陶渊明《闲情赋》的历代接受与阐释

Acceptance and Interpretation of Tao Yuanming’s Xianqing Fuin Past Dynasties

纵观历代对《闲情赋》的理性阐发,读者常拘束于道德和政治,其共同的接受视野主要是建立在传统农业社会基础上的儒家文化价值观念。萧统是《闲情赋》接受史上的第一读者,其否定该赋"卒无讽谏"的批评引发了后代读者的争论。萧统的否定并没有影响唐宋金元读者对《闲情赋》的认可、喜爱和模拟,苏轼是《闲情赋》阐释的第二读者,他针对萧统的批评提出该赋如《诗经·国风》"好色而不淫",远承楚骚。元代读者认为《闲情赋》无妨渊明"处士节"。明清读者对《闲情赋》的解读多从儒家正统立场给予阐释和拔高。传统读者虽对《闲情赋》中所寄寓的人生理想有所阐发,但对情爱的解读难免有误解为"情色"的局限,这有待于依托现代社会形态的现代性爱观念的传播和普及。

Throughout the ages of rational elucidation about Xianqing Fu,readers are often constrained by morality and politics,and their common vision of acceptance is mainly the Confucian cultural values based on the traditional agricultural society.Xiaotong is the first reader in acceptance history of Xianqing Fu,whose criticism such as"no satire at last"on this Fu caused disputes among future generations of readers.However,the negative views of Xiaotong did not affect the recognition,love and simulation of Xianqing Fu by readers of the Tang,Song,Jin and Yuan dynasties.Sushi is the second reader in acceptance history of Xianqing Fu,who puts forward the view of"lewd but not lewd"as The Book of Songs,inheriting Songs of Chu from a long distance.Readers of the Yuan dynasty think that Tao Yuanming’s integrity can’t be jeopardized by writing Xianqing Fu.It is usually given explanation and elevation by the readers of the Ming and Qing dynasties from the orthodox standpoint of Confucianism to Xianqing Fu.Although the traditional readers have given some elucidate about the ideal of life implied on Xianqing Fu,the interpretation of love is inevitably limited to the misunderstanding of"eroticism",which needs to be solved by the spread and popularization of modern concept of sexual love based on modern social formation.