东晋南迁士族与文学

发布时间：2018-05-21 04:21

本文选题：东晋 + 南迁士族　；参考：《复旦大学》2005年博士论文

【摘要】：永嘉时期中原士族的南迁是中国文化史上的一件大事,它不仅仅是一次人口的大迁徙,更重要的是一次文化的大迁徙,它客观上推动了中原文化的传播,促进了南北文化的交流与融合,同时也改变了中国文化的发展格局,对中国文学的空间分布、流派、风格都产生了重大影响。论文由引言、正文和附录三分部分组成。引言主要讨论了论文的选题意义、研究方法、内容及结构。正文共分四章。第一章从研究玄学兴起的地域着手,分析了南迁士族的文化品格在魏晋时期形成的过程,并从政治、文化、经济等方面探讨了南迁士族与留北士族迁与不迁的原因。第二章主要论述了南迁士族南渡江左后在新的环境中形成的士风和学风。认为在东晋门阀制度下,南迁士族的士风更倾向于“儒玄双修”,清谈是一个家族扬名社会、为世所用的必要条件,而儒学则对维护家族凝聚力具有不可或缺的重要作用,既要有人物风流,又能够建经世之业是东晋士人新的人格理想。认为南迁士族对南方学风的形成有着重要影响,“南人约简,得其英华”的南学特色得益于玄学文化,这种学风对南方文学的发展起到一定的积极作用。最后通过对南迁士族家庭教育实况的考察,从一个侧面来了解南方文学兴盛的原因。第三章论述了东晋文艺与南迁士风及学风之关系。认为玄言诗与东晋门阀政治有着密切的关系,玄言诗代表着南迁士族的审美趣味,玄言诗的衰落是因为门阀政治的衰落和清谈风气的减退,而不是以往人们所说的,玄言诗的衰退因为人们厌恶它的“淡乎寡味”;一反过去山水诗从玄言诗演变而来的说法,认为山水诗产生于东晋中期南迁士族在会稽地区的山水审美实践,山水诗在东晋就已经出现,并非至谢灵运才得以确立。探讨了东晋书法、绘画和音乐等艺术与南迁士风的关系。第四章是对南迁士族中部孙氏的个案研究。探讨了孙氏家族的家世、家学与家风,并对中部孙氏的杰出文化人物孙绰作了较为深入的讨论。附录为魏晋时期太原中都孙氏家族的年谱。
[Abstract]:The south migration of the Central Plains in Yongjia was a major event in the history of Chinese culture. It was not only a large migration of population, but also a great migration of culture. It objectively promoted the spread of the Central Plains culture, promoted the exchange and integration of the north and the South cultures, and changed the Chinese culture development pattern and the Chinese literature. The spatial distribution, school and style have great influence. The thesis is composed of introduction, text and appendix three parts. The introduction mainly discusses the significance of the topic, the method, the content and the structure. The first chapter is divided into four chapters. The first chapter analyzes the formation of the cultural character of the South migrating scholars in the Wei Jin period from the study of the region of the rise of metaphysics. From the political, cultural, economic and other aspects, the paper discusses the reasons for the migration and non migration of the South migrant and the northern regant. The second chapter mainly discusses the formation of the style and the style of learning in the new environment. It is necessary for the famous society to be used in the world, while Confucianism plays an indispensable role in maintaining the cohesion of the family. It is not only necessary to have the character of the people, but also to build the industry of the world as the new personality ideal of the people of the East Jin Dynasty. Thanks to the metaphysics culture, this style of learning plays a positive role in the development of southern literature. Finally, the third chapter discusses the relationship between the literature of the East Jin Dynasty and the morale of the south migration and the style of study in the East Jin Dynasty. Close relationship, the metaphysical poetry represents the aesthetic taste of the South migrating people. The decline of the metaphysical poetry is due to the decline of the politics of the door valve and the decline of the atmosphere of the conversation, but not what people have said before. The decline of the metaphysics is disgust because of its "weak taste". In the middle of the Eastern Jin Dynasty, the aesthetic practice of the mountains and rivers in the area of the South East Jin Dynasty was found. The landscape poetry appeared in the Eastern Jin Dynasty. It was not established by Xie Lingyun. The relationship between the art of calligraphy, painting and music in the Eastern Jin Dynasty and the morale of the south migration was discussed. The fourth chapter was a case study of the sun family in the middle of the south migration. Learning and family style, and sun Chuo, an outstanding cultural figure in the central part of the sun, has made a deep discussion. Appendix is the chronicle of the sun family in the Wei and Jin Dynasties in Taiyuan.
【学位授予单位】：复旦大学
【学位级别】：博士
【学位授予年份】：2005
【分类号】：K237.2

【引证文献】