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題名 | 「冷香丸」新解--兼論《紅樓夢》中之女性成長與二元襯補之思考模式=A New Interpretation of "Cool-Fragrant Pill" in the Dream of the Red Chamber |
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作 者 | 歐麗娟; | 書刊名 | 臺大中文學報 |
卷期 | 16 2002.06[民91.06] |
頁次 | 頁173-227 |
分類號 | 827.26 |
關鍵詞 | 冷香丸; 薛寶釵; 蘅蕪苑; 道德; 禮教; 女性成長; 通過儀式; Cool-fragrant pill; Hsue Pao-ch'ai; Heng-u-uan; Morality; Confucianism; Female development; The rites of passage; |
語文 | 中文(Chinese) |
中文摘要 | 對「冷香丸」的詮釋,與書中要角薛寶釵之為人判斷往往密不可分。本文兼顧「冷」與「香」的字義,對冷香丸的象徵意義進行更全面而深入的解析,提供有別於傳統習見的解釋。 首先,抉發環繞寶釵之宿疾的相關問題,根據脂硯齋批語以及書中之相關內證,推論出:其一,寶釵致病之原因與原理,乃是那與生俱來的普遍人性與生活大欲,但因外來之壓制禁絕而鬱積固結,終至成為潛抑內?的痛苦,此即「熱毒」之涵義;其二,將其「喘嗽些」之外顯病徵與黛玉之病況進行類比研究,可知「喘嗽」乃是一種情感疾病的象徵,是一種因精神影響所致的身心症,而黛玉的療方是「出世去性」,寶釵則以冷香丸助其「入世化性」;其三,從藥材之特性的分析,包括花材之四季兼備、白花之顏色限定、霜雪去熱解毒之性質,以及「十二」這一天文數字所蘊含的神話象徵,證知冷香丸既是一種道德力量的展現,也是來自傳統禮教周年不息的社會控制,並推測寶釵發病的時間大約是在七八十歲之齡,而於九歲左右開始服藥。 另外,寶釵之居處蘅蕪苑則以磚瓦之平堅冷硬、山石之封圍掩蔽、香草之冷花纍實等三等特殊的安排,成為與冷香丸平行同構的類似設計,從而將其成長過程中,由淘氣遂欲之童年面臨失真入禮、化性起偽的轉變加以形象化;進而透過書中李紈、黛玉的類比,展現出這埸「通過儀式」乃是女性成長過程中必然而普遍的經歷,再加上脂批點出冷香丸之來歷乃源自太虛幻境,則與「千紅一窟」等名物具有孿生關係的冷香丸同樣也是女性悲劇的象徵,由此為「冷香」一詞再添新解。最後,我們申明「冷」與「香」之間雖分化卻重疊的辨證關係,證明曹雪芹對人生經驗的呈現,乃是二元襯補、二元取代的全面性智慧。 |
英文摘要 | The interpretation of the cool-fragrant pill is crucial to the judgment on Hsue Pao-Ch’ai. This paper intends to fully analyze the symbolic meanings of cool-fragrant pill, taking care the literal meaning of both ‘coolness’ and ‘fragrance’. The interpretation is basically developed around Hsue’s disease, which is induced by the suppression of inborn life drive. The prescription, cool-fragrant pill, is shown to symbolize the regulating power of Confucian morality. The timin is inferred: her disease happened about seven or eight years old and she began to take cool-fragrant pill at about nine years old. The disease symbolizes Hsue’s problem in her “passage” from childhood to etiquette. The interpretation is then complemented and checked by applying it on other descriptions about Hsue, especially the arrangement of her dwelling place, heng-U-Uan. A homomorphic structure is found common in all the details about Hsue. This structure symbolizes her baseline: transforming nature and integrating oneself into community. Hsue’s baseline is compared with those of Li Uan and Lin Dai-Yu. It is shown that, besides fundamental differences, the “rite of passage” is a necessary and universal experience in the life of a female, a critical moment of her development. Thus, cool-fragrant pill can also be deemed as the symbol of the tragedy of girls. Last, the dialectical relation of “coolness” and “fragrance” is explored”they are both differentiated and overlapping. This reveals a characteristic of Tz’au’s view on human lives. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。