长安“诗意”赋——对“西安城市精神”的一种地域文化学考察

Ode of Chang′an Poetry——A Survey of Regional Culture of "Xi′an Municipal Spirit"

周公“制礼作乐”,以文艺作治国宝具,为关中文化的“诗意”提供了“基因”。《诗》泰半为陕诗,雄豪、昂扬为其风骨。关中人秦始皇焚《诗》,从反面催生了唐诗。后者是中国南北文化长期融混后,在唐代政治体制改革实施、知识分子积极性空前抬升的条件下,产生的青春中国之歌。其结构为“李杜互补”和“朝野互补”。它“定格”为长安及中国文化的“诗意”殿堂。海德格尔“诗意栖居”论,迫使我们重申长安“诗意”,以应对市场异化和科技霸局,挺建新世纪的西安城市精神。

Zhougong “formulated rites and music” and took literature and arts as treasure means to rule the state, thus providing the “gene” for the “poetic flavor” of the Guanzhong culture. Most of the “poems” are Shaanxi poems with magnificence, boldness, non-inhibition and high spirit as the vigor of style. Qinshihuang （the first emperor of the Qin Dynasty）, a Guangzhong native, burned “the Book of Songs” , but he stimulated the birth of the Tang poetry from the opposite side. The latter is the song of young China under the condition that the political system of the Tang Dynasty had been implemented and the enthusiasm of intellectuals was raised unprecedentedly after the long-term amalgamation of southern and northern cultures. The structure of Tang poetry is the “mutual supplement between Li Bai and Du Fu” and the “mutual supplement between the court and the commonality”. The Tang poetry is “defined” as the “poetic flavor” palace of the culture of Chang＇an and China. The theory of Hydgel on “poetic flavor perching” has compelled us to restate the “poetic flavor” of Chang＇an in order to deal with the market variation and tyrannical situation of science and technology and build up the Xi＇an municipal spirit in the new century.