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題 名 | 郭沫若與道家文化=Guo Moruo and Taoism Culture |
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作 者 | 劉保昌; | 書刊名 | 中國現代文學 |
卷 期 | 15 2009.06[民98.06] |
頁 次 | 頁37-48 |
專 輯 | 2009海峽兩岸華文文學學術研討會專號--文學話語轉型與和諧文化建設 |
分類號 | 823.6 |
關鍵詞 | 郭沫若; 道家文化; 文學觀念; Guo Moruo; Taoism culture; |
語 文 | 中文(Chinese) |
中文摘要 | 在郭沫若的思想空間裏,一方面是歌德、斯賓諾莎等的泛神論思想啟動了他的文化觀念中沉潛著的道家文化思想;另一方面,郭沫若的道家文化的思想基礎及其浪漫主義心理特質又在某種程度上「改造」了原生形態的泛神論,促進了其本土化的合理性轉換。應該說,這種既不同於原教旨主義者的「執著原典」,亦不同於「六經注我」式的主觀曲解的闡釋方式,導致了中西詩學的真正深刻的交匯。而交匯融合得以產生的基礎在於其間的某種相似性,老莊的「道」、歌德的「神」和斯賓諾莎的「實體」三者本質上都蘊涵著時空的無限感,這種「相似性」構成了現代泛神論的形成基礎。經過郭沫若融合性的重建以後,泛神論帶上了鮮明的闡釋主體及其時空的特徵。 |
英文摘要 | In Guo Moruo's thinking space, on the one hand, Goethe and Spinoza's pantheism actives Guo's ideological and cultural concept of the Taoist thought; On the other hand, Guo's Taoist culture and his ideological foundation of Romanticism also changes the psychological characteristics of the native forms of pantheism, and promotes the localization of the rationality of conversion. It should be said that this is different from the fundamentalists, it is also different from the subjective interpretation of the way. It leads to the the convergence of Chinese and Western Poetics. The convergence of the basis of integration is the similarity, that is Lao Zi and Zhuang Zi's "Dao", Goethe's "God" and Spinoza's "entities". The similarity constitutes the basis of The Modern Pantheism. After the reconstruction of Guo, the pantheism has the distinctive characteristics. |
本系統中英文摘要資訊取自各篇刊載內容。