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題名 | 「達」的多重樣態--魏晉士人對「無待」的渴慕與糾纏=The Multiple Faces of “Ta”--Wei-Chin Intellectuals Yearn for and Get Entangled in “Wu-Tai” |
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作者 | 林聰舜; Lin, Tsung-shun; |
期刊 | 六朝學刊 |
出版日期 | 20041200 |
卷期 | 1 民93.12 |
頁次 | 頁81-83+85-97 |
分類號 | 123 |
語文 | chi |
關鍵詞 | 達; 作達; 阮籍; 魏晉人士; Ta; Wei-Chin intellectuals; Juan Chi; |
中文摘要 | 魏晉士人非常渴慕「達」的言行或精神境界,他們經常透過奇特的言行,特別是放蕩不羈、破壞禮教的方式,追求「達」的人格表現與精神境界。這些奇特的言行,通常都不在乎世俗毀譽,超越世俗的目的性,呼應了〈肖遙遊〉透過「生命的去工具化」達於自我的解放,並且展現不為世俗羈伴的風姿的價值追求。 前人在評價魏晉士人「達」的言行時,常以「跡」與「臺」或「作達」與「所以為達」的區分,視之為偽與真或有無精神境界的區分。本文透過對魏晉士人「達」的人格表現與精神境界的分析,說明魏晉士人的「達」是一個多采多姿的世界。不同的內心世界與不同的「達」的言行,就各自表現為「達」的某一樣態,其間雖有高低之分,但各自符合了「達」的要件:超越目的性,透過「生命的去工具化」達於自我的超脫解放。例如竹林七賢的追隨者雖無七賢之「本」,卻不能說他們沒有自己的精神境界或自己的「本」。而是有的「達」具深刻的內心世界,有的則不然;有的「達」是原創者,有的則是追隨者。他們的精神境界容有高低,但各自表現了「達」的某一樣態。當然,他們的「無待」大多是有夾雜的。於是魏晉士人在表現多采多姿的「達」的樣態時,很容易看到他們在超脫與陷溺間的擺蕩。 在論述上,本文首先檢視「達」的典型阮籍,指出在他身上就可至少區分出三層「達」的境界,並以之為座標,用以說明魏晉士人表現的多采多姿的「達」的樣態,以及他們在超脫與陷溺間的擺蕩。 |
英文摘要 | Wei-Chin intellectuals greatly admire the words and deeds or spirit of “ta.” They often pursue the display of personality of “ta” and spirit of “ta” through queer words and deeds, especially of those that are unconventional and are discarded of moral teachings. These people who live up to queer words and deeds turn their backs on worldly values and look beyond the objective of the common world; their acts respond to “Hsiao Yao Yu,” which is to make oneself free through practicing the belief of “life isn’t an instrument of anything.” They pursue the values that don’t belong nor bound to the common world. While evaluating the words and deeds of Wei-Chin intellectuals who practice “ta”, people of former times often use “trace” and “original” or use “the act of ta” and “the essence of ta” to tell whether or not those are the behavior that contains the spirit of “ta”. Though analyzing the way Wei-Chin intellectual display the personality of “ta” and the spirit of “ta”, this context shows that the “ta” of Wei-Chin intellectuals is a colorful world. Different inner worlds and different words and deeds of “ta” are different faces of “ta”, though some are superior and some are not, they all conform to the important features of “ta,” which are: to lok beyond any objective; to liberate oneself through practicing the belief that “life isn’t an instrument of anything.” For instance, the Seven Worthies of the Bamboo Grove’s followers don’t have the “original” of Seven Worthies of the Bamboo Grove, but It can not be said that they don’t have their own spirit world or their own “original.” It is because that some of the “ta” contains profound inner worlds and some do not; some of the “ta” are originators and some are followers. Their spirit worlds have different levels but all show the different faces of “ta”. Of course their “wu-tai” are mostly not pure. Thus while they are showing the colorful faces of “ta”, it is easy to see how they swing between liberate from and mingled with the common world. In the discussion, this text views the classic person of Seven Worthies of the Bamboo Grove, Juan Chi, and points out that on him it could at least distinguished three different levels of “ta”, and uses them to explain the colorful faces of “ta” that Wei-Chin intellectual show, and how thy swing between liberate from and mingled with the common world. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。