聖巫關涉與文化人格之探勘

南華大學機構典藏系統 > 人文學院 > 文學系 > 國科會計畫 > Item 987654321/18514

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题名:	聖巫關涉與文化人格之探勘
其它题名:	Sage-Sorcerer Interaction and the Studies on Cultural Personality
作者:	陳旻志
貢獻者:	南華大學文學系
关键词:	聖巫;文化人格;聖人;儒道思想;余秋雨;文化書寫
日期:	2011
上传时间:	2015-02-05 09:14:59 (UTC+8)
摘要:	聖巫關涉與文化人格之探勘陳旻志本計畫乃將本人近年研究計畫成果，進一步擴充改寫成為專書，乃以聖巫關涉的向度，探討聖人原型與文化人格的深層結構。試圖結合儒道思想與文學理論的視野，通過《中庸》、《禮記》、《山海經》、《易傳》、《人物志》、《世說新語》等經典作品，在傳述與接受的歷程中，體現「神」「聖」象徵體系的形塑與鋪陳，進一步探勘「殷人尚聲」、「周人尚臭」、「晉人尚韻」等崇拜模式的解讀。其中反映的「神聖性作者觀」，認為創作的所有權是開放的，任何人皆可參與，並視為神聖性的傳述活動，無法壟斷。在此啟發之下，透過文本中潛在的文化模式分析，揭示以仁顯聖、以誠顯聖、以聲顯聖、以詩顯聖、圖像顯聖等義理架構。有助於將集體深層心理的文化「原型」加以闡釋，對於族群心靈的神話遺產，「召喚」的幅度將無遠弗屆；將結合中國思想史、文化人類學、文化研究、榮格心理學等跨領域的視野，進行綜合性研究的歸納。第一個義理向度的開啟，將探討「聖人原型與文化人格」的議題，透過上古史「絕地天通」前後，儒道思想的神話探勘，將開展為文學人類學的視野。對於文學與思想「原型」與「召喚」之間，整體交感的參贊經驗，得以在「存有的連續觀」的文化模式之下，塑造為「神聖」的文學美感經驗。採行黃仁孙「大歷史」觀的方式，將本議題的「基點」，進一步聚焦於明末清初黃宗羲的「文道合一」論，下迄當代散文家余秋雨揭示「文化人格」的構建論述。通過榮格心理學的系統分析，本人認為兩者俱為「浙東文化」今昔前後接榫的「原型」結構；這裡也牽涉到黃氏「文道合一」的宗旨，隱涵著「人道合一」的哲理結構。亦即藉由文化思想與心理模式的照察，肯定「文化人格」價值自覺主體的實踐。第二個義理向度的開啟，將探討「文化人格與文化書寫」的議題，通過余秋雨散文與「文化書寫」模式的折射，余氏擅長將象徵的表意層次與文本符號學的演繹，讓讀者在他所扮演的「文化中介者」嚮導之下，經由他個人東方主義式的過濾分類，陳列為文化人格標本，持續評論編纂特有的拒諫話語。歷經他多年的苦心孤詣，遂將此一「大詞」與「聖詞」的「文化擬像」，通過各色傳媒，不斷複製給現代消費者閱覽，儼然形成文化書寫與「多角反饋」的劇場效應。另一方面並觸及「神聖性作者觀」的文化書寫創作「所有權」之辨，進一步接榫於上述聖人崇拜研究的「再現」與「盲點」。相關議題之形成與開展，現階段乃將「聖人原型」的意涵，界定為神聖作者／神聖文化人格的探勘。屆此而言「文化人格」的研究，本人認為應當包括文化人格與「神聖」象徵體系的建構，以及文化書寫創作所有權的文化再現問題，試圖歸納神聖文化人格本體的「交感結構」論。將有助於疏導文學理論中「文」「道」分合、文以載道、文道合一的譜系；以及儒道思想上關於天人合一、絕地天通、聖巫關涉、儒道合一等論題，並充分詮釋其中「神聖文化人格」與召喚儀式既存的關係。進一步具體闡釋中國「道德－哲學－宗教－文學」綜合意識的文化原型，重新賦予創造性的詮釋，期待能寓有嶄新向度的多層面啟發。 Sage-Sorcerer Interaction and the Studies on Cultural Personality (Academic Book Proposal) Ming Chih Chen Abstract This project is a plan to expand my recent research results into a book, which focuses on the sage-sorcerer interaction and discusses the deep structure of the archetype of the sage and cultural personality. Confucian and Taoist thoughts as well as literary theories are combined to present the formation and manifestation of godly and divine symbol system through such classics as Doctrine of Mean (中庸), Book of Rites (禮記), Book of Mountains and Seas (山海經), Commentary on the Book of Changes (易傳), The Classified Characters and Political Abilities (人物志) and A New Account of the Tales of the World (世說新語), further interpreting Shang people's notion of "sound", Zhou people's notion of "odor", and Chin (晉) people's emphasize the notion of "charm". In the idea of "divine authorship", creation, as a divine act of narration, is open to everyone and never monopolized. In light of this idea, the analysis of cultural models have been taken to present the philosophical structure of the manifestation of sanctity through the implement of "Ren" (仁), "Cheng" (誠), sounds, poetry and images. Though the interpretation of the cultural "archetype" in collective underlying mentality, it is found that the power of "invoking" is comprehensive in the myth legacy of ethnic groups' minds. Chinese thoughts, cultural anthropology, cultural studies and C. G. Jung's psychology are taken in the interdisciplinary studies to process comprehensive researches. The issue of sage archetype and cultural personality will be firstly discussed through the investigation of myths before and after the disconnection between Heaven and Earth in Confucian and Taoist thoughts from the perspective of cultural anthropology. Through the partaking experiences of the sympathizing entity between "archetype" and "invocation" of literary and thoughts, the experiences of literary aesthetics are possible under the "continuous view of existence". This issue is based on Ray Huang's notion of "Macro History" to emphasize the theory of "Unification of Literature and Tao" by Huang Zongxi (黃宗羲) as well as by the discourse of "cultural personality" by Yu Qiuyu (余秋雨). In combination of C. G. Jung's psychology, Huang's theory and Yu's discourse, in my opinion, are the archetypal structures in continuity with East Zhejiang Culture (浙東文化) in between. This is also related to the purpose of Huang's theory "the unity of texts and Tao", which implies the unity of Humans and Tao; the observation of cultural thinking and mental patterns are taken to certify the practice of "cultural personality" self-consciousness. The issue of cultural personality and cultural writing will be secondly discussed through Yu Qiuyu's essays and the reflection of the "cultural writing" model. Yu is skilled in the deduction of symbol meanings and text semiotics. In the role of cultural intermediary, samples of cultural personality are presented to readers with an unique persistent language through the Yu's Orientalist classification. After these years, his painstaking efforts achieve a cultural simulacrum presented to modern readers via various media as the theatrical effects of cultural writings and multiangular feedbacks. Additionally, the issue "divine authorship" of cultural writings is discussed to look into the representation and blind spots of sage worship. For the time being, the signification of Sage archetype is defined as the investigation of divine authorship/divine cultural personality. As far as the studies of cultural personalities are concerned, constructing a symbolic system of the sacred cultural personality as well as representing the authorship of the cultural writings are both involved to induce the sympathetic structure of divine cultural personalities. This helps understand the notions of "separation of texts from Tao", "texts as media of Tao", and "unity of texts and Tao" in literary theories, as well as the notions of "unity of Heaven and Humanity", "isolation of Heaven and Earth", "sage-sorcerer interaction" and "Confucianism-Taoism Unification" in Confucian and Taoist thoughts, so that the existing relationship between the sacred cultural personality and invoking rituals is well interpreted. The cultural archetype of the Chinese integrated notion of "ethics - philosophy - religion - literature" is eventually given creative interpretations for multiple enlightenment of new dimensions.
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