&ldquo;余事作诗人&rdquo;的接受维度与误读原因探析

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文艺理论研究 ›› 2017, Vol. 37 ›› Issue (4) : 32-39.

古代文论与古代文学的理论研究

“余事作诗人”的接受维度与误读原因探析

熊湘

作者信息 +

On The Misunderstanding and Reception of "To Be a Poet in The Spare Time"

Xiong Xiang

Author information +

文章历史 +

摘要

“余事作诗人”是韩愈《和席八十二韵》中的诗句，其本义为韩愈对席八的赞许。自宋代始，部分论者将其作为独立的话题，阐发一己之见。部分论者将自己的理解附会到韩愈身上，形成解读与还原之间的错位。他们对“余事作诗人”的理解包括：以诗歌为文章余事；以诗歌为政事、德行之余事。前者反映出北宋欧阳修等人的诗学观念，后者延续了古人传统的价值判断。重视典故、出处的笺释思路，会在一定程度上忽视原诗的本意，从而成为误读不断的重要原因。此外，后人在诗歌中对“余事作诗人”的化用，则继续了“诗人”身份的诗性表达，也接近于韩诗原意。

Abstract

"To Be a Poet in The Spare Time" was a verse from Han Yu (768-824), and he praised Xi Ba with this verse. From North Song Dynasty, some people made it as an independent topic to express their own opinions. And some people even add their own understandings to Han Yu, which lead to the confusion about quoting and annotating. They had two explanations about the verse, poem was less important than essay, or poem was less important than government affairs and moral integrity. The former reflected the poetics of Ou Yangxiu (1007-1072) and others, and the latter continued traditional values of ancient people. The action which attaching importance to the allusion and annotation was the important reason of misunderstanding real intention, and it also ignored the original mean of this verse. Additionally, in the process of borrowing this verse to create new poetry, the later generations continued the poetic expression when they used this verse, and it more closed to the original intention of Han Yu.

导出引用

熊湘. “余事作诗人”的接受维度与误读原因探析[J]. 文艺理论研究, 2017, 37(4): 32-39

Xiong Xiang. On The Misunderstanding and Reception of "To Be a Poet in The Spare Time"[J]. Theoretical Studies in Literature and Art, 2017, 37(4): 32-39

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(1)关于韩愈“余事作诗人”的本意与误读问题,参见陈怡:“韩愈‘余事作诗人’解读”,《考试周刊》5(2010):30-31;林锦婷:“韩愈‘余事作诗人’之意探究”,《中文学术前沿》第九辑(杭州:浙江大学出版社,2014年)。二文均从韩愈的文学创作及理论主张等角度予以阐发,后者也指出了今人学者对此语的一些误读现象,但尚未着意于误读的形成与内在原因。
(2)这里的“诗人”基本等同于一般意义上的“文人”,而非延续《诗经》传统,强调诗教、世用观念的“诗人”。
(3)据郭隽杰、李福标考证,程学恂《韩诗臆说》乃抄袭李宪乔对方世举《韩昌黎诗集编年笺注》所作的批语。故在引用欧阳修之言上,三者当是一以贯之的。参见郭隽杰:“《韩诗臆说》的真正作者为李宪乔”,《首都师范大学学报》3(1995):54-57;李福标:“《韩昌黎诗集编年笺注》李宪乔批校在粤地的流传”,《文献》2(2012):127-135。
(4)另,张慧莲:“韩愈诗观及其诗”,《古典诗歌研究汇刊》第5辑第8册(新北:花木兰文化出版社,2009年)大加发挥“余事作诗人”一语,并连同其他材料,试图说明韩愈不是单纯致力于诗歌写作的人。非但违背韩愈原诗的本意,连论证的过程也颇成问题。
(5)详情可参见成玮:《制度、思想与文学的互动---北宋前期诗坛研究》,第七章第三节,第八章第一节(上海:复旦大学出版社,2013年)。
(6)对大多数古人来说,儒家道德、政治功名都是高于诗文的。由此言之,以诗歌为儒家道德、政治功名之余事,放在大多数人身上都合适。对于韩愈来说,也大致不会错。但这种错位的解读对我们了解韩愈并无助益。