“文”“道”之间——桐城派古文理论的话语表述及其时代文化内涵

Literary Tradition and Confucian Orthodoxy——on the Discourse Expression and Time Connotation of Tongcheng School's Literary Theory on Classical Prose

古文被桐城派赋予了传承文统、道统的重任,古文和时文被认为是两种精神的象征。桐城派强调文统和道统,以负载义理的古文对抗与世俗功利关联的时文和时兴的考据之学,体现了以维护道统自任的文人尊严。而"以古文为时文",在一定意义上又是与时俗的妥协,显示了通过对道统、文统之坚守而保持人格独立的艰难。无论是方苞的"义法"说、刘大櫆的"能事"说,还是姚鼐的文章"三端"说,都是寻找文与道之间的结合点,体现了文化政策所导向的时代审美追求。

Classical prose and fashionable prose were regarded as symbols of two spirits. As was held by Tongcheng school, the classical prose should inherit literary tradition and Confucian orthodoxy, which were both emphasized by the school. Tongcheng representatives, with their classically-styled proses rich in philosophical connotations, intended to compete with the stereotyped writings related to secular utility and vogue textology. This intention embodied the dignity of the literati who regarded as their responsibility the defense of Confucian orthodoxy. However, the application of classical style to fashionable prose was in a sense a compromise with the social customs and conventions, and it implied the difficulty of keeping independent personality through holding fast to Confucian orthodoxy and literary tradition. The doctrines of the Tongcheng representatives, such as Fang Bao＇ s view of ＂Yi Fa＂ （mainly refers to the theme and orderliness of a writing）, Liu Da-kui＇ s view of ＂Neng Shi＂ （mainly refers to the artistry of writing） and Yao Nai＇ s view of ＂San Duan＂ （mainly refers to the knowledge a literary man should acquire）, were all for the finding of the integration of classical prose and Confucian orthodoxy, and this manifested the then aesthetic pursuit oriented by cultural policy.