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道与文道关系历来都是散文学的核心命题,道的变化引起文道关系的变化,文道关系的变化带来散文学的变化。苏轼之所以能在韩愈、欧阳修之后另立高峰,一个重要原因就在于他对韩、欧之道有了新的发展,赋予了道以新的内涵。苏轼之道不再是纯粹的儒道,也不是儒佛道的简单叠加,而是应物、观物、寓物、游物之道或者简称为应物之道。应物之道意谓道在万物之中,人需要寓物方能体道,人在物中,但又不能有物,也不为物所有。这是一种多元的道,也是一种自我的道,快乐的道。明白了苏轼的道,也就基本明白了苏轼的散文学。
The relationship between Taoism and literature has always been the core proposition of prose literature. The change of Tao leads to the change of the relationship between man and the woman, and the change of the relationship between man and literature leads to the change of prose literature. One of the important reasons why Su Shi can stand on its own after the rise of Han Yu and Ouyang Xiu is that he has made new developments in the ROK and Europe and given new connotations. The road to Su Shi is no longer a pure Confucianism, nor a simple superposition of Confucianism, Buddhism and Taoism. It is an object, an object, an object, a way of traveling, or a thing of the kind. The thing-way means that among all things, one needs one’s way to be one’s body, one’s way in things, but not one’s own possessions or one’s own things. This is a pluralistic way, but also a self-way, happy way. Understand the road to Su Shi, also basically understand Su Shi’s prose.