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“真”：泰州学派美学范畴研究

【作者】胡学春 【导师】姚文放

【作者基本信息】扬州大学，中国古代文学，2006年，博士


【摘要 (中文/英文)】 泰州学派是中国思想史上富有平民特色和重要影响的学派,它是晚明以人的自然情性为本位的思想解放潮流的理论源头。中国古代哲学在本质上就是人学,真善美是人生哲学三个交织在一起的主题。本文从“真”的美学内涵五个层次即人生境界论之生命真境、本体论之日用真理、方法论之率性修道、主体论之真心真人和认识论之情事真实为主线,以五章的内容从五个层次分头掘进,以期揭示泰州学派与中晚明求真思潮的学理联系,从理论上解决泰州学派与中晚明求真思潮之间的关系问题。 第一章主要论述泰州学派的生命精神之真谛,即追求成为大人、圣人的生命全美真境。泰州学派创始人王艮认为身尊道尊是身与道、体与用两全其美的人生境界。泰州学派有一个色彩颇为强烈的传统,他们中的很多人具有儒家狂者的进取精神,好作出位之思,具体表现在:虽为无位的平民匹夫,但具有为天下生民立命的宏伟志向;富有“出则必为帝者师,处则必为天下万世师”的师道自任精神;还在现有体制之外进行建立宗族和学术共同体的试验。泰州学派前期人物王艮、王襞、王栋的讲学不辍,既推广了他们尊身立本的大成仁学和百姓日用之道,又为他们赢得了广泛的尊重和声誉,也得到了官方的支持,达到了身尊道尊的两全之美,而稍后的颜钧、何心隐等人的讲学活动却被官方所忌恨,他们与官场的冲突也愈来愈激烈,有的因此被杀头,有失身尊之偏。而随着泰州学派影响的扩大,原本是平民之学的泰州思想被士大夫所接受或吸收,泰州学派后学的出身和社会地位也发生了很大的变化,这就使得作为平民之学的泰州学派由化俗的实际操作向学术化方向变迁,由横向的平民启蒙变成了纵向的精英启蒙。传统儒家把“止于至善”作为人生的最高境界,从推己及人、惠及他人的义举中体验道德实现的精神愉悦;道家以对自然和人生的至道的彻悟性把握为前提,以随顺道的运行为路径,以达到天人合一的道人、真人的人生最高境界。王心斋身尊道尊的全美人生境界说,可以说是对儒道两家人生美学的最高境界的整合和融通,是儒家求善哲学与道家求真哲学结合形成的美学,是实现真与善的完美统一的至大、至一、至乐的审美最高境界。 第二章主要从“真”作为最高本体真理这个内涵的层面展开论述。中国美学中,“真”也是指对真理、规律的把握和自如运化,也就是指对“道”的体认和契合。泰州学派的本体论是面向当下生活的真理本体,统称为“百姓日用”。出于向平民百姓普及儒学的需要,王艮等人在教学中以童仆的应答、捧茶等日用之常指点良知本体,形成了以身、生、欲、仁、真机、情、至情等为本体的理论。这些百姓日用之“道”的承当者具有低层化、平民化的特点,其存在方式具有现成性和不可伪造的特点,其表现形式具有实在性、当下性的特点,其感知方式具有直观性、体验性的特点。这就使得他们把握“道”的方式具有直观性、体验性、超越性的特征,这也正是审美活动的特点。泰州学派把“道”归结为“百姓日用”,从审美文化的角度来说,反映了市民社会的审美要求和审美情趣,引领了日常生活审美化和审美日常生活化的新潮流。在文艺创作方面,首先,文艺关注的对象下移。晚明文学家对缤纷繁华的市井生活给予极大的关注,屠夫、小贩、商人、妓女、牧童、绿林好汉、骗子、货郎等进入文学视野,成为文学作品的主人翁系列,不同于过去那种以帝王将相为描写对象的文学。其次,文艺题材扩展。这一时期大为繁荣的小说、戏剧也竞相以普通人丰富多彩的生活为创作题材,表现普通生灵的生活、劳动和情欲,多写家庭、邻里、男女、油盐之类的生活琐事,丝丝入扣,耐人寻味,描摹事关百姓日用的产业和商业生活,繁华的市井、纺织制陶的场景等,形成了中晚明时代的社会风俗图画。第三,情和欲成为文艺歌颂和刻画的重要内容,出现了一批言情写欲的文学作品。 第三章主要论述泰州学派率性修道方式和中晚明任真而行的审美创造方法,讲的是真的创造性内涵。泰州学派有一个总的原则就是持良知现成说。不同的良知存在方式决定不同的获取良知即修道的方法,既然泰州学派所确认的道的终极本体是现成的百姓日用,他们的修道方式就不同于理学家的苦修磨炼工夫而是率性达道。尽管泰州学派的主要人物在工夫论上有不同的表述,程度也各有不同,王艮说不假安排,王襞提出率性修道,罗近溪看重当下顺适,李贽提倡顺和因,耿定向以为不容已,但总的都是倡导自然而然、不假矫饰、随顺天性的率真而行。与率性修道潮流相应,在文学创作上就表现为直抒胸臆创作方法的滥觞,由“做”出来的文学变成了“流”出来的文学。李卓吾提出“童心自文”说,认为文学要发自自己的内心,有自己个性,是属于自己所独有的文学,文学是自然而然产生的过程和自由的创造境界,也是自我调适的自怡工具。与王艮的信口谈经类似,公安派认为文学创作应该是“信心而出,信口而谈”,也就是任凭作家自由发挥地进行创作。这样的创作方法主张文艺创作的无功利性,即无意,反对有意为之的无病呻吟和矫揉造作;在对待文艺创作的既有法度上,主张无法,也叫离法和了法,即打破格套对于创作者思想的束缚,进入自由创造的境界;在对材料的运用上主张因和随,即根据表现对象自身的特点和状态随机应变的创作方法,这在造园和雕刻艺术中特别受到重视。与直抒胸臆的创作方法相联系,在创作风格上,他们超越淡与浓、常与奇、雅与俗,完全根据表现对象和作者的心境灵活处置,或淡或浓、或常或奇、或雅或俗,只要情真、自然、语真即可。 第四章从真的主体性层次探讨真人问题。与程朱等特别注重善的理学家相比,泰州学派对真更为注重,他们千方百计地寻找人的内在的、未被闻见知识杂染的“意”、“赤子之心”、“童心”,努力保持其纯净真实。在做真人方面,泰州学派和此后的尚真派文士都认为,真人应该绝假纯真,富有童心,应该在人格上保持独立,不庇于他人,应该敢讲真话,能吐肝胆之言,应该有怀疑精神而不迷信权威。他们认为士人做学问和做官两头兼管、相互冲突,而程朱理学所确认的道德标准“矫厉太甚”,要求太高,导致大家都自欺欺人,加之闻见道理对人的真性灵的戕害,都是真人丧失的重要原因。他们也提出了诸如养狂狷之人格、行顺适之真道、循出处之大节等一系列涵养真人的办法。人是文艺创作的主体,也是接受的主体,同时也是文艺表现的对象,“有真人,而后有真言”,这就是真人与艺术创作的关系问题。尚真派文士认为,有识见、有情趣、有胆量是真正艺术家的必备素质,其中有识见是文艺创新的生命之源,有情趣是艺术审美魅力的灵魂,有胆量是能够言人所不敢言的锁钥。晚明和清代的文学品评也非常兴盛,而真人还是假人是他们人物高下的价值尺度。 论文第五章谈的是真的认识论层次即真实性问题。中国古典美学并非不注重真,而是在终极意义和超越的形态上看待真,其内涵比作为现象界的真实性问题要深刻而全面得多。在中国艺术家的心中,形似之类的现象真实永远是等而下之的,只有内在的神真才是他们至上的艺术追求。单就一般艺术真实性问题而言,明代以后,随着叙事艺术的兴盛,传统的意象艺术本体向以事为艺术本体转移,艺术的真实性问题也由意象或者情象的情真转向了事真。王艮以百姓日用的家常事指称圣人之道,使道贴近了平民日常的感性生活,同时赋予“事”以道之本体的意义,到了李贽那里则更加彰显了感性生活中的事件对于至道认知和文学题材选取的重要意义。晚明尚真派文士在艺术品评之中非常重视艺术的真实性问题。归纳起来他们认为小说戏剧的事理要符合生活规律,理真是艺术真实的根本,而事不必有;小说戏剧中的人物要逼真传神,最自然、最真实的作品应该是“化工”,而不是“画工”;小说戏剧作品要符合人的审美趣味,要有“趣”,使人“放心”,而不能“俚而无味”。 作为结论的第六章分析了复古文学运动失败的深层次原因在于复古派把理学作为统领文学的理论基础,其文学创作方法论是儒家的中庸之道,其文艺美学的最高境界是追求温柔敦厚的典雅格调,难以适应明代美学民间化、生活化的时代潮流。综合前面五章,本文从真的美学内涵的五个层面都说明,是泰州学派为晚明的尚真文艺思潮提供精神支持和理论基础。首先,王艮“大人造命”的生命精神激发了尚真派文士把真性情、真性灵倾泻于文学,以臻于人生不朽的最高境界;其次,泰州学派以身、生、情、欲为本体的自然本体论为文艺表现欲望的合法性提供了思想解放的力量;第三,泰州学派良知现成率性修道的方法论对尚真派直抒胸臆、自然而然的创作方法有深刻的影响;第四,泰州学派的真人说为尚真派文士对审美创造主体的修养工夫有重要的启迪;第五,“人生本自乐”的乐学说对文学由载道功能向娱情功能的嬗变亦有重要的影响;第六,泰州学派“良知无不真实”的观念使文学真实性问题不是拘泥于现象真实,而是流布于抒情类作品中的感情真实和叙事类作品中的传神逼真。  

Taizhou school is rich in the history of Chinese thought and civilian characteristics important influence schools, it is Late-Ming’s Man’s character for the natural conditions of the ideological trend of liberation theory sources. In essence, the ancient Chinese philosophy of people, truthfulness, benevolence, and beauty is the philosophy of life of the three intertwined themes. This is a really aesthetic connotations five levels realm of the life of the true meaning of life, the identity of the daily truth and methodology of thinking himself, the main theory and the theory of knowledge sincere person of violations true as the main line, V content from the five levels separately identified with a view to reveal the Taizhou school in the late Ming and realistic ideas for the school link theoretically solve Taizhou school in the late Ming and the relationship between the truth of thought. Chapter I mainly addresses Taizhou School’s the main spirit of the true meaning of life, the pursuit of becoming gentleman, saints lives across realm. Wanggen ,the founder of T-School, respect that they should with respect to“Tao”, both in the physical and life realm. Taizhou school has a fairly strong tradition of color, many of them with the spirit of Confucian example, a place of good thinking, as reflected in : Although no spaces for everyone civilians, but with careful observation of the world grand aspirations;Filled with the thought "out of the division and West, Office division is the world forever" spiritual teacher, to serve as its ex; also available for the establishment of clan and academic institutions outside the Community pilot. Taizhou school Wanggen preliminary figures, Wang Bi, the lecturer Wang Dong. Both promote their respect is to the great bend science and the people daily on the road, and they have won wide respect and reputation, has been the official support to the people respect Road respect of both, and later Yanjun,He Xinyin and others lecture activities by the official accolades, with the official conflict is increasingly fierce, and some are even killed first, do not match with the mind of physical respect As Taizhou school impact expanded originally Civilian school Taizhou thought has been dominant accepted or absorb, Taizhou school after learning of origin and social status, there have been great changes, which makes as a civilian school Taizhou school by the practices of actual operation to the academic direction of change from horizontal civilians enlightenment into a vertical elite enlightenment. Confucian tradition of the "Great" as the highest realm of life, from shoes, to benefit others magnanimous act in the spirit of joy to experience moral achievement;Taoism refer to the nature and life of the premise is thoroughly aware of the fact that the operation toadapt to the current environment, a Taoist priest to achieve harmony with God and live life as the highest realm. Wang Xinzai who respect Tao revered realm of perfect life that can be said to be paved for two of the most aesthetic life of the realm of integration, is seeking good Confucian philosophy and the philosophy of Taoism seeking after a perfect combination of the aesthetic, is the achievement of true and good Tai perfect uniform, and one, to the aesthetic Lok highest realm. Chapter Second mainly take the idea of "truth" as the highest level of identity started with the truth of the content. Chinese aesthetic, "truth" is that the truth, and free from the grasp of the law, which refers to the "Tao" to understand and fit. Taizhou school identity theory is the present life truth identity, collectively, "people daily." Confucianism spread to the civilian population for the needs of people in Wanggen teaching to the correct child maids, and other daily concepts. These people daily "Tao" holders should be lower, and the civilian character of the existence of a readily available and can not be forged features in the form of a really, the current nature of the perceived form of a visual, experience sexual characteristics. This makes them the "Tao" means a visual nature, experience nature, beyond sexual characteristics, and this is precisely aesthetic activities characteristics. Taizhou thought of the "Tao" categorized as "people daily," from the aesthetic cultural perspective, the community reflects the aesthetic requirements and taste, aesthetic, and lead the daily life of the new aesthetic. In literary and artistic creation, first, and the downward movement of the object of concern. Ming writer living in colourful downtown streets for great concern, butcher, hawkers, merchants, prostitutes, boy, forest outlaws, swindlers, such as access to the literature showing vision, a series of literary works of masters, a change in emperors and generals in the past to describe the object of literature. Secondly, and subject expansion. During this period much prosperity novels, drama and competition to ordinary people and colorful life as a creative subject, the performance of ordinary people live, work and passion, write the family, neighbourhood, men and women, nor the lives of such a trivial, taste, thought, the concern is related to people's daily life and commercial industries, the downtown streets, the scenes of the textile factory, formed in the late Ming era social custom picture. Third, the conditions and wishes to become a prosperous and extol and describe an important part of a number of units to write to the literature. Chapter III is essentially Taizhou school ways and act in the late Ming dynasty, the line of aesthetic creativity really means is really to create content. Taizhou school is a general principle that a conscience ready. Conscience of the existence of different ways to access different religious conscience means that Taizhou school recognized "Tao" ultimate identity is readily available population daily, and their religious orders themselves but not on the way people daily. Despite the Taizhou school players in a lot of different interpretations of the extent of different Wanggen not leave arrangements, Wang Bi made wonderful man, Luo Jinxi value the current , Lee Zhi advocate result should go as the cause leads, but Gengdingxiang think that one should not have the concept of oneself . But are generally advocate naturally, and not leave any contrived or affected, with the nature of thoughts. And the trend of relatively unaffected should the literary creations on the performance of creative methods to directly express indiscriminate onto consumers from "working" out of literature into a "flow" by the literatureLizhuowu "childlike innocence naturally article" idea that literature should express their heart, have their own personality, his own unique literature, the literature is a natural process and the freedom to create realm, and is also self-adjust entertainment tool. Similar with Wanggen’s talk as the way you like.Gong’anpai assist that literary creations should be "Talk with enough confidence", "talking without any record" is how writers free play. Such creative ideas and creative methods of non-utilitarian nature, the pampered rub against intentional manufacture, making a fuss;Among established in the treatment of literary and artistic creation, unable to stand, that is, from the rules, breaking the creators and Georgia -- trammels, free access to the creative realm.In the use of materials. Lizhuowu "childlike innocence naturally article" idea that literature should express their heart, have their own personality, his own unique literature, the literature is a natural process and the freedom to create realm, and is also self-adjust entertainment tool. Among established in the treatment of literary and artistic creation, unable to stand, that is, from the rules and break Georgia sets for the creators and shackles into the realm of creative freedom;In advocating the use of natural materials with nature, on the basis of performance targets of their own characteristics and circumstances of the creative ways that the garden art and sculpture particular attention. And directly express the creative writing methods linked in creative style, they go beyond short and strong, normal and strange, elegant and vulgar, solely on the basis of performance targets and the author's mind flexible disposition, or short or enhanced, or regular or strange, elegant or vulgar, as long as the situation is, naturally, words really can. Fourth chapter discusses the honorable person from the real main body level is the body.Compared with those Cheng-Zhu Neo-Confucianism who specially pays great attention to the concept of“kindness”, the Taizhou school of thought to really more pays great attention to, they seek the person by any means possible intrinsic, have not been exaggerated by the knowledge "Heart", "the pure heart", "the childlike innocence", diligently maintains its purely is real. In makes the honorable person aspect, the Taizhou school of thought and hereafter truefulness sends the writers all to believe that, the honorable person should maintain it to be absolutely pure, the rich childlike innocence, should maintain the independence in the personality, does not rely on the other people, should dare to speak the truth, can spit word of the courage, should have the suspicion spirit but the unsuperstitious authority. They thought the gentleman person studies the knowledge and serves as an official two may not concurrently, mutually conflicts, but Cheng Zhu Neo-Confucianism confirmed the moral standard "rectifies severely very", the request is too high, causes everybody all to deceive oneself and others, adds studies the knowledge to person's poisoning, all is the important reason which the honorable person loses. They also proposed for instance raises personality of, the line the madman takes advantage of opportunity the real Tao to escape political integrity of the source and so on a series of self-control honorable person's means. The person is the literary and artistic creation subject, also is the subject which accepts, simultaneously also is the literary performance object, "has the honorable person, latter has the true words", this is the honorable person and the artistic creation relational question. School of truefulness believes that, had the experience, had the appeal, had the guts is the genuine artist's necessary quality, including the experience is the literary innovation fountainhead of life, had the appeal is the artistic esthetic charm soul, had the guts is can say the person not to dare the word the key. The late clear the Ming Dynasty's literature appraisal extremely is also prosperous, but the honorable person or the vacation person also is they discusses duty high under the measure of value. The paper fifth chapter of discussion is the real understanding level is the authentic question. The Chinese classical esthetics does not pay great attention to by no means really, but is regards in the ultimate significance and in the surmounting shape really, its connotation compares with for the phenomenon authentic question wants profoundly to be much more comprehensive. In in the Chinese artist's heart, takes the form of and so on the god really is their supreme art pursue. Solely speaking of the general artistic authenticity, after the Ming Dynasty, along with the narrative artistic prosperity, the traditional image art main body to shifts take the matter as the artistic main body, the artistic authentic question also really requests by the image or the sentiment alike sentiment to change settles really. Wang Gen thinks that the common people daily to be a matter of road to the sage, caused the road to draw close to common people's daily perception life, simultaneously entrusted with "the matter" by the moral main body significance, to Lizhi even more revealed that in the perceptual life event regarding to a cognition and the literature literature style selection vital significance.In Late-ming , School of truefulness pays great attention to the matter weather the art confimed with the realistics, they thought the novel play the affair must conform with the law of life, the principle really is the artistic real basis, but the matter does not need to have; In the novel play character clearly wants to be expressive, the most nature, the most real work should be "the intersting story teller", but is not "the realistic descriptioner"; The novel play work must conform to person's esthetic interest, must be interesting, causes the person to feel relieved, but cannot let the person think does not have the interest. Analyzed the revival as the conclusion sixth chapter ancient times the literature movement defeat deep level reason to lie in restores the old sends to command the Neo-Confucianism achievement the literature the rationale, its literature creation method was Confucianist's Golden Mean, its literary esthetics highest boundary was the pursue gentle honest elegant style, adapted the name belt esthetics folk with difficulty, the adaptation trend of the times. Front the synthesis five chapters, this article all showed from the truth’s esthetics meaning from V levels, was the Taizhou school of thought the real trend of literary and artistic thought has still provided the spiritual support and the rationale for later period the Ming Dynasty.First, Wanggen’s "Saint leads the destiny" the life spirit stimulated School of truefulness the real personality, the real soul to fall in torrents to the literature, achieved the life immortal highest boundary; Next, the Taizhou school of thought take the body, lived, the sentiment, the desire has provided the ideological liberation strength as the main body natural ontology for the literary performance desire validity; Third, the Taizhou school of thought conscience ready-made do as the way you like cultivates oneself according to religious doctrine the methodology sent regarding truefulness straight to express the feelings, the naturally creation method has the profound influence; Fourth, the Taizhou school of thought honorable person saying has the important inspiration to the esthetic main body tutelage free time; Fifth, "the life this the theory to the literature by the showing noble truth to the entertainment function transformation also has the important influence from is happy"; Sixth, Taizhou school of thought "conscience all real" the idea causes the literature authentic question not to rigidly adhere to the phenomenon fact, but is stresses to expresses feelings in the kind of work emotion real and narrates in a kind of work expressive to be lifelike.


【发表年期】2007年06期 【网络出版投稿人】扬州大学 【DOI】CNKI:CDMD:1.2006.122692 攻读期成果