摘要
曹植在建安二十五年以后,经历了一次重大的游仙转向。此一转向有两重含义,一是思想上由儒家渐趋道教,二是创作上开始从事游仙诗写作。过去诸家认为曹植早年不信神仙,故多从政治、瘟疫等外在条件中寻找其转向的动力。实际上,曹植早年积极反对的只是方士的神仙体系,受曹、卞夫妇影响,他对宫廷神灵体系十分推崇。故曹植反仙立场的本质绝非无神论的觉醒,而是对异教的排斥。对儒家神系的崇敬压抑了曹植早年浓厚的“天路”情结,这一情结正是其后期转向游仙的重要内因。
Twenty-five years after the establishment of Jian’an,Cao Zhi has undergone a major turnaround.This shift has two meanings:one is the ideological change from Confucianism to Taoism,and the other is the writing of poetry about immortals.In the past,many scholars believed that Cao Zhi did not believe in immortals in his early years,so they mostly looked for the driving force of his turn from external conditions such as politics and plague.In fact,what Cao Zhi actively opposed in his early years was the alchemist’s immortal system.Influenced by the couple Cao and Bian,he admired the court’s god system very much.Therefore,the essence of Cao Zhi’s anti-immortal position is not the awakening of atheism,but the rejection of paganism.The reverence for Confucian deities suppressed Cao Zhi’s strong“Heaven Road”complex in his early years,which was an important internal reason for his later turn to immortals.
作者
羊凌霄
韦萍
YANG Ling-xiao;WEI Ping(School of Literature,Guangxi Normal University,Guilin 541006,China)
出处
《许昌学院学报》
2021年第4期13-19,共7页
Journal of Xuchang University
关键词
曹植
卞太后
宫廷神灵
游仙
天路
Cao Zhi
Queen Mother Bian
court gods
immortals
Heaven Road
