义利之间:明清小说恩报叙事的复杂性
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摘要
明清报恩故事的恩义观念、报恩行为书写,历时性地融合了民俗习惯、义利得失与人性复杂性,施恩带有一定的选择性,而报恩又囿于多种原因游弋不定。恩报故事复杂性在于:一是"再生之德"与"一饭之恩"的观念性模糊。古代报恩书写及传播,更多重视弘扬报恩伦理价值,忽略报恩隐含的利己动机、异常期待,民众企慕平等、友谊的情感需求往往被利用。二是"施小报大"的高利贷心态。过高过久的报恩期待常导致恩报关系终结。报恩虽违法违规,仍被舆情认定可以理解宽宥,为借此设计者留下机会与理由,也为受恩个体带来持久的内外双重压力。三是对异类报恩给予伦理性认同与传播。作为"报恩鬼""报恩兽"形象,多为自我矛盾的奇怪组合,超自然力角色、动物本能之"文化他者",客观上成为违法取财的工具。
Gratitude concept and the act of "requiting favours"in ancient requiting stories diachronicly melted folk customs. Righteousness and benefit,gains and losses,and the complexity of humanity resulted in some selectivity in bestowing favours,meanwhile,limited to some social factors,requiting was always cruising. The complexity of requiting stories rests in the following aspects: Firstly,the conceptual ambiguity of"the grace rebirth"and "the favour of one meal". In ancient time,requiting writing and tansmission attached more importance to carrying forward its ethical value,but ignored egoistic motives and unusual expected psychology. Roughscuff's emotional demand for equality and friendship was often deliberately exploited. Secondly,there existed the loansharking mindset of "bestowing little favour but expecting much reward". Exorbitant and prolonged requiting expectation usually brought requiting relation to an end. Although requiting was illegal,public sentiment still considered it understandable and forgivable. This gave chances and reasons to peoples who made secret plans on this occasion,and brought internal and external pressures to individuals who accepted favours as well. Thirdly,alien requiting was ethically identified and promoted. The images of"gratitude ghost"and"gratitude beast"were often the odd combination of self-contradiction and"cultural other",which emerged as a supernatural part with animal instincts,objectively becoming the tools for illegally obtaining money.
Gratitude concept and the act of "requiting favours"in ancient requiting stories diachronicly melted folk customs. Righteousness and benefit,gains and losses,and the complexity of humanity resulted in some selectivity in bestowing favours,meanwhile,limited to some social factors,requiting was always cruising. The complexity of requiting stories rests in the following aspects: Firstly,the conceptual ambiguity of"the grace rebirth"and "the favour of one meal". In ancient time,requiting writing and tansmission attached more importance to carrying forward its ethical value,but ignored egoistic motives and unusual expected psychology. Roughscuff's emotional demand for equality and friendship was often deliberately exploited. Secondly,there existed the loansharking mindset of "bestowing little favour but expecting much reward". Exorbitant and prolonged requiting expectation usually brought requiting relation to an end. Although requiting was illegal,public sentiment still considered it understandable and forgivable. This gave chances and reasons to peoples who made secret plans on this occasion,and brought internal and external pressures to individuals who accepted favours as well. Thirdly,alien requiting was ethically identified and promoted. The images of"gratitude ghost"and"gratitude beast"were often the odd combination of self-contradiction and"cultural other",which emerged as a supernatural part with animal instincts,objectively becoming the tools for illegally obtaining money.
引文
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[29]王立,王莉莉.近20年来中国古代文学报恩母题研究综述[J].江西师范大学学报,2016(1):115-120.
[2][美]N格里高利·曼尼.经济学原理[M].梁小民,译.北京:北京大学出版社,1999:359.
[3][俄]M M巴赫金.巴赫金全集:第五卷[M].白春仁,等译.石家庄:河北教育出版社,1998:4.
[4]梁恭辰.北东园笔录续编:卷二:侠客[M]∥笔记小说大观:第二十九册,扬州:江苏广陵古籍刻印社,1984:264.
[5]马蹄疾.水浒传资料汇编:卷二[M].北京:中华书局,1980:169.
[6]汪继培.潜夫论笺:第八卷:交际[M].彭铎,校正.北京:中华书局,1979:342.
[7]任笃行.全校会注集评聊斋志异:卷六[M].济南:齐鲁书社,2000.
[8][英]约翰·穆勒.功利主义[M].徐大建,译.上海:上海世纪出版集团,2005.
[9]盛伟.蒲松龄全集:卷十[M].上海:上海古籍出版社,1986:291.
[10]李渔.李笠翁小说十五种[M].杭州:浙江文艺出版社,1984:219.
[11][英]罗素.中国问题[M].秦悦,译.上海:学林出版社,1996:160-161.
[12]徐珂.清稗类钞·义侠类[M].北京:中华书局,1986:2789.
[13][英]亚当·斯密.国民财富的性质和原因的研究:上[M].张大力,王亚南,译.北京:商务印书馆,1983:20-30.
[14][美]丁乃通.中国民间故事类型索引[M].郑建成,等译.北京:中国民间文艺出版社,1986:236-237.
[15]祁连休.中国古代民间故事类型研究:卷下[M].石家庄:河北教育出版社,2007:1002-1003.
[16][俄]普希金.普希金全集:第三卷[M].谷羽,译.杭州:浙江文艺出版社,1997:635.
[17][美]米·爱普施坦.铜骑士与小金鱼[J].李志强,译.俄罗斯文艺,2009(1).
[18][美]艾伦·杜宁.多少算够:消费社会与地球的未来[M].毕聿,译.长春:吉林人民出版社,1997:108.
[19]五色石主人.八洞天:卷四[M].北京:书目文献出版社,1985:66-79.
[20]宣鼎.夜雨秋灯录:下册:续录卷一[M].合肥:黄山书社,1995:12-15.
[21]李剑国.唐五代志怪传奇叙录[M].天津:南开大学出版社,1993:60.
[22]李昉,等.太平广记[M].北京:中华书局,1961.
[23]刘守华.中国民间故事史[M].武汉:湖北教育出版社,1999:664.
[26]洪迈.夷坚志[M].北京:中华书局,1981.
[27]王立,安稳.明清医者神秘形象的世俗化书写及认知缺陷[J].山西大学学报,2016(4):27-32.
[28]省三子.跻春台:卷二亨集:审豺狼[M].北京:群众出版社,1999:184-194.
[29]王立,王莉莉.近20年来中国古代文学报恩母题研究综述[J].江西师范大学学报,2016(1):115-120.