的不少作品中描摹世俗,滲透著晚明士人群體中特有的文化景觀與欣賞品味,還將平民意識引入了長期擔(dān)負(fù)著傳道授業(yè)功能的正統(tǒng)文學(xué)中,市井風(fēng)情、凡人細(xì)事、皆入圖畫。在創(chuàng)作上,逞才揚性、快意性靈、追求寫詩作文的當(dāng)下快感,不加掩藏地表達(dá)著自我感受與一真性靈,以及對色和欲的赤裸裸的表白和追求。語言上淺白俚俗,明白如話;第三節(jié)具體講述了他們的文學(xué)欣賞觀,注重俗文學(xué)作品中的娛樂
[Abstract]:The Public Security School is a literary school which played an important role in the late Ming Dynasty. Its main representative characters are Yuan Zongdao, Yuan Hongdao and Yuan Zhongdao brothers, and the core character is Yuan Hongdao. Because three Yuan is Hubei Public Security County people, so when called the "Public Security School." The public security school is not only a literary school, but also a group of literati with mutual spirit, temperament and common interests. It is a unique cultural phenomenon that integrates temperament, learning and literature. This paper mainly analyzes the secularization aesthetic tendency of the police school, and holds that the secular aesthetics supported by Buddhism and the spirit of manic Zen is immersed in the literary creation and real life of the three Yuan brothers. To become their inner spirit, mode of thinking and value standard is their spiritual motive force and theoretical support for their own disposition in the present world. There are three chapters in this paper. The first chapter discusses the social politics, especially the ideological and cultural background of the secular aesthetics of the public security school in detail. Firstly, it analyzes the Scholars' psychology in the late Ming Dynasty and the Scholars' happy philosophy caused by the variation of the psychology and the flood of the mad Zen. Psychology reinvigorates the great morale of intellectuals from the ideological level, and makes their spiritual world and the spirit of the subject gradually become lively and exalted. However, Li Zhi, Yuan Zongdao, Yuan Hongdao and others have helped Zen into Confucianism, and they have taken the mind as the body to study the mind. Zen had been reformed for them and developed into a scholar and bureaucrat who was free and indulgent. At the same time, extravagance, as a general social atmosphere, went deep into the spiritual world of the scholars in the late Ming Dynasty and became the normal pursuit of all people. In such a great transformation of social politics and ideology and culture, In the late Ming Dynasty, the scholars freed themselves from the traditional ethics and gradually gave up the pursuit of moral perfection and returned to the personality life and the emotional world. The principle of happiness became the supreme principle of existence in daily life. The second chapter is the key part, mainly analyzes the secularization esthetics theory of the public security school: the first section mainly discusses the existence state and the spiritual fashion of the "scholar" group headed by the police school in the real social life of the late Ming Dynasty. The variation of mind and the secularization of Zen form a great joint force, so that the scholars who are in it will follow the mind and do whatever they want, and in the concrete form they will be in the form of indulgence, freedom, and the world of play; The second section focuses on the analysis of the literary creation of the Public Security School, many of which depict the secular and permeate the unique cultural landscape and appreciation taste of the intellectuals in the late Ming Dynasty. It also introduces the civilian consciousness into the orthodox literature with the function of preaching and teaching for a long time. In the creative aspect, the spirit of success and rapidity, the pursuit of the present pleasure of writing poetry composition, the expression of self feeling and a true spirit without hiding, as well as the naked expression and pursuit of color and desire. The third section describes their views of literary appreciation and lays stress on entertainment in popular literature works.
【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2006
【分類號】：I01

【引證文獻】

相關(guān)碩士學(xué)位論文 前5條

1 王紅衛(wèi);祁彪佳詩歌研究[D];蘭州大學(xué);2011年

2 李金鳳;論公安派袁中道“性靈說”及其文學(xué)理論價值[D];遼寧大學(xué);2011年

3 楊晶;公安派“性靈說”的內(nèi)容及美學(xué)特征[D];延邊大學(xué);2011年

4 李翠;論袁宏道文學(xué)思想中的自然觀[D];蘇州大學(xué);2011年

5 郭小微;“公安派”文學(xué)創(chuàng)作理論研究[D];齊齊哈爾大學(xué);2013年

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本文編號：1861122