作　者：陈伯海
关键词：自然元气；气盛言宜；民族传统；文章精义
摘　要：

“气盛言宜”是唐代古文运动领袖人物韩愈所倡扬的文章写作原理，用以纠正六朝骈文专事辞藻、典故修饰的不良积习。此说的意义并不限于当时，其源头可追溯至孟子“知言养气”、楚骚“发愤抒情”、曹丕“文以气为主”以及《文心雕龙》《诗品》等的有关论述；其衍流下开唐宋“诗文复古”尚气、明清格调诗学重“气格”，乃至清桐城派重“文气”的主张，在整个中国文论传统中具有重要影响。它的哲学思想基础是“天人合一”理念下的“气化生成”“物我一体”观，既与西方 “主客二分”理念迥然有别，亦与西方文艺观重想象、重情感而不涉及“文气”自有差异，这种思想作为民族传统的精义值得关注与发扬。

On "Qisheng Yanyi"  An Exploration of the Path Toward Constructing Chinese Literary Theory
Chen Bohai（Shanghai Academy of Social Sciences）
Abstract The principle of "qisheng yanyi" (气盛言宜 , when qi is full, words follow with ease), advanced by Han Yu, the leading figure behind the Tang-dynasty guwen yundong (古文运动 , Classical Prose Movement), was put forward to remedy the pervasive malaise of the Six Dynasties pianwen ( 骈文 , rigidly parallel-rhythmical prose) for its excessive indulgence in ornate diction and erudite allusions. The significance of this doctrine extends far beyond its historical moment. Its intellectual roots stretch back to Mencius's notion of "zhiyan yangqi" (知言养气, understanding words and nurturing qi), the tradition of "fafen shuqing" ( 发愤抒情 , venting grievances through lyrical expression) in Chu Sao ( 楚骚 , the Songs of Chu), Cao Pi's maxim that "wen yi qi weizhu " (文以气为主, literary writing is governed by qi), and pertinent arguments laid out in Wenxin Diaolong (《文心雕龙》, The Literary Mind and the Carving of Dragons) and Shipin (《诗品》, The Gradations of Poetry). Its subsequent lineage laid groundwork for "shiwen fugu " (诗文复古, the Revival of Classical Prose) in Tang and Song dynasties with their emphasis on qi, ge diao (格调, style and tone) poetics in the Ming and Qing dynasties prioritizing "qige " (气格 , the fusion of intrinsic vital force and extrinsic formal stature), and even the Qing-dynasty Tongcheng School's advocacy of "wenqi" (文气, literary vitality). Accordingly, it holds substantial weight throughout the entire tradition of Chinese literary theory. Its philosophical foundation rests upon the ideas of "qihua shengcheng " (气化生成, qi-transformation and generation) and "wuwo yiti " (物我一体 , the unity of object and self), two concepts anchored in the overarching framework of "tianren heyi " (天人合一, the unity of Heaven and humanity). This worldview forms a sharp counterpoint to the Western framework of the "subject-object dichotomy" and also diverges from Western literary paradigms that foreground imagination and emotion yet lack a conceptual category equivalent to "wenqi". As a crystallization of national tradition, it deserves sustained scholarly scrutiny and further theoretical elaboration.
Key words natural primal qi; qisheng yanyi; national tradition; the essential spirit of literature

 

■ 作者简介 陈伯海，上海社会科学院文学研究所研究员，上海师范大学特聘教授，上海 200233。

[PDF]（下载数：）