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在中华文化诸“圣”中,杜甫之为“诗圣”不只在于他集大成和堪为百世之师的诗艺,而首先在于其臻于圣境的人格精神。儒家的“圣”或“圣人”之说以孟子论述最为明确,完全可以从孟子的“大而化之之谓圣”的观点来考察杜甫诗中所表现的“圣人”人格。作为杜甫崇高人格的核心的仁爱精神,超越自我,博大深厚,广被天下众生,并凝结为以尧舜自期的政治抱负,具有积极进取、勇于担待的历史责任感。在圣人情结被解构淡化的后圣时代的文化生态中,诗圣的人格精神仍然具有不可磨灭的现实意义。
In Chinese culture, “Saint”, Du Fu’s “Poetry” is not only about his poetic art which is a master of the universe, but first of all his personal spirit of being holy. The Confucianism of “Sheng” or “Sage” is most clearly described in Mencius and can be completely examined from the viewpoint of Mencius’s “Greaterization of the Holy Spirit” in Du Fu’s poems "Personality. As the heart of Du Fu’s noble personality, he has surpassed himself, broad and deep, has been widely accepted by all living beings in the world, and has condensed his political ambitions of Yao and Shun from time to time with a sense of historical responsibility of being aggressive and bold. In the cultural ecology of the post-holy era in which the complex of saints were deconstructed and desalinated, the spirit of poetic personality still has an indelible realistic meaning.