世變中的記憶與編寫──以丁耀亢(1599-1669)為例的考察; Memory and Writing during Ming-Qing Transition:Ding Yaokang(1599-1669) as a Case Study

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題名:	世變中的記憶與編寫──以丁耀亢(1599-1669)為例的考察;Memory and Writing during Ming-Qing Transition:Ding Yaokang(1599-1669) as a Case Study
作者:	黃瓊慧;Chiung-hui Huang
貢獻者:	中國文學研究所
關鍵詞:	《出劫紀略》;丁耀亢;《續金瓶梅》;《天史》;記憶;世變;dynastic change;memory;Tian Shi;Ding Yaokang;Chu Jie Ji Lue;Xu Jing Ping Mei
日期:	2009-05-29
上傳時間:	2009-09-22 09:17:32 (UTC+8)
出版者:	國立中央大學圖書館
摘要:	探析前人對丁耀亢的研究取向與成果，實仍存在許多「空白」。就文類而言，學界多將焦點集中在小說《續金瓶梅》及劇作的探討，或是《醒世姻緣傳》作者問題的考證，對於丁耀亢現存的六部詩作、四部雜著論述則明顯不足。鑑於身處明清之際特殊的時代環境及士人創作大都具有跨文類的普遍現象，故對於丁耀亢研究的文本取樣，理應採「跨文類」之考察。再者，學界所熟悉的向來是入清後的丁耀亢，對他明末的生活、思想、創作實在瞭解不深，然而，丁耀亢與明清世變的歷史背景關係密切，前人只關注世變後的丁耀亢，未能參照世變前的丁耀亢，此也是一大缺漏。是故，本文希冀從新讀丁耀亢的《天史》，探究向來在丁耀亢研究中「缺位」的明末生活、思想及創作；從新讀《出劫紀略》考察丁耀亢藉由「世變」記憶之編寫所欲流傳的「生命史」或「家族史」。再由兩書的新讀，進而重讀丁耀亢及小說《續金瓶梅》，將之回歸到丁耀亢的創作譜系並輔以「生活史」重新考察，探析世變前後的丁耀亢在記憶書寫與編寫策略的異同，以觀察世變、記憶以及編寫三者的關係。總結此次的主要成果有：一、從《天史》拼貼出丁耀亢從明而清、世變前後，在生活、思想、創作內容與編寫策略的參照與異同。由《天史》延伸至《續金瓶梅》甚至詩作，可見丁耀亢從解釋「史變」到「世變」，始終突出的「因果論述」及「著（注）史意識」。二、由回憶錄《出劫紀略》可見丁耀亢在編寫世變的「自我記憶」，建構並詮釋並定位自我存在價值的同時，也治療了世變帶來的創傷。而丁耀亢「記憶」自我的書寫意向，也展現在他經歷世變後的各文類創作，不管是靜態描寫其個性特質、生命情調，或是紀錄動態生命事件的起迄轉折，丁耀亢都在實/虛轉化的自傳/自傳性書寫中記憶「變」或「不變」的「自我」。三、從《天史》與《出劫紀略》與《續金瓶梅》的參照，筆者發現丁耀亢在《天史》中藉由評注各朝歷史解釋「史變」，而經歷世變後，他更延續易代前即已萌芽的「史」的意識，大量運用他一向關注的「歷史」題材創作戲曲、小說，同時也轉向個人史與家族史的編寫，以戲曲以回憶錄以小說以詩歌等文類進行一系列有意識的自我記憶與自傳性之編寫，此可說是丁耀亢關乎「世變」的「著（注）史」與「記憶自我」編寫過程的轉變。 The thesis attempts to deal with research orientations and achievements in previous studies of Ding Yaokang (丁耀亢1599-1669) because there are still many gaps left to be inquired in this field. Generally speaking, researches so far have focused on Ding’s “Re-orienting Jing Ping Mei”(Xu Jin Ping Mei 續金瓶梅) or his play scripts, or, at most, the authorship of “The Story of a Marital Fate to Awaken the World ”(Xingshi yinyuan zhuan 醒世姻緣傳). On the contrary, there are seldom discussions referring to his poems and other essays. However, if we do not put the influence of dynastic change into account in the research of Ding Yaokang, the whole picture may not be illustrated even if we tried hard to understand more about him. Therefore, in the present study I try to re-read “The Heaven History”(Tian Shi 天史) to probe into the ideas of absence of the life, thought, and creation in researches of Ding in the late Ming period. On the other hand, I also attempt to re-read “A Brief Record of Evading Calamity”(Chu Jie Ji Lue出劫記略) to examine Ding’s true intention of inserting the history of his personal life and family into his writing of the memory of dynastic change. Furthermore, I would like to re-interpret Xu Jin Ping Mei續金瓶梅and include it in Ding’s literary works, and compare the differences between his memory writing and editing strategy before and after dynastic change with the supplement of Ding’s personal history. Therefore, I am allowed to observe the relations of dynastic change, Ding’s memory, and Ding’s writings. With the comparison of Tian Shi天史, Chu Jie Ji Lue出劫記略, and, of course, Xu Jin Ping Mei續金瓶梅, we will recognize that Ding Yaokang did not only employed his historical consciousness originated from his interpretation of historical transformation to every dynastic change, but also made good use of different forms of literary writing. Meanwhile, Ding wrote and edited his personal and family history and weaved them into different forms of literary works such as Drama, Fiction, Reminiscences etc., and proceeded a series of writing related to his self-awareness, or to say his self-memory and autobiographical writing. The said process is what I called Ding’s transformation of compilation in his historical writing of dynastic change and self-memorizing.
顯示於類別:	[中國文學研究所] 博碩士論文

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