陶渊明隐逸发微
摘要
钟嵘首次提出陶渊明是千古隐逸诗人之宗,此后陶渊明便被后世人们看作是世外高人,然事实并非如此。在陶渊明被当作隐士被人们接受的同时,就有许多人指出他并非真正的隐士。本文试图将陶渊明与之几乎同时的七十三位隐士作比较,揭示其并非真隐士的真实面孔。
本文主体分三大部分:第一部分是隐士概论。主要探讨了隐士的四大特征:首先是遁迹山泽,不问世事。隐士们多把深山老林作为自己的隐居地,不再过问人间的是是非非,尤其是对于政事的关心;其次是拒绝征辟,追逐高名。对于当官,隐士们的态度一般都很鲜明,那就是严词拒绝。他们都是高洁傲岸之人,黑暗的官场只能束缚他们的身心;再次隐士们都是有才之士,无论是在文化传承还是政治方面,他们都表现得相当卓越;最后隐士们多是些清心寡欲、追求闲适之人。他们行事超然绝俗,生活上追求自身的适意,主动捐弃所有,选择贫困。第二部分把陶渊明与隐士们相比较后得出结论:从表面上看,陶渊明是具备隐士元素的一个人,这也是历来人们都把他当作一个隐士的原因。第三部分是文章的“重中之重”。首先是陶渊明在仕隐挣扎后最终选择了回归,这与隐士们拒不为官形成鲜明的对比。接着论述他“归隐”之后仍然心系国家,不忘政事;再次陶渊明性格方面多豪放而少“静穆”,待人热情似火;最后是他“归隐”后生活的不同:包括居住地、贫困生活的无奈及用诗文来抒发己志、史诗般地描绘田园生活的独创。总体来说,陶渊明与隐士们相比:他更真实,更平易近人,他跟普通人别无二致。他的“归隐”不如说成是“归田”更符合他的身份,他并非一个真正意义上的隐士。
Zhong Rong firstly suggest that Tao Yuanming is the ancestor of the hermit poet. From now on, Tao Yuanming has always been regarded as a hermit. However, it is not the fact. There are a great many people point out that Tao Yuanming is not a true recluse when others agree with that Tao Yuanming is a hermit. This paper try to compare the Tao with the 73 recluses that they are in the same time and to disclose the face that Tao Yuanming is not the true recluse.
This paper’s main body is divided into three aspects: four large features of the hermit Introduction. First of all, the hermit all hide their body in some mountains and don’t care for the world things. The recluse also choose the forests as their hiding-place. They are no longer care for the world’s right or wrong, particularly the politics; secondly, the hermit always refuse to do official and pursue the high fame. To the official, the recluse’s attitude is also clear and definite: it is harsh refusal. They are all noble. The dark official may bind their body and heart; thirdly, the hermit is learned man. Both the culture spread and politics, they are all perfect; lastly, the most recluse is also silent and a few desires. They like to pursue a simply life. They do things specially and pursue the freedom. It is worth mentioning that they always put aside all the money and choose poverty initiatively. The second part compare the hermit with the Tao and come to the conclusion: On the surface, Tao Yuanming has elements of recluse. This is always the people put him as the reason for hermit. The third part of the article are the most important. The first part is that after the contradiction Tao Yuanming choose to hide finally. It is in sharp contrast to recluse who refused to official; After Tao Yuanming“return”, he is anxious about the country and don’t forget the politics; Thirdly The Tao’s character is more unrestrained, less“silent”and warm-hearted; lastly Tao Yuanming’life are different, Including place of residence, poverty and helplessness of life with poetry and the express of aspirations by poem; The original portrayed of epic picture of pastoral life. Generally speaking, compared with the hermit, Tao Yuanming is more real and plain. He is the same with the common people. His seclusion is not as good as said to be“gui tian”more in line with his identity . He is not a hermit in the true sense.
本文主体分三大部分:第一部分是隐士概论。主要探讨了隐士的四大特征:首先是遁迹山泽,不问世事。隐士们多把深山老林作为自己的隐居地,不再过问人间的是是非非,尤其是对于政事的关心;其次是拒绝征辟,追逐高名。对于当官,隐士们的态度一般都很鲜明,那就是严词拒绝。他们都是高洁傲岸之人,黑暗的官场只能束缚他们的身心;再次隐士们都是有才之士,无论是在文化传承还是政治方面,他们都表现得相当卓越;最后隐士们多是些清心寡欲、追求闲适之人。他们行事超然绝俗,生活上追求自身的适意,主动捐弃所有,选择贫困。第二部分把陶渊明与隐士们相比较后得出结论:从表面上看,陶渊明是具备隐士元素的一个人,这也是历来人们都把他当作一个隐士的原因。第三部分是文章的“重中之重”。首先是陶渊明在仕隐挣扎后最终选择了回归,这与隐士们拒不为官形成鲜明的对比。接着论述他“归隐”之后仍然心系国家,不忘政事;再次陶渊明性格方面多豪放而少“静穆”,待人热情似火;最后是他“归隐”后生活的不同:包括居住地、贫困生活的无奈及用诗文来抒发己志、史诗般地描绘田园生活的独创。总体来说,陶渊明与隐士们相比:他更真实,更平易近人,他跟普通人别无二致。他的“归隐”不如说成是“归田”更符合他的身份,他并非一个真正意义上的隐士。
Zhong Rong firstly suggest that Tao Yuanming is the ancestor of the hermit poet. From now on, Tao Yuanming has always been regarded as a hermit. However, it is not the fact. There are a great many people point out that Tao Yuanming is not a true recluse when others agree with that Tao Yuanming is a hermit. This paper try to compare the Tao with the 73 recluses that they are in the same time and to disclose the face that Tao Yuanming is not the true recluse.
This paper’s main body is divided into three aspects: four large features of the hermit Introduction. First of all, the hermit all hide their body in some mountains and don’t care for the world things. The recluse also choose the forests as their hiding-place. They are no longer care for the world’s right or wrong, particularly the politics; secondly, the hermit always refuse to do official and pursue the high fame. To the official, the recluse’s attitude is also clear and definite: it is harsh refusal. They are all noble. The dark official may bind their body and heart; thirdly, the hermit is learned man. Both the culture spread and politics, they are all perfect; lastly, the most recluse is also silent and a few desires. They like to pursue a simply life. They do things specially and pursue the freedom. It is worth mentioning that they always put aside all the money and choose poverty initiatively. The second part compare the hermit with the Tao and come to the conclusion: On the surface, Tao Yuanming has elements of recluse. This is always the people put him as the reason for hermit. The third part of the article are the most important. The first part is that after the contradiction Tao Yuanming choose to hide finally. It is in sharp contrast to recluse who refused to official; After Tao Yuanming“return”, he is anxious about the country and don’t forget the politics; Thirdly The Tao’s character is more unrestrained, less“silent”and warm-hearted; lastly Tao Yuanming’life are different, Including place of residence, poverty and helplessness of life with poetry and the express of aspirations by poem; The original portrayed of epic picture of pastoral life. Generally speaking, compared with the hermit, Tao Yuanming is more real and plain. He is the same with the common people. His seclusion is not as good as said to be“gui tian”more in line with his identity . He is not a hermit in the true sense.
引文
①陶渊明的生卒年,向有异议。本文采用《宋书·隐逸传》的说法:“元嘉四年(427年)卒,时年六十三。”
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【1】刘淑梅.先秦隐士产生的社会基础.学术交流,2002
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【20】张永蕾.隐士·隐士诗人·经典诗人.浙江社会科学,2007.4
【21】张杰.小议陶渊明隐居中的贫富生活.中国古代文学研究,2007
【22】张瑞芳.论陶渊明的不执着.文教资料.2007
【23】吕艳.陶渊明晚年诸子不立的憾恨.枣庄学院学报,2007.3
【24】卢夏平.陶渊明的心灵安顿.内蒙古电大学刊,2007.5
【25】谭忠国.论陶渊明与他人的和谐.淮化学院学报,2007.10
【26】吴怀东.陶渊明隐逸思想之继承与创新.宁夏师范学院学报(社科版),2007.2
②严可均.全上古三代秦汉三国六朝文.北京:中华书局,1999.P2861
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⑤蔡觉敏.和谐后的不和谐.《西南民族学院学报》.2003,3.P120
⑥张泉.论陶渊明的隐逸及其隐逸生活.《理论学刊》.2002,3.P126
⑦张永蕾.隐士·隐士诗人·经典诗人.《浙江社会科学》.2007,4.P196
①王群丽.陶渊明归居田园的精神困境.《山东社会科学》,2005.10.P45
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③鲁迅.“题未定”草六.《且介亭杂文二集》.北京:人民文学出版社,1995.P213
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③胡秋银.汉魏士人隐逸观.《中国社会科学院研究生院学报》,2003.5.P50
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①后汉书.北京:中华书局,1974.P2764
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⑤后汉书.北京:中华书局,1974.P2764
①后汉书.北京:中华书局,1974.P2765、2768
②后汉书.北京:中华书局,1974.P2774
③宋书.北京:中华书局,1974.P2296
④后汉书.北京:中华书局,1974.P2768
⑤后汉书.北京:中华书局,1974.P2758
①后汉书.北京:中华书局,1974.P2758
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①聂雄前.中国隐士.湖南:湖南文艺出版社,1991.P91
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①袁行霈.中国文学史.北京:高等教育出版社,2002.P71
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①戴建业.澄明之境—陶渊明新论.武汉:华中师范大学出版,1998.P174
①朱熹.朱子语类.北京:中华书局,1986.P284
①黄文焕.陶诗析义.陶渊明资料汇编.北京:中华书局,2005.P284
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【4】鲁迅.“题未定”草六.《且介亭杂文二集》.北京:人民文学出版社,1995
【5】鲁迅.魏晋风度及文章与药及酒之关系.《而已集》.北京:人民文学出版社,1995
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【23】北京大学、北京师范大学中文系.陶渊明资料汇编(全二册).北京:中华书局,2005
【1】刘淑梅.先秦隐士产生的社会基础.学术交流,2002
【2】胡秋银.汉魏士人隐逸观.中国社会科学院研究生院学报,2003
【3】胡秋银.南朝士人隐逸观.安徽大学学报(哲社版),2004
【4】邱少平.魏晋隐逸论.湖南城市学院学报,2004
【5】李连霞、王加鑫.解读隐逸.河北理工大学学报,2007
【6】霍建波.正史隐士传考论.甘肃社会科学,2008
【7】张泉.论陶渊明的隐逸及其隐逸生活.理论学刊,2002
【8】刘振伟.公元四百零三年.兵团教育学院学报,2002
【9】蔡觉敏.和谐后的不和谐.西南民族学院学报,2003
【10】李文超.陶渊明归隐的个性特征.内蒙古电大学刊,2003
【11】周期政.论陶渊明隐逸的表达模式.山峡大学学报,2004
【12】钟书林.陶渊明交友考.陕西师范大学.硕士学位论文,2004
【13】李秀平.田园守拙自养真.内蒙古师范大学.硕士学位论文,2004
【14】金龙.陶渊明诗文的生命体验.江西师范大学.硕士学位论文,2004
【15】林汉精.陶渊明觉醒的艺术.华中师范大学.硕士学位论文,2005
【16】王群丽.陶渊明归居田园的精神困境.山东社会科学,2005.10
【17】郭君伟.陶渊明文学作品研究.河北大学.硕士学位论文.2005
【18】张慧芳.一个诗人和思想者与生命的相遇.内蒙古大学.硕士学位论文,2006
【19】张杰.谈陶渊明后期隐逸生活的另一面.九江学院学报,2007.4
【20】张永蕾.隐士·隐士诗人·经典诗人.浙江社会科学,2007.4
【21】张杰.小议陶渊明隐居中的贫富生活.中国古代文学研究,2007
【22】张瑞芳.论陶渊明的不执着.文教资料.2007
【23】吕艳.陶渊明晚年诸子不立的憾恨.枣庄学院学报,2007.3
【24】卢夏平.陶渊明的心灵安顿.内蒙古电大学刊,2007.5
【25】谭忠国.论陶渊明与他人的和谐.淮化学院学报,2007.10
【26】吴怀东.陶渊明隐逸思想之继承与创新.宁夏师范学院学报(社科版),2007.2