杨慎“并州故乡”观的内涵及成因——与苏轼故乡观的比较

The Implications of Yang Shen's Hometown Outlook and its Source:A Comparison with Su Shi's

从异乡观和故乡观可分开来说,杨慎的异乡观与苏轼同多异少,都走过由排斥、亲近、发现优点、天教异乡看美景到暂时故乡化的思维进程,只是苏轼走向了更彻底的异乡"前生"化,而杨慎只做到第二故乡化——"并州故乡"。但两人的故乡观差别极大,只在最低的故乡具化上相同,且杨慎似更突出,然在故乡泛化、意念化和故乡"寄生"化上,杨慎则无表现。苏轼旷达,杨慎沉重。其原因是政治上杨慎被永远充军,回乡是最后诉求,其"并州故乡"观,实质是政治道德的归隐态度,而苏轼被贬谪,回乡不是唯一出路;对待人生,苏轼佛、道兼用,"寓""寄"于物,杨慎坚守儒家人格,拘泥执著。

Yang Shen＇s and Su Shi＇s hometown outlooks are quite similar with a process of repellency, familiarity, excellence-discovery and god-sent strange-land as a temporary hometowns in other words, Su Shi regards the strange-land as the predecessor＇s residence while Yang Shen regards the strangeland as a second hometown. However, their hometown outlooks are distinctly different except their understanding of their concrete hometowns. In terms of hometown universality, idealization and empathy, Yang Shen expresses little. In a word, Su Shi is more broad-minded, while Yang Shen is more depressed. Yang Shen＇s hometown outlook has its source in his life-long penal military servitude and his returning home is his last claim and his ＂Bingzhou hometown outlook＂ is in fact a reflection of his reclusive political attitude. Returning home is not the only solution to Su Shi＇s demotion and exile because he accepts both Buddhism and Taoism and places his feeling on the other things in life while Yang Shen follows strictly Confucian doctrines.