經學與文學詮釋中的「感鬼神」：歐陽修的觀點

歐陽修否定《詩經》神跡異說。慶曆二年，他在〈問進士策題〉提出「詩之言，果足以動天地、感鬼神乎」的命題－歐本人對此有何看法？本文考察歐陽修筆下感鬼神書寫，並聯繫宋人觀點，指出：歐否定的鬼神主要指魂魄、鬼怪，以及與天道人事矛盾的怪變；但就「達天地之和而與人之氣相接」的概念而論，歐認為「天地神人無以異」。歐從氣應觀念承認詩歌確可感鬼神，並區分「詩人之意」和「聖人之志」之別：後代詩人不都是聖人，但若「鬱其情於中，而發之於詠歌」，詩之言亦可與天地神人交感－這種詮釋連接了「《詩》之感鬼神」與「『詩』之感鬼神」這兩個觀念，表明《詩經》以降窮愁感憤、罵譏笑謔的詩歌，同樣體現《詩經》傳統，並可與天地接，與鬼神交。
Ouyang Xiu repudiated the accounts of miracles and anomalies in the Classic of Poetry. In the second year of Qingli (1042), he set the following question in the jinshi examination, "Can what is said in poem connect with Heaven, Earth, ghosts, and gods?" What would be Ouyang's answer to this question? This paper examines Ouyang's writings about "connecting with ghosts and gods" (感鬼神), relates them to the viewpoints of the Song people, which indicates: the "ghosts and gods" Ouyang repudiated are the concept of soul, ghosts and monsters, and the "strange changes" (怪變) which contradict the Way of Heaven and human affairs. However, concerning the notion about "the harmonious connection between the qi (氣) of men and Heaven and Earth", Ouyang considered that "Heaven, Earth, gods, and men are no different from one another". Based on the concept of qi ying (氣應), Ouyang agreed that poems can connect with ghosts and gods. Ouyang was clear about the distinction between "a poet's intention" (詩人之意) and "the will of shengren" (聖人之志): not all poets are shengren, but if "their emotions in response to the ups and downs of life are conveyed in their poems" wholeheartedly, then what is said in their poetry can interact with Heaven, Earth, gods, and humanity. The significance of Ouyang's interpretation is that he theoretically relates two concepts, which are respectively about the Classic of Poetry and poems in the context of "gan gui-shen", indicating poems of different themes and about different emotions, written after the Classic of Poetry, can embody the tradition thereof and connect with Heaven, Earth, ghosts, and gods, in condition that they were written with complete sincerity. Copyright © 2020 臺灣師範大學國文學系.