试从汉代隐逸文化看《远游》的作者及时代问题

Author and Time of Faraway Travel Considered in the Culture of Reclusionof the Han Dynasty

汉代隐逸文化对屈原、宋玉有所继承,又有出新。比较《离骚》与《远游》可知,屈原的隐逸,只是“求志”的手段,所以反复再三后,最终没有离开楚国;而《远游》最终走向了隐逸,且由对现实社会的否定而否定长勤有限之人生,表现出对与天地同体境界的渴望与追求。可以认为,《远游》乃汉人之作。此外,从《远游》与《惜誓》、《哀时命》的比较中,进一步证实此一观点。

The culture of reclusion of the Han Dynasty makes both inheritance and innovation of Qu Yuan and Song Yu. A comparison between Li Sao and Faraway Travel discloses Qu Yuan＇s reclusion merely as a means of “pursuing aspirations, ”which accounts for his refusing to leave his home state Chu after much frustration. Faraway Travel, on the other hand, ends up in reclusion in the real sense of the word. It negates realistic society and goes further to negate the arduous and limited life, manifesting an aspiration for and pursuit of the ideal realm of an integration with heaven and earth. Faraway Travel can be claimed to be the work of a Han author, further evidence of which can be found in the comparison between it and Regret for the Swear and Lamenting My Fate.