摘要
《庄子》与《韩非子》的寓言数量远超其他先秦典籍,庄、韩皆热衷使用寓言,这在很大程度上缘于两人皆传承发展了老子的道家思想。一方面,使用寓言故事的习惯体现了以话语接受者为中心的交流理念,庄子、韩非在言说时都倾向于虚己而因顺于对方,这种道家处世原则正匹配寓言这种交流手段。另一方面,寓言故事能以直观形象的方式呈现道理,庄子、韩非所欲表达的“道”都是变动不居、难以用概念界定之观点,这种具有道家色彩的“道”有待于寓言化的说理方式来表现。而庄子以德解道与韩非以理解道的路径差异,也促成了两人寓言的风格差异。以寓言说理的现象在汉代不复战国时盛况,这亦与此时儒家经书升格、道家逐渐边缘化有关。
The number of fables in Zhuangzi and Han Fei Zi far exceeds that of other pre-Qin classics.Both Zhuangzi and Hanfeizi are enthusiastic users of fables,largely because they both inherited and developed the Daoist philosophy of Laozi.On the one hand,the habit of using fables reflected a communication philosophycentered on the recipient of the discourse.Zhuangzi and Hanfeizi tended to empty themselves when speaking and adapt to the other party,aligning to the Daoist principle of living in harmony,which is well-suited to the communicative means of fables.On the other hand,fables can present principles in an intuitive and vivid way.The“Dao”that Zhuangzi and Hanfeizi seek to express is constantly changing,elusive and difficult to define conceptually.This Daoist aspect of the Dao requires the narrative approach of fables for expression.The differences in the path of interpreting the Dao,with Zhuangzi emphasizing virtue and Hanfeizi emphasizing reason,also contribute to the stylistic differences in their use of fables.The decline of using fables for argumentation in the Han Dynasty compared to the Warring States period is related to the promotion of Confucian classics and the gradual marginalization of Daoism.
作者
张耀
方勇
Zhang Yao;Fang Yong(the Research Institute of Chinese Classics;the Department of Chinese Language and Literature,East China Normal University)
出处
《文艺理论研究》
CSSCI
北大核心
2024年第1期46-57,共12页
Theoretical Studies in Literature and Art
基金
国家社会科学基金重大项目“中国诸子学通史”[项目编号:2019ZDA244]
国家社会科学基金重大项目“中国语言哲学史(多卷本)”[项目编号:2018ZDA019]
宁波大学学校人才工程项目(文)“先秦‘势’论研究”[项目编号:ZX2022000184]阶段性成果。
