论王安石的天人观念和灾祥书写——以“歌元丰”系列诗歌为例

On Wang Anshi’s view on the relationship between heaven and human as well as his writing on calamities and auspicious signs: A case study on his poetry series with the theme of “Ode to Yuanfeng”

元丰五年(1082)前后,闲居金陵(今江苏南京)的王安石创作了一系列以"歌元丰"为主题的诗歌,其鲜明的政治寓意在王安石晚年的诗歌中显得格外突兀。这些诗歌有一定的现实基础,但其借天变言政事的做法毕竟与王安石早年的天人观大相径庭。王安石原本反对汉代以来形成的天人感应观念,但到了熙宁后期,在保守派的舆论压制下,他转而有意宣扬"祈雨得雨""日食不食"等祥瑞,通过一种曲线救国的方式为新法寻找天人感应语境下的合法性。"歌元丰"系列作品便延续了这一言说策略,通过塑造神宗"与天通"的圣人形象来巩固神宗对新法的信心。这种言说策略集中体现了宋代士大夫运用前代灾异论时的灵活性,也从一个侧面揭示了王安石晚年复杂幽微的内心世界。

Five years or so around 1082, Wang Anshi, who lived in Jinling, composed a series of poems with the theme of "Ode to Yuanfeng". These poems have a distinct political meaning, which is particularly awkward in Wang Anshi’s poetry in his later years. Although these poems have certain realistic foundation, the practice of using natural calamities to affect political affairs is very different from Wang Anshi’s early view about heaven and man. Wang Anshi originally opposed the political theory of "Calamities and Anomalies" formed since the Han Dynasty. However, in the later period of his political career, under the suppression of public opinion, he turned to promoting auspicious signs like "raining after the prayer" "absence of the eclipse". In this way, he tried to look for the legitimacy for the new law in the context of heaven-human induction. The series of poems with the theme of "Ode to Yuanfeng" continued this expression strategy. In order to consolidate Shenzong’s confidence in the new law, he strove to shape the image of the saints of Shenzong. This kind of expression strategy embodies the flexibility that scholars in the Song Dynasty showed in applying the theory of "Calamities and Anomalies". On the other hand, these poems also reveal Wang Anshi’s intricate and inner world in his later years.