王夫之詩學思想再探

在家國淪亡之後，「活埋」於撰述之中，以開六經生面，對船山而言是一項擁有恆久價值、令生命自我安頓、嚴肅而虔誠的志業。因為詩歌擁有的人文化成的巨大潛力，詩歌批評正成為船山撰述中至為關鍵的部分。船山對時代病的察知，以及信任詩可以完善人格及救世的願望，根源於當時的嚴酷時代和他生存境遇的深刻體驗，也根源於他對詩歌傳統和思想傳統的認識。試圖從船山詩歌批評中闡明以上種種合力的影響，並提挈出船山的詩歌理想，是本論文希冀達到的目的。

本文將從四個方面闡述船山如何通過詩歌批評回應當下現實，並呈現自己的詩歌理想與人文理想。本文將首先從船山對復古派相爭的陵囂之氣的批評入手，通過船山的「血氣」、「習氣」、「士氣」論，辨析此種爭之風習的由來與影響，並討論船山如何期望寬容和平之氣及獨立之精神，堅定士人人格，拯救世道人心。其次，船山對於天崩地解之時代現實的另一詩學回應在於：將國運、世運升降與詩風相聯繫，這集中體現在對竟陵派的猛烈批評上。此部分將討論船山「竟陵亡國論」批評的家學、朋儕、地域、政治同盟乃至遺民社群等社會關係由來，更將在船山詩運關乎國運的論述中，發現其論述中根植於傳統又溢出於傳統的獨特價值。再次，本文將分析船山對「詩史」部分內涵的批評。在船山看來，「詩史」是詩歌發展史上對詩之情的抒發造成了嚴重威脅的一種風潮。此處將討論船山於明清之際「詩史熱」語境下的嚴峻批判態度由來，並通過其（性）情論，闡述他所堅持的藉詩之力量「導情復性」的理想，並說明此詩論與其創作實踐的緊張。最後，本文將從船山提倡的豪傑人格精神及他意義豐富的「興」論，深入美學之外的倫理學命題。此部分將具體論析船山論述中「興」的感發過程及感發目的，討論「興」的精神解放與升騰的作用，如何使起興者從詩中振起天人之懷（仁、善）的超越精神。

詩通過參與太虛之氣的流轉，成為聖人引導人心趨仁、趨善，盪滌惉滯之情而安天下以餘情的最佳載體。這是由船山氣的思想及「即器言道」、「由用證體」的思想方法推導而來。船山因之生成了一種基於詩歌中和之境的真誠信仰，他所嚮往的不僅僅在於理想的詩風，也在於理想的人格，理想的政治性格，理想的文化風氣，理想的歷史人文：「詩」似乎有著獨特的力量達成這一切。

After the fall of the Ming dynasty, Wang Fuzhi “buried himself alive” in writing to break a new path for the interpretations of the Six Classics of Confucianism, which he considered a solemn and sacred vocation to settle his heart. Poetic criticism became a critical part of Wang's writing because of the considerable potential of poetry in civilization. While Wang’s penetrating awareness of the major problems of the times was rooted in his profound experience during the Ming-Qing transition, his faith in poetry’s potential to perfect one's personality and heal the world originated from his understanding of Chinese poetic traditions and ideological traditions. This doctoral thesis aims to demonstrate the influence mentioned above on Wang's poetic thoughts and elaborate his poetic ideals.

This thesis achieves these aims from the four aspects. Firstly, it analyzes the origin and influence of lingxiao zhi qi (the airs of hostile clamor) of Ming Classical School's poetic style through Wang’s thoughts of xueqi (blood energy), xiqi (habits), and shiqi (morale). Wang expected that the spirit of peace and independence would cleanse the clamor, strengthen the scholars’ personalities, and restore the order of the country. Secondly, Wang’s poetic response to the era of societal collapse also resided in his harsh criticism of the Jingling School, a school of poetry that flourished during the late Ming period. By linking the rise and fall of the country with the evolution of classical Chinese poetry, Wang believed the Jingling School was responsible for the decline of the Ming dynasty. This part discusses the reasons for Wang’s criticism of the factions formed by his family members, friends, regional culture, political alliances, and Ming loyalists’ communities. Furthermore, it explores the importance of Wang’s poetics that was rooted in the classical poetic tradition yet was enlivened with new ideas. Thirdly, this thesis analyzes Wang’s criticism of the connotation of shishi (Poetry-History), which in Wang’s view, was a trend in history of poetry that posed a severe threat to the expression of qing (emotion, feeling). This part illustrates the reasons for Wang’s unique critical attitude amid the enthusiasm for the production of shishi during the late Ming and early Qing and explains his interpretations of xing (human nature) and qing. The tension between this poetic viewpoint and Wang’s practice of poetry is also discussed in this chapter. Finally, this thesis explores Wang’s view on heroic personality and spirit and the comprehensive xing (affective evocation) theory he advocated. This part discusses the process and purpose of the rise of xing and reveals the spiritual liberation nature of this notion, which could lead people to evocate the spirit of benevolence.

By participating in the circulation of qi, poetry becomes the best agency for the Sage to guide people to benevolence, cleanse stagnant feelings, and change the world with peaceful feelings. This idea derived from Wang’s methodology of illustrating tao (Metaphysics) with qi (Physics) and demonstrating ti (Substance) by yong (Function). Wang developed a sincere faith in the power of a peaceful poetic style. He yearned for an ideal poetic style and an ideal personality and political character, ideal cultural atmosphere, and ideal history and humanities. In his faith, poetry seemed to have the unique nature to achieve all of this. All rights reserved.