本文借助黄宗羲关于“遗民”-“天地之元气”-“文学”同构关系的论述,讨论明遗民群体对文学与人生关系的认识及其对文学创作产生的影响。由于遗民的生存具有“存道”乱世的意义,文学对“元气”的承载就不是通过说教,而是通过对遗民生存状态、人生意义的展现而实现的。对立于现实政权的政治立场使遗民不需要以文学为政教服务,从而更重视其表达自我、释放情感的宣泄功能。出于对自身人格价值的高度自信,明遗民具有强烈的主体精神,这使得他们勇于肯定自己激烈奋张的情感,并认识到这种情感所可能产生的能量。因而,他们解决了自身情感体验与儒学思想背景之间的矛盾,摆脱了“温柔敦厚”的正统文学标准的束缚。 This article is based on Huang Zong-xi’s discussion about the relationship between the “descendants” -the vitality of heaven and earth-the “literature” and the cognition of the Mingjian people’s group about the relationship between literature and life and its influence on literary creation. Since the survival of the survivors has the meaning of “surviving”, the bearing of “strength” in literature is not achieved through preaching, but through the manifestation of survivors’ status and life meaning. The political stance that opposes the reality of the state power makes the descendants not need to serve the state and religion with literature, so as to pay more attention to the catharsis function of expressing themselves and releasing emotions. Out of a high degree of confidence in the value of their personalities, the Ming adherents have a strong subjective spirit, which gives them the courage to affirm their passionate emotions and the energy they can generate. Thus, they solved the contradiction between their own emotional experience and Confucianism, and got rid of the restraint of “gentle and honest” orthodox literary standards.