|
|
The Origin of Huang Tingjian’s Literary and Artistic Ideas from the Study of Confucian Classics |
CHEN Yu-qiang1, WANG Wei2 |
1. School of Literature, Hebei University, Baoding, Hebei, 071002; 2. School of Arts, Hebei University, Baoding, Hebei, 071002 |
|
|
Abstract Huang Tingjian’s thought in the study of Confucian classics has fundamental influences on the generation of his literary and artistic ideas, because he takes the study of Confucian classics as the root and literature as the branch, forming a homologous and isomorphic relationship in their thinking patterns and theoretical systems. After discussing the importance of studying Confucian classics and deepening their origins, Huang Tingjian proposed the literary proposition of “turning iron into gold”, which is in line with his Confucian philosophy of respecting classics and transforming ancient interpretations. Huang Tingjian’s Confucianism involves the study of physics, principles, and life, which are respectively related to his theories of literary and artistic creation, aesthetic appreciation, and subject cultivation. Huang Tingjian’s theory of the essence of poetic emotions and the function of inspiration, which have received much attention in the academic community, have also been deeply influenced by his study of life. Exploring the origin of Huang Tingjian’s literary and artistic ideas from the study of Confucian classics can help us understand the deep structure and potential system of his literary and artistic ideas. Huang Tingjian’s theory of literary and artistic creation, formed from the perspective of physics, emphasizes the source of practice, which is a powerful supplement to his propositions such as “the high meaning of words should come from knowledge” and “turning iron into gold” that emphasize the source of knowledge. The reason why Huang Tingjian’s literary and artistic ideas have theoretical appeal is due to their direct connection to the study of Confucian classics in the Northern Song Dynasty. The case study of Huang Tingjian confirms the inseparable connection between literary and artistic ideas as the study of the collection(集部) and the study of Confucian classics as the foundation of traditional Chinese scholarship.
|
Received: 15 October 2024
|
|
|
|
|
[1] (宋)邵雍.邵子易数[M].周浩良整理.北京:九州出版社,2013. [2] 曾枣庄,刘琳主编.全宋文(第48册)[M].上海:上海辞书出版社,2006.74. [3] (宋)范祖禹.范太史集[A].景印文渊阁四库全书(第1100册)[M].台北:台湾商务印书馆,1986.265. [4] (宋)黄庭坚.黄庭坚全集[M].刘琳等点校.成都:四川大学出版社,2001. [5] (宋)黄庭坚.黄庭坚诗集注[M].刘尚荣点校.北京:中华书局,2003. [6] (清)皮锡瑞.经学历史[M].周予同注释.北京:中华书局,1959.220. [7] 吴怀祺. 宋代史学思想史[M].合肥:黄山书社,1992.8. [8] 内山精也. 黄庭坚与王安石——黄庭坚心中的另一个师承关系[A].第二届宋代文学国际研讨会论文集[C].南京:江苏教育出版社,2003.249. [9] 张宗祥. 王安石《字说》辑[M].福州:福建人民出版社,2005. [10] (汉)许慎.说文解字[M].(宋)徐铉校订.北京:中华书局,2013.61. [11] (宋)吕本中.童蒙训(卷下)[A].吕本中全集[M].韩酉山辑校.北京:中华书局,2019.1014. [12] (宋)陆佃.埤雅[M].王敏红点校.杭州:浙江大学出版社,2008.32. [13] 周裕锴. 宋代《演雅》诗研究[J].文学遗产,2005,(3):40. [14] (宋)刘克庄.江西诗派小序[M].北京:中华书局,1985.1. [15] 郑永晓. 黄庭坚年谱新编[M].北京:社会科学文献出版社,1997.290. [16] 钱锺书. 钱锺书手稿集·容安馆札记[M].北京:商务印书馆,2003.713. [17] (宋)邵雍.皇极经世书(前言)[M].郭彧等点校.上海:上海古籍出版社,2017.7 [18] (宋)胡瑗.周易口义[M].白辉洪等点校.北京:中国社会科学出版社,2021. [19] 曾枣庄,刘琳主编.全宋文(第72册)[M].上海:上海辞书出版社,2006.342. [20] (宋)苏轼.苏轼文集编年笺注(第12册)[M].李之亮笺注.成都:巴蜀书社,2011. [21] (宋)王安石.诗义钩沉[M].邱汉生辑校.北京:中华书局,1982.95. [22] (唐)元结.元次山集[M].孙望校.北京:中华书局,1960.148. [23] (清)王士禛.王士禛全集[M].袁世硕主编.济南:齐鲁书社,2007.3715. [24] (清)黄宗羲.宋元学案[M].(清)全祖望补修,陈金生等点校.北京:中华书局,1986. [25] (宋)周敦颐.周敦颐集[M].陈克明点校.北京:中华书局,1990. [26] (宋)李焘.续资治通鉴长编[M].北京:中华书局,1995.5334. [27] 钱锺书. 谈艺录[M].北京:生活·读书·新知三联书店,2001.56. [28] 张毅. 宋人心仪唐诗句法现象分析[J].文学遗产,2013,(1):61. [29] (宋)惠洪.冷斋夜话[M].陈新点校.北京:中华书局,1988.43. [30] 钱志熙. 黄庭坚哲学思想体系述论[J].文学遗产,2017,(4):71. [31] 冯友兰. 中国哲学简史[M].赵复三译.北京:中华书局,2015.323. [32] (宋)王安石.王文公集[M].唐武标校,上海:上海人民出版社,1974. [33] (宋)张载.张载集[M].章锡琛点校.北京:中华书局,1978. [34] 黄宝华. 黄庭坚评传[M].南京:南京大学出版社,2011. 176. [35] 祝尚书编. 宋集序跋汇编[M].北京:中华书局,2010. 696. [36] 程树德. 论语集释[M].程俊英等点校.北京:中华书局,1990.256. [37] 礼记译解[M].王文锦译解.北京:中华书局,2016.650. |
|
|
|