隐逸文化与中国文人审美文化心态管窥——以唐长安隐逸文化为例
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摘要
唐隐逸文化有以隐求仕的终南捷径、深受佛道影响退隐山林的真正隐士、从山林走向园林别业的"中隐"文化三种不同状态。以隐求仕者属于积极进取的儒家仕宦文化,而真正的隐逸者则把隐逸看成是灵魂解脱、心灵自由的象征,把隐居看作精神憩园。中唐以后兴盛的"中隐"文化,既不脱离朝廷,又弥补了士大夫在政治受挫后的归隐羡隐心理,实质上他们徘徊在仕与隐之间,始终处于仕宦文化与隐逸文化的双重影响之下。
The seclusion culture in the Tang Dyansty was divided into three kinds: Zhongnan shortcut to the acquisition of official positions through seclusion; true hermits in the forests,influenced by Buddhism and Taoism; "the middle recluse culture"from the mountain forests to gardens. The acquisition of official positions through seclusion belonged to the proactive Confucian official culture; the true hermits symbolized the liberation and freedom of their souls by regarding their seclusion as spiritual recreation. Since the middle of the Tang Dynasty,the "middle recluse culture began to thrive,many of them didn't break away from the court,either,yet those court officials compensated for their seclusion psychology after their political setbacks. In fact,they hung about between the official culture and the seclusion culture,constantly living under the dual influence of those two cultures.
The seclusion culture in the Tang Dyansty was divided into three kinds: Zhongnan shortcut to the acquisition of official positions through seclusion; true hermits in the forests,influenced by Buddhism and Taoism; "the middle recluse culture"from the mountain forests to gardens. The acquisition of official positions through seclusion belonged to the proactive Confucian official culture; the true hermits symbolized the liberation and freedom of their souls by regarding their seclusion as spiritual recreation. Since the middle of the Tang Dynasty,the "middle recluse culture began to thrive,many of them didn't break away from the court,either,yet those court officials compensated for their seclusion psychology after their political setbacks. In fact,they hung about between the official culture and the seclusion culture,constantly living under the dual influence of those two cultures.
引文
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[2]刘昫.旧唐书[M].北京:中华书局,1975.
[3]张兴武.五代作家的人格与诗格[M].北京:人民文学出版社,1980:105.
[4]张欢.终南山与盛唐的隐逸风尚[M].西安文理学院学报:社会科学版,2007(4):1-3.
[5]李红霞.唐代士人的社会心态与隐逸的嬗变[J].北京大学学报:哲学社会科学版,2004(3):114-120.
[6]刘肃.大唐新语[M].北京:中华书局,1984:157-158.
[7]皮日体.皮子文薮[M].上海:上海古籍出版社,1979:106.
[8]兰毅.试论隐逸思想的流变及影响[J].成都教育学院学报,2006(12):109-110.
[9]李浩.唐代园林别业考论[M].西安:西北大学出版社,1996:16.