日本古典文艺理论中的“物之哀”浅论

“Mononoaware” in Classical Literary Theory of Japan

日本古典文艺理论中的“物之哀”理解与翻译以及实际表现 ,在以往乃至于目前的日本学研究界都是议论纷争的热门话题 ,对此笔者作出了相对应的思考与批评。在对“物之哀”的理解方面 ,参照我国古典《文心雕龙》的理论 ,认为“物”乃是客观之存在 ,“哀”则是对于客观存在表现出来的主观反映 ,综合言之即是一种对人生的深深感动 ;在对“物之哀”的翻译方面 ,认为应该将其翻译为“感物兴情” ,因为“物之哀”的“哀”即是表现了诸多的情感成分 ;在论述“物之哀”的表现方面 ,主要参考了日本古典文学名著《源氏物语》的文句 。

The interpretation, translation and actual expression of “mononoaware” in classical literary theory of Japan have been the hot issues of Japanology through the ages. As far as it is concerned, the corresponding thinking and criticism are made. On the one hand, in reference to the classical Chinese work of literary criticism Wen Xin Diao Long (The Literary Mind and the Carving of the Dragon), “mono” means the objective existence,and “aware” is the subjective reflection of the objective existence. In other words, it is the deep emotion of life. On the other hand, “mononoaware” is thought to be translated as “emotion by objects,” because the “aware” in “mononoaware” is to express more emotion. In discussing the expression of “mononoaware,” the main contents of the famous classical Japanese work Genjimonogatali are referred to and the different views in different situations are analyzed.