明代制义“成弘法脉”说论略
|
摘要
成化、弘治时期是明代制义史的一个转折期,制义名家对该时期的制义颇为推崇,与之相关的文论也应运而生。明代文论繁多,时文作为一种特殊文体,相关批评术语也是从以往一般性的文论处借用。伴随着时文刊本、制义文论的增多,"成弘法脉"作为一种批评术语,在明代后期逐渐流行起来。它视成化、弘治时期的经义为制义正宗,借用禅宗"法脉"说,要求考生积极继承这一正统,并且要以法从题,使写作更贴近于前人之正轨。同时,它的意义也不局限于此,在科举视阈中,同样存在着一批文学批评术语等待发掘,作为其中的代表,"成弘法脉"无疑具有较大的意义。
The period of Chenghua and Hongzhi was a turning point in the history of the Ming Dynasty.The stereotyped writings were highly praised by the rulers of the period, and the related literary theory also came into being.In the Ming dynasty, there were many literary theories.As a special style of writing,the related critical terms were borrowed from the previous general literary theory.Along with the increasing in the time of the publication of the text and the theory of literary criticism, " Cheng Hong law" as a kind of critical term gradually became popular in the late Ming Dynasty.It regards the Jingyi of the Chenghua and Hongzhi periods as the authentic and justified type.According to Zen Buddhism, it calls for candidates to actively inherit this orthodoxy, and to make writing more close to the track of their predecessors.At the same time,its significance is not limited to this.In the view of the imperial examination,there is also a group of literary criticism terms waiting to be discovered.As a representative of it,the "Cheng Hong law" is undoubtedly of great significance.
The period of Chenghua and Hongzhi was a turning point in the history of the Ming Dynasty.The stereotyped writings were highly praised by the rulers of the period, and the related literary theory also came into being.In the Ming dynasty, there were many literary theories.As a special style of writing,the related critical terms were borrowed from the previous general literary theory.Along with the increasing in the time of the publication of the text and the theory of literary criticism, " Cheng Hong law" as a kind of critical term gradually became popular in the late Ming Dynasty.It regards the Jingyi of the Chenghua and Hongzhi periods as the authentic and justified type.According to Zen Buddhism, it calls for candidates to actively inherit this orthodoxy, and to make writing more close to the track of their predecessors.At the same time,its significance is not limited to this.In the view of the imperial examination,there is also a group of literary criticism terms waiting to be discovered.As a representative of it,the "Cheng Hong law" is undoubtedly of great significance.
引文
[1][29]王夫之.薑斋诗话[M].舒芜点校.北京:人民文学出版社,2012:169、167.
[2]王夫之.船山全书(第16册)[M].长沙:岳麓书社,2011:70.
[3]王夫之.船山经义一卷[M].同治四年湘乡曾氏刊于金陵节署,第2a-2b页.
[4]陈维昭.日藏稀见八股文集《一隅集》考论[J].复旦学报(哲学社会科学),2017(5).
[5]颜光猷.颜光猷诗文笺注[M].济南:齐鲁书社,2012:268.
[6]沈德符.万历野获编[M].北京:中华书局,2007:243.
[7][8]顾起元.客座赘语[M].北京:中华书局,2007:25、175.
[9][20][28]梁章钜.制义丛话[M].陈水云,陈晓红校注.武汉:武汉大学出版社,2009:67、45、276.
[10][11][12][13][15]王水照编.历代文话[M].上海:复旦大学出版社,2007:1574、1578、1593、1732、2431.
[14][19][26][36][39][47]陈广宏,龚宗杰编校.稀见明人文话二十种[M].上海:上海古籍出版社,2016:873、480、468、396、1355、409.
[16][37][41][43]方苞.钦定四书文[M].王同舟,李澜校注.武汉:武汉大学出版社,2009:89、21、173、173.
[17]沈德符.万历野获编[M].北京:中华书局,1997:413.
[18]王世贞.弇山堂别集[M].魏连科点校.北京:中华书局,2006:1596.
[21]陆容.菽园杂记[M].北京:中华书局,1997:128、181.
[22]李光地.榕村语录[M].陈祖武点校.北京:中华书局,1995:528.
[23]郎瑛.七修类稿[M].安越点校.北京:文化艺术出版社,1998:300.
[24]明孝宗实录(卷一五七)[M].台北:中央研究院历史语言研究所校印,1962:2826.
[25]李诩.戒庵老人漫笔[M].魏连科点校.北京:中华书局,1997:334.
[27]钱谦益.牧斋有学集[M].钱仲联标校.上海:上海古籍出版社,1996:1509.
[30]陈龙正.丛书集成续编(第173册?几亭外书)[M].上海书店,1994:4b.
[31][32][33][34]陈广宏,龚宗杰编校.稀见明人文话二十种[M].上海古籍出版社,2016:707、655、656、795、1049.
[35]李光地.榕村语录[M].陈祖武点校.北京:中华书局,1995:528.
[38]王世贞.弇山堂别集[M].魏连科点校.北京:中华书局,2006:1600.
[40][44][45][46]高嵣.明文钞[M].广郡永邑培元堂杨氏藏板,乾隆五十一年刻:(第三编)47a,(第三编)50b,(第五编下)55b,(第六编)16a.
[42]刘熙载.艺概[M].上海:上海古籍出版社,1978:179.
[48]戴名世.戴名世集[M].北京:中华书局,2000:93.
[2]王夫之.船山全书(第16册)[M].长沙:岳麓书社,2011:70.
[3]王夫之.船山经义一卷[M].同治四年湘乡曾氏刊于金陵节署,第2a-2b页.
[4]陈维昭.日藏稀见八股文集《一隅集》考论[J].复旦学报(哲学社会科学),2017(5).
[5]颜光猷.颜光猷诗文笺注[M].济南:齐鲁书社,2012:268.
[6]沈德符.万历野获编[M].北京:中华书局,2007:243.
[7][8]顾起元.客座赘语[M].北京:中华书局,2007:25、175.
[9][20][28]梁章钜.制义丛话[M].陈水云,陈晓红校注.武汉:武汉大学出版社,2009:67、45、276.
[10][11][12][13][15]王水照编.历代文话[M].上海:复旦大学出版社,2007:1574、1578、1593、1732、2431.
[14][19][26][36][39][47]陈广宏,龚宗杰编校.稀见明人文话二十种[M].上海:上海古籍出版社,2016:873、480、468、396、1355、409.
[16][37][41][43]方苞.钦定四书文[M].王同舟,李澜校注.武汉:武汉大学出版社,2009:89、21、173、173.
[17]沈德符.万历野获编[M].北京:中华书局,1997:413.
[18]王世贞.弇山堂别集[M].魏连科点校.北京:中华书局,2006:1596.
[21]陆容.菽园杂记[M].北京:中华书局,1997:128、181.
[22]李光地.榕村语录[M].陈祖武点校.北京:中华书局,1995:528.
[23]郎瑛.七修类稿[M].安越点校.北京:文化艺术出版社,1998:300.
[24]明孝宗实录(卷一五七)[M].台北:中央研究院历史语言研究所校印,1962:2826.
[25]李诩.戒庵老人漫笔[M].魏连科点校.北京:中华书局,1997:334.
[27]钱谦益.牧斋有学集[M].钱仲联标校.上海:上海古籍出版社,1996:1509.
[30]陈龙正.丛书集成续编(第173册?几亭外书)[M].上海书店,1994:4b.
[31][32][33][34]陈广宏,龚宗杰编校.稀见明人文话二十种[M].上海古籍出版社,2016:707、655、656、795、1049.
[35]李光地.榕村语录[M].陈祖武点校.北京:中华书局,1995:528.
[38]王世贞.弇山堂别集[M].魏连科点校.北京:中华书局,2006:1600.
[40][44][45][46]高嵣.明文钞[M].广郡永邑培元堂杨氏藏板,乾隆五十一年刻:(第三编)47a,(第三编)50b,(第五编下)55b,(第六编)16a.
[42]刘熙载.艺概[M].上海:上海古籍出版社,1978:179.
[48]戴名世.戴名世集[M].北京:中华书局,2000:93.