再论“文之为德也大矣”的伴随文本——兼与胡海先生商榷

Re⁃discussion on the Co⁃text of“Wen Zhi Wei De Ye Da Yi”(“文之为德也大矣”)—Also a Discussion with Mr.Hu Hai

古籍解释征引伴随文本,不能单纯依据伴随文本自身产生的时间的先后,而应该依据伴随文本与核心文本的关系,与核心文本关系越密切的伴随文本,越应当优先。从文内伴随文本来看,"德"不是《原道》乃至整部《文心雕龙》的关键词,"文之为德也大矣"的主语是"文"而非"德"。《原道》从来源、历史、功用三个方面论证了"文"的伟大,仅谈功用是以偏盖全。从广义文本来看,魏晋南北朝时期是"文的自觉"的时代,此时的"文",不再是教化德行的工具,也不再是记录功业的手段,而是代替德行和功业,成为"人"的精神价值的最为重要和根本的寄托。"文"不是传达"道"的工具和手段,它就是"道"自身演化出的外在形态。因此,"文"成就了人的不朽,"文"与"道"一体两面,才是"文之为德也大矣"的核心内涵。

The citation of co-texts for the interpretation of ancient books should be based on the relationship between the co-texts and the core texts, rather than the time sequence of co-texts. The closer the co-texts are to the core texts, the more priority should be given to them. From the perspective of the co-text within the text, "De"( "Virtue" "德") is not a key word in Yuandao(《原道》Tracing the Tao or "Way" Back to its Source), or even in the whole book of Literary Mind and the Carving of Dragons(《文心雕龙》), and the subject of "Wen Zhi Wei De Ye Da Yi"("文之为德也大矣") is "Wen"("Text" or "Literature" "文") rather than "De." Yuandao demonstrates the greatness of "Wen" from three aspects: source, history and function. It is therefore taking a part for the whole to talk only about the function. From the perspective of the generalized text, Wei, Jin, Southern and Northern Dynasties(220-589 AD) are times of "Literary Self-Consciousness." At this time, "Wen" was no longer a tool to educate virtue, nor a means to record merit, but had taken the place of virtue and merit. It had become the most important and fundamental sustenance of "human" spiritual value. "Wen" is not a tool and means to convey "Tao, " but an external form evolved from "Tao" itself. Therefore, "Wen" has made people immortal, and "Wen" and "Tao" are the two sides of one. This is the core connotation of "Wen Zhi Wei De Ye Da Yi."