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陶渊明毕业论文

2023-03-11 16:35 来源:学术参考网 作者:未知

陶渊明毕业论文

归 园 田 居(其三)

陶渊明的《归园田居》一共有五首,这是其中的第三首。从表面上看,这首诗写的是田园劳作之乐,表现的是归隐山林的遁世思想;但把这首诗和其他的诗对比来看,作者的“愿”其实有它特殊的内涵。

种豆南山下,草盛豆苗稀。

这两句写在南山下种豆,草很茂盛豆苗却稀稀疏疏的。起句很平实,就像一个老农站在那里说话,让人觉得很亲切。

晨兴理荒秽,带月荷锄归。

为了不使豆田荒芜,诗人一大早就下了地,到了晚上才披着月光回来。虽然很辛苦,但他并不抱怨,这从“带月荷锄归”的美景就可以看出来。

道狭草木长,夕露沾我衣。

衣沾不足惜,但使愿无违。

路窄草长,夕露沾衣,但衣服打湿了有什么可惜的呢?这句话看似平淡,但这种平淡正好映射了结尾这一句“但使愿无违”,使得“愿无违”强调得很充分。这里的“愿”更蕴含了不要在那污浊的现实世界中失去了自我的意思。

这首诗用语十分平淡自然。“种豆南山下”“夕露沾我衣”,朴素如随口而出,不见丝毫修饰。这自然平淡的诗句融入全诗醇美的意境之中,则使口语上升为诗句,使口语的平淡和诗意的醇美和谐地统一起来,形成陶诗平淡醇美的艺术特色。

陶诗于平淡中又富于情趣。陶诗的情趣来自于写意。“带月荷锄归”,劳动归来的诗人虽然独自一身,却有一轮明月陪伴。月下的诗人,肩扛一副锄头,穿行在齐腰深的草丛里,这是一幅多么美好的月夜归耕图啊!其中洋溢着诗人心情的愉快和归隐的自豪。

“种豆南山下”平淡之语,“带月荷锄归”幽美之句;前句实,后句虚。全诗在平淡与幽美、实景与虚景的相互补衬下相映生辉,柔和完美。

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谈谈陶渊明的桃花园理想

  论陶渊明思想实质

  颜延之《陶徵士诔序》曰:“夫璿玉致美,不为池隍之宝;桂椒信芳,而非园林之实。岂其深而好远哉?盖云殊性而已。故无足而至者,物之藉也;随踵而立者,人之薄也。若乃巢、高之抗行,夷、皓之峻节,故已父老尧、禹,锱铢周、汉,而緜世浸远,光灵不属,至使菁华隐没,芳流歇绝,不其惜乎!虽今之作者,人自为量,而首路同尘,辍涂殊轨者多矣。岂所以昭末景,泛余波!”以隐者目陶,故但称其高,曰:“若其宽乐令终之美,好廉克己之操,有合谥典,无愆前志。故询诸友好,宜谥曰靖节徵士。”并将之与黔娄、展禽并论。“黔娄既没,展禽亦逝。其在先生,同尘往世。旌此靖节,加彼康惠。”按《宋书·颜延之传》:“元嘉三年,羡之等诛,徵为中书侍郎,寻转太子中庶子,顷之,领步兵校尉,赏遇甚厚。延之好酒疎诞,不能斟酌当世,见刘湛、殷景仁专当要任,意有不平,常云:‘天下之务,当与天下共之,岂一人之智所能独了!’辞甚激扬,每犯权要。谓湛曰:‘吾名器不升,当由作卿家吏。’湛深恨焉,言於彭城王义康,出为永嘉太守。延之甚怨愤,乃作《五君咏》以述竹林七贤,山涛、王戎以贵显被黜,咏嵇康曰:‘鸾翮有时铩,龙性谁能驯。’咏阮籍曰:‘物故可不论,涂穷能无恸。’咏阮咸曰:‘屡荐不入官,一麾乃出守。’咏刘伶曰:‘韬精日沉饮,谁知非荒宴。’此四句,盖自序也。湛及义康以其辞旨不逊,大怒。时延之已拜,欲黜为远郡,太祖与义康诏曰:‘降延之为小邦不政,有谓其在都邑,岂动物情,罪过彰著,亦士庶共悉,直欲选代,令思愆里闾。犹复不悛,当驱往东土。乃志难恕,自可随事录治。殷、刘意咸无异也。’乃以光禄勋车仲远代之。延之与仲远世素不协,屏居里巷,不豫人间者七载。”疑此《诔》即作於“屏居里巷,不豫人间”之时,故言辞之间,感喟殊深。又按《宋书·隐逸·王弘传》:屡徵不就,依岩筑室。“谢灵运、颜延之并相钦重,灵运与庐陵王义真牋曰:‘会境既丰山水,是以江左嘉遁,并多居之。但季世慕荣,幽栖者寡,或复才为时求,弗获从志。至若王弘之拂衣归耕,逾历三纪;孔淳之隐约穷岫,自始迄今;阮万龄辞事就闲,纂成先业;浙河之外,栖迟山泽,如斯而已。既远同羲、唐,亦激贪厉竞。殿下爱素好古,常若布衣,每意昔闻,虚想岩穴,若遣一介,有以相存,真可谓千载盛美也。’弘之(元嘉)四年卒,时年六十三。颜延之欲为作诔,书与弘之子昙生曰:‘君家高世之节,有识归重,豫染豪翰,所应载述。况仆托慕末风,窃以敍德为事,但恨短笔不足书美。’诔竟不就。”其诔陶亦以敍德为事,於其文,但称“学非称师,文取指达”而已。然此对昭明当有启发。
  故萧统已论及其人品与诗品之内在联系,《陶渊明集序》曰:“其文章不羣,词采精拨,跌荡昭彰,独超众类,抑扬爽朗,莫之与京。横素波而旁流,干青云而直上;语时事则指而可想,论怀抱则旷而且真。加以贞志不休,安道苦节,不以躬耕为耻,不以无财为病。自非大贤笃志,与道淤隆,孰能如此乎?”又曰:“尝谓有能读渊明之文者,弛竞之情遣,鄙吝之意祛。贪夫可以廉,懦夫可以立。岂止仁义可蹈,抑乃爵禄可辞。不必旁逰太华,远求柱史,此亦有助於风教也。”(《梁昭明太子文集》卷四,四部丛刊本)孙绰《聘士徐君墓颂》曰:“惟君风轨英邃,德音徽远,播餐仰芳,流宗播揖,在昔古人有言,闻伯夷之风者,懦夫有立志,仰先生之道,岂无青云之怀哉?”(《艺文类聚》卷第三十六《隐逸上》引)《后汉书·王畅传》:“郡中豪族多以奢靡相尚,畅常布衣皮褥,车马羸败,以矫其敝。同郡刘表时年十七,从畅受学。进谏曰:‘夫奢不僭上,俭不逼下,循道行礼,贵处可否之闲。蘧伯玉耻独为君子。府君不希孔圣之明训,而慕夷、齐之末操,无乃皎然自贵於世乎?’畅曰:‘昔公仪休在鲁,拔园葵,去织妇;孙叔敖相楚,其子被裘刈薪。夫以约失之鲜矣。闻伯夷之风者,贪夫廉,懦夫有立志。虽以不德,敢慕遗烈。’”渊明尝言“先师有遗训,忧道不忧贫”,此“先师”,当专指孔子;“历览千载书,时时见遗烈”,此“遗烈”则谓“伯夷”也。
  《孟子·尽心下》:“孟子曰:圣人,百世之师也,伯夷、柳下惠是也。故闻伯夷之风者,顽夫廉,懦夫有立志;闻柳下惠之风者,薄夫敦,鄙夫宽。奋乎百世之上,百世之下,闻者莫不兴起也。非圣人而能若是乎?”《汉书·王贡两龚鲍传序》:“昔武王伐纣,迁九鼎於雒邑,伯夷、叔齐薄之,饿死於首阳,不食其禄,周犹称盛德焉。然孔子贤此二人,以为‘不降其志,不辱其身’也。”《咏贫士》二:“诗书塞座外,日昃不遑研。闲居非陈厄,窃见有愠言。何以慰此怀,赖古多此贤。”渊明思想,前人多谓内儒而外道,实则不然,盖其外在之表现,亦与当时之崇尚老、庄者不同,其所实践者,实为周、孔之道,而非老、庄之道也。《饮酒》第二十:“羲农去我久,举世少复真。汲汲鲁中叟,秘缝使其淳。凤鸟虽不至,礼乐暂得新。洙泗辍微响,漂流待狂秦。诗书复何罪,一朝成灰尘。区区诸老翁,为事诚殷勤。如何绝世下,六籍无一亲。终日驰车走,不见所问津。若复不快饮,空复头上巾。但恨多谬误,君当恕醉人。”后四句乃《饮酒》诗之总结,全诗主旨在“汲汲鲁中叟,秘缝使其淳”,对孔子可谓赞美有加矣。
  都穆《南濠诗话》:“东坡尝拈出渊明谈理之诗有三,一曰:‘采菊东篱下,悠然见南山。’二曰:‘笑傲东轩下,聊复得此生。’三曰:‘客养千金躯,临化消其宝。’皆以为知道之言。予谓渊明不止於知道,而其妙语亦不止是。如云:‘纵浪大化中,不喜亦不惧。应尽便须尽,无复独多虑。’如云:‘望云惭高鸟,临水愧游鱼。真想初在襟,谁谓形迹拘。’如云:‘不赖固穷节,百世当谁传?’如云:‘朝与仁义生,夕死复何求?’如云:‘及时当勉厉,岁月不待人。’如云:‘前途当几许?未知止泊处。古人惜分阴,念此使人惧。’观是数诗,则渊明盖真有得於道者,非常人能蹈其轨辙也。”钱钟书《谈艺录》:“按陶公诗又云:‘先师有遗训,忧道不忧贫。’又云:‘朝与仁义生,夕死复何求。’又云:‘周生述孔业,祖谢响然臻。道丧向千载,今朝复斯闻。老夫有所爱,思与尔为邻。’盖矫然自异於当时风会。《世说·政事》注引《晋阳秋》记陶侃斥老庄浮华,渊明殆承其家教耶。”
  按《晋书·陶侃传》:“侃在州无事,辄朝运百甓於斋外,暮运於斋内。人问其故,答曰:‘吾方致力中原,过尔优逸,恐不堪事。’其励志勤力,皆此类也。侃性聪敏,勤於吏职,恭而近礼,爱好人伦。终日敛膝危坐,阃外多事,千绪万端,罔有遗漏。远近书疏,莫不手答,笔翰如流,未尝壅滞。引接疏远,门无停客。常语人曰:‘大禹圣者,乃惜寸阴,至於众人,当惜分阴,岂可逸游荒醉,生无益於时,死无闻於后,是自弃也。’诸参佐或以谈戏废事者,乃命取其酒器、蒱博之具,悉投之于江,吏将则加鞭扑,曰:‘樗蒱者,牧猪奴戏耳!老庄浮华,非先王之法言,不可行也。君子当正其衣冠,摄其威仪,何有乱头养望自谓宏达邪!’”(《颜氏家训·杂艺》:“《家语》曰:‘君子不博,为其兼行恶道故也。’《论语》云:‘不有博弈者乎?为之,犹贤乎已。’然则圣人不用博弈为教;但以学者不可常精,有时疲倦,则傥为之,犹胜饱食昏睡,兀然端坐耳。至如吴太子以为无益,命韦昭论之;王肃、葛洪、陶侃之徒,不许目观手执,此并勤笃之志也。能尔为佳。”)又上逊位表曰:“常欲除诸浮长之事,遣诸虚假之用。”《晋书》史臣曰:“士行望非世族,俗异诸华。”按陶侃出自江左溪族,故《世说新语·容止》温峤对庾亮有“溪狗”之称,据陈寅恪《陶渊明之思想与清谈之关系》“其种姓出於世奉天师道之溪族”,《太平御览》卷二四五引《陶氏家传》曰:“侃迁太子中庶子,君少而好学,善谈玄理,尤明《诗》《易》,以孝行闻于时,储选殊难其人,特召君焉。”“善谈玄理”者,乃其少年所为,欲以此干进耳。士之生於末世,欲求功名以显於时,不得不委屈以周旋,可胜言哉!观其晚节,已翻然改图,本传虽未言其崇尚儒学,然其於老庄释氏均疾之矣。渊明承陶侃遗风,故不入莲社,安能乐老庄之浮华哉!
  又《晋书·隐逸传》:“陶淡字处静,太尉侃之孙也。父夏,以无行被废。淡幼孤,好导养之术,谓仙道可祈。年十五六,便服食绝谷,不婚娶。家累千金,僮客百数,淡终日端拱,曾不营问。颇好读易,善卜筮。於长沙临湘山中,结庐居之,养一白鹿以自偶。亲故有候之者,辄移渡涧水,莫得近之。州举秀才,淡闻,遂转逃罗县埤山中,终身不返,莫知所终。”苏轼《书陶淡传》:“陶士行诸子皆凶暴,不独夏也,而诸孙中乃有淡,曾孙中乃有潜。潜集中乃有仲德、敬通之流,皆隐约有行义,又皆贫困,何也?淡高逸如此,近类得道,与潜近亲,而潜无一言及之,此又未喻也。”(《苏轼文集》卷六十六)按《晋书》渊明与陶淡并传,其无一言及之者,盖其所守之道不同耳。
  朱熹曰:“渊明所说者老庄,然辞却简古。”(《朱子语类》卷一三六)谓渊明虽言老庄而实不倾向於老庄也。今人谓渊明受庄子思想影响者,其主要依据在陶集中用《庄子》较《论语》为多,然《庄子》文本十几倍於《论语》,若照此说,用《庄子》应十几倍於《论语》才是,然据笔者粗略统计,仅多数处。且渊明所引,益其辞气而已。渊明好酒,於竹林七贤竟无一言,观其集,《孟府君传》外,不谈两汉以下人物,视越名教而任自然者,盖蔑如也,其高风甯阮籍、刘伶辈所能及哉!谓其受玄风所扇,未能砥立於中流,可乎!其直接言及庄子仅一处。《拟古》八:“少时壮且厉,抚剑独行游。谁言行游近,张掖至幽州。饥食首阳薇,渴饮易水流。不见相知人,惟见古时丘。路边两高坟,伯牙与庄周。此士难再得,吾行欲何求。”汤汉注《陶靖节先生诗》卷四:“首阳、易水亦寓愤世之意,《说苑》钟子期死而伯牙绝弦,知世莫可为鼓也。惠子卒,而庄子深暝不言,见世莫可语也。伯牙之琴,庄子之言,惟钟、惠能听,今有能听之人而无可听之言,此渊明所以跋远游也。”吴瞻泰《陶诗汇注》卷四:“此篇无伦无次,章法奇奥。始而张掖、幽州,悲壮游也;忽而首阳、易水,伤志士之无人。忽而伯牙、庄周,叹知音之不再而避世之难得也。公平生志节,亦尽流露矣。”钱钟书《谈艺录》:“以山水通於理道,自亦孔门心法,……陶公不入此社,固也,与嵇、阮亦非同流。陶尊孔子,而《拟古》肯称庄周为‘此士难再得’;阮学老庄,而《达庄论》乃大言庄周不足道。……余复拈出其儒学如左,以见观人非一端云。”按此诗乃慨叹知音不遇,盖伯牙逢子期以赏其琴,庄周得惠施以作其质,今渊明饥食首阳之薇,渴饮易水之流,却不见伯夷、荆轲,其有慕於伯夷之遗烈、荆轲之慷慨,固不待言矣。钱氏言虽杂乱,然其“陶尊孔子”一语,亦非无见也。
  陆九渊《语录》:“李白、杜甫、陶渊明,皆有志於吾道。”(《象山先生全集》卷三十四)。魏鹤山《费元甫陶靖节诗序》曰:“称美陶公者曰:荣利不足以易其守也,声味不足以累其眞也,文词不足以溺其志也,然是亦近之,而公之所以悠然自得之趣,则未之深识也。风雅以降,诗人之词,乐而不淫,哀而不伤,以物观物,而不牵於物,吟咏情性,而不累於情,孰有能如公者乎?有谢康乐之忠,而勇退过之;有阮嗣宗之逹,而不至於放;有元次山之漫,而不著其迹;此岂小小进退所能闚其际邪?先儒所谓经道之余,因闲观时,因静照物,因时起志,因物寓言,因志发咏,因言成诗,因咏成声,因诗成音者,陶公有焉。”(《鹤山先生大全文集》卷五十二,四部丛刊本)谓其有合於先儒,亦陆象山“有志於吾道”之意。真德秀《跋黄瀛甫拟陶诗》:“予闻近世之评诗者曰:‘渊明之辞甚高,而其指则出於庄、老,康节之辞若卑,而其指则源於六经。以余观之,渊明之学,正从经术中来,故形之於诗,有不可掩。《荣木》之忧,逝川之叹也;《贫士》之咏,箪瓢之乐也。《饮酒》末章曰:‘羲农去我久,举世少复真。汲汲鲁中叟,秘缝使其淳。’渊明之智及此,是岂玄虚之士所可望耶?虽其遗宠辱,一得丧,真有旷达之风,细翫其词,时亦悲凉慷慨,非无意世事者。或者徒知义熙以后不著年号,为耻事二姓之验,而不知其眷眷王室,盖有乃祖长沙公之心,独以力不得为,故肥遯以自绝,食薇饮水之言,衔木填海之喻,至深痛切,顾读者弗之察耳。渊明之志若是,又岂毁彝伦、外名教者可同日语乎!”(《真文忠文集》卷三十六)罗愿《陶令祠堂记》:“自东汉之末,矫枉既过,正始以来,始尚通旷,本欲稍反情实,然以此相矜,末流之弊愈不胜其伪,叫号裎袒,便足欺世,倾身障簏,犹为名士。若渊明生百代之后,独颓然任实。虽清风高节,邈然难嗣;篇什所寄,率书生之素业,或老农之常务。仕不曰行志,聊资三径而已;去不曰为高,情在骏奔而已。饥则乞食,醉便遣客。不籍琴以为雅,故无弦亦可;不因酒以为达,故把菊自足。真风所播,直扫魏晋浇习。尝有诗云:‘羲农去我久,举世少复真。汲汲鲁中叟,秘缝使其淳。’呜乎,自顷诸人祖庄生余论,皆言淳离朴散,翳周、孔礼训使然,孰知鲁叟将以淳之也。盖渊明之志及此,则其处亦审矣。”(《罗鄂州小集》卷三)章祖程《白石樵唱序》:“诗自《三百篇》、《楚辞》以降,作者不知几人,求其关国家之盛衰,系风教之得失,而有合乎六义之旨者,殆寥乎其鲜闻也。惟陶渊明以义熙为心,杜子美以天宝为感,为得诗人忠爱遗意。”(《霁山文集》原序,四部丛刊本)
  郭祥正《读陶渊明传》之二:“陶潜真达道,何以避俗翁。萧然守环堵,褐穿瓢屡空。梁肉不妄受,菊花欣所从。一琴既无弦,妙音默相通。造饮醉则返,赋诗乐何穷。密网悬众鸟,孤云送冥鸿。寂寥千载事,抚卷思冲融。使遇宣尼圣,故应颜子同。”(《青山续集》卷二)刘克庄《戊子答真侍御论选诗》:“陶公是天地冲和之气所钟,非学力可摹拟,四言最难,韦孟诸人,皆勉强拘急,独《停云》《荣木》诸作,优游自有风雅之趣。在五言尤髙妙。其读书考古,皆与圣矣不相誖,而安贫乐道,遁世无闷,使在圣门,岂不与曽点同传。”(《后村先生大全集》卷一百二十八)黄文焕《陶诗析义自序》:“若夫理学标宗,圣贤自任,重华、孔子,耿耿不忘,六籍无亲,悠悠生叹,汉魏诸诗,谁及此解?斯则靖节之品位,竟当俎豆孔庑之间,弥朽而弥高者也。”沈德潜《说诗晬语》卷上:“晋人多放达,独渊明有忧勤语,有自任语,有知足语,有悲愤语,有乐天安命语,有物我同得语。倘幸列孔门,何必不在季次、原宪下。”潘德舆《养一斋诗话》卷十:“愚尝谓陶公之诗,三达德具备:冲澹虚明,智也;温良和厚,仁也;坚贞刚介,勇也。盖夷、惠之间,曾皙、原宪之流。”
  沈德潜《古诗源》卷八:“晋人旷达者徵引老、庄,繁缛者徵引班、杨,而陶公专用《论语》。汉人以下,宋儒以前,可推圣门弟子者,渊明也。康乐亦善用经语,而逊其无痕。”刘熙载《诗概》:“曹子建、王仲宣之诗出於《骚》,阮步兵出於《庄》,陶渊明则大要出於《论语》。”又曰:“陶诗有‘贤哉回也’、‘吾与点也’之意,直可嗣洙、泗遗音。其贵尚节义,如咏荆卿、美田子泰等作,则亦孔子贤夷、齐之志也。”陈延杰《诗品注》:“按钟嵘谓陶诗出於应璩,沈、刘二氏谓陶诗源於《论语》,其实一也。盖应璩亦学《论语》者,如《百一诗》:‘下流不可处’,‘是谓仁者居’二句,可证也。”
  按渊明诗用《论语》者所在多有,兹引几例如下:《时运序》:“春服既成。”见《先进》:“暮春者,春服既成,冠者五六人,童子六七人,浴乎沂,风乎舞雩,咏而归。”《荣木》:“四十无闻,斯不足畏。”用《子罕》:“四十、五十无闻,斯亦不足畏矣。”《赠长沙公》:“进篑虽微,终焉为山。”《悲从弟仲德》:“为山不及成。”用《子罕》:“譬如为山,未成一篑,止,吾止也;譬如平土,虽覆一篑,进,吾往也。”《劝农》:“孔耽道德,樊须是鄙。”用《子路》:“樊迟请学稼,子曰:吾不如老农。请学圃,曰:吾不如老圃。樊迟出。子曰:小人哉,樊圃。”《命子》:“寄迹风云,冥兹愠喜。”用《孔冶长》:“令尹子文,三仕为令尹,无喜色;三已之,无愠色。”《形答影》:“身没名亦尽,念之五情热。”用《卫灵公》:“君子疾没世而名不称焉。”《怨诗楚调示庞主薄邓治中》:“在己何怨天。”用《宪问》:“不怨天,不尤人。”《五月旦作和戴主簿》:“居常待其尽,曲肱岂伤冲。”用《述而》:“饭蔬食,饮水,曲肱而枕之,乐亦在其中矣。”《始作镇军参军经曲阿作》:“屡空常晏如。”《饮酒》十一:“屡空不获年。”用《先进》:“回也岂庶乎?屡空。”《癸卯岁始春怀古田舍二首》:“是以植杖翁,悠然不复返。”《丙辰岁八月中於下潠田舍获》:“遥谢荷蓧翁,聊得从君栖。”《扇上画赞》:“四体不勤,五谷不分;超超丈人,日夕在耘。”用《微子》:“子路从而后,遇丈人以杖荷蓧。子路问曰:‘子见夫子乎?’丈人曰:‘四体不勤,五谷不分,孰为夫子?’植其杖而芸。”又“先师有遗训,忧道不忧贫。”用《卫灵公》:“君子谋道不谋食。耕也,馁在其中矣。学也,禄在其中矣。君子忧道不忧贫。”“耕种有时息,行者无问津。”《劝农》:“沮、溺藕耕。”《辛丑岁七月赴假还江陵夜行涂口》:“商歌非吾事,依依在藕耕。”《扇上画赞》:“辽辽沮、溺,藕耕自欣,入鸟不骇,杂兽斯羣。”用《论语·微子》:“长沮、桀溺藕而耕。孔子过之,使子路问津焉。……夫子怃然曰:‘鸟兽不可与同羣,吾非斯人之徒与而谁与?天下有道,丘不与易也。’”《责子》:“阿宣行志学。”用《为政》:“吾十有五而志於学。”《癸卯岁十二月中作与从弟敬远》:“箪瓢谢屡设。”用《雍也》:“贤哉回也。一箪食,一瓢饮,在陋巷,人不堪其忧,回也不改其乐。”又“谬得固穷节。”《饮酒》二:“不赖固穷节。”《饮酒》十六:“竟抱固穷节。”《有会而作》:“斯滥岂攸志,固穷夙所归。”《咏贫士》二:“闲居非陈厄,窃有愠见言。”用《卫灵公》:“在陈绝粮,从者病,莫能兴,子路愠见曰:君子亦有穷乎?”《乙巳岁三月为建威参军使都经钱溪》:“田园日梦想,安得久离析。”用《季氏》:“邦分崩离析,而不能守也。”又“终怀在归舟,谅哉宜霜柏。”用《子罕》:“岁寒,然后知松柏之后凋也。”《饮酒》十一:“颜生称为仁。”用《雍也》:“回也,其心三月不违仁。”《饮酒》二十:“凤鸟虽不至。”用《子罕》:“子曰:凤鸟不至,河不出图,吾已矣夫。”《感士不遇赋》:“独祗修以自勤,岂三省之或废。”用《学而》:“曾子曰:吾日三省吾身。”“回早夭而又贫,伤请车以为椁。”用《先进》:“颜渊死,颜路请子之车以为之椁。”《归去来兮辞》:“悟已往之不谏,知来者之可追。”用《微子》:“楚狂接舆歌而过孔子曰:凤兮凤兮,何德之衰!往者不可谏,来者犹可追。”《与子俨等疏》:“子夏有言:死生有命,富贵在天。”用《颜渊》:“商闻之矣,死生有命,富贵在天。”《自祭文》:“宠非己荣,涅而不缁。”用《阳货》:“不曰白乎,涅而不缁。”……
  此外,用经传诸子中之孔子事语者,亦多,如:《形答影》:“立善有遗爱,胡为不自竭。”用《左传》昭公二十年:“及子产卒,仲尼闻之出涕,曰:古之遗爱也。”《五月旦作和戴主簿》:“居常待其尽。”用《说苑·杂言》:“孔子见荣启期,问曰:‘先生何乐也?’对曰:‘夫贫者,士之常也。死者,民之终也。处常待终,当何忧乎?”《咏贫士》三:“赐也徒能辨,乃不见吾心。”用《史记·仲尼弟子列传》:“子贡利口巧刺,孔子常黜其辨。”《挽歌诗》一:“有生必有死,早终非命促。”用《家语》:“孔子曰:命者性之始也,死者生之终也,有始必有终矣。”(《文选》李善注)《晋故征西大将军长史孟府君传》:“孔子称:进德修业,以及时也。”用《易·文言》:“君子进德修业。”《归去来兮辞》:“实迷途其未远,觉今是而昨非。”用《庄子·寓言》:“孔子行年六十而六十化,始时是之,卒而非之,未知今之所是非五十九非也。”《桃花源记》诗:“借问逰方士。”用《庄子·大宗师》:“孔子曰:彼,逰方之外者;而丘,逰方之内者也。”……用孔门弟子事语及《孟子》者,亦多,如《咏贫士》五:“贫富常交战,道胜无戚颜。”用《韩非子·喻老》:“子夏曰:吾入见先王之义,则荣之。出见富贵之乐,又荣之。两者战於胸中,未知胜负,故臞。今先王之义胜,故肥。”《杂诗》八:“代耕本非望,所业在田桑。”用《孟子·万章下》:“下士与庶人在官者同禄,禄足以代其耕。”《读史述九章》(箕子):“去乡之感,犹有迟迟。”用《孟子·万章下》:“孔子之去齐,接淅而行;去鲁,曰:‘迟迟吾行也。’去父母国之道也。”《桃花源记》诗:“斑白欢逰诣。”用《孟子·梁惠王上》:“颁白者不负戴於道路矣。”……渊明诗文虽亦有用《老子》、《庄子》、《列子》、《淮南子》等道家书籍者,然远不及《论语》、六经为繁,盖其隐乃儒者之隐,非道者之隐也。《感士不遇赋》“原百行之可贵,莫为善之可娱。奉上天之成命,师圣人之遗书。发忠孝於君亲,生信义於乡闾。推诚心而弗显,不矫然而祈誉”云云,亦可证之。

急求有关陶渊明的外文参考资料!!

Tao Yuan-ming (about 365-427), bright characters, old age submarine renamed. That of a submarine,word. Since its five Yoo, friends and relatives after the death of Private section Jing Shi, Jing Shi said Mr. Day. Jiujiang(Jiujiang county), and the early Eastern Jin Dynasty poet, the late Southern Song, Fu, and essayist.
Tao Yuan-ming was born to run-down family Official.great-grandfather, is the founding fathers of the Eastern Jin Dynasty, a significant military merit,large Sima, captaincy general of eight states military, Jing Jiang b, Changshaclosure.grandfather, my father had done in full.
When young, the family declined, nine-year-old lost his father, sister and mother of three living. Widows and orphans, many living in the homegrandfather.famous contemporary, "was not sexually, Jin was no boast, there is a bland of capacity pregnant. Good wine intoxicated, more than more chaos; As proud forgotten, if not near people." ( "Commander General ShinzoitChuan ")" of life deliberately, like a lot of chasing ancestors from outside. "(Li Qin catch phrase) in future, his personality, self-cultivation, have a great grandfather's legacy. Grandfather of books at home, and to provide him with reading and understanding of the history of ancient conditions, scholars of "Zhuang", "old" for the case and dismiss the "six as" the era of the Jin Dynasty, he not only as a general study of the literati as "I "," Zhuang Zi ", but also learned a Confucian" six as "Culture, history and mythology, such as" different book. " Era of thought and the impact of family environment, so he had two different Confucian and Taoist ideas, cultivate the "Yi Zhi Meng Four Seas" and "love of the Hill Mountain" of the two different interests.
Tao Yuan-ming's rare, "Chi Meng Yi Sihai, Qian Zhu Siyuan quill" ( "Miscellaneous Poems") of the total population of Hong Kong, Xiao-Yuan Emperor too Eighteen years (393 years), with his "great relief the common people," the desire to serve Jiangzhousystem was guarded, heorigin, to be belittled, and was "unbearable level officials and less on self-owned" ( "Tao Qian Jin Shu Chuan"). Home for his resignation after the call came again, he states the master book, he has been politely refuse. Antiquorum Longan four years (400 years), he went to Jingzhou into subglottic Huanxuando. At this time, being in control of Huanxuan upper and middle reaches of the Yangtze River, the usurpation of the Eastern Jin Dynastythe timing of the regime, he refused to negotiate with Huanxuan of course, with the flow, so the close of the careerist. In the poem he wrote: "There how to go the distance to West Jing." ( "Xin Chou Jul-year-old went to leave I also Jiangling Tu Night") on the official Huanxuan means there is remorse. "Love born to swim a long time, how to flood in Shiga?" ( "May the Boxer-year-old is still resistance from the wind in the regulatory Lin 2") on the pitch by the humanlife, issued a profound sigh. Long winter five years, he resigned to go home funeral home. Yuanxing year (402 years) the first month,Huanxuan confrontation with the imperial court, into health, military and political power to win the Eastern Jin Dynasty. Yuanxing two years, public health Huanxuan inusurped and replaced by Chu, the Emperor Xun-yang in confinement.his self-financed his home and close family of high-yin: "sleep subglottic trace value, with no remote and the world. And stare Who knows Mo, Jing Fei Chang-day closure." Huanxuan proclaim oneself emperor expressed the matter, did not talk about. Yuanxing three years, Wu Jianjun, General, JointLiu Yi Prefecture, where the unscrupulous officials, etc., since the Jingkou (now Jiangsu Zhenjiang) from counter-insurgencyhwan. West Huanxuan away defeat to confinement in the Antiquorum Xun-yang to Gangneung. Liu screen in his home town of the next army to join the army (some say in Tao Yuan-ming Liu Jiankang capture screen after the input of its next). When Liu Huanxuan crusade underEast, he follow the example of allegiance to the Eastern Han Dynastygallop, posing as the story, posing as private line, to reach health risk, the Emperor hostage to Gangneung Huanxuan the whole, Liu Chi reportedly realized he to usurp the will of those who ask for. He delighted, Mingzhi writing: "Forty unknown, lack of fear of Sri Lanka, fat cars and I, my name Ji policy. Although thousands of miles away, Which dare not to!" ( "Mu-rong," Chapter IV) Liu into health, the style is also quite unusual places, the Eastern Jin Dynasty has long been the political existence of "Division 100 of breakdowns" of the cumulative corruption, after Liu's "Fan who object to" (set a good example), first-wai ban (under

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