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《辨骚》在《文心雕龙》研究中是颇有争议的一篇。学术界围绕其归属、“四同”、“四异”以及刘勰对屈原及《楚辞》的评价态度等问题,曾进行过深入的讨论。这对于还原《辨骚》篇本旨,乃至推进整个《文心雕龙》的研究,都有着极其重要的意义。就目前的研究现状来看,其中关于“博徒”一词的释义问题仍存在着分歧(陆侃如、牟世金、詹镆、周振甫、张立斋等主“卑贱”、“逊色”说;易健贤、李金坤释“博徒”为“广闻博识者”、“博雅通达之传人”,主“褒美”说)。笔者不揣学识谫陋,亦欲就此问题略发微见,以就正于学术界。
“Discerning Sao” in “Wen Xin Diao Long” is quite controversial in the study. Academics have conducted in-depth discussions around their ownership, “Si Tong”, “Siyisu”, and Liu Xie’s attitude towards the evaluation of Qu Yuan and “Chu Ci”. This is of great significance to the reduction of the purpose of “Discerning Sao” and even the promotion of the entire “Wen Xin Diao Long”. Judging from the current research status quo, there are still disagreements on the interpretation of the word “Bodoo” (Lukan Rushi, Mou Shijin, Zhan Xi, Zhou Zhenfu and Zhang Lizhai etc.), “humbleness” and “inferiority”; Yi Jianxian, Li Jinkun Interpretation of “Bodhisattva” as “broad knowledge blogger”, “liberal Mastery of people”, the Lord “praise the United States,” said). I do not guess humble, also want to slightly miss the issue, to just academic.