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    Please use this identifier to cite or link to this item: http://ir.lib.ncu.edu.tw/handle/987654321/4350

    Title: 南宋遺民道教詩歌研究;Research of Taoism Poetry Which Written By Nan-Song Loses People
    Authors: 沈雅文;Ya-wen Shen
    Contributors: 中國文學研究所
    Keywords: 宋遺民;道教;詩歌;Song loses people;Taoism;Poetry
    Date: 2009-06-24
    Issue Date: 2009-09-22 09:17:13 (UTC+8)
    Publisher: 國立中央大學圖書館
    Abstract: 在文學史中提及遺民詩歌總強調其愛國性,歸隱山林之作被認為是消極的表現則較少提及,其實遺民們在歸隱山林後,並不只是閒賦在家專事著述,或從事講學,或結社聯吟,甚至參與宗教活動。在綜覽《全宋詩》後,發現詩歌中的道教元素豐富,遺民對於道教心存仰慕,有些甚至成為道教徒,故在詩歌中可見其道教行為與道教情懷。 本論文主要以十位遺民詩人之詩歌為代表,考察與道教相關的詩歌作品。首先在緒論中界定「南宋遺民」與「道教詩歌」之概念。第二章則從「道教自身的發展」與「統治者對於道教的扶植」這兩方面探討南宋至元初「文人道士化」與「道士文人化」的情形,分析當時的崇道風氣。第三章到第五章,分別從「交遊」、「遊山覽勝」、「祈禱儀式」、「服食煉養」這四個角度切入,考察遺民詩人的道教情懷。第六章則針對遺民詩歌中的內容,分為三個主題探討其意涵:其一為具遺民意識之故國懷思,主要寄託於歌詠山水景物以及神話仙境中,在歌詠背後隱藏了遺民故老的深切焦慮與哀慟。其二為對神仙的企慕與醒悟,詩人藉由夢的幻象性,或是乘坐仙鶴、尋訪仙跡、覓丹採藥等方式升仙,表露求仙之意,並將神仙概念與隱逸結合,而有「身閒隨處是仙鄉」之言。在對神仙的醒悟中表現了詩人們時間的危懼感和空間的孤獨感,亦可見宋人勇於懷疑、批判之精神。其三為仕與隱之間的取捨,亦為儒與道之取捨。此中深入探討遺民們隱逸的形式,既為道教所影響,又展現了儒家精神。第七章則著重於詩歌中道教意象與道教意境的探討,道教意象的多元性豐富了道教意境,讓道教境界與審美境界融合,展現道教詩歌之特色。 When mentioning the poetry from loses people, we put much more emphasis on their nationalism rather than seclusion, which is viewed as a passive attitude, in the history of literature. In fact, these people not only write but also taught, gathered in societies, and even joined religious activities when secluded. After reading “Complete Sung-dynasty Poetry”, I founded that it includes abundant Taoism elements. These loses people admired Taoism and some of them became Taoist. Meanwhile, the activities and affection of Taoism can be seen from the poetry. The poetry of ten loses people are illustrated in this essay to discuss Taoism-related poetry. Firstly, I made a definition of “Nan-Song loses people” and “Taoism poetry”. In the second chapter, I analyses the admiration of Taoism-fashion at that time, and discussed the situation of “Taoist literaturlize” and” literature Taoism” from Nan-Song dynasty to early Yuan dynasty from two respects: developing by Taoism itself and encouraging by dominators. From the third chapter to the fifth I discussed the Taoism affection of loses poets from four aspects: “friendship”, “tourism”, “praying ceremony” and “making pills of immortality”. In the sixth chapter the meaning of loses people’s poetry are separated into three parts and discussed. One is the missing of last dynasty and the awareness of loses people; the sorrow of lost are hidden behind the description of nature and myth. Another section is the desire of being a celestial through the fantasy of dreams or other ways. Besides, the concept of seclusion is combined with celestial to show the scene of “paradise everywhere”. The other is the dilemma between serving a government or not, which is also a dilemma between Confucianism and Taoism. In this part, I discussed the form of seclusion thoroughly for their lifestyle was not only deeply affected by Taoism but also showed Confucian spirit. In the seventh chapter, I focused on the discussion of the Taoism image and concept in the poetry’s. Multiple images of Taoism enrich the conception of Taoism, and they integrate the conception with appreciation of the beauty to show the characteristic of Taoism poetry.
    Appears in Collections:[中國文學研究所] 博碩士論文

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